Die Erwartungen an den Tempel in Jesaja 56-66 und Maleachi

1. The dissertation is based on the way of observations how the author of Third Isaiah (Isa 56-66) and Malachi consider the second temple, the cult and the cult personnel in the Persian period. Being no certain chronology after King years, proper names of priests and members of the Gola from the post-exilic prophets doesn’t appear in Third-Isaiah and Malachi texts. Therefore these texts can’t be applied directly for a reconstruction of certain constellations in the temple. The text authors, nevertheless, can depict the expectations of the temple. They describe it on the one hand directly and positively, on the other hand indirectly through their critique of the priesthood and the cult. People can indeed draw conclusion through the intention of the author of Third Isaiah and Malachi and their wishing of temple and cult people. 2. In Isaiah 56.7 the Jerusalem temple is called "praying house “. The tense here is outstanding » והביאותים "," ושמחתים "» in Isaiah 56.7 - f and also in " והביאו " in Isa 66.20 – The forms have been expressed the future using by the perfect tense. Besides the grammar usage, one can see the intention of the author of Third Isaiah and his wishes. Although the praying house is now the place of the pray for the life of the Persian king and his sons (Ezra 6:9-10 ), but it will be called as a house of praying for all the folks in an indefinite future. Even if the chief officiating priest (cult people?) takes care of the public worship in the temple in Persian era, who has close contact with upper class, later on, it can not be surly said when, the close relationship with the upper class has nothing to do anymore, but strangers and other folks who are connected to YHWH , or " נתינים ( Netînîm ) " (Ezra 2 par . Neh 7) or a priest ( so after Isaiah 66.21 ) will be in charge of the worship. 3. On the one hand, the authors of Third Isaiah and Malachi have different point of view on the status of the current priests. While Malachi provides possibility of their future purification, they discarded completely for third Isaiah. Although the author of Malachi at the beginning ( Mal 1.6 to 2.9 ) criticize the incumbent officiating priest, but grabs a good glance at finding a future date surprisingly with a positive expectation toward to them. Also he reckons the purification of sons of Levi (Mal 3:3). On the other hand, one can also find a matching concept in Third Isaiah and Malachi, in terms of positive expectations for the future . So they expected - as Third Isaiah - a change in the function of the temple, namely the effect that changes the prayer for the lives of the royal family in a praying for all peoples. And they also expect - as Malachi - that changes the behavior of the officiating priest. 4. The Author of Third Isaiah and Malachi wish that the temple could play an important role in the future despite its contamination by the enemies (Isaiah 63,18 b) and the contempt by the priests (Mal 1,7.12), for example, as a place for the prayer for all peoples ( cf. Is 56:7) , a place for the glory of YHWH ( cf. Isa 60.7 b ) , a place for the court ( cf. Mal 3:1) and a place as personal property , namely as the property only for YHWH .