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The Neo-Babylonian Empire under the rule of Nebuchadnezzar II occupied the Kingdom of Judah between 597–586 BCE and destroyed the First Temple in Jerusalem. [2] According to the Hebrew Bible, the last king of Judah, Zedekiah, was forced to watch his sons put to death, then his own eyes were put out and he was exiled to Babylon (2 Kings 25).
The main tenets of Jewish eschatology are the following, in no particular order, elaborated in the books of Isaiah, Jeremiah and Ezekiel: [23] End of world (before everything as follows). God redeems the Jewish people from the captivity that began during the Babylonian captivity, in a new Exodus; God returns the Jewish people to the Land of Israel
Bethabara means in Hebrew a house of passage, while Bethany means a house of ships, because ships were waiting to ferry people over the Jordan. The Bethany of Martha and Lazarus was a different place. It would appear that John chose this spot because of the abundance of water and for the memorial it held. [1] [2]
The Gathering of Israel (Hebrew: קִבּוּץ גָּלֻיּוֹת, Modern: Kibbutz Galuyot, Tiberian: Qibbuṣ Galuyoth, lit. ' Ingathering of the Exiles '), or the Ingathering of the Jewish diaspora, is the biblical promise of Deuteronomy 30:1–5, made by Moses to the Israelites prior to their entry into the Land of Israel.
The author, John, found himself "…on the island of Patmos because of the word of God and the testimony of Jesus" (Rev. 1:9 NRSV), and it was there that he wrote the Book of Revelation. In several of his messages addressed to the Seven churches of Asia , John makes references to past and future times of persecution, trial and death, and calls ...
The gospel's concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." [5] [6] John reached its final form around AD 90–110, [7] although it contains signs of origins dating back to AD 70 and possibly even earlier. [8]
John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles , the possibility of his arrest and debate as to whether he is the Messiah .
As the chapter opens, Jesus goes again to Jerusalem for "a feast".Because the gospel records Jesus' visit to Jerusalem for the Passover in John 2:13, and another Passover was mentioned in John 6:4, some commentators have speculated whether John 5:1 also referred to a Passover (implying that the events of John 2–6 took place over at least three years), or whether a different feast is indicated.
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