Essay PreviewMore ↓
Controversy of the Exile
After reading 2 Kings 25 and the two articles, the main source of contrast between these two sourcs is the amount of detail they go into on different aspects of the Exile. The Biblical reading mentions King Nebuchadnezzar and his capture of King Zedekiah, the efforts of General Nebuzaradan and his detailed destruction and pillaging of Jerusalem and the Temple, the capturing and execution of Judah’s chief officers and priests, Judah’s revolt against Gedaliah and fleeing to Egypt, and the benevolence King Evil-merodach of Babylon demonstrated towards Jehoiachin. The articles, however, mentioned nothing of to do with any of these circumstances. They concentrated, instead, on the life in Judah during the Exile.
The Biblical picture of life in Judah during the Exile was expressed in only a few verses. One states, “But the poorest of the people were left to farm the land (2 Kings 25:12).'; This gives us little information to work with, and all that can be assumed is that not many people were left in Jerusalem, and those that were, farmed. Whether they farmed for themselves, or for Babylon cannot be reasonably determined from this one verse. Later on, we see that some underground guerrilla forces were also left in Judah as they assassinated Gedaliah and fled to Egypt. Other than this, we know nothing from 2 Kings 25 about life in Judah during the Exile. The articles, however, give us much more light into life in Judah during these times. Graham illustrates that the people that worked in Jerusalem, Mozah, and Gibeon during the Exile were primarily vinedressers and plowmen. 2 Kings 25 does not give us enough information to have known that people worked in these three cities. Their work, however, was not for themselves, but for the greater power of Babylon, as can be illustrated in an engraving on a jar that read, “belonging to the lord'; in reference to the work done by the people for the Babylonian king. This, also, was not explicitly illustrated in 2 Kings 25. The king of Babylon collected the goods produced and used them to better the Babylonian economy and the royal crown. Governor Gedaliah also was expected to have overseen people of Judah work to produce wine, fruit, and oil for Babylon. Outside Benjamin, people worked to make perfume, especially balm, for the royal crown of Babylon. The insight Graham gives us into the work done at Mizpah stresses an important point that 2 Kings 25 leaves out.
How to Cite this Page
"Exile." 123HelpMe.com. 15 Nov 2018
Need Writing Help?
Get feedback on grammar, clarity, concision and logic instantly.Check your paper »
- Exile in Mythology “If all difficulties were known at the outset of a long journey, most of us would never start out at all” (Journey Quotations). Exile presents itself in many forms throughout Greek and Roman mythology. Regardless of their purpose, however, all Greek and Roman mythological characters realize the above quote by American journalist Dan Rather to be frighteningly accurate. As they step off to begin their ordeal of exile, for some reason, they fail to stay focused on their present, thinking only of their cloudy, uncertain future.... [tags: Mythology]
1440 words (4.1 pages)
- ... Many considered exile as a human condition and an experience, wherein, the world seemed to be nothing but in existential terms, absurd and indifferent towards ones needs. This led to a situation where one feels like an outsider. John Simpson in the introduction of his book “The Oxford Book of Exile” says, that exile “is the human condition; and the great upheavals of history have merely added physical expression to an inner fact.”5 But, this holds true only if the exile is taken equivalent to self alienation in the modern sense.... [tags: Salman Rushdie, intellectuals]
2495 words (7.1 pages)
- Whilst examining the world’s leaders, there is no one who compares to the Dalai Lama, who is the religious and political leader of Tibet. The Dalai Lama, (Tenzin Gyatso) had a customary childhood until the age of three, when Regent, one of the senior Lama’s, had a vision that was conclusive to having Tenzin Gyatso as the 14th reincarnation of the Dalai Lama. After years of schooling in religion and worldly affairs, he became Head of the State of Tibet at the age of 16, but was later forced into exile by the Chinese government in when Tibet was invaded.... [tags: Religion]
1085 words (3.1 pages)
- The poem “Exile” by Julia Alvarez dramatizes the conflicts of a young girl’s family’s escape from an oppressive dictatorship in the Dominican Republic to the freedom of the United States. The setting of this poem starts in the city of Trujillo in the Dominican Republic, which was renamed for the brutal dictator Rafael Trujillo; however, it eventually changes to New York when the family succeeds to escape. The speaker is a young girl who is unsophisticated to the world; therefore, she does not know what is happening to her family, even though she surmises that something is wrong.... [tags: Literary Analysis, Julia Alvarez]
658 words (1.9 pages)
- Throughout history in Greek Mythology heroes undergo a journey through exile. The tribulations on exiled characters change their mental or physical attributes thus being able to give aid to his or her community. The reasoning behind why the hero goes through the strenuous process of exile varies. Several tales the hero’s ability to deny exile is possible, but they reject the option. They venture towards the option to better further their renown, thus give to the community which they receive the most respect from.... [tags: Greek Mythology]
1617 words (4.6 pages)
- Prophets of Zion and the Babylonian Exile In ancient Jewish culture, prophets were a part of every-day life. They proclaimed what they understood to be God’s word, and lived according to it. In times of crisis, prophets were even more present, to warn and give consolation to the people. One time period in which there were many prophets was the Babylonian Exile, where the people of Judah were taken and deported to live in Babylon. Of the books of the prophets Isaiah and Jeremiah, Isaiah 63:7-64:12 and Jeremiah 29:4-23 will be examined together.... [tags: essays research papers fc]
1452 words (4.1 pages)
- Controversy of the Exile After reading 2 Kings 25 and the two articles, the main source of contrast between these two sourcs is the amount of detail they go into on different aspects of the Exile. The Biblical reading mentions King Nebuchadnezzar and his capture of King Zedekiah, the efforts of General Nebuzaradan and his detailed destruction and pillaging of Jerusalem and the Temple, the capturing and execution of Judah’s chief officers and priests, Judah’s revolt against Gedaliah and fleeing to Egypt, and the benevolence King Evil-merodach of Babylon demonstrated towards Jehoiachin.... [tags: essays research papers]
1797 words (5.1 pages)
- Expatriation, Exile, Immigration, Repatriation Expatriation. Exile. Immigration. Repatriation. These words seem so similar but have such different places in society. Whatever the reason for leaving one’s homeland, the way one lives in that place determines where he will fit into society. It is in this searching for a niche that clichés often form and groups of people become stereotyped. From once small groups, a larger more defined population has grown in which all are intertwined creating what one may call diversity or the beginning of chaos.... [tags: Expository Essays]
449 words (1.3 pages)
- Tibetan Government in Exile The Tibetan government-in-exile functions both adequately and admirably in the role of supporting Tibetans both in exile and in Tibet. While Chinese explanations for considering Tibet a part of China are most often reasonable, they tend not to reflect the nature of the relationship between the two countries accurately. In fact, the same can be said of the Tibetan government-in-exile regarding reasons Tibet is not a part of China. The government-in-exile has acted reasonably well in its attempts to regain Tibet, proceeding in negotiations with China and advocating its cause throughout the world while maintaining a non-violent approach.... [tags: Tibet China History Papers]
4817 words (13.8 pages)
- Solzhenitsyn’s Exile missing works cited “In February 1956, the Soviet Union’s new leader, Nikita Khrushchev, initiated a period in Soviet history known as ‘The Thaw’ … Millions of former political prisoners were granted amnesty, including [Aleksandr] Solzhenitsyn.” (Shattan 149) Solzhenitsyn is Russia’s most prolific writer of the 20th century was Aleksandr Solzhenitsyn, a man who rose to fame through his literature. It was Khrushchev’s thaw, however, that resulted in Solzhenitsyn’s exile.... [tags: Russian European History Papers]
2077 words (5.9 pages)
According to Williamson, a more archaeological view is taken in contrast to 2 Kings 25. Williamson says that, because of the discovery of tombs of wealthy Jews in Jerusalem, that there must have been more than poor people living in Jerusalem at this time. Based on these discoveries, Williamson goes on to state that the population of Jerusalem may have been more than 2 Kings 25 implies, and that religious liturgy was probably more productive, including people offering prayers at the site of the destroyed Temple. He also uses other pieces of Scripture to analyze the Exile. By using Ezra, Williamson speaks more of the Persian benevolence and God’s promises not to abandon His people than 2 Kings 25 does. Graham also believes that the book of Nehemiah was used as a prayed for restoration from the view of those in Jerusalem, and that Isaiah 40-55 was also from the view of those in Jerusalem during the Exile. These books support Graham’s belief that more people inhabited this city than implied by 2 Kings 25. It is thus inferred that the Levites in the post-Exilic period, when the books of Ezra nd Nehemiah were created, drew on their knowledge of these prayers when leading the people in confession. In Williamson’s opinion in light of Isaiah 40-55, it is impossible to suppose that Isaiah was not present with the people in the Exile, of which he speaks. Thus, Williamson agrees with the consensus of scholars that the work of Isaiah 40-55 was the work of another prophet, commonly referred to as deutero-Isaiah. Williamson goes on to examine a prayer in Isaiah that was written as a lament by the Jerusalem community who did not leave during the period of the Exile. Jerusalem is in ruins, as are the other cities of Judah, and the Temple had been destroyed. The entire passage (Isaiah 63:7-64:12) connects nicely with the passage from Nehemiah that Williamson spoke of earlier. Thus, if the conclusions about Nehemiah are true, they should give support that the passage from Isaiah is also a lament from Jerusalem during the Exilic period focussin on the destroyed and deserted Temple. In addition, several distinctive details suggest a relationship between the passage from Nehemiah and the passage from Isaiah. For example, only in these two passages in the entire Hebrew Bible is there a referenceto God’s Spirit (ruach) in connection with Israel’s wilderness wanderings. But beyond such details, Williamson believes that there is similarity in the overall shape of the two passages, especially in the last paragraph of each. Each, of which, contains an appeal to God which begins “But now';, and in each, a title for God is given that picks up a central aspect of His character. Both passages then hold up to God His people’s state of need, based on a previous recital of details, and both emphasize that “we'; are failing to enjoy what “our fathers'; once enjoyed. Additionally, in each case there is no specific request, only a laying before God of the source of the distress. Finally, each begins with a hymnic introduction, then comes a historical recital used as a vehicle for confession of sina nd faithlessness. Each then concludes with an appeal for salvation. In fact, this combination also occurs in Psalms 106. As a whole, Williamson’s proposal is that the three passages in Nehemiah, Isaiah, and Psalms should be taken together as giving us insight into the liturgy reciuted on the ruined site of Jerusalem’s Temple during the Exile. None of which was gleened from 2 Kings 25. Indeed, it is a testimaony to their religious insights and to the intensity of their expression that thesse passages were taken up again by the post-Exilic Jewish community and so given a wider application –one in a Nehemiah, another in Isaiah, and still another in Psalms.
Harmonizing between the Bible and the articles is difficult. All the details that 2 Kings 25 did not address can be filled in with the articles. However, much criticism must be taken in weighing what is possible and what is Biblical. Only those things that accord with archaeology, like Williamson’s tombs and Graham’s Erech tablets, or other pieces of Scripture can be taken with much confidence in compilation with 2 Kings 25. Those assumptions from the articles that do not necessarily contradict, but add to what is already said in 2 Kings 25, must also be taken with caution. For example, the assumption that wealthy people lived in Jerusalem during the Exile adds to what 2 Kings says about poor people living there. 2 Kings never says that no rich people lived there, it only states that many poor people did. Thus, it is possible that some rich lived there also, and because it is supported with archaeological evidence of tombs, the assumption can be taken with much more confidence. The articles do not outright claim that 2 Kings 25 is false in any way, they instead add details to what is said there. Because these details are rooted in other passages of Scripture and archaeological evidence, they can be more harmonized with 2 Kings 25 with much confidence because their roots are in reliable sources.
Based on the readings for this week, I tend to agree with Williamson’s conclusion and description of the literary activity in Judah during the period of the Exile. What was stated in 2 Kings 25, I believe is very credible evidence about the Exile, however I think it lacks in detail. Williamson made some very convincing arguments that filled in these gaps with details that seemed congruent with other Biblical passages. He made a very important point that the authors of the Bible used earlier sources in compiling their writings, which gave him justification to use other parts of Scripture to strengthen his conclusions on the Exile, as opposed to taking 2 Kings 25 by itself. The other passages from Nehemiah, Psalms, and Isaiah all seemed to be in the same context as that of 2 Kings 25. They made sense in how they fit into the historical timeline of the Exile, along with God’s ongoing provision for His people. These passages all added some important detail to Judah during the Exile, and I was convinced about his conclusion when I discovered that none of the passages were mutually exclusive. In addition, the archaeological evidence compiled about tombs of wealthy Jews in Jerusalem further supported my belief in Williamson’s view that more people inhabited Jerusalem than just the poor. Through Williamson’s archaeological and Scriptural arguments, I was convinced that the population of Jerusalem during the Exile must have been more than expected, that more people than just the poor lived there, and that religious liturgy was productive and prevelant in the city and on the ruins of the Temple.