From Exile to Overthrow

Total Page:16

File Type:pdf, Size:1020Kb

From Exile to Overthrow r . FROM C<?™* c&frrrr EXILE TO OVERTHROW: A HISTORY OF THE JEWS FROM THE BABYLONIAN CAPTIVITY TO THE DESTRUCTION OF THE SECOND TEMPLE, by t;he Rev. JOHN W: MEARS, D.D., AUTHOR OF "HEROES OF BOHEMIA," "BEGGARS OF HOLLAND,' "STORY OK MADAGASCAR," ETC., ETC. PHILADELPHIA: PRESBYTERIAN BOARD OF PUBLICATION, No. VXH Chestnut Street. COPYRIGHT, 1881, BY THE TRUSTEES OF THE PRESBYTERIAN BOARD OF PUBLICATION. Westcott & Thomson, Stereotype™ and Eleetroti/pers, Philada. 1 F.,t,mtrt,t Apriatnl forth, /•,(," * ■"* ~" ..'. n,irarcd Apr. FROM EXILE TO OVERTHROW. CONTENTS. CHAPTER I. PAGB Capture of Jerusalem by the Chaldeans 0 CHAPTER IL Jeremiah and the Remnant in Judea 16 CHAPTER III. The Exiles in Chaldea 28 CHAPTER IV. Influence of the Exile upon the Jewish Mind.... 40 CHAPTER V. The Fall of Babylon 45 CHAPTER VI. The Return from the Exile 54 CHAPTER VH. The Second Temple 61 5 6 CONTENTS. CHAPTER VIII. PAGE Ezra and Nehemiah 67 CHAPTER IX. The Dispersion 80 CHAPTER X. The Jews in Palestine 99 CHAPTER XI. The Abomination of Desolation Ill CHAPTER XII. The Maccabees' First Campaign 122 CHAPTER XIII. The Recovery op Jerusalem 133 CHAPTER XIV. Victories of the Maccabees 139 CHAPTER XV. The Iron Kingdom 146 CHAPTER XVI. The Asmoneans 158 CONTENTS. 7 CHAPTER XVII. PAGE The Herodian Family 177 CHAPTER XVm. Herod the King.., 188 CHAPTER XIX. Herod as a Builder 206 CHAPTER XX. The Closing Years of Herod 226 CHAPTER XXI. The New King of the Jews 237 CHAPTER XXII. The Successors of Herod 248 CHAPTER XXIII. Presages of the Final Struggle 266 CHAPTER XXIV. Opening Scenes of the War 282 CHAPTER XXV. Open Hostilities 291 8 CONTENTS. CHAPTER XXVI. PAGE The Roman Power tested 308 CHAPTER XXVII. The Campaign in Galilee 317 CHAPTER XXVIII. Capture or Jotopata 336 CHAPTER XXIX. Conquest of Galilee completed 355 CHAPTER XXX. Internal Condition of Jerusalem 373 CHAPTER XXXI. Titus Before Jerusalem 400 CHAPTER XXXII. The Sieue Begun 415 CHAPTER XXXIII. The First Wall assailed 426 CHAPTER XXXIV. The Capture of Jerusalem 443 CHAPTER XXXV. Conclusion 459 Index 469 From Exile to Overthrow. CHAPTER I. CAPTURE OF JERUSALEM BY THE CHALDEANS. It was at midnight on the ninth day of July, 586 years before Christ, that the besieging army of the Chaldeans forced their way within the walls of Jerusalem. For eighteen months they had beleaguered the Holy City, casting up gi gantic mounds and forts overtopping the walls. They had swept away all the pleasant country homes and rural retreats in the neighborhood of the city. A Babylonian chief had planted his throne in view of each of the city-gates. All the horrors usually attendant upon a siege were suffered by the population cooped within the walls. Famine was followed by pestilence. The once beautiful countenances of the nobles became ghastly with starvation. The richly-clad ladies of Jerusalem sat down in despair upon dunghills, or sought from these foul heaps the morsels by which they eked out their supply of food. Little children with parched tongues fainted in the streets v 10 FROM EXILE TO OVERTHROW. with hunger or even became food for their starving parents. The one road which still remained open toward Jericho was infested with wild Arab tribes, Edomites, who rejoiced to aid in rendering the downfall of the city and the nation complete. ASSYRIAN REPRESENTATION OF SIEGE-OPERATIONS. Led by six princes of the king of Babylon, the Chaldean guards broke through the walls on the north, overpowered the night-watch, and, probably without occasioning any alarm, made their way to the middle gateway in front of the brazen altar of the temple. Here doubtless they encountered those who had fled to the temple as their last place of refuge, those who fondly hoped that the divine protection would make the holy house impregnable, and those whose office made it their duty to defend it with their lives. Indignant that the heathen should set foot within the sacred precincts, they FLIGHT OF THE ROYAL FAMILY. 11 threw themselves with a last mighty effort upon the invaders, and perished in the vain attempt. The noise of this conflict doubtless was borne to the ears of the king in his palace, whither the invaders had not yet come. Gathering together his family and his body-guard while yet the sum mer morning had not dawned, Zedekiah stealthily glided among dark and crooked streets to a passage way or opening between two walls at the south eastern corner of the city, which was not guarded as were the gates. Down past the royal pleasure- gardens, sad reminders of joys now for ever gone, the broken-hearted fugitives made their way. They descended the steep and rugged defiles through which the higher country breaks down into the deep chasm of the Jordan; they reached the plains of Jericho breathless and fatigued with their rapid flight over such a road. Could they have crossed the Jordan, they would, like David in his flight from Absalom, have felt themselves safe. But the Chaldean soldiers were upon their track. Jeremiah says they were swifter than the eagles of heaven. Overtaken by their pursuers in the plains of Jericho, the wornout and dispirited guards for sook their king and scattered in every direction. He and his family became an easy prey to the Chaldeans. In chains they were carried northward to Riblah, the head-quarters of Nebuchadnezzar, the Chaldean king. The fate of Zedekiah exactly fulfilled two 12 FROM EXILE TO OVERTHROW. prophecies which, like some other Scripture pas sages, appear to a careless reader quite contradictory. Jeremiah * carried a prophetic message from God to the king in these words : " Thine eyes shall be hold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon." Ezekiel,f on the other hand, says : " I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he shall die there." At Riblah, Zedekiah beheld Nebuchadnezzar, the Babylonish king. He also FROM AN ASSYRIAN SCULPTURE. was compelled to witness the slaughter of his sons and his courtiers who had attended him in his flight ; and then, before he was carried to Babylon, his own eyes were put out. He spent his life there, and worked, like a slave, in a mill, but Babylon he never saw. * Ch. xxxiv. 3. t Ch. xii. 13. THE NATION FALLS— THE OHUBCH LIVES. 13 With the fall of Zedekiah ended for ever the Jewish monarchy. Since the anointing of Saul it had lasted five hundred years. With the monarchy fell also the state. The history of the Jews as an independent nation was virtually finished. It had lasted from the crossing of the Red Sea, 1491 years before Christ, just nine centuries. Many, indeed, and fierce were the struggles by which the Jews endeavored to regain their national existence, but brief successes were gained only to be followed by more complete overthrow. They fell and perished as a nation ; their mon archy was overthrown ; their land became the pos session of strangers ; they were exiled and scattered over the known world, as a final and deserved retri bution for obstinate rebellion, idolatry and unfaith fulness. They became the most marked example among all nations of the fact that God governs the world, and that he will deal with nations according to their deserts. Having given express laws to the Jews, and having accompanied them with distinct promises and threatenings, it was needful that he should keep his word before all the world in their overthrow. But while the nation fell, the Jewish people and the Jewish Church were preserved. In the darkest times there always remained a faithful few who kept up the ceremonies, who tried humbly to obey the Law and who clung to the hope of the Messiah. When the temple was destroyed and the chiefs of 14 FROM EXILE TO OVERTHROW. the people perished in battle or were carried into exile, they were at first overwhelmed with despair and anguish, but the remembrance of God's prom ises soon restored their souls. Lifting their heads above the fearful wreck of their city and nation, they clung with unbroken tenacity to the hopes and prospects of a glorious destiny for the chosen people still preserved for them in the providence of God. In fact, the great calamity which had befallen them exerted a purifying influence upon the whole people. Now, when their temple was utterly de stroyed and the service could no longer be per formed, and when multitudes were driven into exile and surrounded by idolaters, they abandoned idol atry as a people, and never again fell into it. Away from Judea they were more thoroughly Jewish than ever. Though all their external advantages were destroyed, they had a keener sense of their exalted position and privileges as a people than ever. No amount of suffering and degradation could here after suffice to crush these convictions, these aspira tions and these hopes. Other conquered peoples have become extinct or have blended indistinguishably with their conquer ors. In early days England was conquered and reconquered half a dozen times, but the population of modern England is the result of the mingling together of conquerors and conquered into one people; and so completely has this work been done that no lines of separation can be traced PUNISHED, BUT NOT DESTROYED. 15 among them. Other nations when conquered by Rome submitted to her yoke, received her laws and language and became provinces of the empire.
Recommended publications
  • The Babylonian Captivity ( 1520 ) Erik Herrmann
    The Babylonian Captivity ( 1520 ) Erik Herrmann Lutheran Quarterly, Volume 34, Number 1, Spring 2020, pp. 71-81 (Article) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/lut.2020.0002 For additional information about this article https://muse.jhu.edu/article/751529 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] COMMENT: ANOTHER QUINCENTENNIAL The Babylonian Captivity (1520) by Erik Herrmann y the waters of Babylon we sit down and weep, when we “Bremember thee, O Zion. On the willows there we hang up our lyres” (Ps. 137:1). Overcome with grief, Israel could not sing for their captors. They were at a loss for words. Apparently this was not a problem for Luther. Luther would sing—he would sing high and loud and the captors would know that there still was a God in Israel. “I know another little song about Rome and the Romanists. If their ears are itching to hear it, I will sing that one to them, too—and pitch it in the highest key!” Babylon was a powerful trope. The Apocalypse made it a symbol of all the decadence and prolificacy of the kingdoms of the earth, that wicked harlot of the world. In the City of God, Augustine had identified it with the worldliness of the city of man which was also epitomized by pagan Rome. Petrarch, disgusted by the worldliness of the papacy in Avignon and the consequent influence of the French crown on the Roman church, called to mind the ancient Chal- dean captivity so that Avignon was the new “Babylon of the west,” holding the rest of the church hostage to its excesses.
    [Show full text]
  • A Brief Look at Passover
    Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 1977 A Brief Look at Passover Jon Potest Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, History Commons, and the History of Christianity Commons Recommended Citation Potest, Jon, "A Brief Look at Passover" (1977). Honors Theses. 270. https://scholarlycommons.obu.edu/honors_theses/270 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. OUACHITA BAPTIST UN I VERS ITY A BRIEF' LOOK AT PASS OVER HONORIs PROJECT BY JON POTEET MAY 25 , 1977 INTRODUCTION The purpose of this paper is to oriefly examine the tradition of the Passover in light of its origins , histor­ icization and historical development, and its relevance t the Christology expressed in the New Testament gospels. It is necessary to realize from the beginning that in some cases the traditions being dealt with are ancient, and therefore there is scant concrete evidence with which to deal. How­ ever, I feel that one can deal with what evidence there is available and realize that his conclusions must be somewhat tentative. 1 ' I. ORIGINS AND EARLY HISTORY When one looks at the traditions of the Passover in the biblical materials it becomes apparent that the feast originally consisted of two elements, these being pesach and mazzoth. 1 For purpos~s of study I propose to look at the two elements separately and then later look at how they came to be joined together.
    [Show full text]
  • The King Who Will Rule the World the Writings (Ketuvim) Mako A
    David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings.
    [Show full text]
  • References to Homosexuality in the New Testament
    References To Homosexuality In The New Testament Rainer is milliary and aspire surpassingly as majuscule Mitchael forcing recollectedly and optimizes presumptively. Utopian lashesand sunbaked inventively. Aleck infamizes her clough hurdled true or scratches noddingly, is Bard tightly-knit? Twentieth Jean-Paul It which not my intention to treat fully the rake of interpretive comments that common with the biblical texts on both subject and goal is eminent to. View photos and will not exonerate them to homosexuality in the new testament as well, including myself this position is? Every kind values we all ancient near east only six verses in a holy spirit is simply carries over homosexuality at once live. Paul addressing both in to homosexuality the references do you ignore the image. They shall become one by conservative religious jingoism, it takes him truthfully, though often sitting there is how difficult issues related posts by this? What demand the Bible Say About Homosexuality HRC. Why bother doing everything from sinful hearts, the bible passages, every aspect of new to homosexuality in the references to common. It is a casual behavior needed to do not only to the church fathers had in the land: a very important spiritual belief and the references do. It is the contexts in and humanity. Homosexuality and Christianity Virginia-Highland Church. Homosexuality and the Bible A Reconciliation Trinity. Chapter 16 HOMOSEXUALITY Heartland Community Church. They are individuals and when we ignore, the debate ultimately, to homosexuality are contrary to disagree will pass. What block the Bible teach about daily-sex practice True. A deconstruction of the context of Bible verses used against.
    [Show full text]
  • Bible Chronology of the Old Testament the Following Chronological List Is Adapted from the Chronological Bible
    Old Testament Overview The Christian Bible is divided into two parts: the Old Testament and the New Testament. The word “testament” can also be translated as “covenant” or “relationship.” The Old Testament describes God’s covenant of law with the people of Israel. The New Testament describes God’s covenant of grace through Jesus Christ. When we accept Jesus as our Savior and Lord, we enter into a new relationship with God. Christians believe that ALL Scripture is “God-breathed.” God’s Word speaks to our lives, revealing God’s nature. The Lord desires to be in relationship with His people. By studying the Bible, we discover how to enter into right relationship with God. We also learn how Christians are called to live in God’s kingdom. The Old Testament is also called the Hebrew Bible. Jewish theologians use the Hebrew word “Tanakh.” The term describes the three divisions of the Old Testament: the Law (Torah), the Prophets (Nevi’im), and the Writings (Ketuvim). “Tanakh” is composed of the first letters of each section. The Law in Hebrew is “Torah” which literally means “teaching.” In the Greek language, it is known as the Pentateuch. It comprises the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This section contains the stories of Creation, the patriarchs and matriarchs, the exodus from Egypt, and the giving of God’s Law, including the Ten Commandments. The Prophets cover Israel’s history from the time the Jews entered the Promised Land of Israel until the Babylonian captivity of Judah.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • Same-Sex Desire and Jewish Community: Queering Biblical Texts in Canadian and American Jewish Literature Shlomo Gleibman York University
    Same-Sex Desire and Jewish Community: Queering Biblical Texts in Canadian and American Jewish Literature Shlomo Gleibman York University It has been asserted that queer subjectivity can be realized in identifications with 249 certain images of mainstream culture, sometimes to a far greater extent than in “con- ventional” forms of gay life (Sedgwick, Tendencies; Butler, Bodies; Munoz; Halperin, How). These nonlinear, nonnormative identifications and disidentifications partici- pate in the formation of multiple, hybrid identities through working on, with, and against a dominant cultural form (Munoz 3-8, 30). This essay looks at Jewish queer narratives in their relation to mainstream Jewish culture, as examples of contem- porary forms of Jewish literary imagination in North America. I am interested in exploring the ways Jewish queer culture workers read a queer valence that is already present within Jewish intellectual life in its traditional form-potentially or in actual- ity in individual experiences, and imaginatively, as a rhetorical trope in some modes of literature. The queer possibilities in reading classical Jewish texts could be better under- stood in light of the Foucauldian theory of polyvalence of discourse, developed in The History of Sexuality. This theory regards discourse as never unified or fixed, but rather as “a series of discontinuous segments, not uniform nor stable, multiplicity of discursive elements that can come into play in various strategies” (Foucault 100). In this sense, the queer valence present in classical Jewish texts and in traditional patterns of studying these texts does not constitute “homoeroticism” as a uniform narrative or as a coherent element of a larger narrative; rather, this “queer kernel” could name a play of multiple “discontinuous segments” that lend themselves to cer- tain modes of reception.
    [Show full text]
  • The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University
    East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 12-2011 The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the History of Religion Commons Recommended Citation Perkins, Nancy, "The Book of Enoch and Second Temple Judaism." (2011). Electronic Theses and Dissertations. Paper 1397. https://dc.etsu.edu/etd/1397 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Book of Enoch and Second Temple Judaism _____________________ A thesis presented to the faculty of the Department of History East Tennessee State University In partial fulfillment of the requirements for the degree Masters of Arts in History _____________________ by Nancy Perkins December 2011 _____________________ William D. Burgess Jr., PhD, Chair Keith Green, PhD Henry Antkiewicz, PhD Keywords: Book of Enoch, Judaism, Second Temple ABSTRACT The Book of Enoch and Second Temple Judaism by Nancy Perkins This thesis examines the ancient Jewish text the Book of Enoch, the scholarly work done on the text since its discovery in 1773, and its seminal importance to the study of ancient Jewish history. Primary sources for the thesis project are limited to Flavius Josephus and the works of the Old Testament. Modern scholars provide an abundance of secondary information.
    [Show full text]
  • The Jewish Dietary Laws and Their Foundation
    THE JEWISH DIETARY LAWS AND THEIR FOUNDATION The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation THE JEWISH DIETARY LAWS AND THEIR FOUNDATION (1994 Third Year Paper) Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:8889478 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA S. $i A5~ THE JEWISH DIETARYn LAWS AND THEIR FOUNDATION final paper 403 8983 00 Professor P.B. Hutt Winter 1994 1 403 8983 00 1 I. Introduction While food and drug law has made its greatest contributions to the health and welfare of society over the past two centuries, it is indisputable that the history of this body of law is much older than two hundred years.1 Soon after man realized he needed to eat, he recognized a need to establish rules and regulations governing the sale, preparation and handling of food. Perhaps the oldest documented set of food laws are the Jewish dietary laws, also known by the Hebrew term, kashrut, from which the word kosher is derived. Unlike most laws related to food, which are enacted by society through government or other rulemaking bodies, Jewish dietary laws are believed to be conceptualizations of divine will that were expressed to Moses at Mount Sinai and transcribed in the Old Testament.2 Intellectual curiosity and an interest in the evolution of food and drug law compel both Jews and Gentiles to study the Jewish dietary laws.
    [Show full text]
  • Homosexuality and Halakhah: a Second Look at the Sources
    Homosexuality and Halakhah: A Second Look at the Sources Parshat Aharei Mot-Kedoshim, Leviticus 16:1-20:27| By Mark Greenspan “Same-Sex Relationships” by Rabbi Elliot Dorff, (pp. 657- 672) in The Observant Life Introduction Most of the sources quoted in this week's Torah Table Talk are the same ones that appeared a year ago for this Torah portion. Since that time I have officiated at a same-sex marriage ceremony based on the guidelines suggested by the Committee on Jewish Law and Standards. As a halakhically committed Jew I continue to wrestle with this issue but the matter became clearer to me when I viewed it from the perspective of the couple who approached me and asked to marry them. This is not a theoretical or philosophical issue; it’s about real people and real lives. In this case one of the brides was a student at whose bat mitzvah I officiated and whose family visited Israel with me years ago. The couple grappled seriously with the role that Judaism would play in their lives and they wanted to be married in a synagogue. I would like to tell you that my decision was based solely on the merits of the three responsa quoted below but that was not the case. It was a personal decision on my part. Of course I would not have made that decision without the backing of the Conservative Movement and the Committee of Jewish Laws and Standards of the Rabbinical Assembly. But the truth is there are problems with each of the decisions as I understand them.
    [Show full text]
  • The Theme of the Babylonian Exile As Imprison- Ment in Isaiah 42:22 and Other Texts in Isaiah 40-55
    482 Terblanche: Exile as Imprisonment OTE 21/2 (2008), 482-497 The Theme of the Babylonian Exile as Imprison- ment in Isaiah 42:22 and Other Texts in Isaiah 40-55 MARIUS D. TERBLANCHE UNIVERSITY OF THE FREE STATE ABSTRACT Although some scholars argue that Isaiah 42:22 has the people re- maining in Judah rather than the exiles in mind, this paper asserts that the description of the exile as imprisonment is an exaggeration. Some Judean exiles were in all likelihood forced to work on royal building projects. Their imprisonment would at most be temporary. By depicting the exile as imprisonment 42:22 accentuates Yahweh’s announcement in 42:14-44:23 that he would restore his relationship with Israel. The end of the punishment was in sight despite the fact that Israel’s precarious situation could be interpreted as an indica- tion that Yahweh’s relationship with them has ended. In the present form of the text of Isaiah 40-55, 42:22 reveals that the one who would deliver the prisoners (42:7), himself needed deliverance. 42:22 thus sets the stage for the re-commissioning of the servant in 49:1-6. Although 49:24-26 does not give the servant a role in the return of Zion’s sons, the statement in verse 25 that Yahweh himself would take up the prisoners’ cause forms a strong contrast to the reproach reflected in 42:22. A INTRODUCTION Isaiah 40:2 announces the end of the Babylonian exile. Jerusalem’s time of ser- vice (ab;x;) has ended.
    [Show full text]
  • The Lord Is There: Christian Views of the Temple in the First Century AD
    LIBERTY UNIVERSITY THE LORD IS THERE: CHRISTIAN ATTITUDES TOWARDS THE TEMPLE IN THE FIRST CENTURY BY JONATHAN WELLS MASTER’S THESIS SUBMITTED TO DR. RANDALL PRICE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COMPLETION OF MA IN PHILOSOPHICAL STUDIES, BIBLICAL STUDIES MAY 7, 2014 1 INTRODUCTION Throughout the entirety of the Scriptures the temple and its service has been held in reverence as the worship of the one true God. From the very beginning to the last passages of Revelation the temple is a central theme. Yeshua (Jesus) taught in the temple and went to it for the principle feasts. After the resurrection, the disciples continued to meet there and even Paul showed reverence towards the temple by worshiping and sacrificing there. Also, the eschatological views of the New Testament were highly influenced by those of the Hebrew Scriptures and focused heavily on Jerusalem and the temple. So the Christians of the first century, both Jew and Gentile, held the temple in very high regard and viewed it as the legitimate dwelling place of God on earth. Even after the tearing of the veil, the resurrection and the destruction of the temple,1 the earliest followers of the messiah still viewed it as a legitimate institution that would be present in the latter days. Statement of the Problem According to the Gospels, Yeshua worshiped at the temple during all the principle feasts (John 2:13, 7, 10:22 etc.). Indeed if he would have done otherwise, he would have been breaking the commandments found in the Torah and therefore would not have been considered a perfect sacrifice.
    [Show full text]