By Steven M. Bryan

This e-book examines the eschatology of Jesus through comparing his appropriation of sacred traditions on the topic of Israel's recovery and addresses the best way Jesus' destiny expectancies impinged upon his figuring out of Jewish society. It breaks new flooring by means of contemplating Jesus' expectancies concerning key constitutional beneficial properties of the eschaton--the form of the folk of God, purity, Land and Temple. Bryan demonstrates that Jesus' anticipation of coming nationwide judgement led him to exploit Israel's sacred traditions in ways in which differed considerably from their use via his contemporaries.

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Extra resources for Jesus and Israel's Traditions of Judgement and Restoration (Society for New Testament Studies Monograph Series)

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61 CE) enticed a number of people into the wilderness with the promise of freedom and rest (paÓla). They too were destroyed by a military force (Ant. 188). In the throes of defeat by the forces of Titus, six thousand people fled to the roof of the Temple at the behest of a ‘false prophet’ to await the ‘signs of their deliverance’. The action was taken after the outer defences of the Temple had already been penetrated in the belief that God would effect a dramatic last-minute rescue. W. 284–6). Finally, Josephus reports that after the war had ended, one of the sicarii, Jonathan the weaver, persuaded many of the poorer Jews from the cities around Cyrene to follow him into the desert with the promise that there they would see ‘signs and apparitions’.

F. Bruce, Biblical Exegesis in the Qumran Texts (London: Tyndale Press, 1959), p. 30. Note especially the intriguing pesher of Ps. 5–7) which applies the psalmist’s assertion that ‘those who wait for the Lord will possess the land’ to the community to be realized with the destruction of the wicked from the land ‘at the end of forty years’. Cf. 14–20: as Israel prior to Conquest had to wait forty years for the death of the apostates, so too does the community await the death of apostates from the sect prior to their own experience of deliverance.

At some point prior to the destruction of Solomon’s Temple – either with the Assyrian or with the Babylonian onslaught – Israel is placed under the dominion of seventy shepherds. The installation of these angelic over-lords serves to explain why the affliction of Israel during this period exceeded its proper measure. This outcome, however, is merely an intensification of God’s punishment of Israel through captivity to foreign powers which had characterized the whole sweep of Israel’s history. 75 after the description of the rebuilding of the Temple, but it is a scattering that occurs throughout the period.

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