By Jon, L. Berquist, Berquist, Jon L.
The long-held view that the Persian interval in Israel (known as Yehud) was once a traditionally spinoff period that engendered little theological or literary innovation has been changed in contemporary a long time by means of an appreciation for the significance of the Persian interval for figuring out Israels literature, faith, and feel of identification. a brand new picture of Yehud is rising that has shifted the focal point from viewing the postexilic interval as a staging flooring for early Judaism or Christianity to facing Yehud by itself phrases, as a Persian colony with a various inhabitants. Taken jointly, the 13 chapters during this quantity signify a number of reports that contact on numerous textual and old difficulties to enhance the dialog concerning the importance of the Persian interval and particularly its formative effect on biblical literature. individuals contain Richard Bautch, Jon L. Berquist, Zipporah G. Glass, Alice W. Hunt, David Janzen, John Kessler, Melody D. Knowles, Jennifer L. Koosed, Herbert R. Marbury, Christine Mitchell, Julia M. OBrien, Donald C. Polaski, Jean-Pierre Ruiz, Brent A. Strawn, and Christine Roy Yoder.
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Additional info for Approaching Yehud: New Approaches to the Study of the Persian Period (Society of Biblical Literature Semeia Studies)
Specifically, Polaski aims to define and delimit the intertextual field by describing how a text such as Isa 24–27 “participates in the textual universe” of the early Second Temple period (46), when there were current certain “rules of [textual] formation” (47). “Rules of formation” is Foucault’s concept, here adapted for biblical exegesis, of “invisible” practices by which societies form texts based on power relations. Polaski also draws on the work of “new historicists,” who investigate a text’s active role in cultural production; the text is said to be a force involved in the material practices of the society that has produced it and other cultural forms (30).
Bautch: Intertextuality in the Persian Period 31 It is perhaps the case that Sykes’s use of theory drawn from Bakhtin has clouded matters and kept obscure some important questions. For example, portions of Haggai–Zech 8 are royalist in nature and advocate Zerubbabel for the throne in Jerusalem (Hag 2:20–23; Zech 6:9–15). In dealing with these passages, Sykes identifies the hopes surrounding Zerubbabel as messianic (108), but his doing so is anachronistic. It is difficult to get around the fact that sections of Haggai–Zech 8 are promonarchic.
Miller 1969:461–64). 22 approaching yehud 85:2 (Eng. 85:1); and Jer 32:44. In Amos 9:14, Yhwh’s promise to “restore the fortunes” of Israel occurs within a picture of a coming time when “the mountains will drip sweet wine” and the Israelites will rebuild their cities, plant vineyards and gardens, and consume the produce. Likewise, Ps 85:2, draws a parallel between the time when Yhwh “restored the fortunes of Jacob [bq(y twb#$ tb#$]” and when “Yhwh was favorable to [the] land” (note that Delitzsch [3:9–12] understands Ps 85:2–3 as referring to postexilic restoration to the land).