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Bloodshed by King Manasseh, Assyrians and Priestly Scribes
King Manasseh of Judah is one of the most intriguing characters in the Bible. 2 Kings presents him as the wickedest of monarchs. In 2Kgs 24:3–4, he is accused of having provoked God to destroy Judah on account of the innocent blood he had shed in Jerusalem (cf. 2Kgs 21:16). In his study Krzysztof Kinowski investigates this accusation, viewing it against the biblical and ancient Near East backgrounds, and casts a new light upon Manasseh's role in the fall of Jerusalem. The mention of bloodshed in this affair appears to be the outcome of a process of scapegoating of Manasseh, ongoing in 2 Kings and reflecting both the legal and the cultic paradigms governing the biblical historiography. The link between Manasseh's bloodshed and the destruction of Judah on account of the cultic land's blood-defilement points towards a group of priestly scribes involved in the production of the 2Kgs 21 and 24 narratives. This assumption lies behind the scholarly discussion about the Priestly-like strata and priestly touches in the Books of Kings.
Whom to blame for Judah’s doom?
The last kings of Juda led God’s people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God’s people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27–30).
Das unschuldige Blut im Matthäusevangelium
Die jüngere Forschung zeigt, dass das Matthäusevangelium wesentlich durch die Schriften Israels und das eigene christusgläubige jüdische Profil geprägt ist. Auf dieser Basis untersucht Johannes Vortisch das Motiv des unschuldigen Blutes, welches in Mt 23,35; 27,4; 27,24f. gebraucht wird und sich ca. 25-mal in den Schriften Israels und in Zeugnissen des Frühjudentums findet. Die Einzelexegesen der zentralen Perikopen zeigen ein umfassendes intertextuelles Netz an Schriftbezügen auf und legen nahe, dass der mt Kreis auch die geschichtstheologischen Implikationen des Motivs aufgreift. Durch den Gebrauch des Motivs werden der Tod Jesu und die Tempelzerstörung 70 n.Chr. miteinander in Beziehung gesetzt. In diesem Deutungshorizont bekräftigt das Motiv nicht nur die Unschuld Jesu, sondern markiert auch die Gegner Jesu als Verantwortliche für die Kreuzigung und die Zerstörung Jerusalems.
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