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The last kings of Juda led God's people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God's people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27-30).
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Deuteronomistic history (Biblical criticism) --- Jews --- History --- Historiography. --- 222.4 --- -Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Deuteronomium --- -Historiography --- -Deuteronomium --- Deuteronomistic history (Biblical criticism). --- -Ethnology --- Hebrews --- -Deuteronomic history (Biblical criticism) --- Historiography --- History&delete& --- Bible. --- Former Prophets --- Neviʼim rishonim --- Profetas primeros --- Prophetae Priores --- Criticism, interpretation, etc.
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Deuteronomistic history (Biblical criticism) --- Bible --- Criticism, interpretation, etc --- Historiography --- Bible. -- Old Testament -- Criticism, interpretation, etc. --- Bible. -- Old Testament -- Historiography. --- Deuteronomistic history (Biblical criticism). --- Religion --- Philosophy & Religion --- Judaism --- 222.4 --- Deuteronomium --- Bible. --- Criticism, interpretation, etc. --- Historiography. --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- D document (Biblical criticism)
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Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic legitimacy was already widely accepted during the period of the Babylonian exile. These chapters serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic population. By subsuming their work within an existing and earlier collection of Jeremianic literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy of a widely respected prophet, giving rise to a larger literary collection that left a profound and lasting impression on Israel's intellectual and social history.
Deuteronomistic history (Biblical criticism) --- Jeremiah --- Bible. --- Criticism, interpretation, etc. --- 224.3 --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Jeremias. Lamentationes. Klaagliederen --- Ieremii︠a︡ --- Jeremia --- Jeremiah, --- Jérémie --- Jeremy --- Yirmeyahu --- ירמיהו --- Arts and Humanities --- Religion --- Jeremiah - (Biblical prophet) --- Eremia
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Bible --- O.T --- Deuteronomy --- Criticism, interpretation, etc --- 222.4 --- Deuteronomium --- Conferences - Meetings --- Deuteronomistic history (Biblical criticism) --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Bible. --- Chumash --- Five Books of Moses --- Ḥamishah ḥumshe Torah --- Ḥumash --- Kitāb-i Muqqadas --- Mose Ogyŏng (Book of the Old Testament) --- Pentateuch --- Pi︠a︡toknizhīe Moiseevo --- Sefer Ḥamishah ḥumshe Torah --- Tawrāh --- Torà (Pentateuch) --- Torah (Pentateuch) --- Tʻoris xutʻcigneuli --- Ureta --- תורה --- Haftarot --- Deuteronomium (Book of the Old Testament) --- Deuteronomy (Book of the Old Testament) --- Devarim (Book of the Old Testament) --- Kitāb-i Divārīm (Book of the Old Testament) --- Shinmeiki (Book of the Old Testament) --- Sifr al-Tathniyah (Book of the Old Testament) --- Sinmyŏnggi (Book of the Old Testament) --- Tas̲niyah (Book of the Old Testament) --- Tathniyah (Book of the Old Testament) --- Criticism, interpretation, etc.
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D document (Biblical criticism) --- Assyro-Babylonian religion --- Assyro-Babylonian literature --- Relation to the Old Testament --- Josiah, --- Bible --- Criticism, interpretation, etc --- 933.22 --- -#GROL:SEMI-22<08> Fors 129 --- Akkadian literature --- Babylonian literature --- Religion, Assyro-Babylonian --- Religions --- Deuteronomist document --- Deuteronomistic history (Biblical criticism) --- Geschiedenis van het Joodse volk: Verdeeld Koninkrijk tot de val van Jeruzalem--(587 v.Chr.) --- Josiah King of Judah --- Theses --- 933.22 Geschiedenis van het Joodse volk: Verdeeld Koninkrijk tot de val van Jeruzalem--(587 v.Chr.) --- #GROL:SEMI-22<08> Fors 129 --- Josia, --- Josias, --- Yoshiyahu, --- Gioas, --- יאשיהו, --- Bible. --- Criticism, interpretation, etc. --- Assyro-Babylonian religion. --- Religion --- Philosophy & Religion --- Judaism --- Relation to the Old Testament. --- Assyro-Babylonian literature - Relation to the Old Testament --- Josiah, - King of Judah
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