temple. (Ezr 4:1-3) In order to achieve their goal, the adversaries of the Jews resorted to lies, stating that the Jews were then rebuilding the city of Jerusalem, including its walls. (Ezr 4:11-16) As a result of these false accusations, “the work on the house of God” came to a halt.​—Ezr 4:24.

2. Artaxerxes Longimanus, the son of Xerxes I, is the king referred to at Ezra 7:1-28 and Nehemiah 2:1-18; 13:6. Whereas most reference works give his accession year as 465 B.C.E., there is sound reason for placing it in 475 B.C.E.​—See PERSIA, PERSIANS (The Reigns of Xerxes and of Artaxerxes).

Artaxerxes Longimanus extended permission to Ezra the priest and also to Nehemiah to make trips to Jerusalem. (Ezr 7:1-7; Ne 2:1, 7, 8) Ancient historians credit him with a generally benign and generous personality. This coincides with his actions during the seventh year of his reign (468 B.C.E.), when Longimanus granted Ezra “all his request” in a decree that provided for silver, gold, and vessels for temple use, as well as provisions of wheat, wine, oil, and salt. (Ezr 7:6, 12-23; 8:25-27) This generous contribution may explain why Artaxerxes is included along with Cyrus and Darius at Ezra 6:14 as one of those whose orders contributed to the ‘building and finishing’ of the temple, although the actual construction had been completed 47 years previously, in 515 B.C.E. The king’s decree even authorized Ezra to appoint magistrates and judges to teach God’s law (as well as that of the king) and to use capital punishment against violators where necessary.​—Ezr 7:25, 26.

During the 20th year of his reign (455 B.C.E.), Artaxerxes Longimanus granted permission to Nehemiah to return to Jerusalem to rebuild the walls and gates of the city. (Ne 2:1-8) Because this is referred to at Daniel 9:25 as relating to the time of the promised coming of the Messiah, the date of Artaxerxes’ 20th year is very important.

Nehemiah 13:6 refers to “the thirty-second year of Artaxerxes,” that is, 443 B.C.E., when Nehemiah returned for a time to the court of this king.

(Arʹte·mas).

A companion whom Paul considered sending to Titus in Crete (Tit 3:12), perhaps as a replacement in order that Titus might join Paul in Nicopolis. Since Paul’s choice was to be between Artemas and Tychicus, Artemas was evidently well esteemed, as is indicated by Paul’s remarks about Tychicus at Ephesians 6:21, 22.

(Arʹte·mis).

A Greek virgin goddess of hunting is known as Artemis; she was identified by the Romans with Diana. Equipped with bow and arrows, this Artemis is depicted as pursuing game, especially stags. Although the Greeks identified the Ephesian Artemis with their own Artemis, the Artemis of Ephesus, who was worshiped in cities throughout Asia Minor, has little in common with the Greek deity of classical mythology. (Ac 19:27) The Ephesian Artemis was a fertility goddess represented as being adorned with what have variously been identified as multiple breasts, eggs, and the testicles of sacrificed bulls. The mummylike lower half of her body was decorated with various symbols and animals.

The Artemis worshiped at Ephesus has been closely connected with prominent goddesses of other peoples, and it has been suggested that they have a common origin. A Dictionary of the Bible (Vol. I, p. 605) observes: “Artemis presents such close analogies with the Phrygian Cybele, and with other feminine envisagements of the divine power in Asiatic countries, like the Cappadocian Ma, the Phoenician Astarte or Ashtaroth, the Syrian Atargatis and Mylitta, as to suggest that these