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That the root of Jesse who is to stand as a signal to the peoples—

       To him shall the nations resort,

       And his resting-place shall be glorious.

      [Sidenote: Isa. 13:2–4]

       Upon a treeless mountain lift up a signal, raise a cry to them,

       Wave the hand that they may enter the princely gates.

       I myself have given command to my consecrated ones, to execute my wrath,

       I have also summoned my heroes, my proudly exultant ones.

       Hark, a tumult on the mountains, as of a mighty multitude!

       Hark, an uproar of kingdoms, of gathered nations!

       It is Jehovah of hosts mustering the martial hosts.

      [Sidenote: Isa. 13:17–22]

       I will punish the earth for its wickedness, and the wicked for their

       iniquity,

       I will still the arrogance of the proud, and lay low the presumption of

       tyrants.

       Behold, I stir up against them the Medes,

       Who consider not silver, and take no pleasure in gold,

       On children they will look with no pity, they have no compassion on the

       fruit of the womb,

       And Babylon, the most beautiful of kingdoms, the proud glory of the

       Chaldeans, shall be,

       As when God overthrew Sodom and Gomorrah.

      It shall be uninhabited forever, and tenantless age after age;

       No nomad shall pitch there his tent, nor shepherds let their flocks lie

       down there,

       But wild cats shall lie there, and their houses shall be full of jackals;

       Ostriches shall dwell there, and satyrs shall dance there,

       Howling beasts shall cry to each other in its castles, and wolves in its

       revelling halls;

       Its time is near at hand, its day shall not be extended.

      [Sidenote: Ezra 6:3–5] In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God in Jerusalem—this house shall be rebuilt, where they offer sacrifices and bring him offerings made by fire. Its height shall be sixty cubits and its breadth sixty cubits, It shall be constructed with three layers of huge stones and one layer of timber. And let the expenses be paid out of the king's treasury. Also let the gold and silver vessels of the house of God, which Nebuchadrezzar took from the temple at Jerusalem and brought to Babylon, be restored and brought again to the temple which is at Jerusalem, each to its place, and you shall put them in the house of God.

      [Sidenote: Ezra 5:14, 15] Now the gold and silver vessels of the house of God which Nebuchadrezzar took from the temple at Jerusalem and brought to the temple in Babylon, those Cyrus the king took out of the temple in Babylon, and they were delivered to one by the name of Sheshbazzar, whom he had made governor. And he said to him, Take these vessels; go, put them in the temple at Jerusalem, and let the house of God be rebuilt in its place.

      [Sidenote: Ezra 1:5, 6; I Esdr. 5:1–6] Then the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, even all whose spirit God had stirred to go up to build the temple of Jehovah which is at Jerusalem, arose. And all those who were about them supplied them with silver vessels, with gold, with goods, and with beasts, and with precious things, besides all that was voluntarily offered.

      These are the names or the men who went up, according to their tribes, by their genealogy. Of the priests the sons of Phinehas, the son of Aaron: Jeshua the son of Jozadak, the son of Seriah. And there rose up with him Zerubbabel the son of Shealtiel of the house of David, of the family of Peres, of the tribe of Judah; in the second year of Cyrus king of Persia in the first day of the month Nisan.

      [Sidenote: Ezra 3:2–4, 6b] Then Jeshua the son of Jozadak, and his kinsmen the priests, and Zerubbabel the son of Shealtiel and his kinsmen arose and built the altar of the God of Israel, to offer burnt-offerings on it, as prescribed in the law of Moses the man of God. And they set up the altar in its place; for fear, because of the peoples dwelling in the land, had come upon them, but they plucked up courage and offered burnt-offerings to Jehovah, even burnt-offerings morning and evening. And they kept the feast of booths as it is prescribed, and offered the fixed number of daily burnt-offerings according to the direction for each day; but the foundation of the temple of Jehovah was not yet laid.

      I. The Transformation of the Jews into a Literary People. The destruction of Jerusalem transformed the Jewish peasants of Palestine into a literary race. Before the final destruction of Jerusalem they had lived together in a small territory where communication was easy and the need of written records but slight. The exile separated friends and members of the same families, and scattered them broadcast throughout the then known world. The only means of communicating with each other in most cases was by writing, and this necessity inevitably developed the literary art. The exiles in Babylonia and Egypt were also in close contact with the two most active literary peoples of the ancient world. In countries where almost every public or private act was recorded in written form, and where the literature of the past was carefully preserved and widely transcribed, it was inevitable that the Jews should be powerfully influenced by these examples. Furthermore, the teachers of the race, prophets and priests alike, prevented by the destruction of the temple from employing their former oral and symbolic methods of instruction, resorted, as did the priest Ezekiel, to the pen. Thus the religious thought and devotion of the race began to find expression in its literature.

      The incentives to collect the earlier writings of the priests and prophets were also exceedingly strong, for the experiences and institutions of their past, together with their hopes for the future, were the two main forces that now held together the Jewish race. Fortunately, the more intelligent leaders realized, even before 586 B.C., that the final catastrophe was practically certain, and therefore prepared for it in advance. The decade between the first and second captivities also gave them an opportunity to collect the more important writings of their earlier prophetic and priestly teachers, while the Judean state was still intact and while these earlier writings could be readily consulted. II. The Literary Activity of the Babylonian Period. The literary work of this period took three distinct forms: (1) The collection, compilation, and editing of earlier historical writings. It was probably during this period that the narratives of Judges, of Samuel, and Kings, which carried the history down into the exile itself, received their final revision. (2) Earlier writings were revised or supplemented so as to adapt them to the new and different conditions. Thus the sermons of the pre-exilic prophets, as for example those of Amos and Isaiah, were then revised and supplemented at many points. These earlier prophets had predicted doom and destruction for their nation; but now that their predictions had been realized what was needed was a message of comfort and promise. The fulfilment of their earlier predictions had established their authority in the minds of the people. The purpose of the later editors was evidently to put in the mouth of these earlier prophets what they probably would have said had they been present to speak at the later day to their discouraged and disconsolate countrymen. Studied in the light of these two fundamentally different points of view, the glaring inconsistencies which appear in the prophetic books are fully explained and the consistency of the earlier prophets vindicated.

      The third form of literary activity is represented by the writings of Ezekiel. With the authority of a prophet, he dealt directly with the problem of his day, and the greater part of his book consists of the records of his prophetic addresses or of epistles which he sent to his scattered fellow-countrymen, even as Jeremiah wrote from Judah a letter to the distant exiles in Babylon. His new constitution for the restored Jewish state was also based on earlier customs and laws, but was adapted to the new needs of the changed situation. He was not the only one to undertake this task. Other priests gathered earlier groups of oral laws and put in written form the customs and traditions of the pre-exilic temple. At the same time they modified these earlier customs so as to correct

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