II Chronicles 1-36
The book of Chronicles, or Dibere Ha-Yamim (The Words of the Days), is a very interesting addition to the Old Testament. The text does not indicate an author, but according to Rabbinical tradition the author of Chronicles was the scribe Ezra who is also believed to be the author of the books Ezra/Nehemiah. The fact that the Book of Ezra begins with the final line of Chronicles also suggests that the author of Ezra/Nehemiah had access to the book of Chronicles. Based off the events that are recorded at the end of II Chronicles we know that the book was written as early as 538 B.C. because that is when Cyrus took over Babylon and sent the exiles back to Judah to rebuild the Temple of Solomon.
The early years of return were not easy ones for the returning exiles. The first seventy-five years were the hardest. The area of land they were able to control was about a fifteen mile radius around the ruined city of Jerusalem. The walls of the city were in ruins leaving little protection from raiding Bedouins or bandits. The surrounding ‘neighbors’ did not view them kindly, seeing them as interlopers and rivals politically and economically. The harvests were poor or nonexistent and there were many famines in the land in those days. To top it all off there were no resources to rebuild the Temple. The people’s morale would have been very low.
The text indicates that the author, or Chronicler, was most likely a returning exile of the priestly or Levitical tradition. The work is often considered a whitewashing of Jewish history since there is no mention of the serious moral failings of both David and Solomon. Also, there is very little mention of the northern Kingdom of Israel and even then its not a slanderous or negative view of the heathen rebellious kingdom. The Chronicler would have been speaking to the returning exiles from Babylon who would have been a mixture of the descendants from both Israel and Judah.
The point of Chronicles is not to give a straight political history of the Monarchy because the author assumes that his audience is already familiar with the events in the books of Kings and other political records and histories that were preserved in their culture. The Chronicler is taking a teleological approach to Hebrew history in the sense that he is telling the story from the perspective that there is a Divine Plan in action and when humanity lives in harmony with that Plan they prosper, but if they live in opposition to the Plan the natural outcome is destruction.
There are many differences between events in the books of Chronicles and the same historical events as told in Samuel-Kings. It is believed that the book of Kings relied on political records kept from both kingdoms, while the book of Chronicles sites sources such as prophets and seers along with official government genealogies. Another contribution to the differences is the different language styles that were used for each book. Kings would have been a more traditional Hebrew language pattern whereas the Chronicler used a lesser known Palestinian version of Hebrew that came from the Samaritans.
In the end I think that the differences between Kings and Chronicles aren’t a cause for pointing out contradiction and inconsistency in the Bible. One could definitely make that argument by giving a quick superficial glance to the text. However, I think its important to remember that the Old Testament has been around for a few thousand years and was compiled very specifically to include both the books of Kings and Chronicles despite these inconsistencies, or maybe even because of them. Each book serves as a different theological perspective of Jewish history. Kings seems to be more of a warning by focusing on the failings and division of the Hebrew people whereas Chronicles is a very positive and future based perspective that is meant to unite and inspire the descendants of the Children of Abraham.
Sunday, January 13, 2013
Friday, December 21, 2012
King David, We Hardly Knew Ye
Chronicles 9-29
So, there is not much to add to the historical information around Chronicles that we didn't get from the Book of Kings because now all we have done is gone back to the beginning of the Monarchy. What we can take note of, however, is the subtle differences between the histories of the Books of Kings compared to the Books of Chronicles. The Book of Kings is believed to have been fleshed out during the reforms of Josiah and maybe the generations after, during the Babylonian occupation. The fall of Judah would have been fresh in the minds of the editors and authors of the writings. The Book of Chronicles is believed to have been constructed after the return of the exiles from Babylon and so the history of David and the messianic promises of the prophets would have been in the minds of those authors and editors.
The first major difference between the two texts are the events of King David. He is definitely portrayed in a much more positive light. There is no mention of his adultery or some of the other questionable decisions. I don’t remember the Book of Kings mentioning the special warriors known as the Three and the Thirty, but that was fun. It reminded me of a comic book series or something. Also, there is no mention of David's childhood or the situation with Goliath. These chapters are mostly the military victories and accomplishments of the first King of united Israel. This book is also more heavy on the religious side than the political. There is much more detail in these writings about how David prepares for the building of the Temple and the inner workings of the priesthood.
So, there is not much to add to the historical information around Chronicles that we didn't get from the Book of Kings because now all we have done is gone back to the beginning of the Monarchy. What we can take note of, however, is the subtle differences between the histories of the Books of Kings compared to the Books of Chronicles. The Book of Kings is believed to have been fleshed out during the reforms of Josiah and maybe the generations after, during the Babylonian occupation. The fall of Judah would have been fresh in the minds of the editors and authors of the writings. The Book of Chronicles is believed to have been constructed after the return of the exiles from Babylon and so the history of David and the messianic promises of the prophets would have been in the minds of those authors and editors.
The first major difference between the two texts are the events of King David. He is definitely portrayed in a much more positive light. There is no mention of his adultery or some of the other questionable decisions. I don’t remember the Book of Kings mentioning the special warriors known as the Three and the Thirty, but that was fun. It reminded me of a comic book series or something. Also, there is no mention of David's childhood or the situation with Goliath. These chapters are mostly the military victories and accomplishments of the first King of united Israel. This book is also more heavy on the religious side than the political. There is much more detail in these writings about how David prepares for the building of the Temple and the inner workings of the priesthood.
The final chapters of this first book of Chronicles are all about the duties and positions within the Temple. These would have been the major references for the returning exiles who began the process of rebuilding Solomon’s Temple. The children of Abraham would never reach the height of power or prosperity that they enjoyed during the period of Kings and Chronicles, but the stories would be dutifully recorded and retold in hopes of one day achieving greatness in the name of Yahweh.
Sunday, December 2, 2012
Back to the Start
I Chronicles 1-8
The first eight chapters are a quick recap of the genealogies of the Israelites from Adam down to the first King of Israel, Saul. The book of Chronicles lists many sources available to the Jews of that day including public records, registers and genealogical lists that were kept by the Israelites. The Deuteronomical History (Genesis- Kings) is thought to be another source for this book. Genealogical records were very important as they were the basis for land ownership of the various tribes and the families within those tribes.
Wow, we have come a long way. So far we have finished the first collection of writings known as the Torah (instruction) which is Genesis - Deuteronomy. The second collection of works within the Tanakh is known as the Nevi’im (Prophets) and is broken into two subgroups. First we have the Nevi’im Rishonim (Former Prophets) which is what we just finished; the books of Joshua-Kings, also referred to by some as the Deuteronomical History. The second part of the Nevi’im is known as the Nevi’im Aharonim (Latter Prophets) and are the collection of writings attributed to the prophets Isaiah, Jeremiah, Ezekial, and the Twelve Minor Prophets. They have a fascinating history of their own, but all in due time. Interestingly enough the books of the Latter Prophets are actually thought to be older than the narratives of the Former Prophets.
Stuck in between the works of the Nevi’im Rishonim and Nevi’im Aharonim is the third collection of writings within the Tanakh known as the Ketuvim (writings). The Ketuvim is made up of the three Poetic Books (Sifrei Emet) Psalms, Proverbs, and Job; The Five Scrolls (Hamesh Megillot) of the books of Ruth, Song of Songs, Lamentations, Ecclesiastes (my favorite), and Esther; the Other Books (of which there is no formal grouping or name) which are the books of Daniel, Ezra-Nehemiah (two prophets in one book, but later split into two books by the Christians), and finally the book we are starting; Chronicles. Another ridiculously large book of the ancient world that had to be split into two scrolls, I and II Chronicles.
In Hebrew this book is called Divrei Hayyamim (The Matters [of] the Days) and at one time it was believed that these writings were what the author of Samuel and Kings based their work off of. Some even believed the author to be one of the authors of portions of the book Ezra-Nehemiah. However, most modern scholars have dismissed this theory. The earliest possible date for this book would be around 539 BCE because the book mentions the actions of Cyrus the Great, the Persian king who conquered Babylon and allowed the Jews to return to Jerusalem to rebuild the Temple. It is believed that the works of the prophets (former and latter) were completed after the Babylonian exile and inducted into the Jewish canon around the 2nd century B.C.E. Yet, the Ketuvim as a whole did not become an accepted book of the Jewish Tanakh till the 2nd century A.D. There is evidence, though, that many Israelites were adding some of the other works to their already canonized books of the prophets as early as 132 B.C.E. even though there was no official title for the collection.
I will try to move us through I and II Chronicles as quickly as possible since most of it is just a retelling of the books of Kings. I would like to point out that there is a different tone to this book than that of the books of Kings. Chronicles was probably written after the return of the exiles from Babylon and the author was a little more favorable towards the previous monarchies than that of the author/s of Kings who were most likely recent exiles into Babylon and still bitter about the rulers that were in power at the time.
The first eight chapters are a quick recap of the genealogies of the Israelites from Adam down to the first King of Israel, Saul. The book of Chronicles lists many sources available to the Jews of that day including public records, registers and genealogical lists that were kept by the Israelites. The Deuteronomical History (Genesis- Kings) is thought to be another source for this book. Genealogical records were very important as they were the basis for land ownership of the various tribes and the families within those tribes.
Wow, we have come a long way. So far we have finished the first collection of writings known as the Torah (instruction) which is Genesis - Deuteronomy. The second collection of works within the Tanakh is known as the Nevi’im (Prophets) and is broken into two subgroups. First we have the Nevi’im Rishonim (Former Prophets) which is what we just finished; the books of Joshua-Kings, also referred to by some as the Deuteronomical History. The second part of the Nevi’im is known as the Nevi’im Aharonim (Latter Prophets) and are the collection of writings attributed to the prophets Isaiah, Jeremiah, Ezekial, and the Twelve Minor Prophets. They have a fascinating history of their own, but all in due time. Interestingly enough the books of the Latter Prophets are actually thought to be older than the narratives of the Former Prophets.
Stuck in between the works of the Nevi’im Rishonim and Nevi’im Aharonim is the third collection of writings within the Tanakh known as the Ketuvim (writings). The Ketuvim is made up of the three Poetic Books (Sifrei Emet) Psalms, Proverbs, and Job; The Five Scrolls (Hamesh Megillot) of the books of Ruth, Song of Songs, Lamentations, Ecclesiastes (my favorite), and Esther; the Other Books (of which there is no formal grouping or name) which are the books of Daniel, Ezra-Nehemiah (two prophets in one book, but later split into two books by the Christians), and finally the book we are starting; Chronicles. Another ridiculously large book of the ancient world that had to be split into two scrolls, I and II Chronicles.
In Hebrew this book is called Divrei Hayyamim (The Matters [of] the Days) and at one time it was believed that these writings were what the author of Samuel and Kings based their work off of. Some even believed the author to be one of the authors of portions of the book Ezra-Nehemiah. However, most modern scholars have dismissed this theory. The earliest possible date for this book would be around 539 BCE because the book mentions the actions of Cyrus the Great, the Persian king who conquered Babylon and allowed the Jews to return to Jerusalem to rebuild the Temple. It is believed that the works of the prophets (former and latter) were completed after the Babylonian exile and inducted into the Jewish canon around the 2nd century B.C.E. Yet, the Ketuvim as a whole did not become an accepted book of the Jewish Tanakh till the 2nd century A.D. There is evidence, though, that many Israelites were adding some of the other works to their already canonized books of the prophets as early as 132 B.C.E. even though there was no official title for the collection.
I will try to move us through I and II Chronicles as quickly as possible since most of it is just a retelling of the books of Kings. I would like to point out that there is a different tone to this book than that of the books of Kings. Chronicles was probably written after the return of the exiles from Babylon and the author was a little more favorable towards the previous monarchies than that of the author/s of Kings who were most likely recent exiles into Babylon and still bitter about the rulers that were in power at the time.
Tuesday, November 20, 2012
Final Kings and the Genesis of the Tanakh
II Kings 21-25
According to the book of Kings after Hezekiah died his son, Manasseh age 15 at his coronation, and grandson, Amon 22 at the age of coronation, backslid into the idolatrous patterns of the previous kings. According to Assyrian records Manasseh was actually a respected ruler of Judah because he was such a loyal vassal of Assyria in the eyes of king Sennacherib, who had an awful time with Hezekiah. This relationship carried over to Sennacherib’s son who became the Assyrian King after his father died. Despite the criticism in the text of Kings regarding Manasseh’s religious policy archeological evidence shows that there was relative peace and prosperity during the reign of Manasseh. In fact he is credited with reviving the Judean economy. Because he had to gain the trust of the Assyrians as well as some of the more affluent countrymen Manasseh relaxed some of the reforms of his father, Hezekiah, and allowed the high places to come back along with other pagan practices. This is not the last we will see of this King. There is nothing outside of the Biblical Account for the reign of Amon. He only ruled Judah for two years before being assassinated. Since he followed in the ways of his father he probably was not a thorn in the side of the Assyrians and therefore not worth mentioning in their records.
Which brings us to the king that is credited with the origin of the Old Testament, Josiah. Josiah is the great grandson of the great reformer Hezekiah. He is eight years old when his father, Amon, was assassinated. From the beginning, according to the Book, he was a devoted follower of Yahweh and did what was right in His eyes just as King David had done. He even went so far as to tear down the shrines created by the first king of Israel, Jeroboam, after the split of Kingdom. In his eighteenth year as king, when he was 26, he ordered the Temple to be cleaned up and restored. He told his servants to give the priest, Hilkiah, as much money as was needed for the project. According to the Book, as well as other scrolls that have been found with the seal of Josiah stamped into it, during the renovation a very old collection of writings was discovered.
The name used to describe these writings that were discovered are called The Book of the Torah in II Kings 22:8 which is the same title given to the writings given to Joshua by Moses in the Book of Joshua 1:8 and 8:34. It is this text that was discovered in the reign of Josiah that is the source for the Deuteronomic Reform of Josiah and later used as the source for the Deuteronomical Historian who took the history of Judah and Israel and combined it with the warnings given in the Book of the Torah by Moses.
Josiah is portrayed as an even greater king than Hezekiah and turned to Yahweh with all his heart and soul and strength, just as his ancestor David had done. Unfortunately, it is too little too late. The sins of the previous kings and the people they ruled are too numerous for Yahweh and destruction is still imminent according to the words of II Kings. During this period the ancient world is in flux. The Assyrian Empire was in decline and the Babylonians were not yet at a powerful position to be a superpower. Egypt had just thrown off Assyrian rule, but were not a powerful nation by any means. This allowed the small kingdom of Judah to flourish without any disturbances.
But, all good things must come to an end and in the year 609 B.C. Egypt joined the Assyrians in a campaign to take over the region, including Judah. Josiah went to battle these forces and was killed. His successor, Jehoiakim, was only power for a few months, but he followed in the evil ways of the previous kings. He was imprisoned by the Pharaoh of Egypt who installed his uncle as the new King. It was this king that had the first dealings with the Babylonian invaders and his son Jehoiachin was the king of Judah when the Babylonian King Nebuchadnezzar invaded and ransacked Jersualem and the Temple of Yahweh. Another puppet king was put in place by the Babylonians, Zedekiah, who later rebelled against the Babylonians and brought their anger down on the Kingdom.
The events of the destruction of Jerusalem at the hands of Nebuchadnezzar is not only recorded in the Bible, but has also been chronicled by the Babylonians themselves. Judah becomes just another city state within the Babylonian Empire. It will be a good long while that the children of Israel will be imprisoned in Babylon. However, when the Persian Empire takes over and they are allowed to return to Jerusalem one of the things they return with are the scriptures discovered during Josiah’s reign and around 520 B.C. the foundation for the first nine books of the Old Testament begins.
According to the book of Kings after Hezekiah died his son, Manasseh age 15 at his coronation, and grandson, Amon 22 at the age of coronation, backslid into the idolatrous patterns of the previous kings. According to Assyrian records Manasseh was actually a respected ruler of Judah because he was such a loyal vassal of Assyria in the eyes of king Sennacherib, who had an awful time with Hezekiah. This relationship carried over to Sennacherib’s son who became the Assyrian King after his father died. Despite the criticism in the text of Kings regarding Manasseh’s religious policy archeological evidence shows that there was relative peace and prosperity during the reign of Manasseh. In fact he is credited with reviving the Judean economy. Because he had to gain the trust of the Assyrians as well as some of the more affluent countrymen Manasseh relaxed some of the reforms of his father, Hezekiah, and allowed the high places to come back along with other pagan practices. This is not the last we will see of this King. There is nothing outside of the Biblical Account for the reign of Amon. He only ruled Judah for two years before being assassinated. Since he followed in the ways of his father he probably was not a thorn in the side of the Assyrians and therefore not worth mentioning in their records.
Which brings us to the king that is credited with the origin of the Old Testament, Josiah. Josiah is the great grandson of the great reformer Hezekiah. He is eight years old when his father, Amon, was assassinated. From the beginning, according to the Book, he was a devoted follower of Yahweh and did what was right in His eyes just as King David had done. He even went so far as to tear down the shrines created by the first king of Israel, Jeroboam, after the split of Kingdom. In his eighteenth year as king, when he was 26, he ordered the Temple to be cleaned up and restored. He told his servants to give the priest, Hilkiah, as much money as was needed for the project. According to the Book, as well as other scrolls that have been found with the seal of Josiah stamped into it, during the renovation a very old collection of writings was discovered.
The name used to describe these writings that were discovered are called The Book of the Torah in II Kings 22:8 which is the same title given to the writings given to Joshua by Moses in the Book of Joshua 1:8 and 8:34. It is this text that was discovered in the reign of Josiah that is the source for the Deuteronomic Reform of Josiah and later used as the source for the Deuteronomical Historian who took the history of Judah and Israel and combined it with the warnings given in the Book of the Torah by Moses.
Josiah is portrayed as an even greater king than Hezekiah and turned to Yahweh with all his heart and soul and strength, just as his ancestor David had done. Unfortunately, it is too little too late. The sins of the previous kings and the people they ruled are too numerous for Yahweh and destruction is still imminent according to the words of II Kings. During this period the ancient world is in flux. The Assyrian Empire was in decline and the Babylonians were not yet at a powerful position to be a superpower. Egypt had just thrown off Assyrian rule, but were not a powerful nation by any means. This allowed the small kingdom of Judah to flourish without any disturbances.
But, all good things must come to an end and in the year 609 B.C. Egypt joined the Assyrians in a campaign to take over the region, including Judah. Josiah went to battle these forces and was killed. His successor, Jehoiakim, was only power for a few months, but he followed in the evil ways of the previous kings. He was imprisoned by the Pharaoh of Egypt who installed his uncle as the new King. It was this king that had the first dealings with the Babylonian invaders and his son Jehoiachin was the king of Judah when the Babylonian King Nebuchadnezzar invaded and ransacked Jersualem and the Temple of Yahweh. Another puppet king was put in place by the Babylonians, Zedekiah, who later rebelled against the Babylonians and brought their anger down on the Kingdom.
The events of the destruction of Jerusalem at the hands of Nebuchadnezzar is not only recorded in the Bible, but has also been chronicled by the Babylonians themselves. Judah becomes just another city state within the Babylonian Empire. It will be a good long while that the children of Israel will be imprisoned in Babylon. However, when the Persian Empire takes over and they are allowed to return to Jerusalem one of the things they return with are the scriptures discovered during Josiah’s reign and around 520 B.C. the foundation for the first nine books of the Old Testament begins.
Monday, November 19, 2012
King David 2.0
II Kings 18-20
Well, it has taken us roughly five months to get through the Deuteronomical History, Genesis thru Kings. It is within these final chapters of Second Kings that we catch up, so to speak, in time with the supposed author/s of the these first nine books of the Old Testament. The theory accepted by most biblical scholars says that these books were written during the period of Josiah’s reign and probably edited over the centuries after the exile in Babylon. But, lets not get ahead of ourselves.
The setting of these final seven chapters is after the Assyrian campaign that started with Samaria and eventually led to the total annihilation of Israel. After the destruction of Israel the surviving refugees would have scattered to the four winds. Some of them would have headed south and found a new life in Judah. They would bring with them their own stories of the heroes and Kings of their histories, helping to flesh out some more of the Deuteronomical History over time.
In chapter 18 we meet King Hezekiah. He is portrayed as one of the most loyal kings to Yahweh since David or Solomon. Remember that at this time there were no Holy Scriptures. There were only stories that had passed down over the generations and a vague understanding of the god Yahweh given by visions and messages from the prophets. The prophets were the ones that would lead the people back to the Yahweh and the Law, but usually the Kings didn’t like what they had to say and their messages fell on deaf ears. King Hezekiah restored the Kingdom back to the early days of Yahweh worship, undoing generations of pagan incorporation into Jewish life and religion.
According to this book, II Kings, when the king of Assyria (modern day Iraq) finally decided to invade Jerusalem he captured and destroyed a city close by called Lachish. After that he sent word to Hezekiah that Jerusalem’s destruction was imminent. He called out to the king mocking the god of Judah and the Temple made to worship that god. It is said that as retribution for these words against the God of gods, Yahweh sent an angel that slew 180,000 soldiers of the Assyrian King, Sennacherib. This is also where we meet a very famous prophet of this time period, Isaiah, who has a whole book dedicated to him later in the Journey.
What is so great about this story is that its not just a tale told in a very old book. This story happens to be one of the most famous accounts in Ancient History. There are a few different accounts of this ancient battle, but one of the most intricate tellings comes from the King of Assyria himself. In the mid 1800’s a discovery was made in the city of Nineveh, the capital of Ancient Assyria and now located in Northern Iraq. What was found in one of the rooms of the palace of Sennacherib was a set of large stone panels that covered the entire space of the walls in the room. It was deemed to be a waiting room for important figureheads from other lands and the story told on these stone tablets is the story that is contained in the second book of Kings.
The Lachish relief, as it known now, is the telling of how the King and his armies marched upon the kingdom of Judah, even naming King Hezekiah, and destroyed many important towns and cities of the region. The most important being the city of Lachish which is so close to the central power of the Judean Kingdom, Jerusalem. The relief does not mention the destruction of the troops by an Angel of Yahweh, but it is not a story about the destruction of Jerusalem, either, which would have been an extremely important and strategic victory in the land. To compare it to modern times it would be like capturing Chicago or New York instead of Washington D.C. The Lachish relief also shows that Judah would have been an important player in the region at the time of the relief’s construction, roughly 701-680 B.C.
Well, it has taken us roughly five months to get through the Deuteronomical History, Genesis thru Kings. It is within these final chapters of Second Kings that we catch up, so to speak, in time with the supposed author/s of the these first nine books of the Old Testament. The theory accepted by most biblical scholars says that these books were written during the period of Josiah’s reign and probably edited over the centuries after the exile in Babylon. But, lets not get ahead of ourselves.
The setting of these final seven chapters is after the Assyrian campaign that started with Samaria and eventually led to the total annihilation of Israel. After the destruction of Israel the surviving refugees would have scattered to the four winds. Some of them would have headed south and found a new life in Judah. They would bring with them their own stories of the heroes and Kings of their histories, helping to flesh out some more of the Deuteronomical History over time.
In chapter 18 we meet King Hezekiah. He is portrayed as one of the most loyal kings to Yahweh since David or Solomon. Remember that at this time there were no Holy Scriptures. There were only stories that had passed down over the generations and a vague understanding of the god Yahweh given by visions and messages from the prophets. The prophets were the ones that would lead the people back to the Yahweh and the Law, but usually the Kings didn’t like what they had to say and their messages fell on deaf ears. King Hezekiah restored the Kingdom back to the early days of Yahweh worship, undoing generations of pagan incorporation into Jewish life and religion.
According to this book, II Kings, when the king of Assyria (modern day Iraq) finally decided to invade Jerusalem he captured and destroyed a city close by called Lachish. After that he sent word to Hezekiah that Jerusalem’s destruction was imminent. He called out to the king mocking the god of Judah and the Temple made to worship that god. It is said that as retribution for these words against the God of gods, Yahweh sent an angel that slew 180,000 soldiers of the Assyrian King, Sennacherib. This is also where we meet a very famous prophet of this time period, Isaiah, who has a whole book dedicated to him later in the Journey.
What is so great about this story is that its not just a tale told in a very old book. This story happens to be one of the most famous accounts in Ancient History. There are a few different accounts of this ancient battle, but one of the most intricate tellings comes from the King of Assyria himself. In the mid 1800’s a discovery was made in the city of Nineveh, the capital of Ancient Assyria and now located in Northern Iraq. What was found in one of the rooms of the palace of Sennacherib was a set of large stone panels that covered the entire space of the walls in the room. It was deemed to be a waiting room for important figureheads from other lands and the story told on these stone tablets is the story that is contained in the second book of Kings.
The Lachish relief, as it known now, is the telling of how the King and his armies marched upon the kingdom of Judah, even naming King Hezekiah, and destroyed many important towns and cities of the region. The most important being the city of Lachish which is so close to the central power of the Judean Kingdom, Jerusalem. The relief does not mention the destruction of the troops by an Angel of Yahweh, but it is not a story about the destruction of Jerusalem, either, which would have been an extremely important and strategic victory in the land. To compare it to modern times it would be like capturing Chicago or New York instead of Washington D.C. The Lachish relief also shows that Judah would have been an important player in the region at the time of the relief’s construction, roughly 701-680 B.C.
Also discovered in ancient Israel is the underground tunnel Hezekiah built to transport water into the city without the Assyrian forces outside of town being able to stop it. This allowed them to stay within the city and survive by growing food.
Any other references to the events surrounding Hezekiah regarding his illness and miraculous healing are lost to time and history. The warning given to Hezekiah about the future of the country of Judah comes again from the prophet Isaiah and is a foreshadowing of the things to come. According to this book Isaiah is shown a vision of the fate of the future generations of Israel and its not pretty. Some believe this is one of the later additions added after the refugees came back from Babylon and first began recording their holy scriptures.
Because Hezekiah was so righteous and followed in the steps of David so completely, and with even less information regarding Yahweh than that former king had, the time of the destruction is extended into the days of the next generations. However, Hezekiah is introduced to the future conquerors of Judah, the Babylonians.
Any other references to the events surrounding Hezekiah regarding his illness and miraculous healing are lost to time and history. The warning given to Hezekiah about the future of the country of Judah comes again from the prophet Isaiah and is a foreshadowing of the things to come. According to this book Isaiah is shown a vision of the fate of the future generations of Israel and its not pretty. Some believe this is one of the later additions added after the refugees came back from Babylon and first began recording their holy scriptures.
Because Hezekiah was so righteous and followed in the steps of David so completely, and with even less information regarding Yahweh than that former king had, the time of the destruction is extended into the days of the next generations. However, Hezekiah is introduced to the future conquerors of Judah, the Babylonians.
Saturday, November 3, 2012
Israel's Decline and Fall
II Kings 1-17
The second half of the book of Kings starts off with more or less a continuation of the rivalries between Israel and Judah as well as their surrounding neighbors. Rather than rewrite it all here I found a great site that has many informative links about the events in this book of the Bible as well as the characters within.
http://www.vtaide.com/gleanings/Kings-of-Israel/kings.html
This will also be helpful to come back and reference in the future when we get into the books of the prophets that were written during the reigns of these kings and will give us a more in depth look at some of them.
I want to break at this point in Kings because it deals with the end of the Northern Kingdom of Israel. We have the records here in this book of the Bible as one version of events that took place over a thousand years ago. There is indication that the events that were put in this version of the story were filtered through the lens of the Deuteronomical Historian who quotes his sources as being from various other Royal records.
The books of Genesis through Kings were completed roughly around 500-300 B.C.E. By this time Israel had been gone for a couple hundred years, lost to Assyrians, and Judah had been conquered by the Babylonians. The events that happened before were written in different records as well as kept through oral tradition. There are a few things that make the events in the Book a little more real in regards to history.
There is a story in chapter 3 concerning the king of Moab, Mesha, who revolts against Israel and sacrifices his son to his god and this turns the tide and he is victorious. In 1868 a stone stele was discovered that dated back to the 800s B.C.E. and was a record of King Mesha regarding his victory over the Kings of Israel. http://en.wikipedia.org/wiki/Mesha_Stele. This stele confirms that the Moab King sacrificed his son to the god Chemosh and this he credits for his victory over Israel.
Also, the story of the siege of Lachish when the Assyrians took control of the lands of the Philistines and many towns close to Judah, II Kings 18:13-14, is also recorded by the Assyrians themselves. The Taylor Prism, a recording of King Sennacherib of Assyria, gives us a slightly different version of these events but still indicates a similar fate for Judah. With their lands being eaten away by the superpower of the ancient world it was a choice between being conquered or keeping the land, but live under the authority of Assyria. Hezekiah, chose to be a vassal and keep the lands of Judah. http://en.wikipedia.org/wiki/Taylor_and_Sennacherib_Prisms King Hezekiah is mentioned in this stele by name. This shows that he did indeed exist, although it is not as flattering a mention as the one in 2 Kings 18:5-8.
Unfortunately, the kingdom of Israel to the north was not so lucky. King Jehu had pretty much alienated himself from the surrounding peoples by outlawing their gods and killing their prophets. Later kings did no better to make peace with the neighbors and by the mid 700s Assyria invaded Samaria and kicked out most of the people and put in their own countrymen in hopes that the two would mix. This was how the Assyrians destroyed a culture and assimilated it into itself. This is where the animosity for the Samaritans in Roman Israel originated. These events are recorded also on a stone record of King Sargon II of Assyria, http://suite101.com/article/cuneiform-writing-from-the-palace-of-sargon-ii-a181523.
Eventually, Assyria comes in and wipes out the kingdom and refugees from the land scatter to the winds, just as the prophets warned, but some head south with warnings of the fate that could befall Judah if they don’t shape up, too.
Here’s a site with some great little pieces I found in my snooping.
http://www.bible-history.com/assyria_archaeology/archaeology_of_ancient_assyria_archaeological_discoveries.html
The second half of the book of Kings starts off with more or less a continuation of the rivalries between Israel and Judah as well as their surrounding neighbors. Rather than rewrite it all here I found a great site that has many informative links about the events in this book of the Bible as well as the characters within.
http://www.vtaide.com/gleanings/Kings-of-Israel/kings.html
This will also be helpful to come back and reference in the future when we get into the books of the prophets that were written during the reigns of these kings and will give us a more in depth look at some of them.
I want to break at this point in Kings because it deals with the end of the Northern Kingdom of Israel. We have the records here in this book of the Bible as one version of events that took place over a thousand years ago. There is indication that the events that were put in this version of the story were filtered through the lens of the Deuteronomical Historian who quotes his sources as being from various other Royal records.
The books of Genesis through Kings were completed roughly around 500-300 B.C.E. By this time Israel had been gone for a couple hundred years, lost to Assyrians, and Judah had been conquered by the Babylonians. The events that happened before were written in different records as well as kept through oral tradition. There are a few things that make the events in the Book a little more real in regards to history.
There is a story in chapter 3 concerning the king of Moab, Mesha, who revolts against Israel and sacrifices his son to his god and this turns the tide and he is victorious. In 1868 a stone stele was discovered that dated back to the 800s B.C.E. and was a record of King Mesha regarding his victory over the Kings of Israel. http://en.wikipedia.org/wiki/Mesha_Stele. This stele confirms that the Moab King sacrificed his son to the god Chemosh and this he credits for his victory over Israel.
Also, the story of the siege of Lachish when the Assyrians took control of the lands of the Philistines and many towns close to Judah, II Kings 18:13-14, is also recorded by the Assyrians themselves. The Taylor Prism, a recording of King Sennacherib of Assyria, gives us a slightly different version of these events but still indicates a similar fate for Judah. With their lands being eaten away by the superpower of the ancient world it was a choice between being conquered or keeping the land, but live under the authority of Assyria. Hezekiah, chose to be a vassal and keep the lands of Judah. http://en.wikipedia.org/wiki/Taylor_and_Sennacherib_Prisms King Hezekiah is mentioned in this stele by name. This shows that he did indeed exist, although it is not as flattering a mention as the one in 2 Kings 18:5-8.
Unfortunately, the kingdom of Israel to the north was not so lucky. King Jehu had pretty much alienated himself from the surrounding peoples by outlawing their gods and killing their prophets. Later kings did no better to make peace with the neighbors and by the mid 700s Assyria invaded Samaria and kicked out most of the people and put in their own countrymen in hopes that the two would mix. This was how the Assyrians destroyed a culture and assimilated it into itself. This is where the animosity for the Samaritans in Roman Israel originated. These events are recorded also on a stone record of King Sargon II of Assyria, http://suite101.com/article/cuneiform-writing-from-the-palace-of-sargon-ii-a181523.
Eventually, Assyria comes in and wipes out the kingdom and refugees from the land scatter to the winds, just as the prophets warned, but some head south with warnings of the fate that could befall Judah if they don’t shape up, too.
Here’s a site with some great little pieces I found in my snooping.
http://www.bible-history.com/assyria_archaeology/archaeology_of_ancient_assyria_archaeological_discoveries.html
Saturday, October 20, 2012
Pagans and Prophets
I Kings 13-22
In the previous blog we covered the events of the splitting of the Kingdom of Israel into the North and South as seen through the lens of the Book. Keeping in mind that these events were written by scribes that lived long after the events took place, writing down people and events from their historical sources as well recording the stories of their history from the perspective of the books of Moses, significantly the book of Deuteronomy. Kings and Chronicles clearly state that the kingdom of Israel to the north is a country that begins the worship of pagan idols pretty much at its inception. While the kingdom of Judah still seats an heir of Yahweh’s chosen bloodline, David, even though his descendants never live up to his standard. This perspective gives us a clear black and white view of history and the people and events therein. However, before we get to the major players and events of these histories I want to go over the kings of the early division, but from the perspective that archaeology gives.
There is a good amount of information that we can gather about these kingdoms and it comes from the people that they fought with in the region, such as the Assyrians and Moabits. Many proclamations inscribed in stone and other such remnants confirm a lot of details within the Book, but also offer different perspectives on certain rulers and their legacies.
For example, in I Kings chapter 16 we meet King Omri, 880 B.C.E., who is a military leader that kills the usurper Zimri and takes the throne. He establishes his capital in Samaria* and according to the book ‘does evil in the sight of the Lord’ by worshiping worthless idols. Yet, archaeological evidence paints a slightly different picture. We see a leader that almost rivals Solomon in his dynamism and expansive mentality. According to ancient records he challenged some enemies like the Moabites and made peace with others such as the Phoenicians, who were excellent builders and tradesmen and only enriched and beautified his kingdom more. He made alliances with his enemies through the marriage of his son to the princess Jezebel and made an altar to her god, Baal, in Samaria. He later made peace with Judah when he had his daughter marry Jehoram.
There is evidence for the tolerance of other gods shown in Israel. In those days rulers honored one another by not only paying tribute to the person, but also to their god(s). However, in the south Judah struggled with this problem of existing in a hostile region while still staying true to their God. For much of their early years Judah fought with their neighbors; Israel, Moab, Philistines, etc. Because of their lack of diplomacy Judah was ransacked from all directions. Finally they recognized the need for allies and king Jehoram married the daughter of Israel’s king Ahab, which in turn brought the pagan ways of Jezebel into the country of Judah.
While Jezebel seems to have a verifiable place in history the same can not be said for the prophet Elijah. There is no archaeological evidence for the events between Elijah and Jezebel. However, at this time in history there were those that still honored the god of king David in the lands of Israel and these ‘prophets’, as they were known, were a constant thorn in the side of the kings who sought advice from the priests and prophets of other lands and gods. These prophets were entrenched in the political workings of the time and were not hermits that secluded themselves from civilization. While the events of this prophet can not be confirmed or denied there were definitely people similar to him and his friend Elisha. People who challenged the establishment’s embrace of idolatry and paganism and warned against the consequences of their actions.
When the books of Kings were compiled, probably in 560 B.C.E., Elijah could have been a folk hero whose story had passed through the generations. By this time the kingdom of Israel would have fallen to the Assyrians and so the warnings of Elijah to Israel in the books of Kings could have been a warning to the people of Judah that their same mistakes led to the Babylonian exile in the mid 500s B.C.E.
*The countryside of Samaria becomes a reviled land by the time Jesus takes the scene 800 years later.
In the previous blog we covered the events of the splitting of the Kingdom of Israel into the North and South as seen through the lens of the Book. Keeping in mind that these events were written by scribes that lived long after the events took place, writing down people and events from their historical sources as well recording the stories of their history from the perspective of the books of Moses, significantly the book of Deuteronomy. Kings and Chronicles clearly state that the kingdom of Israel to the north is a country that begins the worship of pagan idols pretty much at its inception. While the kingdom of Judah still seats an heir of Yahweh’s chosen bloodline, David, even though his descendants never live up to his standard. This perspective gives us a clear black and white view of history and the people and events therein. However, before we get to the major players and events of these histories I want to go over the kings of the early division, but from the perspective that archaeology gives.
There is a good amount of information that we can gather about these kingdoms and it comes from the people that they fought with in the region, such as the Assyrians and Moabits. Many proclamations inscribed in stone and other such remnants confirm a lot of details within the Book, but also offer different perspectives on certain rulers and their legacies.
For example, in I Kings chapter 16 we meet King Omri, 880 B.C.E., who is a military leader that kills the usurper Zimri and takes the throne. He establishes his capital in Samaria* and according to the book ‘does evil in the sight of the Lord’ by worshiping worthless idols. Yet, archaeological evidence paints a slightly different picture. We see a leader that almost rivals Solomon in his dynamism and expansive mentality. According to ancient records he challenged some enemies like the Moabites and made peace with others such as the Phoenicians, who were excellent builders and tradesmen and only enriched and beautified his kingdom more. He made alliances with his enemies through the marriage of his son to the princess Jezebel and made an altar to her god, Baal, in Samaria. He later made peace with Judah when he had his daughter marry Jehoram.
There is evidence for the tolerance of other gods shown in Israel. In those days rulers honored one another by not only paying tribute to the person, but also to their god(s). However, in the south Judah struggled with this problem of existing in a hostile region while still staying true to their God. For much of their early years Judah fought with their neighbors; Israel, Moab, Philistines, etc. Because of their lack of diplomacy Judah was ransacked from all directions. Finally they recognized the need for allies and king Jehoram married the daughter of Israel’s king Ahab, which in turn brought the pagan ways of Jezebel into the country of Judah.
While Jezebel seems to have a verifiable place in history the same can not be said for the prophet Elijah. There is no archaeological evidence for the events between Elijah and Jezebel. However, at this time in history there were those that still honored the god of king David in the lands of Israel and these ‘prophets’, as they were known, were a constant thorn in the side of the kings who sought advice from the priests and prophets of other lands and gods. These prophets were entrenched in the political workings of the time and were not hermits that secluded themselves from civilization. While the events of this prophet can not be confirmed or denied there were definitely people similar to him and his friend Elisha. People who challenged the establishment’s embrace of idolatry and paganism and warned against the consequences of their actions.
When the books of Kings were compiled, probably in 560 B.C.E., Elijah could have been a folk hero whose story had passed through the generations. By this time the kingdom of Israel would have fallen to the Assyrians and so the warnings of Elijah to Israel in the books of Kings could have been a warning to the people of Judah that their same mistakes led to the Babylonian exile in the mid 500s B.C.E.
*The countryside of Samaria becomes a reviled land by the time Jesus takes the scene 800 years later.
Subscribe to:
Posts (Atom)