question: The name Ahasuerus is applied to a Babylonian official to a book of scripture that was first pronounced canonical at what council?
answer: Council of Hippo
context: Title: Abagtha
  Passage: Abagtha (אבגתא) was a court official (or a eunuch) of King Ahasuerus.  He is mentioned once in the Book of Esther ( ).  According to this narrative, King Ahasuerus commanded Abagtha and six other officials to parade the Queen Vashti before the king and his ministers in the crown jewels.  Her refusal led to her demise and the selection of Esther as the new queen of the Persian Empire.
  Title: Catholic theology
  Passage: The theology of the Catholic Church is based on natural law, canonical scripture, divine revelation, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church.  The teachings of the Catholic Church are summarized in various creeds, especially the Nicene (Nicene-Constantinopolitan) Creed and the Apostles' Creed, and authoritatively summarized in the "Catechism of the Catholic Church".  Catholic teachings have been refined and clarified by major councils of the Church, convened by popes at important points throughout history.  The first such council, the Council of Jerusalem, was convened by the Apostles  AD 50 .  The most recent was the Second Vatican Council, which was held from 1962 to 1965.
  Title: Prima scriptura
  Passage: Prima scriptura is the Christian doctrine that canonized scripture is "first" or "above all" other sources of divine revelation.  Implicitly, this view acknowledges that, besides canonical scripture, there are other guides for what a believer should believe and how he should live, such as the created order, traditions, charismatic gifts, mystical insight, angelic visitations, conscience, common sense, the views of experts, the spirit of the times or something else.  "Prima scriptura" suggests that ways of knowing or understanding God and his will that do not originate from canonized scripture are perhaps helpful in interpreting that scripture, but testable by the canon and correctable by it, if they seem to contradict the scriptures.
  Title: Buddhist texts
  Passage: Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages which were then translated into other local languages as Buddhism spread.  They can be categorized in a number of ways.  The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority refers to "scriptures and other canonical texts", while another says that scriptures can be categorized into canonical, commentarial and pseudo-canonical.  Buddhist traditions have generally divided these texts with their own categories and divisions, such as that between Buddhavacana "word of the Buddha," many of which are known as "Sutras," and other texts, such as Shastras (treatises) or Abhidharma.
  Title: Decretum Gelasianum
  Passage: The Decretum Gelasianum or the Gelasian Decree is so named because it was traditionally thought to be a Decretal of the prolific Pope Gelasius I, bishop of Rome 492–496.  It is said that the work was derived from a five-chapter text written by an anonymous scholar between 519 and 553, the second chapter of which is a list of books of Scripture presented as having been made Canonical by a Council of Rome under Pope Damasus I, bishop of Rome 366-383.  The so-called Damasine List, while not actually canonical, represents the same canon as shown in the Council of Carthage Canon 24, 419 AD.
  Title: Ahasuerus
  Passage: Ahasuerus (; Greek: Ασουηρος , "Asouēros " in the Septuagint; or Latin: "Assuerus" in the Vulgate; commonly transliterated "Achashverosh"; cf. Old Persian: 𐎧𐏁𐎹𐎠𐎼𐏁𐎠 "<a href="Xerxes%20I">Xšayārša</a>"; <a href="Persian%20language">Persianخشورش‎ ‎ "Axšoreš;" <a href="Ancient%26nbsp%3BGreek">Ancient Greek</a>: Ξέρξης  "<a href="Xerxes%20%28disambiguation%29">Xerxes</a>" ) is a name used several times in the <a href="Hebrew%20Bible">Hebrew Bible</a>, as well as related legends and <a href="Apocrypha">Apocrypha</a>.  This name (or title) is applied in the Hebrew Scriptures to three rulers.  The same name is also applied uncertainly to a Babylonian official (or Median king) noted in the Book of Tobit.
  Title: Biblical accommodation
  Passage: Biblical accommodation is the adaptation of words or sentences from the Bible to signify ideas different from those expressed therein.  Thus, if a sinner excuses his fault by saying, "The serpent deceived me", he applies the scriptural words of Eve (Gen., iii, 13) to express an idea which the sentence does not convey in the Bible.  Similarly, a blind person might use the words of Tob., v, 12, "What manner of joy shall be to me, who sit in darkness, and see not the light of heaven".  Here, again, the words would have a meaning which they do not bear in Sacred Scripture.  This accommodation is sometimes incorrectly styled the accommodated, or accommodative, sense of Scripture.  From the definition it is clear that it is not a sense of Scripture at all.  The possibility of such accommodation may arise, first, from some similarity between the ideas in the sacred text and the subject to which the passage is accommodated; secondly, from the fact that the words of Scripture may be understood in two different senses.  The first is called extensive accommodation.  Examples of it are found in the Church's offices, both in the Breviary and the Missal, when the praises bestowed by the Holy Ghost on Noe, Isaac, and Moses are applied to other saints.  Thus the words of Ecclus., xxxii, 1, 5: "Have they made thee ruler?  . . . hinder not music" are sometimes applied to College presidents assuming the burden of their office; we need not say that the words of Sacred Scripture have quite a different meaning.  The second species of accommodation, called allusive, is often a mere play on words and at times seems due to a misunderstanding of the original meaning.  The Vulgate text, "Mirabilis Deus in sanctis suis" (Ps., lxvii, 36) means, in the mouth of the Psalmist, that God is wonderful in His sanctuary (sancta, -orum).  The Latin words may also be translated "God is wonderful in his saints" (sancti, -orum), and they are employed in this sense in the Missal.  As this second signification was not intended by the inspired writer, the English rendering of the text in the Douay-Rheims version is a mistranslation.
  Title: Apocalypse of Daniel
  Passage: The Apocalypse of Daniel is an ancient pseudepigraphic text, which is allegedly attributed to the protagonist of the biblical book of Daniel, and so is associated with the Hebrew Bible.  However, no Jewish or Christian group regards this text as canonical or indeed as authoritative scripture.  This text should not be confused with the canonical Book of Daniel, which is regarded as scripture by all Jews and Christians.  The text is dated to the ninth century A.D. and is extant in three Greek manuscripts, dated to the 15th Century C.E.
  Title: 1 Maccabees
  Passage: 1 Maccabees is a book of the Bible written in Hebrew by a Jewish author after the restoration of an independent Jewish kingdom by the Hasmonean dynasty, about the latter part of the 2nd century BC.  The original Hebrew is lost and the most important surviving version is the Greek translation contained in the Septuagint.  The book is held as canonical scripture by the Catholic, Orthodox, and Oriental Orthodox churches (except for the Orthodox Tewahedo), but not by Anglican and Protestant denominations.  Such Protestants consider it to be an apocryphal book (see also Deuterocanon).  In modern-day Judaism, the book is often of great historical interest, but has no official religious status.
  Title: Book of Tobit
  Passage: The Book of Tobit ( ; from the Greek: Τωβίθ "Tōbith" or Τωβίτ "Tōbit", itself from Hebrew: טובי‎ ‎ "Tovi" "my good"; Book of Tobias in the Vulgate from the Greek Τωβίας "Tōbias", itself from the Hebrew טוביה Tovyah "Yah is good") is a book of scripture that is part of the Catholic and Orthodox biblical canon, pronounced canonical by the Council of Hippo (in 393), Councils of Carthage of 397 and 417, Council of Florence (in 1442) and confirmed for Roman Catholics by the Council of Trent (1546).
citations: Book of Tobit Ahasuerus