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Essays on the babylonian exile
The Assyrian rule and culture
Us tyranny
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After conquering northern Israel in 722 B.C.E., the Assyrians engendered centuries of political intrigue and laid the foundation for future unscrupulous kingdoms and idolatrous people.1 Once the Babylonian empire overthrew Josiah, the King of Judah, Habakkuk began to compose a prophetic book, questioning the ways of God. Above all, Habakkuk could not comprehend why “the evil circumvented the just”2; he thought that the impiety of the world did not correlate with a supposedly just God.3 Throughout his narrative, this biblical prophet came to understand that “the just man, because of his faith, shall live” (Hb 2,4). Eventually discovering that righteousness and faith in God lead to justice, Habakkuk cried out to the people of Judah through his prophetic words, assuring that divine intervention would eradicate the wickedness and oppression. Correspondingly, other canonical prophetic books interpret Yahweh’s will during periods of social or political crisis.4 Many minor prophets wrote during one of the three critical periods: the Assyrian Crisis, the Babylonian threat, or the postexilic readjustment.5 During the Babylonian threat of the late-seventh century, Habakkuk served as a link between God and humanity. The Assyrian kingdom, led by Shalmanasar V, forced the people of Judah into harsh conditions through a heartless deportation. In time, political drama spread throughout the region. After 612 B.C.E. when Assyria fell to Nebuchadnezzar of Babylon, Habakkuk wrote his prophetic book, focusing on the agony of humankind’s struggle to progress in such a wicked world. His message of faith and morality transcended the evil within society, ultimately revealing to the Israelites that justice would prevail. However, while Habakkuk kn... ... middle of paper ... ... through his gospel into the world. He taught that strength in one’s faith led to divine justice. The story of Habakkuk concludes that through faith, the wise man should trust that justice eventually prevails. Works Cited Andersen, Francis I. Habakkuk: a New Translation with Introduction and Commentary. 1st ed. Vol. 25. New York: Doubleday, 2001. Print. Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print. Saggs, H.W.F. The Greatness that Was Babylon. New York: Hawthorn, 1962. Print. Senior, Donald, Mary Ann Getty, Carroll Stuhlmueller, and John J. Collins. "The Book of Habakkuk." Catholic Study Bible: The New American Bible. London: Oxford University Press, 1990. 1150-1153. Print. The New American Bible. Washington, DC: United States Conference of Catholic Bishops, 2002. Print.
Carson, D. A. New Bible Commentary: 21st Century Edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994.
The Taylor Prism of Sennacherib or The Bible 2 Kings 18-19. Each martial is from the views of either Sennacherib or Hezekiah written under their stories of divine proof of their own gods. Now the Taylor Prism of Sennacherib is pretty much a record of Sennacherib’s accomplishments. It describes all the territories, cities and anything in between that he conquered and brought under the “yok of Ashur”. His version tells of how he conquered Judah and took all the treasure there and took people from the towns back to his home and he cut Judah off from any help from any surrounding territories. The Bible is the Jewish and Christin document proof and word of their God. The story in 2 Kings 18-19 is the same story described in the Taylor Prism, however it’s ending is different it states that the angel of the Lord went and slewed many of the Assyrians soldiers. With the slaughter of his army Sennarch’erib king of Assyria left and went back to his home and was praising his own god when his sons killed him with a sword. With two different records of the same event can lead to a lot of confusion and many
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
21 Oct. 2013. Lecture. The. Peterson, Eugene H. The Message, Remix: The Bible in Contemporary Language.
Buttrick, George Arthur. The Interpreter's Dictionary of the Bible: An Illustrated Encyclopedia. Vol. 1. New York: Abingdon, 1962. Print.
The. 1987 Lopez, Kathryn Muller. Read Daniel: Negotiating The Classic Issues Of The Book. Review & Expositor 109.4 (2012): 521-530. ATLASerials, a Religion Collection.
The Interpreter's One Volume Commentary on the Bible. (Nashville: Abingdon Press, 1971). Lenski, R. C. H. Interpretation of St. Luke's Gospel (Minneapolis: Augsburg Publishing). House, 1961.
The New Interpreter's Study Bible: New Revised Standard Version with the Apocrypha. Nashville: Abingdon Press, ©2003.
Being a scholar in religious studies we (the readers) hope that Armstrong would introduce new ideologies gradually. Instead, the author makes parts of her text difficult to read by frequently using complex terms and unfamiliar names of scholars. “King Uzziah of Judah had died that year and was succeeded by his son Azha. After the death of King Jeroboam II, five kings had sat on the throne between 746 and 736, while King Tigleth Pilesar III, king of Assyria….” (Armstrong, 40). Her attempt to captivate the reader weakens as the reader may not know anything about the people whom she is referring to. Furthermore, the reader becomes unfocused, struggles to grasp an understanding of key ideas and additional theories. As an author, her writing style relies on the use of numerous examples to validate her theories. But to create a more comprehensible work, Armstrong should have made her book more coherent and relatable to the reader. The use of several examples hurts the reader, in a way that makes religious ideas confusing and, at the same time, boring the reader with these unfamiliar religious
Sakenfeld, Kathaine Doob, ed. The New Interpreter's Dictionary of the Bible: D-H: Volume 2. Vol. 2. Nashville, TN: Abingdon Press, 2007.
Cosby, Michael R. Interpreting Biblical Literature: An Introduction to Biblical Studies. Grantham: Stony Run, 2009. 120-25. Print.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
During the period of the captivity there was still spiritual hope and Godly guidance from prophets like Ezekiel and Daniel. King Nebuchadnezzar died in 562 B.C. A series of less than “quality” leaders followed him. In 549 B.C., Cyrus (who had become king of the Persians a decade before) conquered the Median king and unified the Medes and the Persians. In 539 B.C., Cyrus defeated the city of Babylon. History recounts Cyrus as a benevolent ruler who allowed captured peoples (like the Jews) to return to their native lands and restore their places of worship and re-establish their rituals. In 538 B.C., Cyrus issued forth a declaration which permiteded Jews to return to their homeland (2 ...
"Open Book Newsletter No. 1: The Bible and Western Literature by Peter J. Leithart January, 1991." Biblical Horizons » No. 1: The Bible and Western Literature. N.p., n.d. Web. 27 Jan. 2014.
Thiselton, A.C. (2005). Can the Bible mean whatever we want it to mean? Chester, U.K.: Chester Acadamic Press, 10-11.