This study is a structural and thematic analysis of 1 Chron. 21.1–22.1, and
conveys some general observations about its likely communicative intent for the
post-exilic community that wrote and ...received the book of Chronicles. The central
argument is that the disunity and conflicts in the core relationships between
Yahweh–king, Yahweh–Israel, king–Israel, and
king–army in the opening verses of the census narrative, while in tension
with the Chronicler’s general tendency to idealize the Urzeit,
are actually a key part of the message and purpose of this narrative in Chronicles
and for the community of the text. It is argued that the narrative highlights the
centrality of Jerusalem, the temple, the cult, and the absolute sovereignty of
Yahweh; it circumscribes and nuances the role of David and the monarchy in the
‘history’ of the cult; and it advances particular relational
principles for the post-exilic leaders and their community.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, OILJ, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
5.
1 Chronicles Ristau, Kenneth A.
Bulletin for Biblical research,
01/2009, Letnik:
19, Številka:
1
Journal Article
This study identifies and examines the earliest layers of archaeological and textual evidence concerning the reconstruction of Jerusalem in the Achaemenid Persian Period (550 – 330 BCE) to illuminate ...the historical and ideological processes by which the city regained its prominence after its destruction in 587 BCE. The centrality and importance of Jerusalem within Yahwism was not a given at the time. In fact, a multi-centric and international religion appeared to be developing in the aftermath of the conquest of the kingdoms of Israel and Judah. In light of the destruction of the city in 587 BCE, the study first presents the development and history of the physical site with particular attention to indications of its socio-political status. Data from over a hundred years of archaeological excavations is presented and interpreted, revealing a slow process of recovery with evidence for administrative consolidation in the late fifth century and a more stable, urban population emerging in the fourth century. In four subsequent exegetical chapters, an ideological and cultural-historical approach to early restoration era prophetic texts is used to situate historically and explicate the way in which their authors and tradents addressed encumbrances to reconstruction. The chapters focus on Isaiah, Haggai, Zechariah, and Malachi and show how the authors and tradents, employing native and imperial traditions, reaffirm, promote, and even mandate Jerusalem as the sacred center of Yahwistic life and cult, especially vis-à-vis the developing Torah that did not explicitly identify Jerusalem as this sacred center. The study concludes by providing new insights on the utility of the Jerusalem traditions as a powerful symbol for survival and revitalization in the Persian and Early Hellenistic periods, and by connecting the prophetic work to the continuing importance of the site in the territorial and theological discourse of the Graeco-Roman period.
