The history of the Jews : from the destruction of Jerusalem to the present time

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Section I

Of the state of the Jews under the Persian monarchy; and the change which took place after the Babylonish captivity.

B. C. 536.] THE Jews * having remained in captivity seventy years, according to the prediction of the prophet Jeremiah, f were restored to their native country by Cyrus the Great, king of Persia. For this purpose he issued a decree, in the first year of his reign, by which they were permitted to return to Palestine, and rebuild their city and temple. This opportunity was joyfully embraced by the most zealous of the tribes of Judah, Benja-

* So denominated from the name Judah, as this tribe obtained the pre-eminence, and was more numerous than that of Benjamin. All the descendants of Jacob were anciently called Israel, or children of Israel, till the time that ten of the tribes revolted from the house of David : (See 1st. of Kings.) These ten tribes were afterwards called the house of Israel, and the other two tribes, of Judah and Benjamin, the house of Judah. From time to time many of the house of Israel joined that of Judah for the enjoyment of religious privileges ; (1 Chron. ix. 3.) became incorporated with them, and were with them carried captive to Babylon. Many of these embraced the opportunity of returning to Judea after the captivity ; for the decrees of the Persian kings extended to all the house of Israel. The people of Judah and Israel, after their return, were blended together under the name of Jew.— Prideaux's Connection, vol. i. p. 190 — 270.

i Chap. xxv. 11. " And these nation* shall serve the king of " Babylon seventy years."

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INTRODUCTION.

in; and Lcvi. A large part of the Jewish captives, who chose to remain in Babylon, made liberal contributions towards assisting their brethren.*

B. C. 534.] Soon after the return of ,the Jews, they began* with alacrity and zeal to rebuild their altar, and laid the foundation of their temple. While they were engaged in this important undertaking, the Samaritans f expressed an earnest desire to assist in the completion of the building. But as they blended the worship of their false deities with that of the God of Israel, the Jews rejected their request, alleging that, as the decree of the Persian monarch extended only to the house of Israel, they could not admit them to participate in the work. This refusal gave rise to that implacable enmity which subsisted between the Samaritans and Jews; J and induced the former to exert

* Ezra i. 6.

t The Samaritans were originally heathen colonies from different countries. After the king of Assyria had taken Samaria, the capital of the ten tribes, he removed the greatest part of the Israelites into Babylon and Assyria. And in order to re-people the desolate country, he brought colonies from Babylon, Cutha, Ava, Hamath, and Sepharvaim, and established them in the cities of Samaria instead of those .whom he had carried into captivity. These people being immediately after their settlement much infested with lions, attributed* this calamity to their neglect of the tutelary deity of this country, and petitioned the king to send one of the captive Jewish priests to instruct them how to worship the God of Israel. A priest was accordingly sent back, who took up his residence at Bethel, and established the worship of the true God. Yet while Jehovah was feared because of his supposed influence in that land, the gods of the Babylonians and other countries had divine honours paid to them. This mixture of idolatry with the Mosaic worship continued til) the building of the Samaritan temple on Mount Gerizzim. — Henry's Ancient Israelites, p. 352.

J John iv. 9.

themselves to obstruct the building of the temple. In consequence of their malicious attempts, the erection of the sacred edifice was suspended, till Darius issued an edict which not only ratified the grants of Cyrus, but denounced a severe penalty against all who obstructed the work. When this important decree was communicated to the Jews, they rapidly proceeded in the building, which was finished in the sixth year of Darius, and the dedication performed in the month Adar with all imaginable splendour and solemnity.*

B. C. 349.] The history of the Old Testament closes with an account of the restoration of the Jews to Palestine, and the building of their city and temple under Ezra the priest, and Nehemiah the governor. The assiduous labours of these pious and eminent men to reform the abuses of the Jewish state and church, to enforce the observance of the Mosaic law, and restore divine worship to its original purity, are recorded in the books of Ezra and Nehemiah.

It appears from the sacred records, that the Jews, after their return from captivity, were in a feeble state under the first Persian monarchs. They were exposed to the envy and malice of those strangers who resided in the vicinity, in particular to the insults and calumnies of the Samaritans. It is also evident from the cruel edict which Haman obtained against them, from which they were saved by the powerful intercession of queen Esther, that they were in danger of being destroyed upon the least intimation of the king's pleasure. By degrees, however, their affairs were established, and though they were subjected to an easy tribute, they lived under their own laws, in the form of a commonwealth, governed by the high-priest, and the council of seventy- two elders ; and exercised among themselves the power of life and death.* Jerusalem being at length rebuilt, fortified, and repeopled., began to resume some appearance of its former splendour, and the temple was honoured by the offerings of strangers.f

After the death of Nehemiah, the government of Judea appears to have been joined to the prefecture of Syria, from which the high priests received their authority.]; This circumstance induced many persons to aspire to that high office merely through ambition and avarice, who were destitute of zeal

* The grand council of the nation called the Sanhedrim, which assembled in an apartment of the temple at Jerusalem, possessed the power of life and death. The Jews styled it a hedge to the laws, because the members of the council had authority to interpret it at certain times and on certain occasions, as they thought proper. Its authority extended over all the synagogues in Judea and remote countries, and no appeal could be made from its sentence. Whether this consistory of seventy elders was a perpetual, or only a temporary institution, is a subject of dispute. The Jews, and after them Grotius, Selden, Lightfoot, and several other learned Christians, maintain that it was first instituted by Moses; that the seventy-two elders appointed to assist him were its first members; and that the Sanhedrim, so famous in the latter ages of Jewish polity, subsisted after his time until the destruction of the temple. But Basnage and others hare attempted to prove that the court of the Sanhedrim was first established in the time of the Maccabees. — Basnage, p. 400. Jennings'1 Jewish Antiquities, vol. i. p. 39.

+ Fleury's Ancient Israelites.

J The candidates purchased this office from the Syrian governor, and retained it by means of money ; hence they oppressed the people with taxes to enable them to fulfil their pecuniary engagements.

for religion, or love for their country. For whole centuries, the office of high priest being the chief object of men's ambition, the violent contests for the sacerdotal dignity, and the arbitrary conduct of those who obtained it, involved the Jewish nation in various calamities.

B. C. 373.] A remarkable instance of the truth of this assertion occurred in the 34th year of Artaxerxes Mnemon ; at which period Joiada was succeeded in the high priesthood by his son Johanan. Some time after his investiture he received a visit from his brother Joshua, who asserted that Bagoses, the governor of Syria, had promised to transfer the sacred dignity to him. A dispute immediately ensued, and Joshua was slain in the interior court of the temple. Bagoses receiving intelligence of this event, severely upbraided the Jews with defiling the habitation of their God, and imposed a heavy fine upon the pontiff, which was not taken off till the death of Artaxerxes changed the face of affairs. The Jews were, however, by no means free from trouble in the reign of his successor ; for Ochus having subdued the greatest part of Phoenicia, carried his victorious arms into Judea ; reduced Jericho, and sent a great number of the inhabitants into captivity. Ten years after this event Johanan died, and was succeeded by his son Jaddua.*

After the Babylonish captivity the Jews retained a constant aversion to idolatry, which they justly supposed was the principal cause of their expulsion from their native land.

Prideaiu's Connection, vol. ii. p. 658.

INTRODUCTION.

It has been assigned as a reason for this change, that previous to the captivity they had no synagogues* for public instruction, nor places for religious worship, except the temple and the cities of the Levites. In consequence of which the divine laws were neglected and forgotten, and they •were easily allured into the superstitious practices of their idolatrous neighbours. But after their return, they had synagogues erected among them in every city, which were opened, not for ceremonial worship, as sacrificing, for this was confined to the temple; but for praying, preaching, reading the law,f divine worship and social duties. The people repaired to the synagogue morning and evening for prayer, and on sabbaths and festivals the law was read and expounded to them. The custom of reading the scriptures and preaching in the synagogues is supposed to have been introduced by Ezra.J

* Dr. Prideaux and other learned writers have maintained that there were not any synagogues before the captivity, as there is no mention of them in the Old Testament, hut after that period their number was very great. They were places of prayer and religious assemblies for the worship of God. The times of the synagogue service were three days every week besides fasts and festivals. The Jews also attended prayers three times every day, in the morning, afternoon, and at night. At the east end in every synagogue is an ark or chest, in commemoration of the ark of the covenant which was in the temple; and in this ark they lock up the Pentateuch, •written upon vellum with a particular ink. — Sec Prideaux's Connection, vol. ii. p. 534, 535, and Picurl's Iteligious Ceremonies of the Jftus.

+ The mode of worship adopted in the Jewish synagogues subsequent to the captivity, differed but little from the present worship of Christian assemblies; for it consisted of three parts, reading the scriptures, prayer, and preaching. — Graves s Lectures on the Pentateuch. Published 1807.

i We have a short but beautiful description of Ezra's first preach-

The reformation, begun by Ezra and others, at length degenerated into formality and superstition ; and when the Jews first deviated from the purity of their morals, and the simplicity of their religious worship, their zeal for the rites and ceremonies of their law increased. It is supposed the lamentable change became more general after miracles and prophecies ceased,* which had in some measure prevented them from taking the shadow for the substance of religion. +

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It is evident, that soon after the termination of the prophetic age?| the Jews began to corrupt the law of Moses, by introducing certain precepts and institutions which they professed to have received by oral tradition from the most ancient time. This traditionary law, which chiefly respected religious ceremonies, fastings, and other practices distinct from the moral duties of life, at length obtained with the greater part of the Jewish nation a degree of aulhority equal to that of the Mosaic law; whilst the minor part, rejecting these innovations, adhered strictly to the institutions of their sacred oracles. These two general classes, which do not appear to have been distinguished by any peculiar appellation, gradually adopted other tenets and customs, and at length formed several distinct sects, of which the principal were the Sadducees, the Caraites, the

ing in Xehemiah viii. The Jews had liturgies for their prayers, in which are all the prescribed forms of their synagogue worship. — Prideaux's Connection, vol. ii. p. 537.

* From the lime of Malachi, the Jews had not been favoured with any prophet. He flourished about the year 397 before Christ.

\ Picart's Ceremonies and Religious Customs of the Jews.

£ Enfield's Philosophy, vol. ii. p. 171.

& INTRODUCTION.

Pharisees, and the Essenes.* These denominations were formed at different periods after the spirit of prophecy ceased from Israel, and were in a flourishing state at the time of our Saviour's appearance upon earth.

Section II

Sketch of the History of the Jews under Alexander and his Successors to the Revolt of Mattathias.

B.C. 330.] A GREAT event, foretold in the prophetic pages f at length arrived, when the mighty empire of Persia was subdued by Alexander the Great, 208 years after the overthrow of the Babylonian empire by Cyrus. The Jews gave a striking proof of their fidelity to Darius Codomanus, the last Persian monarch, by refusing to assist Alexander in the siege of Tyre. The Macedonian hero, exasperated at this refusal, after the conquest of that city led his victorious army against Jerusalem.J

At this alarming crisis, Jaddua, the high priest, offered sacrifices and supplications to the God of Israel, and being, as it is said, directed by a vision in the night, went forth the following day to meet the conqueror, dressed in his pontifical robes, attended by the priests in sacerdotal vestments, and the people in white garments. Alexander, struck with profound awe at the sight of this solemn procession, bowed himself down before the high priest,

* See an account of these sects in Section V.

t Dan. ii. 39. + Josephus's Jewish Antiquities.

and adored the name of Jehovah, inscribed on his mitre. In reply to those who expressed their astonishment, that the victorious monarch of so many nations should pay homage to a Jewish priest, he declared, that during his abode in Macedonia, he had seen this pontiff in a vision, encouraging him to pursue the war against the Persians, and promising him complete victory. He was therefore convinced that he had engaged in this expedition under the conduct of God, whom he worshipped in the person of his high priest. The king then entered Jerusalem in the midst of the procession, and offered sacrifices in the temple, where Jaddua shewed him the prophecy of Daniel, that a Grecian king should overturn the Persian empire. This prediction heightened his confidence of success.*

Alexander, after this event, highly favoured the Jewish nation by exempting1 them from paying the tribute on the seventh, or sabbatical year ; permitting them to live under their own laws, and enjoy the free exercise of their religion. He transplanted many of them into a new city which he built in Egypt, and called Alexandria, after his own name, granting them privileges and immunities equal to those enjoyed by his Macedonian subjects. f

B. C. 333.] Upon the extinction of the Persian monarchy, in consequence of Alexander's J con-

* Such is the account given by Josephus and some other historians.— JosephHt's History of the Jews, and Rollings Ancient History \

t Prideaux's Connection, p. 696, 697. Fleury's Ancient Israelites, p. x35.

£ After the conquests of Alexander a distinction is made of the Hellenist Jews. This name was given them because they mingled with the Greeks and spoke their language. They rend the Scriptures quests, the Samaritans endeavoured to accomplish a civil and ecclesiastical union with the Jews. For this purpose Sanballat, governor of Samaria, gave his daughter in marriage to Manasses, the brother of Jaddua the high priest., fully expecting that the succession in the priesthood would devolve upon Manasses, and that by this means a coalition might be effected. Sanballat upon finding that the Jews, particularly the members of the Sanhedrim, highly resented this profane alliance, took his son-in-law under his protection, and having obtained permission from Alexander to build a temple on mount Gerizzim, appointed Manasses its high priest. A powerful body of priests and Israelites, who had been involved in similar connections, joined the Samaritans.* The erection of the temple highly exasperated the Jews ; the violent animosity between the parties increased, and gave rise to frequent hostilities.f

B. C. 324.] After the death of Alexander, the Macedonian empire was divided among four of his generals; and Judea being situated between Egypt and Syria, became subject to all the revolutions and wars in which his successors were engaged against each other. It was at first governed by Laoraedon, the Mitylenian, one of Alexander's captains, and after he was defeated by Ptolemy Soter, king of

in Greek also, after the Septuagint Version had been prepared, by order of Ptolemy Philadelphia, king of Egypt. — Basnage, p. 527.

* It is supposed, that when Manasses fled to the Samaritans, he first brought the law of Moses among them; and after they received it they renounced idolatry, and worshipped the true God. — Prideaux's Connection, -vol. ii. p. 598.

t Josephus, p. 284. Enfield's Philosophy.

INTRODUCTION.

Egypt, the Jews refused to violate their engagements to him. Enraged at their resistance, Ptolemy marched to Jerusalem, and being apprized of the religious veneration of the Jens for the Sabbath, fraudulently surprised and took the city on that day, and carried a hundred thousand of the inhabitants captive into Egypt. However, in consideration of the loyalty they had on various occasions evinced to former conquerors, he advanced the most distinguished persons among them to places of trust in the military department ; and eventually confirmed all the privileges which Alexander had formerly bestowed upon their nation. Ptolemy settled some of the captives in Lybia and Gyrene ; from those who were established in the latter of these countries descended the Cyrenian Jews, mentioned by the writers of the New Testament.*

Soon after the recovery of Judea by Ptolemy, Simon, the Jewish high priest, died in the ninth year of his pontificate. The character given of him in Ecclesiasticusf evinces his distinguished merit ; and the piety and integrity which uniformly marked his conduct, induced his cotemporaries to honour him with the surname of Just. He exhibited an ardent love of his country by repairing and fortifying the city and temple ; and is said to have rendered the most essential service to religion by completing the canon of the Oid Testament. This celebrated pontiff was the last member of the grand synagogue. J

* Prideaux's Connection, vol. ii. p. 150. Encyclopedia, TO!, ix.

t Ecclesiasticus, chap. i.

t The grand synagogue consisted of 120 elders who, in a regular

INTRODUCTION.

On the decease of Ptolemy Soter, his successor Philadelphia confirmed and enlarged the privileges of the Jews. He established many of that nation in his dominions, ransomed those who had been carried captive into Egypt,, and caused a copy of their sacred books to be translated into the Greek language,* and deposited in his famous library at Alexandria. By means of the translation, which was styled the Septuagint version, f the Jewish religion was made known among the Gentiles, so that the temple was enriched with magnificent presents from the neighbouring monarchs.

The Jews also obtained distinguished favours from Seleucus Nicator, king of Macedon and Syria, who admitted them into all the cities which he had built in Lesser Asia, and allowed them the same privileges with his Grecian and Macedonian subjects.*

The Jewish affairs continued to wear a favour-

succession after the expiration of the Babylonish captivity, laboured assiduously in restoring the Jewish church and state; and exerted themselves to diffuse an accurate knowledge of the Holy Scriptures among their brethren. — Sacred Mirror.

D

* This translation is frequently quoted by the sacred writers of the New Testament. — Butler's Boras Biblicce.

f A late author observes that, with respect to the history of the Septuagint, there scarcely is a subject of literature upon which more has been written, or of which less with any degree of certainty is known. The popular account of its being made in the reign of Ptolemy Philadelphus, at the suggestion of Aristeas, and under the direction of Demetrius Phalerus, by seventy or seventy-two Jews shut up in cells, appears to be generally exploded. The prevailing opinion is, that it was made at Alexandria at different times, and by different interpreters, but that all pf them were Jews. — Butler's Horte Biblica, p. 18, and also Prideaux's Connettion, vol. iii. p. 29 — 52.

+ Flenry's Ancient Israelites, p. 235.

INTRODUCTION. IS

able aspect till in the reign of Ptolemy Philopator they were greatly oppressed by the incursion of the Samaritans. At the same time Antiochus the Great, king of Syria, made a vigorous effort to conquer Judea. He was however defeated by the Egyptian monarch, who soon after visited Jerusalem, and offered sacrifices to the God of Israel for his recent victory. Stimulated by an extreme curiosity to view the interior part of the temple, in spite of the remonstrances of the priests and the lamentations of the people, he forced his way through the two outer courts ; but it is related, that on his attempting to penetrate into the most holy place he was struck with inexpressible terror, and was obliged to be carried out by his attendants. Instead however of being humbled by this judgment, he was exasperated against the Jews ; and on his return to Egypt raised a persecution against those in that kingdom, deprived them of their privileges, ordered them to be enrolled among the lowest order of Egyptians, and sentenced many to slavery and death. He was afterwards however induced to revoke his sanguinary decrees.*

B. C. 212.] After the death of Ptolemy Philopator, Antiochus the Great invaded Caelosyria and

* It is said, that the king had resolved to destroy the whole nation, beginning with those who resided in Egypt, whom he ordered to be brought in chains to Alexandria to be killed by bis elephants. As this wa* to be done publicly, a vast concourse of people were collected together to behold the horrid exhibition, when to their great surprise, the elephants having been made drunk with wine and frankincense, turned all their rage upon the spectators, and destroyed great numbers of them, while the Jews remained in perfect safety. The king relented, and restored this persecuted people to their former privileges.— Prideaux's Connection, vol. iii. p. 118.

INTRODUCTION.

Palestine, and soon made an. entire conquest of these provinces. The Jews renounced their allegiance to Egypt, placed themselves under his protection, and offered him their assistance. The Syrian monarch, highly gratified by the fidelity and zeal they exhibited in his service, restored to Jerusalem its ancient privileges ; gave a large sum out of his own treasury for repairing the temple, and maintaining public worship; granted an exemption from all taxes for three years to all the dispersed Jews who should return to their capital, and liberated all who had been sold for slaves in any part of his dominions.*

B. C. 176.] Upon the decease of Antiochus, his son and successor Seleucus continued to the Jews the enjoyment of their civil and religious privileges, and the expenses of their sacrifices were defrayed out of the royal treasury. Their prosperity was, however, disturbed by an unhappy altercation between Onias the high priest, and Simon the governor of the temple. The latter, actuated by a principle of revenge, gave such an exaggerated account of the treasures in the temple, that Seleucus determined to appropriate part of them to his own use, and commanded Heliodorus, his treasurer, to convey them to Antioch. Upon his arrival at Jerusalem, Onias endeavoured to dissuade him from his purpose, assuring him that these treasures were appropriated to the use of the widows and orphans in the Jewish community. • Heliodorus, however, still persisted to execute his commission.

t Pridcaux's Connection, TO!, ii. p« 128.

INTRODUCTION.

But while the priests and people united in ardent supplication to the God of Israel to preserve the sanctuary, he was suddenly struck, according to the book of Maccabees, with inexpressible terror by an awful vision, and soon after quitted the city, which he acknowledged was under the protection of a divine and irresistible power, Simon, enraged at the defeat of his malicious designs, accused Onias of having invited the king's treasurer to Jerusalem. But the high priest justified his conduct to his royal master, and at length procured the banishment of the treacherous governor.*

B. C. 173.] Soon after Antiochus Epiphanes assumed the Syrian diadem, Jason, brother to Onias, went to Antioch and purchased the high priesthood for three hundred and sixty talents f He also obtained an order that the present pontiff, who was a man of exemplary piety and justice, should be sent to that metropolis, and there confined for life. This impious priest subverted the religion of his ancestors, by procuring a grant for erecting a Gymnasium, or place of exercise, at Jerusalem, similar to those which were built in the Grecian cities ; and encouraged the people by rewards, precepts, and example, to adopt the superstition of their idolatrous conquerors. From this time, therefore, a general apostacy took place, and the service of the temple was neglected.!

After Jason had enjoyed his ill-acquired dignity for a few years, he was supplanted by his brother

* Josephus, p. 303. 2 Maccabees iii. Prideaux's Connection, t About ninety thousand pounds sterling. £ Josephus, p. 304. 2 Maccabees.

Menelaus, whose impiety, if possible, exceeded that of his predecessor. After he had obtained the high priesthood by offering the additional price of three hundred talents, he ordered the sacred vessels to be sold to pay the stipulated sum, and bribe the courtiers in his favour. He also caused Onias, \vho had reproved him for his impious sacrilege, to be put to death. He was indefatigable in his exertions to destroy the Jewish religion ; engaged that himself and his party should wholly conform to the Greeks; drove Jason from Jerusalem, and by his tyranny and extortion caused an insurrection in that city.*

B. C. 166.] In the mean time Antiochus was prosecuting the war in Egypt, and on a false report of his death, Jason marched to Jerusalem at the head of a thousand men, and severely chastised the adherents of Menelaus. But the approach of the Syrian monarch compelled him to elude his vengeance by flight; and at length he died in exile universally hated and despised. Antiochus, exasperated at the supposed revolt, and the rejoicings upon the report of his death, abandoned Jerusalem for three days to the fury of the Syrian army. Forty thousand persons were slain, and nearly an equal number sold for slaves. The impious monarch, conducted by the traitor Menelaus, forced his way into the temple, and even penetrated into the most holy place ; tore off the golden ornaments, carried away the sacred treasures and utensils ; and in order to offer the greatest insult to the Jewish

*^ Josephus, p. 303. Prideaux's Connection, vol. ii. p. 175, 176.

religion, sacrificed a large hog on the altar of burnt offering.*

After the capital was drained of treasure, and filled with blood, the tyrant appointed a barbarous Phrygian, named Philip, governor of Jerusalem, established the apostate Menelausf in the high priesthood, and returned in triumph to Antioch.

B. C. 168.] About two years after this terrible event, Antiochus despatched Appollonius, governor of Syria, at the head of twenty-two thousand men, commanding him to destroy Jerusalem, massacre the men, and sell the women and children for slaves. The king's officer concealed his intentions till the first sabbath after his arrival ; and while the people were assembled for the solemn worship of God, he executed his horrid commands with unrelenting barbarity. Every part of the city was then plundered, set on fire, and the walls demolished. The temple was indeed permitted to stand, but its service was totally abandoned ; for the Syrian troops built a fortress opposite to the sacred edifice, in order to overlook and assault all who came to worship the God of Israel. J

The impious monarch, not yet satiated with the blood of the Jews, resolved totally to abolish their religion, or extirpate their whole people. He therefore issued a decree, that all the nations within his dominions should forsake their old religion and

* Josephus.

t The temporal authority, which was united with the pontifical, made the office of high priest appear of such value to Menelaus and Jason. — Prideaux, vol. ii. p. 168.

t Rollin's Ancient History, vol. viii. p. 390.

C gods, and worship those of the king, under the severest penalties. To enforce obedience to his orders, he placed overseers in every province, and being apprized that the Jews were the only persons who would presume to disobey his commands, strict injunctions were given to have them treated with the utmost severity. Atheneas, an aged and cruel man, well versed in all the rites of Grecian idolatry,, being sent into Judea, dedicated the temple of Jehovah to Jupiter Olympus,* and set up his statue on the altar of burnt-offering. All who refused to offer their adorations before the idol, were either massacred, or compelled to endure the most exquisite tortures. At the same time, altars, groves, and statues were established not only in Judea, but in all the parts of the Syrian empire ; and all who professed the religion of Moses, were obliged to worship them under the same penalties. The king also promulgated an edict, making it instant death to offer sacrifices to the God of Israel, to observe the sabbath, practise circumcision, or any of the Mosaic institutions. In short, an energetic attempt was made to destroy every copy of the law, which the king commanded to be delivered up under penalty of death, while he strenuously endeavoured to exterminate every faithful worshipper of God. f