Talk:Monobaz II

Monobaz or Monobazus
I have been trying to decide if Monobaz or Monobazus is more appropriate after Monobaz II was recently changed. Published sources doesn't seem conclusive to me. Google Ngram Viewer shows them relatively close, and both very obscure. Here's a quick list from a research database: Given the rough equivalence in modern sources, I'm inclined to argue for Monobaz on linguistic grounds. I reckon Syriac was their own language, and -us is merely a Greek suffix. However, I have no knowledge of Syriac nor have I seen Monobaz written or transliterated, so this is based only on my knowledge of Greek. Anyone else want to venture an opinion or have better sources? Sondra.kinsey (talk) 20:35, 21 August 2017 (UTC)
 * Monobaz
 * Lucas, Alice, and Mrs Edgar Lucas. Talmudic Legends Hymns and Paraphrases. Chatto & Windus, 1908.
 * Goldberg, Avraham. "Heleni the Queen and Monobaz the King: Two Famous Proselytes at the End of the Second Temple Period." Mahana'im 75 (1963): 46-49.
 * Gordon, Martin L. "Mezuzah: Protective Amulet or Religious Symbol?." Tradition: A Journal of Orthodox Jewish Thought 16.4 (1977): 7-40.
 * Dahms, John V. "The Johannine Use of Monogenes Reconsidered." New Testament Studies London 29.2 (1983): 222-232.
 * McDaniel, Thomas F. "How Did “Rust” Get Into Matt 6: 19–20 And “Purses” Get Into Luke 12: 33?." (2006)
 * Tarasenko, Alexander. "Jewish Mission in the Second Temple Period: From Circumcision to Education." Theological Reflections: Euro-Asian Journal of Theology 12 (2011): 98-111.
 * Friedman, Hershey H. "Wisdom of the Ancients: Sayings of the Talmud." Browser Download This Paper (2013).
 * Russell, Frank. "Roman Counterinsurgency Policy and Practice in Judaea." Brill's Companion to Insurgency and Terrorism in the Ancient Mediterranean (2015): 248.
 * Monobazus
 * Neusner, Jacob. "The Conversion of Adiabene to Judaism: A New Perspective." Journal of Biblical Literature 83.1 (1964): 60-66.
 * Schiffman, Lawrence H. "The Recall of Rabbi Neḥuniah Ben Ha-Qanah from Ecstasy in the" Hekhalot Rabbati"." AJS Review (1976): 269-281.
 * Jones, Brian W. "Titus in the East, AD 70-71." Rheinisches Museum für Philologie 128.H. 3/4 (1985): 346-352.
 * Williams, Margaret H. "'Θεοσεβὴς γὰϱ ἠ̑ν'—The Jewish Tendencies Of Poppaea Sabina." The Journal of Theological Studies 39.1 (1988): 97-111.
 * Gnuse, Robert. "The temple experience of Jaddus in the Antiquities of Josephus: A report of Jewish dream incubation." The Jewish quarterly review (1993): 349-368.
 * Feldman, Louis H. "XI. Rabbinic Sources For Historical Study." Judaism in Late Antiquity 3: 1 40 (1998): 213.
 * Rollins, John B. "Judeo-Christian Apocalyptic Literature and John Crowne's" The Destruction of Jerusalem"." Comparative Drama (2001): 209-224.
 * Greenfield, Noah, and Steven Fine. "“Remembered for Praise”: Some Ancient Sources on Benefaction to Herod's Temple." Images 2.1 (2008): 166-171.
 * Neelakanta, Vanita. "Exile and Restoration in John Crowne's The Destruction of Jerusalem by Titus Vespasian." Philological Quarterly 89.2/3 (2010): 185.
 * Ben-Ami, Doron, and Y. Tchekhanovetz. "Has the Adiabene Royal Family “Palace” Been Found in the City of David." Unearthing Jerusalem 150 (2011): 231-39.