, xx., xxiii.); and it is also to be found in
Isaiah xl.-xlvi. (xlii. 24, xliii. 27), though here it is
supplemented by a positive and greatly more suggestive view;
we find it also in Deuteronomy xxviii.-xxx., and in Leviticus xxvi.
The whole of the past is regarded as one enormous sin, which is to
be expiated in the exile (Jeremiah xxxii. 30; Ezekiel xviii. 2,
xxxiii. 10; Isaiah xl. 1); the duration of the punishment is even
calculated from that of the sin (Leviticus xxvi. 34). The same
attitude towards old times is continued after the return
(Zechariah viii. 13 seq., ix. 7 seq.; Nehemiah ix. 7 seq.).
The treatment is naturally from a Judaean point of view. Outside
of Jerusalem the worship of Jehovah is heretical, so that the
political revolt of the Northern Israelites was at the same time
an ecclesiastical schism. Yet they are not excluded in
consequence from community with the people of God, as in the
Chronicles: the old traditions are not thrown so completely
overboard as yet: only after the destruction of Samaria by the
Assyrians does Judah continue the history alone. Almost the same
reverence is paid to David and his house as to the city and the
temple.
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