Ahasuerus

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Related to Ahasverus: Juan Espera en Dios

Ahasuerus

(āhăs'yo͞oē`rəs), Hebrew form of the name Xerxes, as used in the Bible. The Ahasuerus in the Book of Esther is probably Xerxes I. That in the Book of Tobit may be Cyaxares I, destroyer of Nineveh. The name of the father of Darius the MedeDarius the Mede,
in the Bible, a king of the Medes who succeeded to the throne of Babylonia after Belshazzar. Otherwise unknown outside biblical tradition, it is likely that this Darius has been confused with Cyrus the Persian, who succeeded Belshazzar and decreed (539 B.C.
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 is also given as Ahasuerus.

Ahasuerus

(519–465 B.C.) Persian king rectifies wrongs done to Jews. [O.T.: Esther 8:7–8]
See: Justice

Ahasuerus

German name for the Wandering Jew. [Ger. Lit.: Benét, 1071]

Ahasuerus

Old Testament a king of ancient Persia and husband of Esther, generally identified with Xerxes
References in periodicals archive ?
Edgar Quinet, Ahasverus (Paris: Au bureau de la Revue des deux mondes, 1834).
An excerpt from Quinet's Ahasverus appeared in the Revue des deux mondes in the issue of 1 October 1833.
was on a first-name basis with Ahasverus," she wrote in her thesis.
Serving as "a common target for any and all Judenhass [Jew hatred]," Ahasverus "enjoyed a burst of popularity" between 1890 and 1920 in Germany, says Brichetto.
Constantin Frantz, too, stated in his work "Ahasverus oder die Judenfrage" in 1844 that "Jews always remain Jews" and "Jews have always been wandering," for "They themselves are Ahasverus who is not granted peace, not even the peace of the grave, because they cannot die" (cf.
Historian Frank Stern on Heym's 1981 novel Ahasver: "Here, Ahasverus is not a symbol of Christian suffering, a victim yearning for redemption, but the human embodiment of the spirit of resistance, of a theology of change, of a rebellious Zeitgeist across the centuries.
Just as Ahasverus is destined to wander the earth, the Christ of the cycle must "pay penance" (l.
Une femme nommee Rachel (en realite un ange qui sera dechu) aime Ahasverus et s'attache a lui; Quinet traite ce sujet dans la troisieme partie de son oeuvre.
Ceri Crossley discusses the political resonances of Edgar Quinet's epic poem Ahasverus (1833).
The contours of this plot line, with all its paradigmatic significance, are determined by two further stereotypes: that of the Beautiful Jewess and a collective variation of the Ahasverus or Wandering Jew legend.
The rhetorical shift signals the presence of the third stereotype, the collectivized Ahasverus myth, the idea that the Jews as a people, because of some innate predatory viciousness, are fated to eternal homelessness.
Dans une premiere partie, Simone Bernard-Griffiths met en lumiere la raison (qui n'est nullement rationnelle) du choix de la legende de Merlin, pour couronner une oeuvre multiforme, qui avait deja utilise deux mythes, dans les annees 1830: celui du Juif errant, dans Ahasverus, et celui de Promethee.