1-4 of 4 Results

  • Keywords: Judah x
Clear all

Article

History of Ancient Israel  

H. G. M. Williamson

The history of ancient Israel is best known to most people from the narratives in the Hebrew Bible/Old Testament. There, however, the name “Israel” covers a wide diversity of social and political entities over the course of many centuries. The first attestation of the name outside the Bible (on the Egyptian stela of Merneptah, c. 1208 bce) seems to refer at most to some ill-defined tribal federation. It then served for at least two different monarchies and later again as a social or religious title for the people who inhabited the Achaemenid (Persian) province of Yehud. The value of the biblical written records varies considerably with regard to historical content, and this must further be evaluated on the basis of internal literary analysis and in the light of evidence that comes from archaeological research, including in particular from epigraphic sources both from Israel itself and from many near and more distant nations. How to combine these differing forms of evidence has been the topic of lively and sometimes rancorous debate, which varies in its detail from one period to another, often depending on the extent to which external sources are immediately available. Solutions are not always available, but exploration into the nature of these problems and misunderstandings in the application of appropriate methods reveal where the problems lie and, in some cases, what are plausible solutions. Until the 19th century, the history of ancient Israel was, for most people, coterminous with the familiar narrative of the Old Testament/Hebrew Bible. No relevant external sources were known, and there was no reason to doubt its essential historical reliability, allowance made, of course, for those who could not accept the miraculous as historically factual. Archaeological and epigraphical discoveries over the last two centuries or so, together with the introduction more recently of new and different historical methods, have led to aspects of this topic being fiercely contested in current scholarship. Taking a general familiarity with the outline “story” for granted, the following analysis will present some of the major topics on which new data have become available and on which opinion remains divided.

Article

Maccabees  

Erich S. Gruen

The term Maccabees derives from the Jewish rebel leader Judah Maccabee (Judah “the hammer”) who led the successful insurrection against the Seleucid monarch Antiochus IV and his policy of stamping out Jewish practices and installing an alien cult in the Temple in Jerusalem. Judah succeeded in recapturing and cleansing the Temple in 164, thus laying the basis for the Hanukkah celebration that signified rededication. The victories, however, came at the expense not only of the Seleucid forces but also of other communities and peoples in Palestine and indeed of other Jewish factions hostile to the Maccabees. They allowed Judah to build the foundation of a continuing dynasty, subsequently called the Hasmoneans after a forefather, that retained power for a century thereafter. Our principal sources for Maccabean history are 1 and 2 Maccabees, both included among the so-called Apocrypha (i.e. non-canonical works) in the Septuagint, and the works of the 1st-century ce historian Josephus.

Article

Biblical Archaeology  

Aren Maeir

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 .

Article

The Jewish Patriarchate  

Lee I. Levine

The Jewish Patriarch (Hebr. Nasi) was the leading Jewish communal official in the late Roman and early Byzantine Empires, in both Palestine and the Diaspora. The Patriarchate, which emerged around the turn of the 3rd century under the leadership of Rabbi Judah I, had the support of the Severan dynasty (193–235 ce). The testimony of Origen (Letter to Africanus 14), who lived in Caesarea c. 230, views the function of the “Jewish ethnarch” (another term for Patriarch) as that of a king, enjoying, inter alia, the power of capital punishment.

Non-Jewish sources from the 4th century attest that the Patriarch enjoyed extensive prestige and recognition. The Theodosian Code is particularly revealing in this regard. One decree, issued by the emperors Arcadius and Honorius in 397, spells out the dominance of the Patriarch in a wide range of synagogue affairs; he stood at the head of a network of officials, including archisynagogues, presbyters, and others—all of whom had privileges on a par with the Christian clergy. Together with other realms of Patriarchal authority noted in earlier rabbinic literature, such as making calendrical decisions, declaring public fast days, and issuing bans, the prominence of this office in Jewish communal and religious life had become quite pronounced at this time.