Sárospataki Füzetek 18. (2014)
2014 / 1. szám - TANULMÁNYOK - Jacob J. T. Doedens: The Return of YHWH and the End of the Exile
The Return of YHWH and the End of the Exile the Roman empire.98 The placement of the Torah shrines in synagogues on the wall facing Jerusalem, may also be significant in this respect.99 The Diaspora Revolt of Jews against Trajanus in 115-117 ce, which ended in total catastrophe, may have been an attempt to realise the return from Diaspora and the restoration of Israel.100 A helpful approach may also be to look at the situation of other peoples, as is suggested by Scott. After all, mass displacement of peoples was a commonly applied strategy in the Ancient World. The experience of being forced to live in exile was, thus, not unique for Jews. Interestingly, evidence of longing for return is also present for other deported peoples, even in subsequent generations who already had lost their original language.101 It can, therefore, be concluded that the views which were based on the belief that the exile resulted in an enduring state were predominantly present in the Second Temple period. This conclusion, based on literary sources, is corroborated by praxis and symbols among the Jews of that time. The effect of this worldview was the ardent belief of Jews in the 1st century ce that their age would bring about a change-over in the state of affairs.102 Opinions differed wildly in the way the present state would change and the restoration of Israel would be brought about. But according to the common feeling it was about time. These vibrant times were the moment in which John the Baptist and Jesus appeared on the scene in Israel. The New Testament on the Exile Only against the backdrop of such an atmosphere pregnant of all kind of expectation, the impact of John the Baptist can be understood. Suddenly, there appeared at the river Jordan a prophet. Judged from his outer appearance, he could be a new Elijah, in his garment of camel’s hair and a leather girdle (Matt 3:4 and parallels, cf. 2 Kgs 1:8). His message immediately hit the mark of a commonly shared worldview: The kingdom of heaven is at hand, within a short time, Israel’s God will become king. No surprise that “Jerusalem and all Judea and all the region about the Jordan” (Matt 3:5) went out to him! The innovative part was Johns appeal to give up the ways that the different groups within Judaism had chosen to attain at this so much longed-for kingdom of God. Repent: give up your own way and take over a new loyalty.103 98 See Scott, "Exile and Self-Understanding of Diaspora Jews," 193-195. 99 See Scott, "Exile and Self-Understanding of Diaspora Jews,", 195-197. Cf. Dan 6:10, where Daniel prays in front of windows open toward Jerusalem. 100 Cf. Scott, "Exile and Self-Understanding of Diaspora Jews,", 217-218. 101 For examples of non-Jewish diasporas, see Scott, "Exile and Self-Understanding of Diaspora Jews," 200-206. 102 Cf. Wright, The New Testament and the People of God, 122; 159-161; 299-307. 103 Ina lecture, N.T. Wright referred to the Life of Flavius Josephus 110, were Josephus tells a certain Jesus, captain of a band of robbers who were paid by the inhabitants of Sepphoris to kill Josephus, that he would leave out of consideration Jesus'complot "if he would repent, and be Sárospataki Füzetek 17. évfolyam 2014! 1 45
