Section I

Chapter 2. How the Ancient World Became Greek in Outlook--
           Alexander the Great and the Hellenization of the Ancient World.

  Alexander the Great's Empire began with the Greek city states that he had 
inherited from his father, Philip of Macedon. In 334 B.C.E. his Macedonian and 
Greek troops had marched through the Mediterranean area, bringing Egypt, 
Palestine, and Egypt under his control. In 333 B.C.E., he defeated King Darius 
III of Persia, and by 326 B.C.E. he had reached the Indus Valley in India.

  According to legend, Alexander had wept after conquering India, because
he believed there were no more lands for him to conquer, and thus turned
his armies back towards Greece. At its peak in 323 B.C.E., the Empire of
Alexander the Great extended from Greece up into Germany, Russia, and India
and included the ancient empires of Egypt, Persia (Iran and Iraq), in
addition to the areas of Palestine and Syria.

   Alexander died in 323 B.C.E., (probably after contracting malaria) at the
young age of thirty two. Following his death, his empire was split, after
fierce fighting, between three of his generals.  The successors of one
general-- Antigonus (the Antigonids) ruled in Macedonia.  Those of Seleucus I
(the Seleucids) won control over Mesopotamia, modern Syria and Iran. And
those of the general Ptolemy (Ptolemies) ruled in Egypt.  The borders of the
Seleucid and Ptolemy empires met at the northern edge of Palestine. Thus,
Palestine acted as a kind of buffer state between these two rulers.

  Alexander brought to his conquered subjects, a cosmopolitan view of the
universe--whereby instead of local nationalities and religions, all men
were encouraged to view themselves as members of a universal brotherhood.
Religious worship of local gods and goddesses were generally encouraged,
as long as these were adapted so as to conform to this Greek cosmic spiritual
outlook. Whenever possible, different local gods--such as Serapis and Zeus
were proclaimed to be one and the same god-who was worshipped under different
names. Alexander sought in this way to reconcile all the various local
religions together into a universal hellenistic religion.

  Alexander brought Greek artisens and poets with him on his campaigns--
and Greek athletics and the arts became popular among the conquered peoples.
In addition, Alexander built Greek cities (called polises) in his newly
conquered territories. There he established centers of learning--the schools
(for education) along with gymnasiums (for athletics, philosophy, literature
and music), and great libraries (for international and Greek learning in
the arts and sciences. ) The greatest city built by the Greeks during
this time, Alexandria--ie named after the great conqueror himself--was
built in Egypt and boasted the greatest library the world had ever
seen! (see Section V, Chapter 4)

  The influence and prestige of Alexander's Greek culture would survive
throughout the ancient world, many centuries after Alexander's death. During
this time, the Greek language became the universal language in this part of
the ancient world--with almost all literary works being directly written in
Greek, or translated into Greek.

   In the second century B.C.E., Jewish scribes in Alexandria translated the 
entire Torah (including the five books of Moses) into a Greek version known
even today as the Septuagint. The word "Septuagint" means seventy and refers 
to the legend that seventy Jewish translators, working independently, had each 
translated the entire Hebrew texts into Greek-- only to discover, that 
miraculously,  they had each produced IDENTICAL Greek renditions from the 
Hebrew text.  Some of the gospels were also believed to have been originally 
written in Greek.  Indeed, Greek was the language used by St. Paul in his 
epistles in the New Testament.

  In this way, Greek values and philosophies of Greek culture were absorbed by
most local cultures within the Alexandrian empire.  This process of taking in
Greek values and culture was termed  'hellenization', after the Greek name
for their homeland, Hellas. In its encounter with so many other distant,
foreign cultures, hellenization in turn absorbed within itself some of the
beliefs it met up with. In this way, the diverse beliefs of the age were
brought together and transformed into a general Greek framework of cosmic
destiny. (This will be discussed further in Section IV, Chapter 2 which
reviews the culture of the ancient Greeks).

Reaction to Hellenization by Pious Jews

  The Jews were not isolated from the hellenization that took place all
around them. Religious Jewish writings dating from these times told of the
open abandonment of the local Jewish traditions by many of their leaders
in favor of the new Greek culture.  They tell how Greek gymnasiums were
built in the city of Jerusalem, and how Jews would run naked--Greek-style--
throughout the city while participating in the games.

  Some of these "hellenized" Jews were reportedly so ashamed of the
appearance of their circumcision, that they undertook a special operation
that would reverse its appearance to make them look uncircumcised. 
(1 Maccabbees 1:15) During this time, many Jewish priests openly abandoned
the ancient Jewish rites, while embracing the new hellenistic culture.  The
influence of hellenism was so pervasive, that signs of it can be seen
even today from archeological digs of ancient synagogues in Israel dating
back to this time-- including some with beautiful mosaic floors depicting the
Greek astrological zodiac.

  Thus, by the time Jesus was born, Greek culture had already been a
powerful influence in Palestine for roughly three hundred years. It was
mainly the wealthy classes, or Jewish aristocracy, that had taken in this
new "fashionable" Greek culture to any strong degree. Yet, its influence
was beginning to filter down to the lower ranks. Religious Jews became
increasingly hostile to what they viewed as a return to idolatry, and
staged popular revolts.

  Indeed, during this time, pious Jews worried that their culture might be
taken over by the Greeks.--For even their High Priest at Jerusalem  was
appointed by the Seleucid Greeks (and according to the highest bidder for 
the position.) The final outrage occurred in 167 B.C.E., when King Antiochus of 
the Seleucids-- in punishment for the latest Jewish revolt against his rule, 
determined to stamp out Judaism once and for all. The "hellenized" Jewish 
leaders in Jerusalem declared their city to be a new Greek polis, named after 
Antiochus himself. Antiochus ordered the burning of all the holy Jewish texts 
that could be found, and outlawed the practice of Judaism--upon penalty of 
death!. Then he desecrated the Temple in Jerusalem by setting up a statue of 
Zeus at its alter to be worshiped as a god.

     Devout Jews became desperate. The only way for them to deserve God's
intervention in establishing a new Kingdom was to observe their ancient
Covenants with him. But now, those who openly obeyed the covenants as Jews,
were being tortured and killed.  A large group of devout Jews fled to the
Judean desert to escape the edict, but were quickly pursued by soldiers
loyal to Antiochus.  These soldiers deliberately mounted their attack on the
Sabbath, and the devout Jews, refusing to profane their religion, offered no
resistance.  Over a thousand men, women and children were slaughtered that
day.  The incident provoked outrage and many Jews banded together to form
resistance movements. (To prevent their enemies from taking advantage of
their sabbath laws, it was later determined that during this crisis that
devout Jews COULD fight on the sabbath.  After all, the reasoning went, if
all the "righteous" people were killed off, there would be no people left to
invoke the laws of God's covenants--including the law against work on the
Sabbath!)

Evolving Jewish Attitudes Towards the Belief in the End of the World.

   In previous centuries, prior to the destruction of Jerusalem by the
Babylonians, the prophecies of a new kingdom were largely seen as a
restoration of Israel under a future Davidic king.  However by the
time of Antiochus, the hebrews had slightly modified this view-- whereby
it was believed that their world enemies had become so powerful, that it
would be necessary for DIVINE forces to intercede and destroy them. After
this time, a new world order would be established (on earth) with Jerusalem
at its center.

  It is not to difficult to see how this belief in an Apocalypse, or End-of
the World theology had evolved.  First of all, it became apparent to many
religious Jews that they still suffered-- while their pagan neighbors
(whom had NEVER worshiped Yahweh) obviously prospered.  In their anguish over
their suffering--and their desire for vindication, religious Jews would
search for new answers.

  The Jews had already been exposed to Persian Zorastrianism, as it was the
Persians who had freed them from their Babylonian Exile and even helped them
rebuild the Temple. Zorastrians had taught as early as 600 B.C.E. that the
universe was caught up in a cosmic battle between good and evil, and that God
was about to destroy the Evil once and for all, with the righteous being
resurrected for a new life on the Earth. As can be seen from the writings
from these times, it is obvious that some Jewish groups (such as the Essenes)
incorporated this idea of dualism into their own theology. (See Section VI,
Chapter 1)

The Importance of the Book of Daniel.

    It was around this time that the book of Daniel was "discovered"--which
would inspire the Jews in fighting against the seemingly insurmountable
superior forces of the Greek Seleucids. In it, were prophecies that proved
to be relevant to the times--as the Jews were making terrible personal
sacrifices to fight for the survival of their religion.

   Ironically, the legacy of the book of Daniel would go far beyond merely
sustaining the hopes of this relatively small group of people for a better
future! For the book of Daniel also formed the basis for a belief in
an Apocalypse (world end), and would thus fire up the imaginations of the Jews
through the first few centuries BEFORE (and after) the birth of Jesus Christ.

  The book of Daniel would also be of importance to Christians, who would
later claim that its descriptions of a messiah were met in the personage
of Jesus Christ!--Indeed, Christians have relied heavily on Daniel in
predicting the date when the SECOND coming of Jesus will arrive.  (That
is, since the divine destruction of the earth was postponed with Jesus'
FIRST coming, these verses are studied to estimate the date of the SECOND
coming, when the terrible apocalypse is believed to occur.) Thus the book of
Daniel has had far-reaching implications on the beliefs of both Jews and
Christians.

The Book of Daniel.

   The book of Daniel tells the prophecies of a Jew named Daniel who was one
of the exiles living in Babylonia during the reign of King Nebuchadnezzar.
These prophecies are carefully dated to show that they were made during
the Babylonian and early Persian empires--that is BEFORE the time when
the events actually happened.

  The first prophecy in Daniel was made when Daniel interpreted a dream
given by God to King Nebuchadnezzar of Babylon. Nebuchadnezzar had a dream
of a statue, whose head was of gold, its breast and arms silver, its belly
and thighs brass, its legs iron, and its feet of iron and clay.  A stone
"was cut out without hands" which shattered the statue into pieces and blew
it completely away with the wind; After the stone shattered the statue,
it grew into a great mountain and filled up the whole earth.

  Daniel interpreted the dream of the statue as follows: The golden head
symbolized the Babylonian kingdom under Nebuchadnezzar (where gold
represented Nebuchadnezzar's greatness as a "king of kings", and of whom
God had given "power, strength, and glory").The "inferior" metals of silver,
brass, and iron parts of the statue symbolized later empires that would
emerge after the Babylonians-- After the age of the Babylonians (gold),
would come the ages of silver (the Medes), bronze (the Persians), and iron
(Alexander the Great's empire).  Based on later chapters in Daniel this last
kingdom of "Brass and Clay" would seem to refer to the Seleucid Greeks--ie
that part of the Greek empire including Palestine that came under the
control of Alexander the Great's general, Seleucid. (Although this was the
interpretation by ancient Jews, this is NOT the current interpretation by
many religious scholars and theologians today.) Daniel then predicted that
during this last kingdom, "God of heaven [would] set up a kingdom, which
[would] never be destroyed" while the previous earthly kingdoms would be
literally blown away. (Daniel 2:44).

  Later chapters of Daniel tell of visions experienced directly by Daniel
himself. The symbols are always later explained in Daniel as representing
Persia, the Greeks, and last a division of the Empire of the Greeks into
four regions. (See chapters 7,8,11 and 12.  The last king is described as
the "most dreadful" (7:19) who would take away the daily sacrifice and
cast down the sanctuary (8:13). Note some of the acts to be performed by
this wicked king:

 "But in his estate shall he honour the God of forces: and a god whom his
  fathers knew not shall he honour with gold, and silver, and with precious
  stones, and pleasant things.  Thus shall he do in the most strong holds
  with a strange god, whom he shall acknowledge and increase with glory."
  (Daniel 11:38-9)

   ".and they shall take away the daily sacrifice, and they shall place
   the abomination that maketh desolate." (Daniel 11:31, see also 12:11)

  Many scholars believe this passage to be a reference to the setting
up of the idol of Zeus in the Temple of Jerusalem by King Antiochus--who was
the eighth king of the Greek Seleucid Empire.

  As mentioned earlier, the importance of Daniel lays not in its forecasting
mere future worldly events--but instead for its passages that purport
to predict WHEN the Judgment Day would arrive. One prediction for Judgment
Day reads as follows:

   "And from the time that the daily sacrifice shall be taken away, and
  the abomination that maketh desolate set up, there shall be a thousand
  two hundred and ninety days.  Blessed is he that waiteth, and cometh
  to the thousand three hundred and five and thirty days."
  (Daniel 12:11-12.  see also Daniel 8:14)

Thus, a literal reading of the book of Daniel would seem to indicate that
God would establish the new Kingdom of Israel roughly 2300 days (or
approximately 7 years) after the sacrilege of the Temple by King Antiochus.

What Actually Happened!

   King Antiochus set up the idol of Zeus in the Temple at Jerusalem in
167 B.C.E. The Jews, with new apocalyptic hopes (inspired by such books as
Daniel) fought a ferocious war against the Greeks, and won!  Under the
leadership of the Jewish Maccabees, the Jews rededicated the Temple back
to their God, Jehovah in 164 B.C.E. Then, in an anti-Greek backlash, the Jews
under the Maccabees, forced all the recently hellenized cities in Palestine--
including Galilee, to convert back to Judaism.

  Since the book of Daniel (which carefully dates all of its visions as
occurring during the Babylonian and Persian Empires) is obviously referring
in great detail to the events climaxing with King Antiochus' sacrilege
at the Temple in 167 B.C.E., how does one explain INACCURACIES that follow
after this point in time?  That is, why is there no reference to the
successful re-establishment of Judaism in 164 B.C.E.?  One obvious answer, put
forth by many scholars, is that the book of Daniel was written sometime AFTER
167 B.C.E., but BEFORE 164 B.C.E.

  There is  evidence that the author of Daniel did indeed live during
the time of King Antiochus of the Selucids and not during the time of
Nebuchadnezzar.  First, the author is VERY knowledgeable of the recent history
that occurred under King Antiochus-- but there are gross errors made in the
earlier period Daniel is purported to have lived in --For example, Belshazzar
is described as Nebuchadnezzar's son in Daniel (see Daniel 5:2,18,22).
Historians know that he was his grandson.  In addition, the author of
Daniel has the Babylonia court speaking the Aramaic language, which was
instead the language of its Persian successor (Daniel 2:4).

  The book of Daniel also describes the Babylonian Empire as being far
GREATER than the Persian empire, which in turn was greater than the
empire of the Greeks. Historians would argue that just the reverse
is true-- that the Greek empire followed by the Persian and last the
Babylonian empires, were the most powerful and influential empires of the
ancient world. (Indeed Greek culture and thought has had a powerful impact,
even up into modern times!) Thus, the INaccuracy of the book of Daniel in
the EARLIER period of the Babylonian Empire, along with its greater
accuracy in the LATER period, has been interpreted by many scholars
to mean that the author himself must have lived in the later period. That
is, most historians today date the writing of Daniel to be around 165 B.C.E.

Apocalyptic Importance of Daniel.

  In the book of Daniel, we are told that there were "wise men" who were
ready to "make many understand".  Through the fantastic sequences of dreams 
and visionary experiences, the writer of Daniel assures the reader that God 
is about to reveal His mysterious plan to those who were patiently waiting 
for the new world order.  As for the final Judgment Day upon the Earth, the 
book of Daniel does not leave the reader lacking for fantastic imagery:

   "I beheld till the thrones were cast down, and the Ancient of days did
  sit, whose garment was white as snow, and the hair of his head like the
  pure wool:  his throne was like the fiery flame, and his wheels as
  burning fire.  A fiery stream issued and came forth from before him, and
  ten thousand times ten thousand stood before him:  the judgment was set,
  and the books were opened.

  "I saw in the night vision, and behold, one like the Son of man came with
  the clouds of heaven, and came to the Ancient of days, and they brought him
  near before him. And there was given him dominion, and glory, and a
  kingdom that all people, nations, and languages, would serve him: his
  dominion IS an everlasting dominion, which shall not pass away, and his
  kingdom THAT which shall not be destroyed." (Daniel 7:9-14)

  Some scholars have suggested that the book of Daniel (along with other
apocalyptic works) were influenced by the contact of the Jews with
Zorastrianism. That is, the concept and images of a general resurrection of
the righteous and a new world order after a battle between the forces of
good and evil--have themes that are very similar to what may be see in
Zorastrianism. (In later centuries the Greek concept of the spiritual soul
and a heaven in the sky would also find its way into Jewish writings--see
Chapter IV, Chapter 2 and Section VI, Chapter 1).

  Regardless, we know that works such as the book of Daniel now placed the
current experiences of the Jews within a cosmic, eschatological setting.
Unlike the older books of the Old Testament, the writings of these times
spoke of a general resurrection--whereby the Jews could now find a purpose
and meaning for their suffering and martyrdom.  As the book of Daniel spoke
of these times:

   ".and there shall be a time of trouble, such as never was since there
  was a nation EVEN to that same time: and at that time thy people shall be
  delivered, every one that shall be found written in the book.

  And many of them that sleep in the dust of the earth shall awake, some to
  everlasting life, and some to shame AND everlasting contempt,

  And they that be wise shall shine as the brightness of the firmament; and
  they that turn many to righteousness as the stars for ever and ever."
  (Daniel 12:1-3)

   Thus the faithful were now assured that those martyred for the faith would
be resurrected to receive everlasting life in the final kingdom of God. There
were other apocalyptic works such as the Assumption of Moses and 1 Enoch
(chapter 85-90) that were believed to date from this time. A main theme in all
these works relate to a belief in a Final disposition of the world through
God's intervention and His setting up of a New Order.

  The book of Maccabees likewise depicted the belief of many Jews that their
suffering would soon be rewarded-- one Jewish martyr reportedly said, "It
was from Heaven that I received these [limbs]; for the sake of His laws I
disdain them; from Him I hope to receive them again."(2 Macc 7:11) In another
passage, a Jewish mother told her seven sons who would all soon die against
the pagan enemy, "the Creato. will in his mercy give life and breath back
to you again, since you now forget yourselves for the sake of his laws."
(2 Mac 7:23;RSV)

  The ancient Jews, knowing VERY well the current political situation
under King Antiochus IV, believed Daniel's references to apply to their
times.  Thus, the patriotic Jewish revolutionaries under the leadership of
the Maccabbees wrote :

  "On the fifteenth day of the month Kislev in the year 145 (167 B.C.E.), 'the
  abomination of desolation' was set up on the altar". (1 Macc 1:54)

  Thus,in everyone's mind, the landmark event (ie the "abomination of
desolation" at the altar) had taken place, and now Judgment Day was eagerly
awaited to arrive some 2300 days later (which computed mathematically as 7
years later, giving a result of 160 B.C.E.)

 The psychological impact of these works on the minds of the Jews went
beyond their urgent search for revelation:  For their messianic excitement
and expectations served to energize the people into believing that divine
deliverance, through God's fulfillment of historical promises, was at hand.
Inspired by such apocalyptic visions, the faithful could now offer fierce
resistance--even in the face of overwhelming odds, with the reassurance that
their martyrdom would be rewarded with a new resurrected life on earth.

  That the Jews were able to successfully revolt against the far superior
Greek Seleucid military in itself, suggests the presence of fanatical
religious resistance. In December 164 B.C.E., under the leadership of Judas
Maccabeus, the Jews had successfully revolted against the Seleucids, and
had rededicated the Temple in Jerusalem back to the sole worship of
Jehovah. (The Maccabean victory is still celebrated by Jews each year,
at the Feast of Hanukkah).   Even after a temporary victory by Antiochus
V who had used elephants and calvary to take over the region, the Jews
ruled over a semi-independent kingdom after 160 B.C.E.

  By 142 B.C.E., the Jews under the Maccabean family had gained complete control
of Palestine, from the Selucids.

Local Jewish Rule Under the Hasmonean Kings.

  For roughly the next century and a half, Palestine was back under the
control of the Jews.   However, although the Jews were no longer ruled by
foreign kings, the hoped for New Age did not materialize. The Maccabean family
itself had became corrupt over the years, assuming the position of high
priest, and making its title hereditary for their family. The people saw
political intrigues and military squabbles between different Jewish groups
vying for power.  The orthodox became angered that the Maccabean family were
becoming too much like their old enemies, the Seleucid Greeks, whom they had
rebelled against.

   When the brother of Judas Maccabeus was appointed as High Priest, a group
of devout Jews (upset that Judas did not belong to the traditional High
Priest family line) determined to separate themselves from this "ungodly"
society, and retired to a strictly religious Essene commune out in the
desert.  There they would be the "righteous" Elect, the faithful custodians
of the Law--who would partake in the new kingdom on earth, after God had
destroyed the wickedness of the world.

(The writings of this particular group of Jewish Essenes were discovered in
1947 with the discovery of the Dead Sea scrolls at Qumran, Israel--located
by the Dead Sea).

The Emergence of the Roman Empire.

  By the first century B.C.E., the Romans had became a growing power in the
ancient world.  In 63 B.C.E., Pompey had captured Jerusalem and made it part of
the Roman province with Syria. Antipater (the father of Herod) was installed
by the Romans as ruler over the Jews. Antipater was politically savy, and
maintained his position over the next decades, in the midst of succession
wars among the Roman rulers.

  Following Julius Caesar's assassination, the republic of Rome had been plunged
into civil war by rival factions.  In 31 B.C.E., Gaius Octavianus (the adopted
son of Julius Caesar) defeated his rival factions, and promptly transformed
the republic of Rome into an empire. Declaring himself the first emperor of
Rome (ie above the power of the Senate), Octavianus assumed the title of
Augustus (meaning the "Majestic"). In this action, perhaps Augustus hoped
to initiate Virgil's dream of a new Golden Age.   The Roman Senate set the
precedent of proclaiming Augustus "divus" or divine while he was still alive.
(Previously, Roman rulers such as Julius Caesar had been proclaimed divine
AFTER they had died.)

  The move to proclaim Augustus divine, was greatly popular among the Roman
people.  Shortly afterwards, stories began to circulate regarding Augustus'
miraculous birth, and the portents surrounding this great event.  An
inscription (dating from around 9 B.C.E.), shows the divine status placed
upon Augustus' birth:

  "This day has given earth an entirely new aspect.  The world would have
   gone to destruction had there not streamed forth from him who is now
   born a common blessing.  Rightly does he judge who recognizes in this
   birthday the beginning of life and of all the powers of life:  now is
   that ended when men pitied themselves for being born.

   The providence which rules over all has filled this man with such
   gifts for the salvation of the world as designate him the Savior for
   us and for the coming generations: of wars he will make an end, and
   establish all things worthily.  By his appearing are the hopes of
   our forefathers fulfilled; not only has he surpassed the good deeds
   of men of earlier time, but it is impossible that one greater than
   he can ever appear. The birthday of God has brought to the world glad
   tidings that are bound up in him.  From his birthday a new era begins."
(quote taken from Homer Smith, MAN AND HIS GODS, Grosset & Dunlap, New
York, 1952, p 171). (See additional references in Section II, Chapter 1).

  Augustus reigned until his death in 14 C.E.  Thus, he was the Roman emperor
at the time of Jesus' birth. Augustus' stepson, Tiberius, succeeded Augustus
and ruled until 37 C.E. Therefore, Tiberius was the Roman emperor during Jesus'
adult years and crucifixion.

Herod, King of the Jews During the Birth of Jesus.

  Antipater appointed his son Herod as governor of Palestine in 47 B.C.E.
One of Herod's first acts was to capture and execute some local Jewish
bandits that were terrorizing the Galilean countryside.  The leading Jews
in Jerusalem felt Herod had overstepped his authority, and ordered him
to appear before the Sanhedrin Court.

  The Sanhedrin was the supreme legislative and executive body of the
ancient Jews.  It was headed by the head priest of Jerusalem.  Its seventy
one members were drawn from the main aristocratic families in Jerusalem.
It had its own police force, and could hear and try cases.  (Modern
historians disagree whether the court had the right to hear capital
offenses which would have carried the death penalty--such as the one given
to execute Jesus Christ.)

  It appears the Sanhedrin was about to convict Herod, when orders came from
Caesar himself that he was to be set free.  The session was suspended and
Herod was advised to leave Jerusalem.  Herod was so angry he would have
ordered his personal army to attack Jerusalem, if his father had not
intervened.

  When the Parthians invaded Palestine in 40 B.C.E., Herod fled to Rome.  The
Romans lent Herod some soldiers to attack the Parthians, and granted
Herod the title, King of Judea.  Jerusalem was recaptured in 37 B.C.E., the
Roman armies left Palestine, and Herod was left in total control of Judea.
Herod, in revenge, ordered the execution of some of the Sanhedren members.
He also appointed a new high priest at Jerusalem, which came from the
Jewish community in Alexandria, instead of the "established" families of
Jerusalem.

  Herod was a Jew (although he was not Judean). He took his faith lightly,
and surrounded himself with Greek administrators.  He was usually careful
not to flagrantly flout Jewish religious laws--as religious riots were common
during this time.  The coins he issued during his reign for example, had no
human image on them, in accordance with Jewish laws.  He did not set up
any of the symbolic images of the Roman Empire in any of this public
buildings.  He remodeled the Temple, on twice the scale of the old Solomon
Temple, and in a hellenistic style. It was a magnificent enlarged structure
that was impressive not only to the local Jews, but commented upon by foreign
visitors as well.

  Only Jewish priests were allowed to partake in the construction work on
the Temple.  However, the priesthood unsuccessfully tried to talk Herod
out of placing a stature of an eagle over the front gate to the Temple.
On Herod's deathbed, two rabbis incited a crowd to pull the eagle statue
down.  Herod survived just long enough to order the arrest and execution
of the responsible leaders.

  Upon Herod's death, there was a Jewish revolt to protest the succession
of Herod's sons.  Roman troops had to be called in to help suppress the
revolt.  In the aftermath, two thousand Jewish rebels were crucified.

The Roman Colony of Palestine During the Adult Years of Jesus

  Upon Herod's death, the Roman emperor Augustus split Herod's kingdom
among his sons. Jesus and John the Baptist lived and worked most of their
ministry in Galilee, which was ruled by Herod's son, Antipas. (In the New
Testament, Antipas is sometimes referred to formally as "Herod").  One of
Herod's other sons, Archaelaes (who also called himself "Herod") was a
violent ruler, who began his reign by massacring a group of Jews who had
gathered for Passover in Jerusalem.  In 6 C.E., a special envoy of Jewish
and Samaritan aristocrats (who were normally enemies of each other, but
were united here in their hatred of Archaelaes) appealed to the Emperor
Augustus to remove Archaelaes.  Augustus agreed to their appeal, and
appointed a Roman governor (with a title of prefect, or procurator) to
rule in Archaelaes' place.

  The Roman governor generally resided in Caesarea, in a palace built
by Herod the Great.  On religious and political occasions, especially
when trouble was expected, he took up residence in Herod's palace in
Jerusalem.  His soldiers were stationed with him.  For the most part, the 
governor was interested in political crimes that were directed against 
the Roman occupation (such as revolts).  Local civil and criminal matters, 
for the most part, remained under the authority of the Sanhedrin, or lower 
courts.

  The Roman governor had the authority to appoint the high priest at
Jerusalem (who in turn headed the Jerusalem Sanhedrin court.) Generally, all
the appointments to head priest were chosen from the traditional priestly
family in order not to offend the passionately religious Jews.  From the
years 18-36 C.E., during Jesus' ministry and trial, Caiaphas was the head
priest in Jerusalem; and Pilate was the Roman governor responsible for
maintaining law and order against any local revolutionary activity.