Exnt04-Macchas

Total Page:16

File Type:pdf, Size:1020Kb

Exnt04-Macchas Jewish Resurgence Maccabean Hasmonean Herod Herodians Macc/Hasmonean Period Jewish High Priests Jason 174–171 Menelaus 171–161 Alchimus 161–159 [vacant] 159–152 Jonathan 152–143 Simon 142–134 John Hyrcanus I 134–104 Aristobulus I 104–103 Alexander Jannaeus 103–76 John Hyrcanus II 76–67 Aristobulus II 66–63 John Hyrcanus II 63–40 Jewish Resurgence: Hasmonean Period Macc/Hasmonean Period Maccabean/Hasmonean Leaders Mattathias 168–166 Judas 166–160 Jonathan 160–143 Simon 143–134 John Hyrcanus I 134–104 Aristobulus I 104–103 Alexander Jannaeus 103–76 Alexandra Salome 76–67 John Hyrcanus II vs. Aristobulus II 67–63 John Hyrcanus II 63–40 Antigonus 40–37 Jewish Resurgence: Hasmonean Period Macc/Hasmonean Period Mattathias Judas Jonathan Simon Eleazar John Judas John Hyrcanus I Matththias Aristobulus I Alexander Janneus= Salome Alexandra John Hyrcanus II Aristobulus II Alexandra = Alexander Antigonus Aristobulus III Mariamne = Herod the Great Jewish Resurgence: Hasmonean Period Macc/Hasmonean Period Syrian Throne Seleucids versus Antigonids Antiochus III Antiochus IV Seleucus IV (?) Antiochus V Demetrius I Alexander Balas Demetrius II Antiochus VI Antiochus VII Jewish Resurgence: Hasmonean Period Maccabean Period Steps to Jewish Independence 162 B.C. religious freedom 152 B.C. priesthood freedom 142 B.C. political freedom Jewish Resurgence: Maccabean Period Maccabean Period 1. Mattathias (168–166 B.C.) A. Antiochus IV (forced Hellenization) B. Hasideans (faithful to Jewish customs) C. Village of Modein 2. Judas (166–160 B.C.) A. Successful Guerilla War Tactics 1. New Jewish heroes 2. Messianic expectations 3. Birth of apocalyptic literature Jewish Resurgence: Maccabean Period Maccabean Period 2. Judas (166–160 B.C.) B. Two Major Victories 1. Temple: 164 B.C. (25th Chislev; Hanukkah) 2. Acra garrison: 162 B.C. = religious freedom C. High Priesthood Struggles 1. Jewish faction appeals to Syrians 2. Syrians install Alchimus high priest (Zadokite) 3. Judas resists, but killed in battle 4. Jonathan takes over as commander 5. John sent to Nabateans for help, but killed Jewish Resurgence: Maccabean Period Maccabean Period 3. Jonathan (160–143 B.C.) A. High Priesthood Struggle 1. Alchimus dies of paralysis unexpectedly 2. Jonathan gains high priesthood in 152 B.C. 3. Controversial: Hasmonean high priesthood B. Trypho’s Treachery 1. Jonathan exploits intrigue for Syrian throne 2. Jonathan betrayed by Syrian General Trypho banquet invitation becomes murder scene Jonathan and all his sons killed Jewish Resurgence: Maccabean Period Maccabean Period 4. Simon (143–134 B.C.) A. Last Maccabean Brother 1. Last surviving son of Mattathias 2. Aligns with Demetrius II against Trypho 3. Demetrius II grants tax exemption in 142 B.C. 4. Total Jewish autonomy since 587 B.C. B. Jewish Renaissance 1. Revival of biblical Hebrew 2. Evidenced in Qumran scrolls 3. Cf. 1 Macc. 13:41–42 Jewish Resurgence: Maccabean Period Maccabean Period Contributions: 1. Religious, political freedom 2. Hasmonean high priesthood 3. Messianic expectations 4. New Jewish heroes 5. Birth of apocalyptic literature Jewish Resurgence: Maccabean Period Jewish Resurgence Maccabean Hasmonean Herod Herodians Hasmonean Period 1. Simon (143–134 B.C.) A. Expanding control 1. Gazara captured, judaized by force full circle from forced Hellenization enthusiasm for Maccabean ideology erodes 2. Antiochus VII of Syria reacts retakes Gazara, beseiges Jerusalem city almost capitulates Rome, however, intervenes Hasmonean boundary inscription in Hebrew concerning Gezer Jewish Resurgence: Hasmonean Period Hasmonean Period 1. Simon (143–134 B.C.) B. Securing a dynasty 1. Rome declares Simon high priest, commander, ethnarch, forever in 140 B.C. (1 Macc. 14:41) 2. Makes Maccabean family a dynasty Judean rule moves from military command to family inheritance official transition from Maccabean revolt to Hasmonean rule Jewish Resurgence: Hasmonean Period Hasmonean Period 2. John Hyrcanus I (134–104 B.C.) A. Samaritan Enmity 1. Samaritans attacked without provocation Gerizim temple razed to the ground, and city of Samaria destroyed (128 B.C.) ruthlessness becomes Hasmonean policy 2. Pharisees withdraw Hasmonean support B. Idumean Enmity 1. Idumea attacked without provocation 2. Forceably judaized (following Simon’s lead) Jewish Resurgence: Hasmonean Period Hasmonean Period 2. John Hyrcanus I (134–104 B.C.) B. Idumean Enmity 3. First stage of Herod the Great’s story 3. Aristobulus I (104–103 B.C.) A. Calls himself a “king” B. Galilee conquered, judaized 1. Judaism takes root (Pharisees, synagogues) 2. Later seedbed of Zealot movement C. Dies unexpectedly, childless, jeapordizing high priesthood Jewish Resurgence: Hasmonean Period Hasmonean Period 4. Alexander Janneus (103–76 B.C.) A. Levirite marriage to Queen Alexandra B. Opposed by the Pharisees C. Hellenistic territories expanded 1. Idumea reorganized, secured Antipas granted governorship of Idumea Second stage of Herod the Great’s story 2. Largest expansion of Hasmonean rule Successfully includes more territories Almost as large as Solomon’s kingdom Jewish Resurgence: Hasmonean Period Hasmonean Period 5. Salome Alexandra (76–67 B.C.) A. Parlaying the priesthood 1. First son, John Hyrcanus II, made high priest 2. Queen retains political power, control 3. Second son, Aristobulus II, ambitious, envious B. Pacifying the Pharisees 1. More control on high court 2. More influence on general population Jewish Resurgence: Hasmonean Period Hasmonean Period 6. Civil War (67–63 B.C.) A. Alexandra dies 1. John Hyrcanus II made king 2. Recombines office of high priest and king B. Aristobulus II revolts 1. Seizes high priesthood, kingship 2. Rules three years (66–63) C. Antipater schemes 1. Son of Antipas, now governor of Idumea 2. Beseiges Jerusalem for Hyrcanus II Jewish Resurgence: Hasmonean Period Hasmonean Period 6. Civil War (67–63 B.C.) D. Rome intervenes in Jewish affairs 1. General Pompey’s Near East Campaign Pompey in Damascus puts Rome on scene Delays decision, Aristobulus II revolts Aristobulus II captured, to Rome as hostage 2. Hyrcanus II yields Jerusalem to Pompey Pompey enters Holy of Holies (63 B.C.) Rome now permanently on the scene Hyrcanus reinstalled as high priest, king Jewish Resurgence: Hasmonean Period Hasmonean Period 7. John Hyrcanus II (63–40 B.C.) A. Territories reduced to Judea, Perea, Galilee B. Aristobulus II never quits trying 1. Aristobulus II, son Alexander, three rebellions 2. Gabinius, proconsul of Syria, puts down revolts aided by Antipater of Idumea Antipater rewarded with five districts, including procuratorship of Jerusalem itself Idumean now front stage, Judean politics third step in Herod’s rise to power Jewish Resurgence: Hasmonean Period Hasmonean Period 7. John Hyrcanus II (63–40 B.C.) C. Rome’s political turmoil 1. First Triumvirate collapses leaves Pompey (east) vs. Caesar (west) Pompey murdered, leaving vacuum in east 2. Caesar moves on Egypt Alexandrians pin Caesar down Antipater successfully rescues Caesar rewards Antipater generously Jewish Resurgence: Hasmonean Period Hasmonean Period 7. John Hyrcanus II (63–40 B.C.) C. Rome’s political turmoil 3. Antipater’s rewards Jewish privileges (sabbaths, military, etc.) ethnarch status for Hyrcanus II (1) Roman citizenship and (2) procuratorship of all Jewish territories for Antipater appoints his two sons as governors Phasael: Jerusalem; Herod: Galilee fourth step in Herod’s rise to power Jewish Resurgence: Hasmonean Period Hasmonean Period 7. John Hyrcanus II (63–40 B.C.) C. Rome’s political turmoil 4. Caesar is assassinated (44 B.C.) 5. Antipater is poisoned (43 B.C.) 6. Jews are opposed to Herod in Galilee Jews appeal to Mark Antony against Herod Antony, on Hyrcanus II’s advice, instead promotes Herod to tetrarch status fifth step in Herod’s rise to power Jewish Resurgence: Hasmonean Period Hasmonean Period 7. John Hyrcanus II (63–40 B.C.) D. The Parthian Challenge 1. Parthians invade Syria, move on Jerusalem Antigonus joins league with Parthians intending to overthrow Hyrcanus II Herod, Phasael defend city, Hyrcanus II 2. Phasael, Hyrcanus II captured by trickery Hyrcanus II maimed against priesthood Phasael commits suicide 3. Herod flees, appealing to Antony in Rome Jewish Resurgence: Hasmonean Period Hasmonean Period 8. Antigonus (40–37 B.C.) A. Parthian client-king B. Herod declared king by Roman Senate (40 B.C.) 1. Roman client-king without a country Takes three years to recapture Jerusalem Last step in Herod’s rise to power 2. An Idumean now king of the Jews always meeting Jewish opposition always under suspicion as non-observant Jew always insecure about throne Jewish Resurgence: Hasmonean Period Hasmonean Period Herod’s Rise to Power Date Event Authority 134–104 Idumea conquered, judaized John Hyrcanus I 103–76 Antipas appointed governor of Idumea Alexander Janneaus 63–40 Antipater rewarded aiding Gabinius Gabinius of Syria 63–40 Antipater rewarded aiding Caesar Julius Caesar 43 Herod promoted to tetrarch Mark Antony 40 Herod appointed king of Judea Roman Senate Jewish Resurgence: Hasmonean Period Hasmonean Period Contributions: 1. Political consolidation 2. Territorial expansion 3. Ruthless policies 4. Religious disaffection 5. Roman involvement 6. Herod’s rise to power Jewish Resurgence: Hasmonean Period.
Recommended publications
  • ELEAZAR S. FERNANDEZ Professor Of
    _______________________________________________________________________________ ELEAZAR S. FERNANDEZ Professor of Constructive Theology United Theological Seminary of the Twin Cities 3000 Fifth Street Northwest New Brighton, Minnesota 55112, U.S.A. Tel. (651) 255-6131 Fax. (651) 633-4315 E-Mail [email protected] President, Union Theological Seminary, Philippines Sampaloc 1, Dasmarinas City, Cavite, Philippines E-Mail: [email protected] Mobile phone: 63-917-758-7715 _______________________________________________________________________________ PROFESSIONAL PREPARATION VANDERBILT UNIVERSITY, Nashville, Tennessee, U.S.A. Doctor of Philosophy (PhD.) Major: Philosophical and Systematic Theology Minor: New Testament Date : Spring 1993 PRINCETON THEOLOGICAL SEMINARY, Princeton, New Jersey, U.S.A. Master of Theology in Social Ethics (ThM), June 1985 UNION THEOLOGICAL SEMINARY, Cavite, Philippines Master of Divinity (MDiv), March 1981 Master's Thesis: Toward a Theology of Development Honors: Cum Laude PHILIPPINE CHRISTIAN UNIVERSITY, Cavite, Philippines Bachelor of Arts in Psychology (BA), 1980 College Honor/University Presidential Scholarship THE COLLEGE OF MAASIN, Maasin, Southern Leyte, Philippines Associate in Arts, 1975 Scholar, Congressman Nicanor Yñiguez Scholarship PROFESSIONAL WORK EXPERIENCE President and Academic Dean, Union Theological Seminary, Philippines, June 1, 2013 – Present. Professor of Constructive Theology, United Theological Seminary of the Twin Cities, New Brighton, Minnesota, July 1993-Present. Guest/Mentor
    [Show full text]
  • Josephus As Political Philosopher: His Concept of Kingship
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2017 Josephus As Political Philosopher: His Concept Of Kingship Jacob Douglas Feeley University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Jewish Studies Commons Recommended Citation Feeley, Jacob Douglas, "Josephus As Political Philosopher: His Concept Of Kingship" (2017). Publicly Accessible Penn Dissertations. 2276. https://repository.upenn.edu/edissertations/2276 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2276 For more information, please contact [email protected]. Josephus As Political Philosopher: His Concept Of Kingship Abstract Scholars who have discussed Josephus’ political philosophy have largely focused on his concepts of aristokratia or theokratia. In general, they have ignored his concept of kingship. Those that have commented on it tend to dismiss Josephus as anti-monarchical and ascribe this to the biblical anti- monarchical tradition. To date, Josephus’ concept of kingship has not been treated as a significant component of his political philosophy. Through a close reading of Josephus’ longest text, the Jewish Antiquities, a historical work that provides extensive accounts of kings and kingship, I show that Josephus had a fully developed theory of monarchical government that drew on biblical and Greco- Roman models of kingship. Josephus held that ideal kingship was the responsible use of the personal power of one individual to advance the interests of the governed and maintain his and his subjects’ loyalty to Yahweh. The king relied primarily on a standard array of classical virtues to preserve social order in the kingdom, protect it from external threats, maintain his subjects’ quality of life, and provide them with a model for proper moral conduct.
    [Show full text]
  • Eleazar Wheelock and His Native American Scholars, 1740-1800
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1999 Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800 Catherine M. Harper College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Indigenous Studies Commons, and the Other Education Commons Recommended Citation Harper, Catherine M., "Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800" (1999). Dissertations, Theses, and Masters Projects. Paper 1539626224. https://dx.doi.org/doi:10.21220/s2-0w7z-vw34 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. CROSSING CULTURAL CHASMS: ELEAZAR WHEELOCK AND HIS NATIVE AMERICAN SCHOLARS, 1740-1800 A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Catherine M. Harper 1999 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Catherine M.|Harper Approved, January 1999: A xw jZ James Axtell James Whittenfmrg Kris Lane, Latin American History TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iv ABSTRACT v INTRODUCTION 2 CHAPTER ONE: THE TEACHER 10 CHAPTER TWO: THE STUDENTS 28 CONCLUSION 51 BIBLIOGRAPHY 63 iii ACKNOWLEDGEMENTS I would like to express my thanks to Professor James Axtell for his thoughtful criticism and patient guidance through the research and writing stages of this essay.
    [Show full text]
  • The Identification of “The Righteous” in the Psalms of Solomon(Psssol1))
    DOI: https://doi.org/10.28977/jbtr.2011.10.29.149 The Identification of “the Righteous” in the Psalms of Solomon / Unha Chai 149 The Identification of “the Righteous” in the Psalms of Solomon(PssSol1)) Unha Chai* 1. The Problem The frequent references to “the righteous” and to a number of other terms and phrases2) variously used to indicate them have constantly raised the most controversial issue studied so far in the Psalms of Solomon3) (PssSol). No question has received more attention than that of the ideas and identity of the righteous in the PssSol. Different views on the identification of the righteous have been proposed until now. As early as 1874 Wellhausen proposed that the righteous in the PssSol refer to the Pharisees and the sinners to the Sadducees.4) * Hanil Uni. & Theological Seminary. 1) There is wide agreement on the following points about the PssSol: the PssSol were composed in Hebrew and very soon afterwards translated into Greek(11MSS), then at some time into Syriac(4MSS). There is no Hebrew version extant. They are generally to be dated from 70 BCE to Herodian time. There is little doubt that the PssSol were written in Jerusalem. The English translation for this study is from “the Psalms of Solomon” by R. Wright in The OT Pseudepigrapha 2 (J. Charlesworth, ed.), 639-670. The Greek version is from Septuaginta II (A. Rahlfs, ed.), 471-489; G. W. E. Nickelsburg, Jewish Literature between the Bible and the Mishnah, 203-204; K. Atkinson, “On the Herodian Origin of Militant Davidic Messianism at Qumran: New Light From Psalm of Solomon 17”, JBL 118 (1999), 440-444.
    [Show full text]
  • THE PRIESTLY COVENANT – Session Five
    THE COVENANT: A Lenten Journey Curriculum THE PRIESTLY COVENANT – Session Five Leader’s Opening Remarks Our covenant journey has taken us to Eden, where a broken promise activates the genesis of redemption. Next, we went by boat with Noah, where God re-created the world as the stage upon which the story of God’s grace and redemption would play out. Then despite Abraham and Sarah’s shortcomings, God used them to secure the innumerable seed of blessing that God had in store for the world. Last week, we made a turn as we Laws, or standards that God would set to define how one should live in relationship with God and with others. 57 THE COVENANT: A Lenten Journey Curriculum Today, we will look again at Moses and this time, also his brother, Aaron, his nephew, Eleazar, and Eleazar’s son, Phinehas. This journey will reveal the importance of succession. The priestly covenant is a covenant of peace. But it starts out as anything but peaceful… Remember Moses’ reluctance to do what God had for him? He stuttered, and insisted that he wasn’t capable of doing all that God was calling him to do. So, God relented and gave Moses his brother, Aaron as an assurance that Moses had all that was needed to help free the Israelites from Pharaoh. A series of plagues and the death of Pharaoh’s son later, and Moses, Aaron, and all of the Israelites, crossed the Red Sea, and the enemy was defeated! But it still was not peaceful! 58 THE COVENANT: A Lenten Journey Curriculum The Israelites received the law, but the idolatry of Israel angered God and God denied the Israelites the peace that God had for them.
    [Show full text]
  • The Maccabees (Hasmoneans)
    The Maccabees Page 1 The Maccabees (Hasmoneans) HASMONEANS hazʹme-nēʹenz [Gk Asamomaios; Heb ḥašmônay]. In the broader sense the term Hasmonean refers to the whole “Maccabean” family. According to Josephus (Ant. xii.6.1 [265]), Mattathias, the first of the family to revolt against Antiochus IV’s demands, was the great-grandson of Hashman. This name may have derived from the Heb ḥašmān, perhaps meaning “fruitfulness,” “wealthy.” Hashman was a priest of the family of Joarib (cf. 1 Macc. 2:1; 1 Ch. 24:7). The narrower sense of the term Hasmonean has reference to the time of Israel’s independence beginning with Simon, Mattathias’s last surviving son, who in 142 B.C. gained independence from the Syrian control, and ending with Simon’s great-grandson Hyrcanus II, who submitted to the Roman general Pompey in 63 B.C. Remnants of the Hasmoneans continued until A.D. 100. I. Revolt of the Maccabees The Hasmonean name does not occur in the books of Maccabees, but appears in Josephus several times (Ant. xi.4.8 [111]; xii.6.1 [265]; xiv.16.4 [490f]; xv.11.4 [403]; xvi.7.1 [187]; xvii.7.3 [162]; xx.8.11 [190]; 10.3 [238]; 10.5 [247, 249]; BJ i.7 [19]; 1.3 [36]; Vita 1 [2, 4]) and once in the Mishnah (Middoth i.6). These references include the whole Maccabean family beginning with Mattathias. In 166 B.C. Mattathias, the aged priest in Modein, refused to obey the order of Antiochus IV’s envoy to sacrifice to the heathen gods, and instead slew the envoy and a Jew who was about to comply.
    [Show full text]
  • 30-Between the Testaments #5
    Old Testament History Lesson #30 The Hellenistic Period Introduction. With the death of the last of the sons of Mattathias, in 135 B.C., the heroic age of the Maccabean struggle came to an end. The generation which had fought for religious liberty was dying out. The new generation was proud of the Maccabean victories and hopeful of even greater successes at home and abroad. I. The Growth And Decay Of The Hasmonean Dynasty A. John Hyrcanus. 1. Although powerful enough to conquer Jerusalem, Syria offered rec- ognition to Hyrcanus on the condition that Hyrcanus consider him- self subject to Syria and promise to help in Syrian military cam- paigns. The Syrians left Palestine, and the Hellenizing party disap- peared from the Jewish political scene. 2. This change in political alignments is an important factor in the reign of Hyrcanus. The Maccabean struggle resulted in victory for the Hasidim, although the Hasidim did not completely align them- selves with the Maccabees. They were willing to stop short of politi- cal independence in their dealings with the Syrians. 3. In the subsequent history of the Hellenistic party, its ideals were perpetuated in the party of the Sadducees, and the ideals of the Hasidim were perpetuated in the party of the Pharisees. These par- ties are first mentioned during the lifetime of Hyrcanus. Before his death he repudiated the Pharisees and declared himself a Sad- ducee. 4. The rule of John Hyrcanus was one of territorial expansion. Al- though devout Jews frequently differed with his policies, his per- sonal life was free from suspicion.
    [Show full text]
  • Hanukah History
    A BRIEF HISTORY OF Chanukah More than a little oil – edited by Rabbi Ron Symons Alexander the Great conquered Israel in the 4 th century B.C.E. He was a benevolent ruler result of a vision he was said to have had before he began any battle. The story goes that upon entering Jerusalem, he was met by the High Priest, Shimon HaTzaddik. Before every battle, he saw his likeness in a vision. As a result, he cancelled taxes on the Jews during the Sabbatical year, offered animals in the Temple on his own behalf, and granted the Jews religious freedom. Conditions changed when Alexander died. His empire was divided among different generals. After a power struggle, Israel came under the control of the Seleucid Dynasty – Greek kings who ruled from Syria. Until this point, the major threat was spiritual annihilation resulting from Hellenization, the adaptation of Greek culture and philosophy (assimilation). Hellenization attacked the moral, ethical and religious fibre of Judaism. Many Jews resisted assimilation but many became ardent Hellenists. Under the Seleucid kings, this situation continued. With the rise of Antiochus IV both the spiritual and physical survival of the Jewish people was severely threatened. Sadly enough, Jewish Hellenists contributed towards Jewish destruction by complaining to the king that the pace of assimilation was not fast enough. Tragedy resulted. One man, named Joshua, or the Hellenized Jason, bribed the King into replacing the high priest and appointing him instead. This new “high-priest” erected a gymnasium near the Temple where the priests would go and play sports, thereby neglecting their duties.
    [Show full text]
  • Jeffrey Eli Pearson
    UC Berkeley UC Berkeley Electronic Theses and Dissertations Title Contextualizing the Nabataeans: A Critical Reassessment of their History and Material Culture Permalink https://escholarship.org/uc/item/4dx9g1rj Author Pearson, Jeffrey Eli Publication Date 2011 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California Contextualizing the Nabataeans: A Critical Reassessment of their History and Material Culture By Jeffrey Eli Pearson A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Ancient History and Mediterranean Archaeology in the Graduate Division of the University of California, Berkeley Committee in Charge: Erich Gruen, Chair Chris Hallett Andrew Stewart Benjamin Porter Spring 2011 Abstract Contextualizing the Nabataeans: A Critical Reassessment of their History and Material Culture by Jeffrey Eli Pearson Doctor of Philosophy in Ancient History and Mediterranean Archaeology University of California, Berkeley Erich Gruen, Chair The Nabataeans, best known today for the spectacular remains of their capital at Petra in southern Jordan, continue to defy easy characterization. Since they lack a surviving narrative history of their own, in approaching the Nabataeans one necessarily relies heavily upon the commentaries of outside observers, such as the Greeks, Romans, and Jews, as well as upon comparisons of Nabataean material culture with Classical and Near Eastern models. These approaches have elucidated much about this
    [Show full text]
  • Aaron and the Golden Calf in the Rhetoric of the Pentateuch
    Syracuse University SURFACE Religion College of Arts and Sciences Fall 2011 Aaron and the Golden Calf in the Rhetoric of the Pentateuch James W. Watts Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, and the Rhetoric Commons Recommended Citation Watts, James W. "Aaron and the Golden Calf in the Rhetoric of the Pentateuch." Journal of Biblical Literature 130 (2011), 417-430. This Article is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. JBL 130, no. 3 (2011): 417–430 Aaron and the Golden Calf in the Rhetoric of the Pentateuch james w. watts [email protected] Syracuse University, Syracuse, NY 13244-1170 In the Pentateuch, the contrast between legal or instructional material, on the one hand, and stories, on the other, is nowhere more stark than in the relationship between the story of the golden calf (Exodus 32–34) and the instructions and nar- ratives (Exodus 25–31; 35–40) that surround it. The story tells of ritual failure with disastrous consequences, while the ritual instructions and narratives around it recount fulfilling those divine instructions to the letter. The contrast becomes most excruciating in each section’s characterization of the high priest: the golden calf story seems to vilify Aaron by placing him at the center of the idolatrous event, while the ritual texts celebrate Aaron and his sons as divinely consecrated priests.
    [Show full text]
  • Hasmonean” Family Tree
    THE “HASMONEAN” FAMILY TREE Hasmoneus │ Simeon │ John │ Mattathias ┌──────────────┬─────────────────────┼─────────────────┬─────────┐ John Simon Judas Maccabee Eleazar Jonathan Murdered: Murdered: KIA: KIA: Murdered: 160/159 BC 134 BC 160 BC 162 BC 143 BC ┌────────┬────┴────┐ Judas John Hyrcanus Murdered: Murdered: Died: 134 BC 135 BC 104 BC ├──────────────────────┬─────────────┐ Aristobulus ═ Salome Alexander Antigonus Alexander ═══════ Salome Alexander Declared Himself “King”: Murdered: Declared “King”: Declared “Regent”: 104 BC 103 BC 103 BC 76 BC Died: Died: 103 BC 76 BC ┌──────┴──────┐ Hyrcanus II Aristobulus II Declared High Priest: 76 BC 1 THE “HASMONEAN” DYNASTY OF SIMON THE HIGH PRIEST 142 BC Simon, the last of the sons of Mattathias, was declared High Priest & “Ethnarch” (ruler of one’s own ethnic group) of the Jews by Demetrius II, King of the Seleucid Empire. 138 BC After Demetrius II was captured by the Parthians, his brother, Antiochus VII, affirmed Simon’s High Priesthood & requested assistance in dealing with Trypho, a usurper of the Seleucid throne. “King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greetings. “Whereas certain scoundrels have gained control of the kingdom of our ancestors, and I intend to lay claim to the kingdom so that I may restore it as it formerly was, and have recruited a host of mercenary troops and have equipped warships, and intend to make a landing in the country so that I may proceed against those who have destroyed our country and those who have devastated many cities in my kingdom, now therefore I confirm to you all the tax remissions that the kings before me have granted you, and a release from all the other payments from which they have released you.
    [Show full text]
  • Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
    Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep.
    [Show full text]