Reading...
Play button
Play button
Use LEFT and RIGHT arrow keys to navigate between flashcards;
Use UP and DOWN arrow keys to flip the card;
H to show hint;
A reads text to speech;
20 Cards in this Set
- Front
- Back
|
Ahaz
|
son and successor of Jotham, reigned over Judah for at least sixteen years (742-727 B.C.E.). A fuller form of his name, Jehoahaz, was recorded in the Assyrian annals of Tiglath-pileser II as Yauhazi. The exact date of his accession is uncertain, except that he assumed the throne at age twenty, and scripture presents conflicting information about his death and the succession of Hezekiah, his son. Also in discord are the accounts of the king's battles, many of which are difficult to reconcile. Later writers generally condemned Ahaz as the one who introduced Assyrian sacrificial cults into Judah; he even revived Molech worship and burned his own son at his altar. He submitted to Assyrian power, which further threatened Judah, but this also enabled them to survive the destruction of Israel in 722 B.C.E
|
|
|
Alexandria
|
ALEXANDRIA was the most prominent city in northern Egypt (considered the second city of the Empire). Alexander the Great, whose name it bears, founded it in 332 B.C.E. Its population of roughly 800,000 Egyptians, Greeks, and Jews lived in separate quarters. Jews were settled there as a colony by Alexander, who gave them privileges equal to citizens in status. The esti-mated number of Jews in the city was 100,000, most of who engaged in suc-cessful commerce. During the Ptolemaic era, relations between the Jews and the government were good; at the beginning of the Roman era, however, their status began to deteriorate in an age of anti-Semitism. After a series of riots and retributions, the Jews continued to thrive, only to face more rebellions and murders. They developed their own culture, Hellenistic Judaism, based on the Septuagint. During the second and third centuries, Alexandria was the intellectual capital of the church, and home to a number of heretical systems including those of Basilides and Valentinus, who were opposed by prominent scholars like Clement and Origen.
|
|
|
Antioch
|
in Syria (modern Antakya) was an important Hellenistic city and a center for early Christianity. It may be ranked with Rome and Alexandria as one of the three greatest cities of the Greco-Roman world. It was named after Antiochus, father of Seleucus, who founded it in 300 B.C.E.; it functioned as the capital of the Seleucid dynasty in Syria. The city was located on the best trade route between Asia Minor, Syria, and Palestine. A great amount of literary activity derived from the Antiochene community, and it early became home to an influential school of thought. The label "Christian" origi-nated there; much of Paul’s work was based in Antioch;
|
|
|
Asherah
|
was a popular Canaanite goddess who appears in the Hebrew scriptures, where her wooden cult-symbol is also mentioned. In the Ugaritic texts, which contain the most complete information concerning her, she was known as Athirat and functioned as consort to the supreme god, El; elsewhere, she was identified as the mother of the gods. The name Asherah appears as early as the 14th century B.C.E. The Elijah account says that there were 450 prophets of Baal and 400 prophets of Asherah, his consort. Certain apostate kings permitted her graven image to be placed in the temple of Jerusalem. There is strong evidence to suggest that hers was a fertility cult involving idolatrous worship of her wooden image.
|
|
|
Athens
|
the principal city of Attica and the political and cultural center of ancient Greece. The city reached its peak of influence during the fifth century, after which time Athens waned until the second century B.C.E. when it succumbed to Roman imperial expansion. The city was one of the three educational centers of the ancient world. During the second century of the Common Era, Athens experienced a renaissance, one that epitomized Hel¬lenic culture. It was known around the world for its fine architecture, much of which has been preserved, such as the Parthenon, Erechtheion, Acropolis, and Temple. Athens was renowned as well for its superb contri¬bu¬tors to literature including Socrates, Plato, Aristotle, and its numerous poets and playwrights. While the city was never a significant center for the early church, Paul visited the polis and addressed the court at the Areopagus in order to determine if his teaching should be allowed there.
|
|
|
Baal
|
was the proper name of a local and prominent god among the Western Semites. The word "ba Jl," was common in Semitic lan¬guage for "owner," "mas¬ter," or "husband." He was known primarily as a great weather-god of Syria-Palestine, but a number of gods have the title "Baal" attached to them. Early Ugaritic myths involving him tell of his victory over the sea-god, Yam, a conquest that gained Baal dominance in their pantheon. Many biblical stories about Yahweh mani¬pulating the sea echo the ancient myths about him. Baal worship was directly connected to the economy of Syria-Palestine, since the land depended on the rain for its harvest. Too little rain would starve, too much rain would destroy; thus, the basis of the Baal cult was an utter dependence on rain for survival. His worship involved sexual excesses and deviations including bestiality. The face-off between Baal and Yahweh occurred when Elijah challenged the prophets of Baal to compete to determine which god truly supplied the rain.
|
|
|
Elijah
|
(my God is Yahweh) was the greatest of all the proph¬ets of the north¬ern kingdom. He appeared on the scene during the reign of Ahab (871-852 B.C.E.), the seventh king of Israel, whose wife, Jezebel, was the daugh¬ter of Ethbaal, king of Tyre. In the most impressive Elijah account, Jez¬e¬bel hoped to establish her native cult, so she built a large temple to Baal and Asherah in Samaria. Elijah vehemently opposed this and announced a contest with her 850 prophets at Mount Carmel that resulted in declaring Yahweh's supe¬ri¬ority. Miracles accompanied Elijah wherever he traveled, especially fires and storms; it may be said that he was the prototype of the later biblical heroes and miracle workers. He is described in the Bible as ascending to heaven with¬out dying, but not before he left such an impres¬sion on Hebrew theology that his return was expected to usher in the Messianic age (Malachi 3:23). Elijah's influence is remarkable considering that he wrote no preserved work, although a few apocryphal writings were attributed to him as well as a number of compelling legends.
|
|
|
Ezra
|
("Yahweh helps") was a priest (or high priest) and scribe who played a major role in the rebuilding of the temple after the Jews returned from the Babylonian exile. There can be little doubt that he was important in Babylon before assuming the role as religious leader in Jerusalem. In 458 B.C.E. he gathered 1800 men for his venture to Jerusalem, thirty-eight Levites were included among them. Ezra was a man skilled in the law of Moses and in the statutes of Israel, and it seems that he set the spiritual tone for the holy city after the exile.
|
|
|
Hasmonean
|
the family name of distinguished Jewish patriots who led a revolt against Antiochus IV (Epiphanes, 175-164 B.C.E.) and ruled as high priests and kings between 142 and 63 B.C.E. The head of the family was Mat¬tathias, whose great-grandfather was Hashmon. After Mat¬tathias' death, Judas (his third son) became leader of the family, and for six years he suc¬cess¬fully assembled an army to oppose Antiochus. Judas was nicknamed "Maccabee" (the hammer) due to sudden attacks upon his enemy. Despite fierce opposition, he recovered the tem¬ple and cleared it of idolatry in 165 B.C.E. This event is celebrated as the Feast of the Dedication. After Judas' death, Jonathan, the youngest of five broth¬ers, carried on the fight and eventually came into power being made high priest—which is how the family be¬came priests. The Hasmoneans made several enemies among the Jews, especially those at Antioch (since their struggle was with Syria). The end of their rule came with Herod, who was made king of the Jews after Rome took possession of Judah in 63 B.C.E. (changing its name to Judea).
|
|
|
Hellenism
|
refers to the influence of Greek culture and literature upon non-Grecian people. It was the product of Alexander the Great's expansion of the Greek empire throughout the Mediterranean world. His death (323 B.C.E.) led to a number of independent States being unified with a common language. One of the consequences of a common language was an increase in commerce and the exchange of goods and ideas. The effects of Hellen¬ism were especially felt among the highly educated, such as those in government, art, education, and literature. It touched all aspects of life, but not with¬out a negative side.
|
|
|
Holy
|
in classical times, connotes standing in awe of the gods or of one's parents. The Old Testament contrasts "holy" with "profane." As a quality it lays at the very essence of God, yet it differs from the present state of the created world. The verb "to make holy" (or sanctify) is associated with the removal of everything profane, unclean, or impure from a person or object. Out of this notion derives "saint" as representing a member of the Jerusalem cultic com¬munity. The rabbis identify the temple, priests, and sacrifices as holy, as are the Sabbath, feast-days, and scripture. Above all, the name of God is holy. For New Testament writers, the concept is connected to the Spirit of God; and Paul employs the term "saints" for those who are indwelled with that "Holy" Spirit. This state demands appropriate moral behavior.
|
|
|
Jezebel
|
a name that conjures a wicked woman, an unrighteous harlot and idolater op¬posed to God's purposes. The historical Jezebel was the daughter of Ethabaal, king of the Sidonians, and the wife of Ahab, king of Israel. Their alliance was mutually advantageous to both Israel and the Tyrian Empire. Because she was from Tyre, Jezebel worshipped her national deities, es¬pe¬cially Baal, the most prominent god in Israel apart from Yahweh. She convinced Ahab to build a temple to Baal in Samaria, the nation's capital, and due to her influence as queen, Baal was promoted throughout the kingdom. This god was popular with the aristocracy of Israel, and its religion had a number of prophets under Jezebel, most of whom the prophet Elijah de¬stroyed when he set out to prove the only true deity to the Israelites. Jezebel was born during the first decade of the ninth cen¬tury, and was killed in the insurrection of Jehu in 841 B.C.E. She had two sons who succeeded Ahab to the throne, Ahaziah and Jehoram. Due to her association with idolatry and apostasy, she was symbolical in the church of one who endangered orthodox teaching.
|
|
|
1 Maccabees
|
was composed near the close of the second century B.C.E. and is included in the Old Testament Apocrypha. Its original Hebrew title is unknown, and its Semitic text seems to have disappeared early. 1 Maccabees is extant today only in Greek. The work celebrated the military victories of the Maccabees until the rule of John Hyrcanus.
|
|
|
Nebuchadnezzar
|
(more properly, Nebuchadrezzar) was the traditional founder of the later Babylonian empire. His name means "Nabu, protect my boundary stone." He reigned from 605 to 562 B.C.E. succeeding his father to the throne. Under his reign, Babylonia dominated as far as Egypt during a time of great war and expansion. Nebuchad¬rez¬zar was responsible for adorn¬ing Babylon and renovating its temples and provinces. He conducted annual campaigns to collect taxes with the force of his massive army. His tactics were as ruthless and cunning as any of the Assyrian kings, although unlike other Assyrian rulers, he had the Medes as allies (being married to their king's daughter). Nebuchad¬rez¬zar entered Palestine in 598 B.C.E. to do battle with Judah. On March 16, 597 B.C.E., he captured King Jehoiachin, imme¬di¬ately appointed his own governor over the land, and collected stiff taxes from its inhabitants. Nebuchad¬rez¬zar began his siege of Jerusalem in 588 B.C.E. and, two years later, he captured the city, destroyed its tem¬ple, and carried most of Judah's population into captivity
|
|
|
Prophecy
|
based on the premise that God makes his will known over successive generations to chosen individuals. It was common to most religions in the ancient world, and it was frequently associated with an ecstatic state of some kind, even among the Hebrews. In Israel, prophecy was understood as expressing the most pro¬found mysteries of God's will. Unlike wisdom, however, it cannot be taught or mastered. The term "proph¬ecy" literally and accurately refers to standing in place of another to speak. It is therefore helpful to identify divine prediction as prophecy, but not all prophecy as prediction. Historically, the classical period of prophecy began a few decades before Israel's fall (722 B.C.E.), though the prophet's role either vanished or altered dramatically a century or so after the destruction of Judah in 586 B.C.E. Prophecy reemerged in the first-century Christian church, in which prophets, together with the apostles, became its most prominent members. Jesus' behavior was the criterion used to identify the true from the false prophet, and Paul described how many in his churches sought earnestly to prophesy.
|
|
|
Prophets
|
charismatic individuals endowed with the divine gift of receiving and imparting revelation. A prophet does not choose his profession, he is chosen. The Hebrew word is "nabhi," which is derived from a term that means "to boil up" like a hot spring or foun¬tain. This suggests a pouring out of words through divine inspiration, as reflected in the phrase: "Thus says the Lord." Some prophets wandered from place to place; others settled outside the city limits. Most lived in groups and had disciples or atten¬dants; several were married, had families, or owned houses.
|
|
|
Remnant
|
was derived from a term meaning "leave behind." It came to signify those who remained after destruction, especially in the Septuagint. The first mention of Israel in this capacity is by the early prophets, often in reference to those who return from exile, survive imminent conflict, or the catastrophe of deportation. The remnant concept acquired a fixed theological meaning during the exile, one of a hope in Yahweh's preserving and saving work. Post-exilic writers took this meaning to new depths attaching it to Jerusalem or Zion. The rabbis taught that the condition for belonging to the remnant was observance of the Torah
|
|
|
Susanna
|
(meaning "lily") was the virtuous and beautiful wife of a prosperous, Babylonian Jew named Joakim. Her story centers around an unjust accusation of adultery by two elders, with whom she refused to have sexual relations. Susanna was condemned to death because of the witness of the two Jewish elders in the city, but a young Daniel rescued her by cross-examining the elders to prove that they were lying. The elders were executed in her place and Daniel's praise of Susanna led to her vindication. The story is included in the Old Testament Apocrypha as an expansion of the canonical account of Daniel. It is found in several Greek uncials, the Old Latin, and the Bohairic versions. However, it is difficult to determine if Susanna was composed originally in Hebrew or Greek.
|
|
|
Temple, Zerubbabel's
|
followed that constructed by Solomon. It was built upon the same site after the Jews returned from Babylonia. Cedars were brought in from Lebanon and large stone structures formed its foundation, and the whole project was accomplished under the direction of the Levites. Reconstruction began in 520 B.C.E., was finished five years later, and stood for nearly five hundred years (more than a century longer than Solomon's). Due to poverty, it was more modest that its predecessor causing some to express disappointment. While less ornate, it was improved and beautified over time. Because the ark was not housed there, a change of attitude about sacrifice arose, one more symbolic of a heart's devotion. God was no longer thought to reside in the Holy of Holies. This resulted in an increased role for the priesthood and led to Judaism becoming more and more the business of priests. This temple was plundered and desecrated by Antiochus Epiphanes and later restored and purified by Judas Maccabeus, at which time it was newly decorated and fortified.
|
|
|
Zerubbabel
|
was a Babylonian Jew who journeyed to Palestine after the Exile and served as governor of Judah under Darius I (522-486 B.C.E.). He was of the line of David; although he is usually designated the son of Shealtiel, one account named Pedaiah as his father. The fall of Jerusalem in 586 B.C.E. resulted in the destruction of the temple and the deportation of many Jews to Babylon. A decree from Cyrus, king of Persia, allowed Jews to return home to rebuild their city. During this era, Zerubbabel played a prominent role, for he, together with Jeshua the high priest, led the first group of returnees to Judah to begin the rebuilding process. The altar was established according to the Law of Moses, and the morning and evening offerings were reinstituted. After these, extensive work on the temple began; it was dedicated around 536 B.C.E. with great celebration. Zerubbabel's connection to the family of David may have fueled the first messianic hopes in Judah. He disappeared from the record after the restoration of the temple was completed. Zerubbabel was held in the highest esteem by the rabbis.
|
