Concerning the destruction of house of the people or a house of God

Renowned biblical scholar Richard Elliott Friedman, a professor of Jewish Studies at the University of Georgia and author of the best-selling book “Who Wrote the Bible?” says that there is not a word in Jeremiah 39 about the Solomon’s Temple in Jerusalem being destroyed Temple was destroyed when describing the capture of Jerusalem.  For him, the fall of Jerusalem and the destruction of the temple were two separate events, which a biblical scribe collapsed into one and thus led us all to misplace the blame.

Friedman argues that while the Babylonians did destroy much of Jerusalem when they occupied the city, the Temple remained intact and thus could still be a pilgrimage destination for the unfortunate victims of Ishmael son of Nethaniah. But shortly after, when exactly and under what circumstances he does not know, the Edomites came to Jerusalem and destroyed the Temple.

Friedman’s evidence for this Edomite attack on the Temple is based on three passages:

* The ire of the Judean exiles towards the “the children of Edom” expressed in the famous “Rivers of Babylon” psalm, for calling out “Rase it, rase it, even to the foundation thereof” on the “day of Jerusalem” (Psalm 137:7; KJV);

* The prophet Obadiah’s tirade against the Edomites, in which he promises their complete annihilation by God for their “violence against thy brother Jacob” (Obadiah 1:10);

* And most explicitly, the leader of the Judean exiles, Zerubbabel’s words to King Darius of Persia: “You also vowed to build the temple, which the Edomites burned when Judea was laid waste by the Chaldeans [the Babylonians]” (1 Esdras 4:45; RSV).

Digging up early JerusalemDigging up early Jerusalem Credit: Ariel David

 

Friedman acknowledges that each of the three textual “problems” he based his arguments on – the lack of mention of the Temple in Jeremiah 39, the pilgrimage to the supposedly already destroyed Temple in Jeremiah 41, and the mysterious anger at the Edomites in Obadiah, Psalm 137, and 1 Esdras 4 – have other solutions. However, he argues that because his solution solves all three together, rather than come up with a different solution for each problem, it is superior:

“Three enigmas with a host of proposed solutions, or a single explanation for all three. We should favour the most parsimonious solution.”

Friedman’s solution may be parsimonious, but is it likely?

Perhaps we can believe that the Babylonians destroyed the palace and the houses of the people but left the Temple intact. But are we to believe that the author of Jeremiah 39 expressed this by simply mentioning what buildings they did destroy, without explicitly stating that they left the Temple standing? That seems like something he would have mentioned.

It is more likely that the text did originally mention the destruction of the Temple and that the text was simply corrupted in one of the many times it was copied. The most likely solution is that this is a case of haplology, a very common scribal error in which a copyist’s eye skips from one word to an identical word later in text and thus inadvertently erases the words in between.

In this case, the repeated word might be “the house”: “burned the house of [the Lord, the house of] the king’s, and the houses of the people, with fire, and brake down the walls of Jerusalem.” In the original Hebrew this error would only have caused seven letters to be lost.

A man visits the archaeological site of Babylon, Iraq, Sunday, March 21, 2021. (AP Photo/Hadi Mizban)

Babylon, in Iraq, March 2021 Credit: Hadi Mizban,AP

Another explanation is that what appears in the extant text as “the houses of the people” was originally “the house of the people” – that is what the ancient translator of the verse into Greek saw before him – and that “house of the people” was an otherwise unknown name of the Temple.

And say that indeed the Babylonians left the Temple standing, the author of Jeremiah 39 did not mention this fact explicitly, and the Temple was indeed destroyed later: are we to believe that the Author of II Kings 25 would have erroneously attributed the Temple’s destruction to the Babylonian Nebuzaradan, despite the fact that he must have lived only a short while after the events, considering that the last event he mentions in his history is the release of King Jeconiah from captivity (2 Kings 25:27-30) and not, say, the murder of Nebuchadnezzar II’s son and heir in 560 B.C.E or the fall of Babylonia altogether in 539 B.C.E?

And say the author of this narrative in 2 Kings did for some reason absolve the Edomites of their responsibility for the destruction of the Temple, how is it that no mention of this is recorded in the Hebrew Bible and we only learn of this in the very late and historically dubious 1 Esdras? If the author of Psalm 137 was angry at the Edomites for destroying the Temple, why would he not mention this crime, and instead just mention that they clamored for its destruction?

And if Obadiah was excoriating the Edomites for destroying the Temple, why did he not mention that they did this, instead accusing them of taking the side of the “strangers” and “foreigners” who “carried away captive his forces…entered into his gates, and cast lots upon Jerusalem… as one of them” (1:11), of rejoicing “over the children of Judah in the day of their destruction” and (1:12), of entering “into the gate of my people in the day of their calamity,” of looking “on their affliction in the day of their calamity,” of laying “hands on their substance in the day of their calamity” (1:13), and of standing “in the crossway to cut off those of his that did escape” (1:14)?

If indeed, the Edomites destroyed the Temple, these allegations seem quite petty. What Obadiah and Psalm 137 are accusing the Edomites of doing is not attacking Jerusalem and destroying its Temple; rather the Edomites are attacked for taking part in the destruction of Jerusalem as auxiliaries to the Babylonian army, of helping the Babylonian “strangers” rather than standing on the side of their “brothers.”

Metal restoration specialist Gert Jendritzki walks through the Babylon's Ishtar Gate as he leaves the Museum of the Ancient East in Berlin, Germany, Monday, March 15, 2021

Reconstruction of Babylon’s Ishtar Gate, at the Museum of the Ancient East in BerlinCredit: Markus Schreiber,AP

The House of the Lord

That the Edomites were vassals of the Babylonians and were required to provide soldiers to assist in the campaign against Judah is not only possible but plausible. And that the Judeans would have resented this betrayal greatly is certain.

In the end, what Friedman’s theory stands on is that story in Jeremiah 41 about the murder of the pilgrims on their way to “the house of the Lord.” There is nothing in this story to support its historicity and as it stands it seems that it was only intended to further blacken the reputation of Gedaliah’s murderer. Did Ishmael son of Nethaniah really kill 80 people for no apparent reason? Maybe? Were they actually on their way to the Temple? Who knows?

But even if we do think this story does prove that people went to present offerings at “the House of the Lord” after Jerusalem was taken by the Babylonians, there are very good explanations for this. Perhaps, after the destruction, people continued to present sacrifices at the site of the destroyed Temple? Or perhaps the “house of the Lord” in question wasn’t the temple in Jerusalem at all but rather a different temple, say the temple recently uncovered by archaeologists in Motza, just about 5 1/2 miles (9 km) east-northeast from Jerusalem.

Either way, this story is not enough for us to simply overturn the clear and explicit report of 2 Kings 25 that the Babylonians did in fact destroy the Temple.

Asked what he thought of these difficulties, Friedman graciously responded at some length. In brief, he says that the evidence from silence drawn upon here, the lack of mention of the Edomite destruction of the Temple in Psalm 137 and Obadiah, is less convincing than the evidence of silence he drew on, the fact that Jeremiah 41 does not mention the destruction of the Temple, since the former is poetic speech and the latter is prose.

Poets and prophets, he explained, use “image and allusion” and don’t spell out the details of what they are writing about in the same way that writers of prose do. As for the unreliability of 1 Esdras, he does not think its lateness is a problem. The author of this book, he says, may have used ancient and historically accurate sources, which have not come down to us. He also rejects the possibility that the pilgrims in the Gedaliah story would have offered sacrifices on the site of the destroyed Temple, since this would be “a direct violation of the law in Deuteronomy and the dedication speech of Solomon in 1 Kings 8.”

City of David excavations, Jerusalem

City of David excavations, JerusalemCredit: Ariel David

Haaretz- & BV-writers

+

Preceding

Arad

Ammonites, Moabites and Edomites

Ancient Jerusalem had not just one temple

Excavation of the great temple at Motza near Jerusalem

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

This site uses Akismet to reduce spam. Learn how your comment data is processed.