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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 -
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. -
Timeline 6 BC to 70 AD One Clue Often Repeated Is Christ’S Birth Could Not Have Been in the Winter, Near December First Century Revelation 25
CODE 166 CODE 196 CODE 228 CODE 243 CODE 251 CODE 294 CODE 427 CODE 490 CODE 590 CODE 666 CODE 01010 COD E 1260 CODE 1447 CODE 1900 CODE 1975 CODE 2300 CODE 6000 CODE 144000 TIMELINE – 6 BCE to 70 CE by Floyd R. Cox (Revised 12-29-2018) Sources: HERE and HERE (Translation: Copy & paste into: https://www.freetranslation.com/) I did a Google search for “date of Herod’s death” and received 14,300 pages of hits. This is evidence there is lots of interest and considered to be importance. Why is it important? Christ born after Herod’s Death? http://code251.com/ If the generally accepted date for Herod’s death is correct (about March 30, 4 BC) then Jesus could not have been conceived in about December, 5 BC, and born 274 days later, on the Related Topics feast of Trumpets, the fall of 4 BC. In this view, Jesus was not born before Herod died. This suggests we should research earlier years and other clues for the conception and birth British Israelism in 5 or 6 BC. Revisited Born in the Winter? Timeline 6 BC to 70 AD One clue often repeated is Christ’s birth could not have been in the winter, near December First Century Revelation 25. Luke says the shepherds of Bethlehem were watching their sheep at night, and this would not likely be in the winter. However, I checked the weather for Bethlehem this year on and Restoring the First Century Context found the temperature in Bethlehem. It was 56 degrees on December 25, 59 degrees on December 26, and 54 on December 27. -
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. -
RES 2015.12.15 Bertalotto on the Institution of the Hasmonean High
Reviews of the Enoch Seminar 2015.12.15 Vasile Babota, The Institution of the Hasmonean High Priesthood . Supplements to the Journal for the Study of Judaism 165. Leiden: Brill, 2014. ISBN: 978900425177. € 123 / $ 171. Hardback. Pierpaolo Bertalotto Bari, Italy The aim of this book is to define more adequately the Hasmonean high priesthood as an institution in comparison with the biblical / Jewish tradition on the one hand and the Hellenistic / Seleucid world on the other. Were the Hasmonean high priests more like preexilic kings, like priests from the Oniad or Zadokite families, or like Hellenistic king-priests? This is the question that continually surfaces throughout the entire book. The study contains an introduction, ten chapters, final conclusions, a full bibliography, an index of ancient people, and an index of ancient sources. The introduction offers a brief presentation of the scholarly work on high priestly office which focuses on the relationship among the Hasmonean high priesthood, the Jewish tradition, and the Hellenistic world. Babota then begins his analysis by describing the sources for his study. He considers 1 Maccabees a unitary pro-Hasmonean work written at the time of John Hyrcanus I, probably soon before his death, whose aim is to strengthen his position as high priest in the line of Simon. This strong political agenda must be taken into account when using this literary work as a historical source: its reliability must be assessed, as the author consistently does, on a case by case basis. Concerning 2 Maccabees, Babota especially emphasizes its pro-Judas stance. It is therefore less favorable towards Jonathan and Simon than 1 Maccabees and to some extent critical of the establishment of the Hasmonean high priesthood. -
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. -
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. -
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. -
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. -
The Ecumenical Patriarchate of Constantinople1
STEFANOS ATHANASIOU The Ecumenical Patriarchate of Constantinople1 A Religious Minority and a Global Player Introduction In the extended family of the Orthodox Church of the Byzantine rite, it is well known that the Ecumenical Patriarchate of Constantinople takes honorary prece- dence over all other Orthodox autocephalous and autonomous churches.2 The story of its origins is well known. From a small church on the bay of the Bos- porus in the fishing village of Byzantium, to the centre of Eastern Christianity then through the transfer of the Roman imperial capital from Rome to Constantinople in the fourth century, and later its struggle for survival in the Ottoman Empire and Turkey. Nevertheless, a discussion of the development of the Ecumenical Patriarchate of Constantinople is required to address the newly- kindled discussion between the 14 official Orthodox autocephalous churches on the role of the Ecumenical Patriarchate in today’s Orthodox world. A recalling of apposite historical events is relevant to this discussion. As Karl Löwith remarks, “[H]istorical consciousness can only begin with itself, although its intention is to visualise the thinking of other times and other people. History must continually be recalled, reconsidered and re-explored by each current living generation” (Löwith 2004: 12). This article should also be understood with this in mind. It is intended to awaken old memories for reconsideration and reinterpretation. Since the fall of Constantinople in 1453, the Ecumenical Patriarchate has taken up the role of custodian of the Byzantine tradition and culture and has lived out this tradition in its liturgical life in the region of old Byzantium (Eastern Roman Empire) and then of the Ottoman Empire and beyond. -
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. -
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2210 BC 2200 BC 2190 BC 2180 BC 2170 BC 2160 BC 2150 BC 2140 BC 2130 BC 2120 BC 2110 BC 2100 BC 2090 BC Fertile Crescent Igigi (2) Ur-Nammu Shulgi 2192-2190BC Dudu (20) Shar-kali-sharri Shu-Turul (14) 3rd Kingdom of 2112-2095BC (17) 2094-2047BC (47) 2189-2169BC 2217-2193BC (24) 2168-2154BC Ur 2112-2004BC Kingdom Of Akkad 2234-2154BC ( ) (2) Nanijum, Imi, Elulu Imta (3) 2117-2115BC 2190-2189BC (1) Ibranum (1) 2180-2177BC Inimabakesh (5) Ibate (3) Kurum (1) 2127-2124BC 2113-2112BC Inkishu (6) Shulme (6) 2153-2148BC Iarlagab (15) 2121-2120BC Puzur-Sin (7) Iarlaganda ( )(7) Kingdom Of Gutium 2177-2171BC 2165-2159BC 2142-2127BC 2110-2103BC 2103-2096BC (7) 2096-2089BC 2180-2089BC Nikillagah (6) Elulumesh (5) Igeshaush (6) 2171-2165BC 2159-2153BC 2148-2142BC Iarlagash (3) Irarum (2) Hablum (2) 2124-2121BC 2115-2113BC 2112-2110BC ( ) (3) Cainan 2610-2150BC (460 years) 2120-2117BC Shelah 2480-2047BC (403 years) Eber 2450-2020BC (430 years) Peleg 2416-2177BC (209 years) Reu 2386-2147BC (207 years) Serug 2354-2124BC (200 years) Nahor 2324-2176BC (199 years) Terah 2295-2090BC (205 years) Abraham 2165-1990BC (175) Genesis (Moses) 1)Neferkare, 2)Neferkare Neby, Neferkamin Anu (2) 3)Djedkare Shemay, 4)Neferkare 2169-2167BC 1)Meryhathor, 2)Neferkare, 3)Wahkare Achthoes III, 4)Marykare, 5)............. (All Dates Unknown) Khendu, 5)Meryenhor, 6)Neferkamin, Kakare Ibi (4) 7)Nykare, 8)Neferkare Tereru, 2167-2163 9)Neferkahor Neferkare (2) 10TH Dynasty (90) 2130-2040BC Merenre Antyemsaf II (All Dates Unknown) 2163-2161BC 1)Meryibre Achthoes I, 2)............., 3)Neferkare, 2184-2183BC (1) 4)Meryibre Achthoes II, 5)Setut, 6)............., Menkare Nitocris Neferkauhor (1) Wadjkare Pepysonbe 7)Mery-........, 8)Shed-........, 9)............., 2183-2181BC (2) 2161-2160BC Inyotef II (-1) 2173-2169BC (4) 10)............., 11)............., 12)User......