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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. -
Introduction to the Old Testament
LB 101 – Introduction to the Old Testament Certificate and Diploma level Teacher’s Handbook Nazarene Theological Institute Church of the Nazarene Africa Region Nazarene Theological Institute Church of the Nazarene- Africa Region LB 101 – Introduction to the Old Testament Author: Rev. Chanshi CHANDA, B.A., M.A. Editors: R. Lovett and G. Crofford Note to teachers : To correct mistakes in future editions, please send notice of errors to: [email protected] Unless otherwise indicated, Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright ©1973, 1978, 1984 Biblica. Used by permission of Zondervan. All rights reserved. Description This course presents the content, history and the important people of the Old Testament, and teaching based on each section of the Old Testament according to its contribution to Christian theology. Course rationale Narration Christian faith demands total consecration of believers to Jesus Christ as Savior and Lord of their lives. All that we can know about Jesus is revealed to us in the Bible, that is to say the 39 books of the Old Testament and the 27 books of the New Testament. One of the first tasks therefore of a minister or church leader is to share the word of God with the faithful in the church whether by preaching or by Bible studies. That teaching is aimed to increase the spiritual maturity of the faithful and to increase their effectiveness in witnessing to what Christ has done in their lives thanks to the grace of salvation which he worked through the means of the Holy Spirit. Jesus’ apostles and the first believers based their understanding of Jesus on the texts of the Old Testament as the eternal word of God. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
Baasha of Ammon
Baasha of Ammon GARY A. RENDSBURG Cornell University 1lVD'i' 'Xtl1' i1'1::J' i"'~ 1,T The identification of the members of the western coalition who fought Shal maneser HI at the battle of Qarqar has engaged Assyriologists since the 19th century. Among the more elusive members of the alliance has been Ba-J-sa miir 1 Ru-bu-bi .KUR A-ma-na-a-a, listed in the Monolith Inscription, column II, line 95. The majority view holds that the toponym A-ma-na-a-a refers to Ammon. the small state located in Transjordan = biblical cammon (Gen. 19:38, etc.). This iden tification ,:>riginated among late 19th and early 20th century scholars,2 is repeated in more recent works,3 and appears in standard translations.4 The ~llinority view was first offered by E. Forrer,S who identified the word with Amana, the mountainous region of southern Syria, more specifically the It is my pleasure to thank Peter Machinist and Samuel M. Paley whose helpful suggestions I have incorporated into this article. 1. For the original, see H. C. Rawlinson, The Cuneiform Inscriptions of Western Asia (London, 1870),3: pliltes 7-8. 2. F. Delitzsch, Wo lag das Paradies ? (Leipzig, 1881),294; F. Hommel. Geschichte Babylolliells und Assyriells (Berlin, 1885), 609; C. P. Tiele, Babylollisch·assyrische Geschichte (Gotha, 1886). 201; E. Schrader. Sammlung von assyrischen und babylonischen Textell (Berlin, (889), I: 173; R. W. Rogers, A History of Babylollia and Assyria (New York, 1901),77; H. Winckler, The History of Babylonia and Assyria (New York, 1907),220; A. -
14. BIBLICAL EPIC: 2 Chronicles Notes
14. BIBLICAL EPIC: 2 Chronicles Notes rown 2 Chron 1: Solomon made offerings. God said, "What shall I give you?" Solomon said, "Wisdom to rule this people." So Solomon ruled over Israel. • 1:1-6. Solomon Worships at Gibeon. Solomon’s journey to the Mosaic tabernacle and altar at Gibeon, like David’s mission to retrieve the Ark, is presented as a public enterprise that involves all Israel. Like David, Solomon maintains continuity with the Mosaic covenant as the foundation of his own reign. Solomon begins his reign as David instructed him (1 Chron 22:19), by worshiping God and seeking guidance. “High places” were commonly associated with hills or mountains in the OT world. Prior to the construction of the temple, high places were generic worship sites that were not necessarily connected with pagan worship. The negative connotation of high places begins after the completion of the temple, after which high places were associated with idolatry and syncretism. Solomon’s extensive sacrifice at Gibeon tangibly showed his reverence for God at the outset of his reign. • 1:7-13. Solomon’s Request for Wisdom. Solomon’s faithful seeking leads to a nighttime appearance of God (in a dream, according to 1 Kings 3:5), in which God invites Solomon to ask in prayer for whatever he desires. Solomon makes two requests: (1) that God would continue to bring the fullness of the Davidic covenant (and the Abrahamic covenant) to pass (looking forward to the completion of the temple, 2 Chron 6:17) and (2) that God would grant him wisdom and knowledge. -
THE GOOD KINGS of JUDAH Learning to Avert Moral Failure from Eight Good Men Who Didn’T
THE GOOD KINGS OF JUDAH learning to avert moral failure from eight good men who didn’t . give me an undivided heart . Psalm 86:11 Answer Guide ©2013 Stan Key. Reproduction of all or any substantial part of these materials is prohibited except for personal, individual use. No part of these materials may be distributed or copied for any other purpose without written permission. Unless otherwise noted, scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright ©2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For information about these or other additional study materials, contact: PO Box 7 Wilmore, KY 43090 859-858-4222 800‒530‒5673 [email protected] www.francisasburysociety.com To follow Stan on his blog, visit: http://pastorkeynotes.wordpress.com. Downloadable PDFs of both student and answer guides for this study are available at www.francisasburysociety.com/stan-key. TABLE OF CONTENTS INTRODUCTION TO THE GOOD KINGS OF JUDAH .......................1 SOLOMON ................................................................................3 ASA .........................................................................................5 JEHOSHAPHAT .........................................................................7 JOASH .....................................................................................10 AMAZIAH .................................................................................12 UZZIAH....................................................................................15 -
THROUGH the BIBLE ISAIAH 15-19 in the Bible God Judges Individuals, and Families, and Churches, and Cities, and Even Nations…
THROUGH THE BIBLE ISAIAH 15-19 ! In the Bible God judges individuals, and families, and churches, and cities, and even nations… I would assume He also judges businesses, and labor unions, and school systems, and civic groups, and athletic associations - all of life is God’s domain. Starting in Isaiah 13, God launches a series of judgments against the Gentile nations of his day. Making Isaiah’s list are Babylon, Assyria, Philistia, Moab, Ethiopia, Egypt, Edom, Tyre, and Syria. Tonight we’ll study God’s burden against the nations. ! Isaiah 15 begins, “The burden against Moab…” Three nations bordered Israel to the east - Moab, Edom, and Ammon. Today this area makes up the Hashemite Kingdom of Jordan - a pro-Western monarchy with its capitol city of Amman - or Ammon. ! Today, it’s fashionable to research your roots - track down the family tree. Websites like Ancestry.com utilize the power of the Internet to uncover your genealogy. For some folks this is a fun and meaningful pastime. For me, I’ve always been a little leery… I suspect I’m from a long line of horse thieves and swindlers. I’m not sure I want to know my ancestry. This is probably how most Moabites felt regarding their progenitors… ! The Moabites were a people with some definite skeletons in the closest! Their family tree had root rot. Recently, I read of a Michigan woman who gave her baby up for adoption. Sixteen years later she tracked him down on FB… only to get romantically involved. She had sex with her son… Obviously this gal is one sick pup. -
EDOM and COPPER Photo by Mohammad Najjar Mohammad by Photo Photo by Thomas E
Edom& Copper The Emergence of Ancient Israel’s Rival Thomas E. L E v y a n d m ohammad Najjar Did King David do battle with the Edomites? The Bible says he did. It would be unlikely, however, if Edom was not yet a sufficiently complex society to organize and field an army, if Edom was just some nomadic Bedouin tribes roaming around looking for pastures and water for their sheep and goats. Until recently, many scholars took this position: In David’s time Edom was at most a simple pastoral society.1 This gave fuel to those scholars who insisted that ancient DUBY TAL / Israel (or rather, Judah) likewise did not ALBATROSS develop into a state until a century or more 24 BI B LICA L ARCHAEOLOGY REVIEW • JULY/AUGUST 2006 JULY/AUGUST 2006 • BI B LICA L ARCHAEOLOGY REVIEW 25 EDOM AND COPPER PHOTO BY MOHAMMAD NAJJAR PHOTO BY THOMAS E. LEVY after David’s time. Ancient Israel, they argued, explore the role of early mining and metallurgy on r PILES OF RUBBLE (opposite) bestride the outline of a large e v was just like the situation east of the Jordan—no i square fortress and more than 100 smaller buildings at social evolution from the beginnings of agriculture R AMMON n complex societies in Ammon, Moab or Edom. a Khirbat en-Nahas in the Edomite lowlands of Jordan. The and sedentary village life from the Pre-pottery d r According to this school of thought, David was o Neolithic period (c. 8500 B.C.E.) to the Iron Age J massive black mounds are slag, a waste product of the Jerusalem not really a king, but a chieftain of a few simple SEA copper-smelting process, indicating that large-scale copper (1200–500 B.C.E.) in Jordan. -
Josephus Writings Outline
THE WARS OF THE JEWS OR THE HISTORY OF THE DESTRUCTION OF JERUSALEM – BOOK I CONTAINING FROM THE TAKING OF JERUSALEM BY ANTIOCHUS EPIPHANES TO THE DEATH OF HEROD THE GREAT. (THE INTERVAL OF 177 YEARS) CHAPTER 1: HOW THE CITY JERUSALEM WAS TAKEN, AND THE TEMPLE PILLAGED [BY ANTIOCHUS EPIPHANES]; AS ALSO CONCERNING THE ACTIONS OF THE MACCABEES, MATTHIAS AND JUDAS; AND CONCERNING THE DEATH OF JUDAS. CHAPTER 2: CONCERNING THE SUCCESSORS OF JUDAS; WHO WERE JONATHAN AND SIMON, AND JOHN HYRCANUS? CHAPTER 3: HOW ARISTOBULUS WAS THE FIRST THAT PUT A DIADEM ABOUT HIS HEAD; AND AFTER HE HAD PUT HIS MOTHER AND BROTHER TO DEATH, DIED HIMSELF, WHEN HE HAD REIGNED NO MORE THAN A YEAR. CHAPTER 4: WHAT ACTIONS WERE DONE BY ALEXANDER JANNEUS, WHO REIGNED TWENTY- SEVEN YEARS. CHAPTER 5: ALEXANDRA REIGNS NINE YEARS, DURING WHICH TIME THE PHARISEES WERE THE REAL RULERS OF THE NATION. CHAPTER 6: WHEN HYRCANUS WHO WAS ALEXANDER'S HEIR, RECEDED FROM HIS CLAIM TO THE CROWN ARISTOBULUS IS MADE KING; AND AFTERWARD THE SAME HYRCANUS BY THE MEANS OF ANTIPATER; IS BROUGHT BACK BY ABETAS. AT LAST POMPEY IS MADE THE ARBITRATOR OF THE DISPUTE BETWEEN THE BROTHERS. CHAPTER 7: HOW POMPEY HAD THE CITY OF JERUSALEM DELIVERED UP TO HIM BUT TOOK THE TEMPLE BY FORCE. HOW HE WENT INTO THE HOLY OF HOLIES; AS ALSO WHAT WERE HIS OTHER EXPLOITS IN JUDEA. CHAPTER 8: ALEXANDER, THE SON OF ARISTOBULUS, WHO RAN AWAY FROM POMPEY, MAKES AN EXPEDITION AGAINST HYRCANUS; BUT BEING OVERCOME BY GABINIUS HE DELIVERS UP THE FORTRESSES TO HIM. -
Chart of the Kings of Israel and Judah
The Kings of Israel & Judah Why Study the Kings? Chart of the Kings Questions for Discussion The Heritage of Jesus Host: Alan's Gleanings Alphabetical List of the Kings A Comment about Names God's Message of Salvation Kings of the United Kingdom (c 1025-925 BC) Relationship to God's King Previous King Judgment Saul none did evil Ishbosheth* son (unknown) David none did right Solomon did right in youth, son (AKA Jedidiah) evil in old age * The kingdom was divided during Ishbosheth's reign; David was king over the tribe of Judah. Kings of Judah (c 925-586 BC) Kings of Israel (c 925-721 BC) Relationship to God's Relationship to God's King King Previous King Judgment Previous King Judgment Rehoboam son did evil Abijam Jeroboam servant did evil son did evil (AKA Abijah) Nadab son did evil Baasha none did evil Asa son did right Elah son did evil Zimri captain did evil Omri captain did evil Ahab son did evil Jehoshaphat son did right Ahaziah son did evil Jehoram son did evil (AKA Joram) Jehoram son of Ahab did evil Ahaziah (AKA Joram) (AKA Azariah son did evil or Jehoahaz) Athaliah mother did evil Jehu captain mixed Joash did right in youth, son of Ahaziah Jehoahaz son did evil (AKA Jehoash) evil in old age Joash did right in youth, son did evil Amaziah son (AKA Jehoash) evil in old age Jeroboam II son did evil Zachariah son did evil did evil Uzziah Shallum none son did right (surmised) (AKA Azariah) Menahem none did evil Pekahiah son did evil Jotham son did right Pekah captain did evil Ahaz son did evil Hoshea none did evil Hezekiah son did right Manasseh son did evil Amon son did evil Josiah son did right Jehoahaz son did evil (AKA Shallum) Jehoiakim Assyrian captivity son of Josiah did evil (AKA Eliakim) Jehoiachin (AKA Coniah son did evil or Jeconiah) Zedekiah son of Josiah did evil (AKA Mattaniah) Babylonian captivity Color Code Legend: King did right King did evil Other. -
King Jehoshaphat
Can You Relate? King Jehoshaphat: Facing A Tough Situation 2 Chronicles 20 2 Chronicles 20:1-12 (NKJV) 1 It happened after this that the people of Moab with the people of Ammon, and others with them besides the Ammonites, came to battle against Jehoshaphat. 2 Then some came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, from Syria; and they are in Hazazon Tamar” (which is En Gedi). 3 And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. 4 So Judah gathered together to ask help from the Lord; and from all the cities of Judah they came to seek the Lord. 5 Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, 6 and said: “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? 7 Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever? 8 And they dwell in it, and have built You a sanctuary in it for Your name, saying, 9 ‘If disaster comes upon us—sword, judgment, pestilence, or famine—we will stand before this temple and in Your presence (for Your name is in this temple), and cry out to You in our affliction, and You will hear and save.’ 10 And now, here are the people of Ammon, Moab, and Mount Seir—whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them 11 here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. -
The Names and Boundaries of Eretz-Israel (Palestine) As Reflections of Stages in Its History
THE NAMES AND BOUNDARIES OF ERETZ-ISRAEL (PALESTINE) AS REFLECTIONS OF STAGES IN ITS HISTORY GIDEON BIGER INTRODUCTION Classical historical geography focuses on research of the boundaries of the various states, along with the historical development of these boundaries over time. Edward Freeman, in his book written in 1881 and entitled The Historical Geography of Europe, defines the nature of historical-geographical research as follows: "The work which we have now before us is to trace out the extent of territory which the different states and nations have held at different times in the world's history, to mark the different boundaries which the same country has had and the different meanings in which the same name has been used." The author further claims that "it is of great importance carefully to make these distinctions, because great mistakes as to the facts of history are often caused through men thinking and speaking as if the names of different countries have always meant exactly the same extent of territory. "1 Although this approach - which regards research on boundaries as the essence of historical geography- is not accepted at present, the claim that it is necessary to define the extent of territory over history is as valid today as ever. It is impossible to discuss the development of any geographical area having political and territorial significance without knowing and understanding its physical extent. Of no less significance for such research are the names attached to any particular expanse. The naming of a place is the first step in defining it politically and historically.