Josephus Writings Outline
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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. -
Outlines of Bible Study
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1950 Outlines of Bible Study G. Dallas Smith Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Smith, G. Dallas, "Outlines of Bible Study" (1950). Stone-Campbell Books. 439. https://digitalcommons.acu.edu/crs_books/439 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. G. Dallas Smith Outlines of Bible Study FOR USE IN QIBLE DRILLS, BIBLE READINGS, BIBLE CLASSES, PRAYER MEETINGS, AND HOME STUDY (Revbed and Enl al"ll'ed) BY G. DALLAS SMITH Murfree sboro, Teaa. * * * Order From : A. C. C. Students' Exchang e Statio n A Abil ene, Texas PREFACE Outlines of Bible Study is not a commentary in any sense of the word. It contains but few comments. It is not " literature" in the sense in which many object to literature. It docs not study the lessons for you, but rather guides you in an intelligent study of the Bible itself. It is just what its name implie s-outlin es of Bible study. It simply outlines your Bible study, making it possible for you to study it sys tematically and profitabl y. The questions following e!lch outline direct the student, with but few exceptions~ to the Bible itself for his answers. This forces him to "search the Scriptures" diligently to find answers to the questions, and leaves him free to frame his answers in his own language. -
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. -
Unpacking the Book #12The Tabernacle
The W.E.L.L. Stoneybrooke Christian Schools Sherry L. Worel www.sherryworel.com 2012.UTB.12 Unpacking the Book #12The Tabernacle I. An overview There are nearly 470 verses in our bible used to describe the form and furnishings of the Tabernacle and Temple. The bible gives a very specific plan for the building of the tabernacle. However, the temple is not outlined in detail. I Chron. 28:11‐19 does seem to indicate that the Lord gave David some sort of plan or model. The tabernacle was an ornate tent shrine that served the people of Israel for approximately 200 years until it was replaced by Solomon’s temple. This temple served as God’s home for approximately 400 years until the Babylonians destroyed it in 586 BC. When the Israelites returned from Babylon, Zerubbabel over saw the rebuilding of a much inferior temple in 520 BC. This building was damaged and repaired many times until Herod built his “renovation” in 19 BC. The Roman General, Titus destroyed this temple in 70AD. II. The Tabernacle (The Tent of Meeting or Place of Dwelling) A. Consider the New Testament perspective: Hebrews 9:9‐11, 10:1, Col. 2:17 and Revelation 15:5, 21:3 B. Moses was given a model of this meeting house by God Himself (Ex. 25:40) C. The craftsmen Bezalel and Oholiab built this ornate tent. See Ex. 25‐27, 35‐40 for all the details. 1. There was a linen fence that formed an outer courtyard. In that courtyard were two furnishings: a. -
Significant Lessons from the Seemingly Insignificant #7 Doeg, the Edomite
Significant Lessons From The Seemingly Insignificant #7 Doeg, the Edomite Ponder: Who would you place on the list of the “bottom 10” people in the Bible? 1. Cain 1st murderer 2. Ahab/Jezebel Evil rulers during Israel’s darkest period 3. Manasseh Child sacrifice 4. Jeroboam I Led the Northern Kingdom into evil and idolatry 5. Herod the Great Slaughterer of children 6. Herodias & Herod Antipas Beheaded John the Baptist 7. Judas Betrayal of Jesus Christ 8. Pontius Pilate Washed his hand of the blood of Jesus Christ 9. Saul Fierce persecutor of Christians 10. Doeg, the Edomite Wreaks havoc; epitome of evil [4 verses in the Bible] Focal Passage: I Samuel 21-22 Scene 1: Ahimelech’s Aid To David – I Sam. 21:1-10 1. David has begun his “life as a fugitive” from Saul; a period of 10 years during which he was “public enemy #1” in all of Israel. 2. David has no weapons or food as he heads into the wilderness. 3. David goes to Nob, the town of the priets and Tabernacle. 4. He meets with Ahimelech, the high priest. [also known as Ahijah; great-grandson of Eli] 5. David’s lies and deception will ultimately bring death to the innocent priests and Ahimelech. 6. Ahimelech was trembling when he met David. “Why are you alone and no one with you?” 7. David’s Deception: The king has sent me on a mission and I am not to tell anyone about the matter. He tells Ahimelech he has left his men at a certain place. -
The Cultural Creation of Fulvia Flacca Bambula
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 5-2017 The cultural creation of Fulvia Flacca Bambula. Erin Leigh Wotring University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Part of the European History Commons, History of Gender Commons, Intellectual History Commons, Political History Commons, Social History Commons, and the Women's History Commons Recommended Citation Wotring, Erin Leigh, "The cultural creation of Fulvia Flacca Bambula." (2017). Electronic Theses and Dissertations. Paper 2691. https://doi.org/10.18297/etd/2691 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. THE CULTURAL CREATION OF FULVIA FLACCA BAMBULA By Erin Leigh Wotring A Thesis Submitted to the Faculty of the College of Arts and Sciences of the University of Louisville In Partial Fulfillment of the Requirements For the Degree of Master of Arts in History Department of History University of Louisville Louisville, KY May, 2017 Copyright 2017 by Erin Leigh Wotring All rights reserved THE CULTURAL CREATION OF FULVIA FLACCA BAMBULA By Erin Leigh Wotring A Thesis Approved on April 14, 2017 by the following Thesis Committee: Dr. Jennifer Westerfeld, Director Dr. Blake Beattie Dr. Carmen Hardin ii ACKNOWLEDGEMENTS I would like to thank Dr. -
A Chronological Particular Timeline of Near East and Europe History
Introduction This compilation was begun merely to be a synthesized, occasional source for other writings, primarily for familiarization with European world development. Gradually, however, it was forced to come to grips with the elephantine amount of historical detail in certain classical sources. Recording the numbers of reported war deaths in previous history (many thousands, here and there!) initially was done with little contemplation but eventually, with the near‐exponential number of Humankind battles (not just major ones; inter‐tribal, dynastic, and inter‐regional), mind was caused to pause and ask itself, “Why?” Awed by the numbers killed in battles over recorded time, one falls subject to believing the very occupation in war was a naturally occurring ancient inclination, no longer possessed by ‘enlightened’ Humankind. In our synthesized histories, however, details are confined to generals, geography, battle strategies and formations, victories and defeats, with precious little revealed of the highly complicated and combined subjective forces that generate and fuel war. Two territories of human existence are involved: material and psychological. Material includes land, resources, and freedom to maintain a life to which one feels entitled. It fuels war by emotions arising from either deprivation or conditioned expectations. Psychological embraces Egalitarian and Egoistical arenas. Egalitarian is fueled by emotions arising from either a need to improve conditions or defend what it has. To that category also belongs the individual for whom revenge becomes an end in itself. Egoistical is fueled by emotions arising from material possessiveness and self‐aggrandizations. To that category also belongs the individual for whom worldly power is an end in itself. -
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 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 -
1533 Volume by Giovanni Battista and Teofilo Folengo: Dialogi, Quos Pomiliones Vocat ; Varium Poema; Ianus Table of Contents
1533 volume by Giovanni Battista and Teofilo Folengo: Dialogi, quos Pomiliones vocat; Varium poema; Ianus Table of Contents linked to English translation, numbers on left are for pages of the original text 001 Title page. IOAN. BAPTI. Chrysogoni Folengii Mantuani Anachoritae Dialogi, quos Pomiliones vocat. THEOPHILI Folengii Mantuani Anachoritae Varium poema, et IANUS. (By Giovanni Battista Chrysogonus Folengo, Mantuan Anchorite: Dialogues, which he calls Dwarves/ Short Pieces. By Teofilo Folengo, Mantuan Anchorite: Diverse Poems and Janus. 002 [Dedicatory letter to Alberico.] 003 Preamble. PROHOEMIUM. CHRYSOGONUS. THEOPHILUS. (Preamble: dialogue between Chrysogono and Teofilo.) 007 Epistle to Rev. Niccolò Morosini. AD R. NICOLAUM MAUROCEnum Venetum, Anachoritam. Chrysogo. Folengius Anachorita. S. D. (To Rev. Niccolò Morosini, Venetian, anchorite, Chrysogono Folengo, anchorite, sends greetings.) 008 De profundis. DEI ECCLESIAM AB HAERETIcis circunventam, Chrysogonus anachorita: sub titulo Psalmi centesimi vigesimi noni, Deo Commendat. (Chrysogonus the anchorite, under the rubric of Psalm 129, commends to God the church of God assailed by heretics.) 014 Pomilio 1. DE LEGE ANIMI ET MEMbrorum. ad Lucianum Monachum Amicum. PHILEREMUS. Phileremus, Euthymius, Isidorus. (On the law of the soul and of limbs/ members: To Luciano, Monk, Friend/ Devoted Monk. PHILEREMUS. Phileremus, Euthymius, Isidorus.) 025 Pomilio 2. DE VITA SOLITUDINIS, ET Coenobii. Utra melior ad Nicodemum fratrem. PHILEREMUS, ANGELUS. (On the life of hermitages and monasteries: which is better; To [my] brother Nicodemo. Phileremus, Angelus. 040 Pomilio 3. EPITAPHIUM EXCELLEN. AVALI. IMP. CAE. Ad victoriam columniam. Chrysogonus, Victoria, Theophilus. (Epitaph of the illustrious Avalos of the Emperor Caesar [Charles V]: To Victoria Colonna/ “the victory column.” Chrysogonus, Victoria, Theophilus.) 051 Epistle to the most holy anchorites. -
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
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...... -
King David's Double Recognition at Hebron According to Josephus
RCatT XXXI/2 (2006) 269-281 © Facultat de Teologia de Catalunya KING DAVID’S DOUBLE RECOGNITION AT HEBRON ACCORDING TO JOSEPHUS Christopher BEGG 1. Introduction 2 Sam 5,1-3 and 1 Chr 11,1-3 tell a largely similar story of David’s recogni- tion as king by a group of Israelites at Hebron. Whereas this is the only such happening in Samuel, the Chronicler goes on, after an extended interlude (11,4– 12,22) dealing with other matters,1 to relate a similar such happening in 12,23- 40. Josephus too, in his Antiquitates judaicae (hereafter Ant. 7.53-60)2 narrates a two-stage pan-Israelite acclamation of David’s kingship at Hebron. In contrast to the Chronicler, however, the historian recounts the two moments of the king’s recognition back-to-back, just as his presentation of both moments evidences numerous differences vis-à-vis the biblical account(s). In this essay then I wish to focus on the Josephan version of David’s encounters with the Israelites who come to him at Hebron. More specifically, my study will address several wider questions: (1) In recounting the initial Hebron happening did Josephus draw on both (slightly different) accounts in 2 Sam 5,1-3 and 1 Chr 11,1-3 or rather did he limit himself to one of these to the exclusion of the other? (2) Can anything be ascertained about the text-form(s) of 2 Sam 5,1-3 and/or 1 Chr 11,1-3; 12,23- 40 used by Josephus? And (3) What sort of rewriting techniques has Josephus 1.