| 874. Baube D. The New Testament and Rabbinic Judaism. London, 1956. 875. Bickerman Е. Der Gott der Makabaer. Berlin, 1937. 876. Boman. Т.. Hebrew Thought Compared with Greek. London, 1960. 877. Box G.H. Judaism in the Greek Period. Oxford, 1932. 878. Buechler F. Types of Jewish Palestinian Piets from 70 ВСЕ to 70 СЕ. Oxford, 1926. 879. Gazelles Н. Naissance de 1 " Eglise: secte juive rejetee? Paris, 1968. 880. Cohen D. The Talmudic Age. — In: Great Ages and Ideas of the Jewish People. New York, 1956, p. 143-212. 881. Comay J. The Temple of Jerusalem. New York, 1975. 882. Coppens J. Landhe R. de L " attente du Messie. Bruges, 1954. 883. Coste J. La premiere experience de traduction biblique. — La Maison Dieu, 1958, 884. Deissmann A. Die Hellenisierung des semitischen Monoteismus. Leipzig, 1903. 885. Dimier. С.. The Old Testament Apocrypha. New York, 1964. 886. Finkelstein L. The Pharisees. V. 1-2. Philadelphia, 1962. 887. Fischel H.A. The First Book of Maccabees. New York, 1948. 888. Flusser D. Judaism and Christianity. Collection of Articles. Jerusalem,. 889. Funk S. Die Entstehung des Talmud. Leipzig, 1910. 890. Gaubert Н. La renaissance d " Israel. Tours, 1967. 891. Hengel М. Judentum und Hellenismus. Tubingen, 1969. 892. Hengel М. Die Zeloten. Leiden, 1961. 893. Her ford R. T. The Pharisees. 1924. 894. Jeremias J. Jerusalem in the Time of Jesus. London, 1976. 895. Jones A. Н. М. The Herods of Judea. Oxford, 1938. 896. Juster. Les Juifs dans l " Empire romain, conditions juridiques, economiques et sociales. V. 1-2. Paris, 1914. 897. Klausner J. The Messianic Idea in Israel. London, 1956. 898. Lagrange М. Le Missionisme chez les juifs. Paris, 1905. 899. Liberman S. Greek in Jewish Palestine. New York, 1950. 900. Mc Eleney W.J. 1-2 Maccabees. — JBC, 1968, v. 1. 900a. Sanders Е.Р. Paul and Palestinian Judaism. London, 1977. 901. Metzger M.B. An Introduction to the Apocrypha. New York, 1957, 902. Moor G. F. Judaism in the First Centuries of the Christian Era. V. 1-3. Cambridge, 1927-1930. |
| Одним из первых археологов-израильтян был Н. Авигад, уроженец Западной Украины, приехавший на Святую Землю и трудившийся там вплоть до 1983 г. (см.: Avigad N. Discovering Jerusalem. Nashville, 1983; Avigad N. Hebrew Bullae from the Time of Jeremiah. Jerusalem, 1986). В 1960–1970-e гг. он раскапывал центр Еврейского квартала Старого города Иерусалима. Им были обнаружены многочисленные артефакты Хасмонейского периода, и еще больше артефактов, относящихся ко времени Ирода Великого, свидетельствовавших о том, что в то время многие знатные жители Иерусалима жили в необычайной, несвойственной Святому городу роскоши. Еще одним его открытием было то, что ко времени вавилонского завоевания Иерусалим в четыре раза превышал по своим размерам город времен Соломона и, следовательно, его жители в VIII-VII вв. до Р.Х. составляли подавляющее большинство городских жителей Иудеи. Современник Авигада, Е. Сукеник, до Второй мировой войны занимавшийся раскопками разных объектов на Святой Земле, в том числе и в самом Иерусалиме (см.: Sukenik Е., Mayers L. The Third Wall of Jerusalem. Jerusalem, 1930), позднее, в 40–50-e гг. XX в., прославился как первый исследователь рукописей Мертвого моря, ныне хранящихся в Иерусалимском музее книги. Им же основана школа израильской кумранистики (см.: Bar-Adon P. The Cave of the Treasure. The Finds from the Caves in Nahal Mishmar. Jerusalem, 1971; Puech E. The Necropolises of Khirbet Qumran and ‘Ain el-Ghuweir and the Essene Belief in Afterlife//BASOR. 1998, 312. P. 21–36). Сын E. Сукеника, Й. Ядин, исследовал Гацор/Асор (см.: Yadin Y. Hazor. The Rediscovery of a Great Citadel of the Bible. N.Y., 1975), писал книги о раскопках в Массаде/Масаде и Кумране (см. также: Yadin Y. The Art of Warfare in Biblical Lands in the Light of Archaeological Study: In 2 v. L., 1963). Его современник, М. Ави-Йона, интересен не только общими работами (см.: Avi-Yonah М . The Holy Land from the Persian to the Arab Conquests (536 B.C. to A.D. 640): A Historical Geography. Grand Rapids, 1966), но и созданием в 1969 г. огромного и чрезвычайно детального макета Храма Ирода, достоверность которого была подтверждена продолжавшимися затем в течение двадцати лет раскопками в Старом городе Иерусалима. |
| Лит.: Bacher W. Tradition und Tradenten in den Schulen Palästinas und Babyloniens. Lpz., 1914. B., 1966r; Dobschütz E., von. Matthäus als Rabbi und Katechet//ZNW. 1928. Bd. 27. S. 338-348; Schaeder H. H. Esra der Schreiber. Tüb., 1930; Jeremias J. γραμματες//ThWNT. 1933. Bd. 1. S. 740-742; idem. Jerusalem zur Zeit Jesu. Gött., 19623. S. 265-278; Lohse E. Die Ordination im Spätjudentum und im NT. B., 1951; Stendahl K. The School of St. Matthew. Uppsala, 1954. Phil., 19692; Urbach E. E. The Derasha as a Basis of the Halakha and the Problem of the Soferim//Tarbiz. Jerusalem, 1958. Vol. 27. P. 166-182 (на иврите); idem. Class-Status and Leadership in the World of the Palestinian Sages//Proc. of the Israel Academy of Sciences and Humanities. Jerusalem, 1968. Vol. 2. P. 38-74; idem. Sages//EJud. 1972. Vol. 14. P. 636-655; Klijn A. F. J. Scribes, Pharisees, Highpriests and Elders in the NT//NTIQ. 1959. Vol. 3. N 4. P. 259-267; Légasse S. Scribes et disciples de Jésus//RB. 1961. Vol. 68. N 3. P. 321-345; N 4. P. 481-506; Bickerman E. From Ezra to the Last of Maccabees: Foundations of Postbiblical Judaism. N. Y., 1962; Black M. Scribe//IDB. 1962. Vol. 4. P. 246-248; Galling K. Bagoas and Esra// Idem. Studien zur Geschichte Israels im persischen Zeitalter. Tüb., 1964. P. 149-184; Hengel M. Judentum und Hellenismus. Tüb., 1969, 19883; idem. «Schriftauslegung» und «Scbriftwerdung» in der Zeit des Zweiten Tempels//Schriftauslegung im antiken Judentum und im Urchristentum/Hrsg. M. Hengel, H. Löhr. Tüb., 1994. S. 1-71; idem. E. P. Sanders " «Common Judaism», Jesus und die Pharisäer// Idem. Judaica et Hellenistica. Tüb., 1996. S. 392-479. (Kleine Schriften; 1); Demsky A. Scribe//EJud. 1972. Vol. 14. P. 1041-1045; Dov Gilat Y. Soferim//Ibid. Vol. 15. P. 79-81; Tilborg S., van. The Jewish Leaders in Matthew. Leiden, 1972; Williams R. J. Scribal Training in Ancient Egypt//JAOS. 1972. Vol. 92. N 2. P. 214-221; Meyer R. φαρισαος//ThWNT. 1973. Bd. 9. S. 20-23; idem. Tradition und Neuschöpfung im antiken Judenrum: Dargestellt an der Geschichte des Pharisäismus// Idem. |
| 121 William Wand, Christianity: A Historical Religion? (Valley Forge: Judson Press, 1972), pp. 29–30. 70–71. 123 Gary R. Habermas, The Resurrection of Jesus: An Apologetic (Grand Rapids: Baker, 1980; Lanham: University Press of America, 1984). 124 Некоторые примеры: Yamauchi, «Easter,» March 15, 1974, pp. 4–7 and March 29, 1974, pp. 12–16; Maier, First Easter, pp. 105–122; Wand, Christianity, pp. 29–31, 51–52, 93–94; A.J. Hoover, The Case for Christian Theism: An Introduction to Apologetics (Grand Rapids: Baker, 1976), chapter 16. 126 См. замечательный труд Джеймса Орра, написанный в 1908 г.: James Orr, The Resurrection of Jesus (Grand Rapids: Zondervan, 1965). Cp. Gary R. Habermas, The Resurrection of Jesus: A Rational Inquiry (Ann Arbor: University Microfilms, 1976), особ.с. 114–171. 127 Karl Barth, The Doctrine of Reconciliation, in Church Dogmatics, 14 vols., transl. by G. W. Bromiley and T. F. Torrance (Edinburgh: T.&T. Clark, 1956), vol. IV, p. 340. 128 Cm. Paul Tillich, Systematic Theology, 2 vols. (Chicago: Univ. of Chicago Press, 1971), vol. II, esp.p. 156; Bornkamm, Jesus of Nazareth, pp. 181–185; Joachim Jeremias, «Easter: The Earliest Tradition and the Earliest Interpretation,» New Testament Theology: The Proclamation of Jesus, transl. by John Bowden (New York, Scribner’s, 1971), p. 302; Robinson, Can We Trust The New Testament?, pp. 123–125; Pannenberg, Jesus – God and Man, pp. 88–97; Ulrich Wilckens, Resurrection, transl. by A. M. Stewart (Edinburgh: Saint Andrew, 1977), pp. 117–119; Lapide, The Resurrection of Jesus, pp. 120–126; cf. A. M. Hunter, Bible and Gospel (Philadelphia: Westminster, 1969), p. 111. 130 Shepard Clough, Nina Garsoian and David L. Hicks, Ancient and Medieval, in A History of the Western World, 3 vols. (Boston: D.C. Heath and Co., 1964), vol. I, p. 127. 152 March 1986; Robert Bucklin, «The Legal and Medical Aspects of the Trial and Death of Christ,» Medicine, Science and the Law (January, 1970); C. Truman Davis, «The Crucifixion of Jesus: The Passion of Christ from a Medical Point of View,» in Arizona Medicine, March, 1965, pp. 183–187; Pierre Barbet, A Doctor at Calvary (Garden City: Doubleday, 1953); Robert Wassenar, «A Physician Looks at the Suffering of Christ» in Moody Monthly, 79/7, March 1979, pp. 41–42; James H. Jewell, Jr., and Patricia A. Didden, «A Surgeon Looks at the Cross,» in Voice, 58/2, March-April, 1979, pp. 3–5. |
| 154 Charles Potter, The Lost Years of Jesus Revealed (Greenwich: Fawcett Publications, Inc., n.d.). 155 Charles Potter, Did Jesus Write This Book? (Greenwich: Fawcett Publications, Inc., n.d.), pp. 16, 77, 133–141. 161 Подробный список сходств см.: James Н. Charlesworth, «The Dead Sea Scrolls and the Historical Jesus,» in Jesus and the Dead Sea Scrolls, ed. by James H. Charlesworth (New York: Doubleday, 1992), pp. 9–22; Jean Dan-ielou, «What the Dead Sea Scrolls Tell Us About Jesus,» in Daniel-Rops, Sources, pp. 23–28; John M. Allegro, The Dead Sea Scrolls (Baltimore: Penguin, 1956), pp. 148–151; William Brownlee, «Jesus and Qumran,» in Jesus and the Histo 162 rian, ed. by F. Thomas Trotter (Philadelphia: Westminster, 1968), p. 75. Brownlee, «Jesus and Qumran,» p. 52. 163 Charlesworth, «Dead Sea Scrolls,» pp. 22–35; Danielou, «Dead Sea Scrolls,» pp. 28–29; Allegro, Dead Sea Scrolls, pp. 161–162; Brownlee, «Jesus and Qumran,» pp. 62–76; Charles Pfeiffer, The Dead Sea Scrolls and the Bible (Grand Rapids: Baker, 1969), pp. 97–99, 130–134; F.F. Bruce, Second Thoughts on the Dead Sea Scrolls (Grand Rapids: Eerdmans, 1956), pp. 79–84. 166 Там же, с. 30–32; Brownlee, «Jesus and Qumran,» pp. 69–70; Allegro, Dead Sea Scrolls, pp. 161–162; Bruce, Second Thoughts, p. 98. 168 Так как здесь мы не можем подробно рассмотреть этот аргумент, см. Habermas, The Resurrection of Jesus: An Apologetic. 177 См. Habermas, The Resurrection of Jesus: An Apologetic, глава 3, где приводятся еще некоторые указания на то, что Иисус называл Себя Божеством. Аргумент в пользу божества Христа, рассчитанный даже на тех, кто не признает достоверность Нового Завета, приводится в: Терри Мизи и Гари Хабермас, Зачем верить? Бог есть! (Симферополь: Христианский научно-апологетический центр, 2008), глава 27. 178 Joachim Jeremias, The Central Message of the New Testament (Philadelphia: Fortress, 1965), pp. 9–30; Reginald Fuller, The Foundations of New Testament Christology (New York: Scribner’s, 1965), p. 115, например. |
| Jastrow, Dictionary Jastrow, Marcus. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. New York: Judaica Press, 1985. Jathanna, «Religious» Jathanna, Origen Vasantha. «On Being Religious: A Meditation on John 7:1–14 .» Asia Journal of Theology 11, no. 2 (1997): 398–401. Jaubert, «Calendar» Jaubert, A. «The Calendar of Qumran and the Passion Narrative in John.» Pages 62–75 in John and Qumran. Edited by James H. Charlesworth. London: Geoffrey Chapman, 1972. Jaubert, Date Jaubert, Annie. The Date of the Last Supper. Staten Island, N.Y.: Alba House, 1965. Jeffers, World Jeffers, James S. The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity. Downers Grove, 111.: InterVarsity, 1999. Jenkins, Next Christendom Jenkins, Philip. The Next Christendom: The Coming of Global Christianity. New York: Oxford University Press, 2002. Jensen, «Binding» Jensen, Robin M. «The Binding or Sacrifice of Isaac: How Jews and Christians See Differently.» Bible no. 5 (October 1993): 42–51. Jepsen, «]I3K» Jepsen, Alfred. « " ÜN.» Pages 292–323 in vo1. 1 of Theological Dictionary of the Old Testament. Rev. ed. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by John T. Willis. Grand Rapids: Eerdmans, 1977-. Jeremias, «αμνς» Jeremias, Joachim, «αμνς. ρν. ρνον.» TDNT 1:338–41. Jeremias, Eucharistie Words Jeremias, Joachim. The Eucharistie Words of Jesus. Translated by Norman Perrin. Philadelphia: Fortress, 1966. Jeremias, Jerusalem Jeremias, Joachim. Jerusalem in the Time of Jesus. London: SCM, 1969. Repr., Philadelphia: Fortress, 1975. Jeremias, «Logos-Problem» Jeremias, Joachim. «Zum Logos-Problem.» ZNW 59 (1968): 82–85. Jeremias, Message Jeremias, Joachim. The Central Message of the New Testament. New York: Scribner, 1965. Jeremias, Parables Jeremias, Joachim. The Parables of Jesus. 2d rev. ed. New York: Scribner, 1972. Jeremias, Prayers Jeremias, Joachim. The Prayers of Jesus. Philadelphia: Fortress, 1964. |
| Zürich, 1953; idem. Die Gattung der Berichte über symbolische Handlungen der Propheten// Idem. Studien zur alttestamentlichen Propheten (1949-1965). B., 1967. S. 92-112; Miller J. M. Das Verhältnis Jeremias und Hesekiels sprachlich und theologisch untersucht mit besonderer Berücksichtigung der Prosareden Jeremias. Assen, 1955; Rice T. T. The Scythians. L., 1957; Reventlow Graf H. Liturgie und prophetisches Ich bei Jeremia. Gütersloh, 1963; Holtz T. Zum Selbstverständnis des Apostels Paulus//ThLZ. 1966. Bd. 91. S. 321-330; Luz U. Der alte und der neue Bund bei Paulus und im Hebraeerbrief//EvTh. 1967. Bd. 27. S. 322-323; Westermann C. Jeremia. Stuttg., 1967; Rudolph W. Jeremia. Tüb., 19683; Kannengiesser Ch. Les citations bibliques du traité athanasien «Sur l " incarnation du Verbe» et les «Testimonia»//La Bible et les Pères: Colloque de Strasbourg, 1969. P., 1971. P. 135-160; idem. Le recours au livre de Jérémie chez Athanase d " Alex.//Epektasis: FS J. Daniélou. P., 1972. P. 317-325; idem. Jérémie: Chez les Pères de l " Église//DSAMDH. 1974. Vol. 8. P. 889-901; La Bonnardière A.-M. Le livre de Jérémie. P., 1972; Thiel W. Die deuteronomistische Redaktion von Jeremia 1-25. Neukirchen-Vluyn, 1973; idem. Die deuteronomistische Redaktion von Jeremia 26-45. Neukirchen-Vluyn, 1981; Weippert H. Die Prosareden des Jeremiabuches. B., 1973; Peri V. Geremia secondo Origene: Esegesi у psicologia della testimonianza profetica//Aevum. Mil., 1974. Vol. 48. P. 1-57; Schreiner J. Jeremia 9. 22, 23 als Hintergrund des paulinischen «Sich-Rühmens»//NT und Kirche: FS R. Schnackenburg. Freiburg i. Br., 1974. S. 530-542; Baltzer K. Die Biographie der Propheten. Neukirchen-Vluyn, 1975; Origenes. Homélies sur Jérémie/Trad. P. Husson; ed., introd. P. Nautin. P., 1976-1977. 2 vol. (SC; 232, 238); Tov E. The Septuagint Translation of Jeremiah and Baruch. Missoula, 1976; idem. Exegetical Notes on the Hebrew Vorlage of the LXX of Jeremiah 27 (34)//ZAW. 1979. Bd. 91. N 1. S. 73-93; Wolff Ch. Jeremia im Frühjudentum und Urchristentum. |
| Good, Е.М. «Apocalyptic as Comedy: The Book of Daniel.» Semeia 32 (1985): 4170. Gooding, D.W. «The Literary Structure of the Book of Daniel and Its Implications.» TynBul 32 (1981): 4379. Gottwald, Norman. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress, 1985. Grayson, A.K. Babylonian Historical-Literary Texts. Toronto: University of Toronto, 1975. Greenbcrg, Moshe. Ezekiel 120; Ezekiel2137. AB. New York: Doubleday, 1983; 1997. Gwaltney, W.C. «The Biblical Book of Lamentations in the Context of Near Eastern Lament Literature.» In Scripture in ContextII: More Essays on the Comparative Method, pp. 191211. Ed. by W.W. Hallo, J.C. Moyer, and L.G. Perdue. Winona Lake, IN: Eisenbrauns, 1983. Hals, R.M. Ezekiel. Grand Rapids: Eerdmans, 1989. Hanson, Paul D. The Dawn of Apocalyptic. Philadelphia: Fortress, 1975. Hanson, Paul D. Isaiah 4066. Int. Louisville, KY: John Knox, 1995. Harrison, R.K. Introduction to the Old Testament. Grand Rapids: Eerdmans, 1969. Harrison, R.K. Jeremiah and Lamentations. TOTC. Downers Grove, IL: InterVarsity, 1973. Hartman, L.P., and A. A. DiLella. The Book of Daniel. Garden City, NY: Doubleday, 1978. Hasel, G.F. «The Book of Daniel: Evidences relating to Persons and Chronology.» A USS (1981): 3749. Hayes, John II ., and Stuart A. Irvine. Isaiah, the Eighth-century Prophet. Nashville: Abingdon, 1987. Heim, K. «The Personification of Jerusalem and the Drama of Her Bereavement in Lamentations.» In Zion, City of Our God, pp. 129169. Ed. by R.S. Hess and G.J. Wenham. Grand Rapids: Eerdmans, 1999. Killers, Delbert. Lamentations. AB. New York: Doubleday, 1972. Holladay, WL. The Architecture of Jeremiah 1–20. Lewisburg, PA: Bucknell University, 1976. Holladay, W.L. «Had Ezekiel Known Jeremiah Personally?» CBQ 63 (2001): 3134. Holladay, W.L. Jeremiah. Hermeneia. 2 vols. Philadelphia: Fortress, 1986,1989. Holladay, W.L. Jeremiah: Spokesman Out of Time. Philadelphia: Pilgrim Press, 1974. Holladay, W.L. «Prototype and Copies: A New Approach to the Poetry-Prose Problem in the Book of Jeremiah. " VBI 79 (1960): 351367. |
| Goldsmith M. Matthew and Mission. The Gospel through Jewish Eyes. Reading, 2001. Goulder M. D. The Composition of the Lord’s Prayer//Journal of Theological Studies. 14 (1963). P. 32–45. Grassi J. A. Informing the Future. Social Justice in the New Testament. New York; Mahwah, NJ, 2003. Guelich R. A. The Sermon on the Mount. A Foundation for Understanding. Waco, Texas, 1982. Gundry R. H. Matthew. A Commentary on His Literary and Theological Art. Grand Rapids, 1982. Hannan M. The Nature and Demands of the Sovereign Rule of God in the Gospel of Matthew. London; New York, 2006. Hauerwas S. Matthew. London, 2006. Hengel M. The Four Gospels and the Gospel of Jesus Christ. Harrisburg, PA, 2000. Hill D. The Gospel of Matthew. London, 1972. Holmas G. O. Prayer and Vindication in Luke-Acts. The Theme of Prayer within the Context of the Legitimating and Edifying Objective of the Lukan Narrative. New York, 2011. Honeyman A. M. The Etymology of Mammon//Archivum linguisticum. 4 (1952). P. 60–65. Horsley R. A. Jesus and the Spiral of Violence. Popular Jewish Resistance in Roman Palestine. New York, 1987. Hultgren A. The Parables of Jesus. A Commentary. Grand Rapids; Cambridge, 2000. Jeremias J. Abba. Studien zur neutestamentlichen Theologie und Zeitgeschichte. Göttingen, 1966. Jeremias J. Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period. Philadelphia, 1969. Jeremias J. Jesus and the Message of the New Testament. Minneapolis, 2002. Jeremias J. The Sermon on the Mount. London, 1961. Jones I. H. The Matthean Parables. A Literary and Historical Commentary. Leiden; New York; Köln, 1995. Käsemann E. New Testament Questions of Today. Philadelphia, 1969. Keener C. S. The Gospel of Matthew. A Socio-Rethorical Commentary. Grand Rapids; Cambridge, 2009. Kingsbury J. D. Matthew: Structure, Christology, Kingdom. Philadelphia, 1965. Kissinger W S. The Sermon on the Mount. A History of Interpretation and Bibliography. London, 1975. |
| 88, 1969, pp. 7477. 340 difference is noted by Dr. John Hill in his analysis of Jeremiah 25:10, 11: “In w. 1011 there is a twofold elaboration of the punishment announced in v. 9. The first part of the elaboration is in w. 101 la, which refers to the subjugation and devastation of Judah. The second part is in v. 11b which refers to the subjugation of Judah’s neighbours. Vv. 1011 then distinguishes the fate of Judah from that of its neighbours, which is that of subjugation. Judah’s fate is to suffer the devastation of its land.” – J. Hill, Friend or Foe? The Figure of Babylon in the Book of Jeremiah MT (Brilletc., 1999, p. 110, note 42. 341 Babylonian yoke, were desolated, and captives were brought to Babylon. For example, one of the Philistine citystates, probably Ashkelon (the name is only partly legible), was “plundered and sacked” and “turned . . . into a ruin heap,” according to the Babylonian Chronicle (B. M. 21946). This destruction, predicted by Jeremiah at Jeremiah 47:5 month) of the first year of Nebuchadnezzar according to the chronicle, that is, in November, or December, 604 B.C.E. (A. K. Grayson, Assyrian and Babylonian Chronicles, Locust Valley, N.Y.: J.J. Augustin Publisher, 1975, p. 100.) That Ashkelon was mined is now confirmed by excavations. In 1992, Lawrence E. Stager uncovered at Ashkelon the archaeological evidence for this Babylonian destruction. – See L. E. Stager, “The Fury of Babylon: Ashkelon and the Archaeology of Destruction,” Biblical Archaeology Review, Vol. 22:1 (1996), pp. 5669, 7677. 342 comments of PaulAlain Beaulieu in The Reign of Nabonidus, King of Babylon, 556539 B.C. (New Haven and London: Yale University Press, 1989), pp. 230, 231 343 with this, 2Chron. 36:20 states that the exiled Jews “came to be servants to him (Nebuchadnezzar) and his sons until the royalty of Persia began to reign” (NW), that is, until the autumn of 539 B.C.E., but no longer. 345 Grayson’s more recent translation of the chronicles in his Assyrian and Babylonian Chronicles (Locust Valley, N.Y.: J. |
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