Theme 7 Flashcards
(9 cards)
What can you tell me about life in exile? [4]
Life in exile (Babylonian captivity, 586–538 BCE) was marked by:
Elite Judeans were deported to Babylon, while the poor remained in Judah.
Exiles maintained identity through Sabbath observance, circumcision, and prophetic texts.
Judeans lived in settlements and could work, but were politically oppressed.
The destruction of the Temple prompted theological adaptations like prayer replacing sacrifice.
What are the differences and similarities between Isaiah 6 and 40? [4]
Similarities:
Both chapters depict Isaiah’s prophetic calling.
Emphasize Yahweh’s sovereignty.
Differences:
Isaiah 6 warns of judgment, while Isaiah 40 offers comfort.
Isaiah 6 is pre-exilic, while Isaiah 40 is post-exilic.
Why do we describe Second Isaiah as “monotheistic”? How is this different from some earlier texts in the Hebrew Bible? [2]
Monotheism: Second Isaiah explicitly denies other gods’ existence (Isa 40-55).
Contrast: Earlier texts acknowledge other gods but assert Yahweh’s supremacy (henotheism).
What do L and P stand for? [2]
L: The Lay Source (created by lay scribes and leaders)
P: The Priestly Source (created by priests)
Why are the narratives about Abraham in the L source regarded as “late” and how could the exiles identify with Abraham? [4]
L Abraham stories reflect exilic themes (promises of land/descendants despite dislocation).
Abraham’s wanderings mirrored exiles’ displacement.
Yahweh’s oath to Abraham reassured exiles of future restoration.
Abraham’s trials resonated with exiles’ suffering.
What did the exiles do to maintain their identity? [4]
They replaced Temple sacrifices with prayer, Sabbath observance, and Torah study.
They preserved and edited biblical texts like Deuteronomy and Isaiah to reinforce their identity.
They resisted Babylonian culture by keeping Hebrew, dietary laws, and refusing idol worship.
They maintained genealogical records to protect tribal and priestly heritage.
What are the three ways in which the suffering servant is interpreted? Which
one is not convincing, according to Carr, and why? [4]
The Servant represents Israel as a nation suffering for others.
A specific person, such as Jeremiah or an anonymous prophet.
A future savior such as Jesus
Carr’s Critique:
He rejects the individual historical figure view, at least convincing because:
The text’s poetic language resists tying it to one person.
Its placement in Deutero-Isaiah fits better with Israel’s collective exile experience.
What can you tell me about Amos? [6]
Amos was a shepherd/farmer from Judah who prophesied to Northern Israel around 760-750 BCE.
Active during King Jeroboam II’s reign, before Assyria destroyed Israel (722 BCE).
Condemned social injustice (exploitation of the poor).
Warned of God’s coming judgment (Assyrian invasion/exile).
Rejected hypocritical worship without ethical living.
First prophet with a written book; influenced later biblical justice themes.
What would the message of story of the Golden Calf in L have been for the
exiles? [4]
The calf mirrored idols the exiles saw in Babylon, urging rejection of foreign gods.
Israel’s punishment parallelled exile, showing covenant betrayal = disaster.
Moses’ plea for mercy modelled repentance, offering hope to exiles.
Despite anger, God relented, hinting at future restoration.
