Timeline (Jewish History)

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Jewish History Timeline 1 THE PRE-CHRISTIAN BACKGROUND Selected Old Testament Dates (Approximate) 1800 BC – Abraham, Patriarchs 1250 BC – Moses 1050 BC – Beginning of Israelite monarchy (Saul, Samuel) 1000 BC – United Kingdom (David) 950 BC – Solomon builds First Temple in Jerusalem 850 BC – Elijah 722 BC – Northern Kingdom falls to Assyria, disperse ten tribes 586 BC – Babylonian Captivity (Southern Kingdom falls to Nebuchadnezzar) 538 BC – Persians overthrow Babylon 458 BC – Ezra restores worship in the temple 445 BC –Under Nehemiah’s leadership, the walls of Jerusalem are rebuilt and completed 400 BC –prophetic ministry of Malachi ends (OT ends), Judea still under Persian rule Intertestamental Period 427-347 BC – Plato 384-322 BC – Aristotle 332 BC - Alexander the Great conquers Persian Empire, Greek rule of Judea begins 322 BC - Death of Alexander the Great, Egyptian rule begins under Ptolemies 3rd Century BC – The Old Testament translated into Greek (Septuagint) 198 BC – Seleucid (Syria) rule 167 BC - Antiochus Epiphanes, Seleucidian ruler, desecrates Temple in Jerusalem 164 BC – Hasmonean (Maccabean) revolt against Seleucidian rule (celebrated by Hanukkah) Pharisees and Sadducees 146 BC - Rome defeats the Greeks and begins expansion of its empire 63 BC - Rome (under General Pompey) captures Jerusalem, marking the beginning point of complete Roman rule over Judea 27 BC – The Reign of Caesar Augustus begins THE FIRST CENTURY New Testament Era 4 BC – The birth of Jesus Christ and the beginning of the New Testament AD 29 – Public ministry of Jesus 33 – Crucifixion, Resurrection, Pentecost 35 – Conversion of Paul (profound encounter with Christ) 41 – Gentiles admitted in fellowship (Acts 15) with James as head of the Church c. 45 – c. 100 – Writing of New Testament 48 – Beginning of Paul’s three missionary journeys across Europe and Asia Minor (see map) 64 – Neronian persecution begins 70 – Jerusalem destroyed by Roman Emperor Titus, Antioch becomes center of Christianity © 2019 by Wilfred Graves Jr. All rights reserved. www.wilfredgraves.org .

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The Political and Religious Structure in Jesus' Time
The Political and Religious Structure in Jesus’ Time In looking at the political and religious structure at the time of Jesus, we could explore countless topics. In this article we look at topics of the structure of the Jewish sects, the practice of taxation and tithing, and the exercising of crucifixion as a means of execution and control. Jewish Sects Just as Christianity today is divided into different groups (Catholics, Methodists, Lutherans, nondenominational evangelical churches), so too ancient Jewish religion had distinct groups or sects. In Jesus’ time in Palestine, three groups were particularly influential. Josephus identifies these groups (he calls them “philosophies”): the Sadducees, the Pharisees, and the Essenes. We should make clear from the start that only a small minority of people actually belonged to these sects, but their strong influence on Jewish society is undeniable. The Pharisees were the largest of the three, consisting of about six thousand members during the time of Herod the Great (out of a total population of perhaps one million people in Palestine). These groups can be compared not only to Christian denominations but also to modern political parties. In ancient Judaism there was no sharp distinction between religion and politics. All three groups were concerned not only with religious behavior but also with the political issues of their day. Sadducees The name Sadducees most likely comes from the name Zadok, a priest who anointed David’s son Solomon as king (see 1 Kings 1:32–40). The descendants of Zadok, the Zadokites, were recognized as the only legitimate priests by Ezekiel (see Ezekiel 44:9–31) and the author of the Book of Chronicles.
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Judaism: a Supplemental Resource for Grade 12 World of Religions: A
Change and Evolution Stages in the Development of Judaism: A Historical Perspective As the timeline chart presented earlier demonstrates, the development of the Jewish faith and tradition which occurred over thousands of years was affected by a number of developments and events that took place over that period. As with other faiths, the scriptures or oral historical records of the development of the religion may not be supported by the contemporary archaeological, historical, or scientific theories and available data or artifacts. The historical development of the Jewish religion and beliefs is subject to debate between archeologists, historians, and biblical scholars. Scholars have developed ideas and theories about the development of Jewish history and religion. The reason for this diversity of opinion and perspectives is rooted in the lack of historical materials, and the illusive nature, ambiguity, and ambivalence of the relevant data. Generally, there is limited information about Jewish history before the time of King David (1010–970 BCE) and almost no reliable biblical evidence regarding what religious beliefs and behaviour were before those reflected in the Torah. As the Torah was only finalized in the early Persian period (late 6th–5th centuries BCE), the evidence of the Torah is most relevant to early Second Temple Judaism. As well, the Judaism reflected in the Torah would seem to be generally similar to that later practiced by the Sadducees and Samaritans. By drawing on archeological information and the analysis of Jewish Scriptures, scholars have developed theories about the origins and development of Judaism. Over time, there have been many different views regarding the key periods of the development of Judaism.
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Sadducees, Pharisees, and the Controversy of Counting the Omer by J.K. McKee posted 17 January, 2008 www.tnnonline.net The season between Passover and Unleavened Bread, and the Feast of Weeks or Shavuot, is one of the most difficult times for the Messianic community. While this is supposed to be a very special and sacred time, a great number of debates certainly rage over Passover. Some of the most obvious debates among Messianics occur over the differences between Ashkenazic and Sephardic Jewish halachah. Do we eat lamb or chicken during the sedar meal? What grains are “kosher for Passover”? Can egg matzos be eaten? What are we to have on our sedar plate? What traditions do we implement, and what traditions do we leave aside? And, what do we do with the uncircumcised in our midst? Over the past several years, I have increasingly found myself taking the minority position on a number of issues. Ironically, that minority position is usually the traditional view of mainline American, Ashkenazic Conservative and/or Reform Judaism—the same halachah that I was originally presented with when my family entered into Messianic Judaism in 1995. I have found myself usually thrust among those who follow a style halachah that often deviates from the mainstream. Certainly, I believe that our Heavenly Father does allow for creativity when it comes to human traditions. Tradition is intended to bind a religious and ethnic community together, giving it cohesion and a clear connection to the past. It is only natural for someone like myself, of Northern European ancestry, to more closely identify with a Northern and Central European style of Judaism, than one from the Mediterranean.
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Pharisees, Sadducees, and Essenes
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Significant Exegetical Aspects of the Sadducees' Question to Jesus Regarding the Resurrection
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A Clash of Symbolic Universes: Judeanism Vs Hellenism
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CONFRONTATION with the SADDUCEES Matthew 22:23-33
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Research.Pdf
“UNTIL GOD SHALL VISIT THE EARTH”: THE ROLE OF COVENANT THEOLOGY IN THE QUMRAN MOVEMENT A Thesis presented to the Faculty of the Graduate School University of Missouri In Partial Fulfillment Of the Requirement for the Degree Master of Arts by DANIEL TALLENT Dr. Rabia Gregory, Thesis Supervisor JULY 2012 © Copyright Daniel Tallent 2012 All Rights Reserved The undersigned, appointed by the dean of the Graduate School, have examined the thesis entitled “UNTIL GOD SHALL VISIT THE EARTH”: THE ROLE OF COVENANT THEOLOGY IN THE QUMRAN MOVEMENT presented by Daniel Keith Tallent, a candidate for the degree of Master of Arts, and hereby certify that, in their opinion, it is worthy of acceptance. Dr. Rabia Gregory Dr. Nathan Desrosiers Dr. Christine Van Pool ii Acknowledgements I have been fortunate to have many excellent professors, advisors and academic influences over the years. Without their knowledge and support this project would never have been conceived or completed, and as a result I want to extend my sincere gratitude to those individuals here. I am especially grateful to my committee members, Dr. Gregory, Dr. DesRosiers, and Dr. Van Pool, for all of your assistance and kindness; it has truly been a privilege to work with you all and I really cannot thank you enough. I am also indebted to the rest of the Religious Studies department, for allowing me the opportunity to study here at the University of Missouri. I would also like to thank Dr. Hofer, for helping me with some crucial historical information. I am also grateful to my professors from WKU, in particular Dr.
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The Sadducees, the Pharisees, and the Sacred: Meaning and Ideology in the Halakhic Controversies Between the Sadducees and Pharisees
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Jewish Sects of the Second Temple Period
Jewish Sects Of The Second Temple Period “But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, ‘Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!’” (Acts 23:6) © 2017 David Padfield www.padfield.com Scripture taken from the New King James Version. Copyright ©1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Preface This booklet contains a series sermons that were preached in Zion, Illinois. Like most of my published sermon outline books, these outlines include more information than was presented in the lessons. I like to include additional material in these outlines for the benefit of students who are not afraid to delve into the weightier matters of Biblical studies. These outlines also allow me to include additional source material to which many Bible students do not have ready access (like the writings of Philo, Josephus, and the Mishnah). The Pharisees Introduction I. When most Christians think of Judaism, they often fail to consider that over the centuries many changes have taken place within the Jewish community. A. The religion practiced by the Patriarchs in the book of Genesis is different from that of a devout Jew under the Law of Moses. B. Also, the practices of the Jews during the post-exilic period is very different from the rabbinic Judaism that followed the destruction of the Second Temple. II. Nearly every Bible student is familiar with at least two of the sects, or parties, of the Jews that are mentioned in the New Testament, i.e., the Pharisees and the Sadducees.
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