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Article

eschatology, Jewish  

Martha Himmelfarb

Article

Publication History:

Published online:
22 May 2024
Subjects:
  1. Christianity
  2. Jewish Studies
During the Hellenistic period Jewish texts began to discuss new ideas about the fate of the individual after death, including the immortality of the soul, bodily resurrection, and post-mortem reward and punishment. At about the same time Jews also developed a picture of history as leading to the end of the world as we know it, to be followed by an age of peace, prosperity, and sovereignty for the people of Israel. Both developments played an important role in the emergence of Christianity.The term eschatology is a modern coinage, derived from the Greek eschatos, “last,” which figures prominently in early Christian discussion of the end of days. The term usually refers to beliefs about the end of the world, but scholars also use it for beliefs about life after death, the end of the individual. The two types of eschatology can be distinguished by labelling the former “collective eschatology” and the latter, “individual eschatology.”.

Article

Arbela  

John MacGinnis and David Michelmore

Article

Publication History:

Published online:
27 February 2024
Subjects:
  1. Christianity
  2. Greek History and Historiography
  3. Jewish Studies
  4. Late Antiquity
  5. Near East
  6. Roman History and Historiography
The history of Arbela (cuneiform Urbilum/Urbel/Arbail, modern Erbil) is documented in archaeological and textual sources. From the point when it first entered history in the middle of the 3rd millennium, the city’s fortunes alternated between periods of independence and incorporation within the super-regional states of Mesopotamia, including the Ur III kingdom and, more briefly, the Upper Mesopotamian empire of Shamshi-Adad I. In the later 2nd millennium the city was incorporated within the Assyrian Empire, rising to become a regional capital of major importance. Following the fall of Assyria, the city was incorporated within the Achaemenid, Seleucid, Arsacid, and Sasanian empires. A period of independence as an emirate in the early mediaeval period was a golden age. This came to an end with the city’s submission to the Mongols, after which it came under the control of the Black Sheep and White Sheep Turcomans and the Safavid and Ottoman empires.Arbela—modern Erbil—is a city in the Kurdish region of northern Iraq with a documented history going back more than four thousand years. It is situated in the trans-Tigris region at the interface of the Zagros Mountains and the fertile plains of .

Article

Book of Daniel  

Anathea E. Portier-Young

Article

Publication History:

Published online:
21 December 2022
Subjects:
  1. Greek History and Historiography
  2. Jewish Studies

Extant in three main ancient editions, the book of Daniel is a Jewish text composed c. 165 bce. Major themes are divine and human sovereignty, allegiance, identity, knowledge, and eschatology. The bilingual Hebrew and Aramaic version preserved in the Masoretic Text (MT) comprises twelve chapters and is one of the earliest examples of the apocalypse literary genre. Chapters 1–6 contain court legends about four Judean captives in Babylon—Daniel, Hananiah, Azariah, and Mishael (renamed Belteshazzzar, Shadrach, Meshach, and Abednego)—during the reigns of four kings: Nebuchadnezzar, Belshazzar, Darius, and Cyrus. Daniel excels as an interpreter of dreams and visions, yet as the four Judeans rise to positions of power, they must choose between loyalty to king and loyalty to God. Shadrach, Meshach, and Abednego are sentenced to death in a fiery furnace for refusing to worship an idol, and Daniel is thrown into a pit of lions for praying to his deity. Yet each of the four experiences divine deliverance. In chapters 7–12, Daniel recounts a series of apocalyptic visions and discourses foretelling a sequence of empires and the concomitant subjugation, suffering, resistance, and deliverance of the Judean people. The ancient Greek versions of the text, Old Greek and Proto-Theodotion, differ in various respects from MT Daniel, most notably in their inclusion of the tales of Susanna and Bel and the Dragon, the Prayer of Azariah, and the Song of the Three Youths. The book of Daniel influenced the development of Jewish and Christian eschatology, including beliefs about resurrection and judgment after death. Early Christian art and liturgy drew on the tales in Daniel to express hope of salvation. In the synoptic gospels, Jesus identifies himself with the “one like a human being” (commonly translated “son of man”; Dan. 7), implicitly identifying the kingdom he inaugurates with the kingdom of the holy ones that succeeds the four empires in Daniel’s vision.

Article

Alexander Jannaeus  

Katell Berthelot

Article

Publication History:

Published online:
22 November 2022
Subjects:
  1. Greek History and Historiography
  2. Jewish Studies
Alexander Jannaeus was a member of the Hasmonean dynasty, a priestly family that ruled Judea from 152 to 63 bce. He became high priest and king in 104/3 bce and waged numerous wars that were both defensive and meant to enlarge Judea’s borders. It was under his rule that Judea’s territory reached its maximum extension. Yet both Josephus’s works and rabbinic writings convey a rather negative record of his rule, mainly because of the violent suppression of his Judean opponents. He ruled for roughly twenty-eight years (from 104 to 76 bce) and left his kingdom to his wife, Salome Alexandra, who became the first Judean queen.Alexander Jannaeus was a member of the Hasmonean dynasty, a priestly family that ruled Judea from 152 to 63bce—from 63 to 37bce they remained in charge to some extent, but under Roman supervision.1 Jannaeus was the son of John Hyrcanus.

Article

John Hyrcanus  

Katell Berthelot

Article

Publication History:

Published online:
19 October 2022
Subjects:
  1. Greek History and Historiography
  2. Jewish Studies
  3. Near East
John Hyrcanus was a member of the Hasmonean dynasty, a priestly family that ruled Judea from 152 to 63 bce. He became high priest in 135 bce and succeeded, after Antiochus VII Sidete’s death, in establishing an independent Judean state thanks to the growing dissensions among the members of the Seleucid dynasty. In the last years of his rule, between 111 and 105 bce, he enlarged Judea’s borders through a series of military campaigns in Idumea, Samaria, and the Transjordan area. He destroyed the Samaritan temple on Mount Gerizim and imposed Jewish laws and circumcision upon the Idumeans. Josephus’s work and rabbinic writings convey a generally positive record of his rule.John Hyrcanus was a member of the Hasmonean dynasty, a priestly family that ruled Judea from 152 to 63bce—from 63 to 37bce they remained in charge to some extent, but under Roman supervision.1 John Hyrcanus was the son of Simon, the nephew of Judas Maccabeus, and the grandson of Mattathias, who started the “Maccabean revolt” against the Seleucid king .

Article

3 Maccabees  

Noah Hacham

Article

Publication History:

Published online:
18 May 2022
Subjects:
  1. Greek History and Historiography
  2. Jewish Studies

The short book of 3 Maccabees, written in Egypt in the Hellenistic or Roman period and almost unknown in antiquity, records king Ptolemy Philopator’s (221–204 bce) two failures to harm the Jews: In the first he failed to enter the sanctuary of the Temple in Jerusalem, and in the second the God of Israel thwarted the king’s three attempts to annihilate all Egyptian Jews with intoxicated elephants. The Jews instituted a holiday commemorating this rescue.

While the book’s historical credibility regarding these events is dubious, it should be seen as an important historical source for the life of Egyptian Jewry and the challenges that it faced during the Hellenistic-Roman period. The book has a discernible four-faceted agenda: (a) Jews are loyal both to their God and to the king, although they cannot be confident of the king’s goodwill toward them; (b) the God of Israel is the Jews’ protector and savior; (c) He also revealed Himself in the Diaspora, far away from the Jerusalemite Temple. The book is also (d) an anti-Dionysiac polemic.

Article

Theodotus, epic poet, c. 2nd cent. BCE  

Thomas Kuhn-Treichel

Article

Publication History:

Published online:
26 May 2021
Subjects:
  1. Greek Literature
  2. Jewish Studies
Author of an epic poem about the biblical patriarch Jacob, with special focus on the rape of his daughter Dinah and the conquest of Shechem, as narrated in Genesis 34. There is no external evidence about his life. Some scholars have tried to identify correspondences between his description of Shechem and the archaeological remains, suggesting a date between the late 3rd and the first half of the 2nd century bce;1 others, highlighting possible allusions to historical events, have argued for the last third of the 2nd century bce.2 Jakob Freudenthal has put forward the influential thesis that Theodotus was a Samaritan, as the town of Shechem, located below the Samaritans’ cultic centre on Mount Gerizim, plays a pivotal role in his poem and is in one place called ἱερὸν ἄστυ (“holy city,” Suppl. Hell. 757.7).3 Meanwhile scholars tend to take him for a Jew, arguing that ἱερὸν ἄστυ reflects a Homeric topos rather than a particular affinity to the place.

Article

Philo Epicus  

Thomas Kuhn-Treichel

Article

Publication History:

Published online:
17 December 2020
Subjects:
  1. Greek Literature
  2. Jewish Studies
Philo Epicus was a Jewish-Hellenistic poet. He composed a hexametric poem on Jerusalem that featured both descriptions of the city and references to biblical events relating to the patriarchs. It is not clear whether he is to be identified with a Philo mentioned by Josephus (Ap. 1.218, with the attribute “the Elder”), Clement of Alexandria (Str. 1.141.3), and Eusebius of Caesarea (Hist. eccl. 6.13.7); while Nikolaus Walter argued for a distinction between the poet and a homonymous, otherwise unknown historian, some recent scholars seek to justify the identification.1 As to the date of his work, scholars have adduced literary, historical, and archaeological arguments to support various periods between the end of the 3rd and the first half of the 1st centuries bce.2 The only undisputable terminus ante quem for his work is the death of Alexander (11) Polyhistor (not long after 40bce), who quoted the poem in his treatise Περὶ Ἰουδαίων.

Article

Cairo geniza  

Lawrence H. Schiffman

Article

Publication History:

Published online:
30 June 2020
Subjects:
  1. Jewish Studies
  2. Late Antiquity
  3. Near East

The Cairo geniza was a storeroom for no longer usable holy books in the synagogue of Fustat, Old Cairo, where for centuries, old Jewish manuscripts, mostly in Hebrew, Aramaic, and Judeo- Arabic, including also secular documents and communal records, were deposited. In the 19th century, European scholars became aware of this collection and manuscripts were removed to a variety of libraries in Europe and the United States. This material provides those studying the ancient world and ancient Jewish texts in particular with an amazing treasure of documents, throwing light on the history of the biblical text and its interpretation, the Hebrew language, Greek and Syriac versions of the Bible, Second Temple and Rabbinic literature, Jewish liturgy and the later history—political, economic, and religious—of the Jews in the Mediterranean basin. This material has totally reshaped our understanding of these fields. In the area of Bible, these texts illustrate the manner in which the vocalization and cantillation symbols were developed. Hebrew versions of some important Second Temple literature, later found among the Dead Sea Scrolls, had earlier been discovered in the geniza. Many previously unknown Midrashim and rabbinic exegetical materials have become known only from this collection. This material has provided an entirely new corpus of liturgical poetry.

Article

Biblical Archaeology  

Aren Maeir

Article

Publication History:

Published online:
30 April 2020
Subjects:
  1. Greek Material Culture: Bronze Age
  2. Jewish Studies
  3. Near East
Biblical archaeology is defined as the study of the archaeological remains of the peoples, cultures, and periods in which the biblical texts were formed. While in the past biblical archaeology was often seen as an ideologically motivated field of inquiry, currently, a balanced and scientifically advanced approach is common among most practitioners. The large body of research in this field, continuing to the present, provides a broad range of finds, insights, and understanding of the relevant cultures, peoples and periods in which the biblical texts were formed.Biblical archaeology may be defined as the study of the archaeological remains of the regions, cultures, and periods, in which the biblical texts were formed. Modern biblical archaeology does not attempt to prove or disprove the Bible. Rather, archaeological study of the cultures in which the Bible was formed, or which are included in the Bible narratives, can provide a better understanding of the material and intellectual context of the biblical texts. The primary aim, however, is to study the archaeology of these regions, periods, and cultures associated with the Bible, the biblical interface being secondary. Biblical archaeology focuses primary attention on the regions and cultures of the Southern Levant, specifically the region of modern-day Israel, Palestine, Jordan, Lebanon, and southern Syria. Nearby regions such as Egypt, northern Syria, Mesopotamia, Anatolia, Cyprus, and the Aegean are within its scope of interest. The main chronological focus of biblical archaeology are the periods in which the actual biblical texts were formed and written down—the Iron Age, Persian period, and Hellenistic period for the Hebrew Bible, about .