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according afterwards Ahab Ahaz Alcimus Alexander altars Amos Antiochus Antipater Aristobulus army Assyrians attack Baal Babylon battle became began Canaanites cause character Christian Church circumstances continued course cultus Damascus danger David death Demetrius Deuteronomy Edom Egypt Egyptian Ephraim exile existence Exod external fact faith favour fell Gibeah hand Hasmonaean heathen Hebrew Herod Hezekiah high priest high-priesthood holy Hosea Hyrcanus importance individual Isaiah Israel Israelites Jehovah Jeroboam Jeroboam II Jeru Jerusalem Jewish Jews Jezreel John of Giscala Jonathan Jordan Judaea Judah Judaism judges Kadesh king kingdom Levites Lysias maintained matter means ment Moab moral Moses nation Omri once Palestine period Persian Pharisees Philistines political position possession priestly prophecy prophets rabbins recognised regarded reign relations religion religious revolt Romans Samaria Saul scribes Shechem siege Simon struggle synedrium Syrian temple territory theocracy thing throne tion took Torah tribes whole worship
Page 224 - No man can serve two masters; ye cannot serve God and Mammon; where your treasure is, there will your heart be also.
Page 21 - Exod. xx. (4) It is extremely doubtful whether the actual monotheism which is undoubtedly pre-supposed in the universal moral precepts of the Decalogue could have formed the foundation of a national religion. It was first developed out of the national religion at the downfall of the nation...
Page 71 - Even the Jehovistic narratives about the patriarchs belong to the time when Israel had already become a powerful kingdom, Moab, Ammon, and Edom had been subjugated (Gen. xxvii. 29), and vigorous frontier wars were being carried on with the Syrians about Gilead (Gen. xxxi. 52). In Gen. xxvii. 40, allusion is made to the constantly repeated subjugations of Edom by Judah, alternating with successful revolts on the part of the former.
Page 8 - Thus a certain inner unity actually subsisted long before it had found any outward political expression; it goes back to the time of Moses, who is to be regarded as its author. The foundation upon which, at all periods, Israel's sense of its national unity rested was religious in its character. It was the faith which may be summed up in the formula, Jehovah is the God of Israel, and Israel is the people of Jehovah.
Page 18 - The historical tradition which has reached us relating to the period of the judges and of the kings of Israel is the main source, though only of course in an indirect way, of our knowledge of Mosaism. But within the Pentateuch itself also the historical tradition about Moses (which admits of being distinguished, and must carefully be separated, from the legislative, although the latter often clothes itself in narrative form) is in its main features manifestly trustworthy, and can only be explained...
Page 21 - Jehovah. (3) The essentially and necessarily national character of the older phases of the religion of Jehovah completely disappears in the quite universal code of morals which is given in the Decalogue as the fundamental law of Israel...
Page 157 - Hasmonaeans had no hereditary right to the high-ptiesthood, and their politics, which aimed at the establishment of a national monarchy, were contrary to the whole spirit and essence of the second theocracy. The presupposition of that theocracy was foreign domination ; in no other way could its sacred — ie, clerical — character be maintained. God and the law could not but be forced into the background if a warlike kingdom, retaining indeed the forms of a hierocracy, but really violating its spirit...
Page 193 - They did not, of course, contemplate placing the Jewish nationality on an equal footing with the Hellenic or Italo-Hellenic. But the Jew who has not, like the Occidental, received the Pandora's gift of political organisation, and stands substantially in a relation of indifference to the state, who, moreover, is as reluctant to give up the essence of his national idiosyncrasy as he is ready to clothe it with any nationality at pleasure and to adapt himself up to a certain degree to foreign habits—...
Page 58 - ... however, was not abolished by the revolting tribes, conclusively showing how unavoidable and how advantageous that institution was now felt to be; but at the same time they did not refrain from attempts to combine its advantages with those of anarchy, a folly which was ultimately the cause of their ruin. As for their departure from the Mosaic cultus observed at Jerusalem on the other hand, it was first alleged against them as a sin only by the later Jews. At the time religion put no obstacle...