Section Nine: Herod and Jesus Judea Under King Herod
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The Roman Province of Judea: a Historical Overview
BYU Studies Quarterly Volume 36 Issue 3 Article 23 7-1-1996 The Roman Province of Judea: A Historical Overview John F. Hall Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Hall, John F. (1996) "The Roman Province of Judea: A Historical Overview," BYU Studies Quarterly: Vol. 36 : Iss. 3 , Article 23. Available at: https://scholarsarchive.byu.edu/byusq/vol36/iss3/23 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Hall: The Roman Province of Judea: A Historical Overview p d tffieffiAinelixnealxAIX romansixulalealliki glnfin ns i u1uaihiihlanilni judeatairstfsuuctfa Published by BYU ScholarsArchive, 1996 1 BYU Studies Quarterly, Vol. 36, Iss. 3 [1996], Art. 23 the roman province judeaofiudeaofofjudea A historical overview john E hall the comingcoining of rome to judea romes acquisition ofofjudeajudea and subsequent involvement in the affairs of that long troubled area came about in largely indirect fashion for centuries judea had been under the control of the hel- lenilenisticstic greek monarchy centered in syria and known as the seleu- cid empire one of the successor states to the far greater empire of alexander the great who conquered the vast reaches of the persian empire toward the end of the fourth century -
A Godless King (Herod)
Scholars Crossing The Second Person File Theological Studies 10-2017 A Godless King (Herod) Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/second_person Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Godless King (Herod)" (2017). The Second Person File. 15. https://digitalcommons.liberty.edu/second_person/15 This The Birth of Jesus Christ is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Second Person File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. THE PHYSICAL BIRTH OF JESUS CHRIST A GODLESS KING (HEROD) THE HEROD THE GREAT FILE STATISTICS ON HIS LIFE Father: Herod Antipater Spouses: Doris, Mariamne I, Mariamne II, Malthace, Cleopatria Sons: Herod Archelaus (Mt. 2:22); Herod Antipas (Mt. 14:1-12); Herod Philip (Mt. 14:3) First mention: Matthew 2:1 Final mention: Matthew 2:19 Meaning of his name: “Seed of a hero” Frequency of his name: Referred to nine times Biblical books mentioning him: One book (Matthew) Occupation: King over Israel Important fact about his life: He was the king who attempted to murder the infant Jesus. STORY OF HIS LIFE The life of this powerful Judean ruler can be summarized as follows: • Herod the Builder It is generally agreed by historians that he was one of the greatest, if not the greatest, builder of the ancient world! He was given the title King of the Jews by the Roman authorities. -
John the Baptist According to Flavius Josephus, and His Incorporation in the Christian Tradition
JOHN THE BAPTIST ACCORDING TO FLAVIUS JOSEPHUS, AND HIS INCORPORATION IN THE CHRISTIAN TRADITION Johannes Tromp In Jewish Antiquities 18.116-119, Flavius Josephus includes a section on John the Baptist. His reason for including it was that it contained a widely circulating explanation for the victory of the Nabatean king Aretas over the tetrarch Herod Antipas. 1 In my translation, it reads as follows: 116. Some Jews believed that the army of Herod was destroyed by God, who quite rightly avenged the fate of John, surnamed the Baptist. 117. For Herod had John killed, although he had been a good man. He had asked the Jews to lead a virtuous life and to come together for baptism,2 while practising righteousness towards each other, and piety towards God. In this way, it seemed to him, was baptism acceptable: they should not use it to obtain forgiveness for the sins they had committed, but as a purification of the body, inasmuch as their soul had already been cleansed beforehand by righteousness. 118. When others joined them-for they became highly agitated by his preaching-Herod feared his influence on people to be so great that it might lead to some uprising; for they seemed to be doing everything according to his advice. Therefore Herod decided that it would be much better to take the initiative to have him killed before he was able to cause some revolution, than to get involved in matters once the revolt had begun, and then be sorry. 119. Because of Herod's apprehension,John was sent in chains to the aforementioned fortress of Machaerus and killed there. -
The Decline of Herod “The Great”
THE DECLINE OF HEROD “THE GREAT” REMEMBER: • 19-18 BC – The Temple Shrine Building was completely renovated & magnificently adorned. • 19-12 BC – The Temple complex was greatly expanded & also magnificently adorned . 17 BC Herod visited Caesar Augustus at Rome. Upon his return, he brought back to Jerusalem with him his sons by the late Mariamne – Alexander (18 yrs) & Aristobulus (14 yrs), who had been educated at Rome. They were quite cold toward their father, owing to his role in their mother’s execution back in 29 BC. At Herod’s insistence, Agrippa (the second most powerful person in the Roman Republic/Empire) visited Judea on his way back to his administration of the eastern provinces (assigned 23-13 BC). 16-14 BC Herod, left Jerusalem & travelled into the region just north of the Black Sea in order to assist Agrippa with some difficulties there. Along the way he offered assistance to many citizens of the regions he passed through, typically out of his own pocket. Agrippa was greatly helped by Herod’s presence. 14 BC Returning to Rome’s Asia province, Herod convinced Agrippa to hear a legal appeal from the Jews of the region who were not being treated with the religious deference guaranteed them by Roman law. Agrippa upheld their rights & the two parted as great friends. Once back in Jerusalem, Herod gave the Jewish people a report of his recent travels. Then, since the financial affairs of Herod’s kingdom were so prosperous, he gave his people a 25 % cut in taxes. “So when he came to them, and gave them a particular account of all his journey, and of the affairs of all the Jews in Asia, how by his means they would live without injurious treatment for the time to come. -
Jesus Is the Christ Son of God August 23, 2020
Jesus is the Christ Son of God August 23, 2020 Our Savior’s Way Lutheran Church Pastor Tyson Labuhn Grace, mercy, and peace to you from God our Father and the Lord and Savior, Jesus Christ. Amen. In our Gospel reading for today, Jesus continues to lead His disciples into Gentile territory. This time to Caesarea Philippi, located southwest of Mount Hermon. Caesarea Philippi was a city that had been rebuilt by Philip the Tetrarch, son of Herod the Great. With its temples and shrines to various gods, He had renamed this city after himself. And it represented the wealth and power of the Roman Empire in that region. And so, when Jesus came into the region of Caesarea Philippi, He asks His disciples, “Who do people say that that Son of Man is?” (v.13) He wanted to know from His disciples, what others had to say about Him. He had displayed power from on high when He healed and fed many people. He had been declared to be the Son of God by several including His own disciples especially after He walked on the water. And yet, Jesus wanted His disciples to listen to what people were saying about Him. They answered Him, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” (v.14) All of these were highly regarded among the Jews, but then again even in this extremely Gentile area, at most Jesus was considered to be no more than a great prophet. Curious then as to what His disciples believed and were saying about Him, Jesus asked them, “But who do you say that I am?”(v.15) This might be a good question for us as well. -
Salome: the Image of a Woman Who Never Was
Salome: The Image of a Woman Who Never Was Salome: The Image of a Woman Who Never Was; Salome: Nymph, Seducer, Destroyer By Rosina Neginsky Salome: The Image of a Woman Who Never Was; Salome: Nymph, Seducer, Destroyer, By Rosina Neginsky This book first published 2013 Cambridge Scholars Publishing 12 Back Chapman Street, Newcastle upon Tyne, NE6 2XX, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2013 by Rosina Neginsky All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-4621-X, ISBN (13): 978-1-4438-4621-9 To those who crave love but are unable to love. TABLE OF CONTENTS List of Illustrations ..................................................................................... ix Epigraph: Poem “Salome” by Rosina Neginsky ........................................ xv Preface ...................................................................................................... xxi Introduction ................................................................................................. 1 Part I: Creation of the Salome Myth Chapter One ................................................................................................. 8 History and Myth in the Biblical Story Chapter Two ............................................................................................. -
Matthew Series Lesson #181 December 17, 2017
Matthew Series Lesson #181 December 17, 2017 Dean Bible Ministries www.deanbibleministries.org Dr. Robert L. Dean, Jr. The Roman Trials: #4, 5 Matthew 27:11–14; Mark 15:1–5; Luke 23:1–12; John 18:28–38 Introduction: Jesus’ fourth and fifth trials Jesus’ Six Trials Religious Trials Before Annas — John 18:12–14 Before Caiaphas — Matthew 26:57–68 Before the Sanhedrin — Matthew 27:1–2 Criminal Trials Before Pilate — John 18:28–38 Before Herod — Luke 23:6–12 Before Pilate — John 18:39–19:6 The Plot Matthew 27:1, 2 [Mark 15:1; Matt. 27:2; Luke 23:1; John 18:28] Immediately, early in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, and the whole multitude of them led Jesus from Caiaphas to the Praetorium, and delivered Him to Pilate. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. Matt. 27:1, “When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death. Matt. 27:2, “And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.” Matt. 27:1, “When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death. Matt. 27:2, “And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.” Mark 15:1, “Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.” Luke 23:1, “Then the whole multitude of them arose and led Him to Pilate.” Matt. -
Luke 23:4-11 Pilate to Herod and Back Crossroads: Traveling with Our Savior #6 March 12, 2008 Then Pilate Announced to the Chief
Luke 23:4-11 Pilate to Herod and Back Crossroads: Traveling with Our Savior #6 March 12, 2008 Then Pilate announced to the chief priests and the crowd, “I find no basis for a charge against this man.” But they insisted, “He stirs up the people all over Judea by his teaching. He started in Galilee and has come all the way here.” On hearing this, Pilate asked if the man was a Galilean. When he learned that Jesus was under Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem at that time. When Herod saw Jesus, he was greatly pleased, because for along time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. He plied him with many questions, but Jesus gave him no answer. The chief priests and the teachers of the law were standing there, vehemently accusing him. Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. (NIV) Have you ever had a once-in-a-lifetime chance and blown it? Maybe you didn’t even realize at the time what you had, and as a result you spent your opportunity on worthless things—and now it’s too late. This evening Herod has just such an opportunity—and blows it. The crossroad Jesus walks this evening is a short one—maybe a mile or so round- trip. It begins at Pontius Pilate’s palace, where Pilate has had an unpleasant start to his day. -
Acts 25:13-22 the Governor Tries to Cover His Corruption
The Governor Tries to Cover his Corruption FEBRUARY 25, 2021 Pastor David Andersen / PO BoxBible 2020, Chesterfield, Study VA Title23832 / Da [email protected] Acts 25:13-22 Now when several days had elapsed, King Agrippa and Bernice arrived at “BUT BEFORE ALL THESE THINGS, THEY WILL LAY THEIR Caesarea, and paid their respects to Festus. 14) HANDS ON YOU AND PERSECUTE YOU, DELIVERING YOU UP And while they were spending many days there, TO THE SYNAGOGUES AND PRISONS. YOU WILL BE Festus laid Paul’s case before the king, saying, BROUGHT BEFORE KINGS AND RULERS FOR MY NAME’S “There is a certain man left a prisoner by Felix; SAKE.” JESUS CHRIST (LUKE 21:12) 15) and when I was at Jerusalem, the chief priests and elders of the Jews brought charges Is king Agrippa the last Jewish king? How are King Agrippa and Bernice well known in Rome? Why does Festus wait until against him, asking for a sentence of the end of his introduction to mention Paul’s name? What had condemnation upon him. 16) And I answered Paul’s trial really been all about? How did Governor Festus them that it is not the custom of Romans to cover his favoring of the Jews against Paul at the trial? hand over any man before the accused meets his accusers face to face, and has an opportunity to FOCUS ON FUTURE SATELLITE BIBLE STUDIES: ➤ APRIL 7-9: ACTS 25:23-27 THE GOVERNOR IN A make his defense against the charges. 17) And QUANDARY so after they had assembled here, I made no delay, but on the next day took my seat on the ➤ APRIL 14-16: ACTS 26:1-11 PAUL’S WITNESS: HIS PRE-CHRISTIAN LIFE tribunal, and ordered the man to be brought. -
Asko Sahlberg's Herodes
Mika Hallila Uniwersytet Warszawski Retelling Salome: Asko Sahlberg’s Herodes Abstract: The article presents an analysis on the retelling of the story of the Princess Salome in a contemporary Finnish novel, Herodes (2013) by Asko Sahlberg. In the analysis, Salome’s story is considered as an outlandish narrative of an outlandish character that has interested people through history, and especially in the modern era. Sahlberg’s narrative of Salome is contextualized within some of the most known versions of Salome’s story such as the Gospels, and the play of Oscar Wilde. Eventually, the aim is to point out how and to what ends the rewriting of the story of Salome is done in this novel. Keywords: Salome, retelling, rewriting, outlandish, Finnish literature, contemporary novel The topic of this article is one of the most famous female characters of the biblical stories: I will analyze the story of the Princess Salome. The main focus of the analysis is on the retelling of the story of Salome in one contemporary Finnish novel, Herodes (2013) by Asko Sahlberg. I am asking how and to what ends the story is retold in this novel. When analyzing Sahlberg’s novel, I will especially focus on the narrator–protagonist Herod Antipas as his voice and his point of view make a particular change in the story of the Princess Salome. The key concepts formulated in the analysis are the ideas of retelling and rewriting, and outlandishness; as shown here, the Princess Salome is an outlandish character whose mystery has remained unsolved through history. The representation of the Princess in Sahlberg’s novel is, hence, part of a long tradition of the interpretations and reinterpretations of the well-known historical narrative which took place at the beginning of Christianity. -
Daughter of Eve, Femme Fatale, and Persecuted Artist: the Mythic Transgressive Woman in Oscar Wilde’S and Richard Strauss’ Salome
MONOGRAFÍA Amaltea. Revista de Mitocrítica ISSN-e: 1989-1709 http://dx.doi.org/10.5209/AMAL.51851 Daughter of Eve, Femme Fatale, and Persecuted Artist: The Mythic Transgressive Woman in Oscar Wilde’s and Richard Strauss’ Salome Corinne E. Blackmer1 Recibido: 1 de febrero de 2016 / Aceptado: 3 de julio de 2016 Abstract. Historically, Salome was a mundane figure who never catalyzed John the Baptist's death. However, in Christian Scripture, she becomes the seductress and fallen daughter of Eve. Her stepfather Herod promises Salome his kingdom if she dances for him, but she follows her mother’s wish to have John beheaded. In Strauss’s opera, after Wilde's Symbolist-Decadent play, Salome becomes independent of Herodias’ will, and the mythic avatar of the femme fatale and persecuted artist who Herod has killed after she kisses John's severed head. Her signature key of C# major, resolving to the C major sung by Herod and Jokanaan at her death, represents her tragic fate musically. Keywords: Salome; Herod; John the Baptist; femme fatale; Oscar Wilde; Richard Strauss; Symbolism; Decadence. Fille d’Éve, Femme Fatale, et l’Ártiste Persécutée: La Femme Transgressive Mythique dans la Salome d’Oscar Wilde et de Richard Strauss Résumé. Selon l’histoire, Salomé était une personnalité banale qui n’a jamais précipité la mort de Jean le Baptiste. En revanche, dans les textes chrétiens, elle devient la séductrice et la fille déchue d’Ève. Son beau-père Hérode promet à Salomé son royaume si elle danse pour lui, mais elle suit le souhait de sa mère qui exige la décapitation de Jean. -
Intertestamental Al Survey
INTERTESTAMENTAL AL SURVEY INTRODUCTION The 400 “Silent Years” between the Old and New Testaments were anything but “silent.” I. Intertestamental sources A. Jewish 1. Historical books of Apocrypha/Pseudepigrapha a. I Maccabees b. Legendary accounts: II & III Maccabees, Letter of Aristaeus 2. DSS from the I century B.C. a. “Manual of Discipline” b. “Damascus Document” 3. Elephantine papyri (ca. 494-400 B.C.; esp. 407) a. Mainly business correspondence with many common biblical Jewish names: Hosea, Azariah, Zephaniah, Jonathan, Zechariah, Nathan, etc. b. From a Jewish colony/fortress on the first cataract of the Nile (1)Derive either from Northern exiles used by Ashurbanipal vs. Egypt (2)Or from Jewish mercenaries serving Persian Cambyses c. The 407 correspondence significantly is addressed to Bigvai, governor of Judah, with a cc: to the sons of Sanballat, governor of Samaria. The Jews of Elephantine ask for aid in rebuilding their “temple to Yaho” that had been destroyed at the instigation of the Egyptian priests 4. Philo Judaeus (ca. 20 B.C.-40 A.D.) a. Neo-platonist who used allegory to synthesize Jewish and Greek thought b. His nephew, (Tiberius Julius Alexander), served as procurator of Judea (46-48) and as prefect of Egypt (66-70) INTERTESTAMENT - History - p. 1 5. Josephus (?) (ca. 37-100 a.d.) 73 a.d. a. History of the Jewish Wars (ca 168 b.c. – 70 a.d.) 93 a.d. b. Antiquities of the Jews: apparent access to the official biography of Herod the Great as well as Roman records B. Non-Jewish 1. Greek a.