The Theocratic Ideology Of The Chronicler

This volume is a study of the ideology of the Chronicler in the context of the emerging theocratic community of Judah in the Persian period. This study breaks new ground in treating the 'purpose' of Chronicles from an explicitly social-theoretical perspective. The first two chapters examine the relationship between biblical interpretation and ideological criticism, moving from the historical critical concept of 'purpose' to the hermeneutical issues of understanding, ideological distortion and critique. Subsequent chapters are devoted to three ideological critical readings of Chronicles focusing in succession on the identity of Israel, the legitimacy of Jerusalem and the construction of hierarchy. Care is taken throughout to define concepts clearly and to highlight the interpretive perspectives employed making this volume particularly useful for those engaged in methodological discussion.

This study examines the speeches and prayers in the David-Solomon narrative in Chronicles and seeks to demonstrate that the Chronicler's portrayal of David and Solomon attempts to establish the Yehudite community's identity. Is the covenantal relationship still valid in the Persian period? The author asserts that as a commitment to YHWH involving the worship of YHWH through the Jerusalem temple, the covenantal relationship between YHWH and Israel continues even into the Persian period. This study employs Kennedy's rhetorical method with the new categories of the narrative situation and the Chronicler's situation being used to further delineate his concept of the narrative situation. The Chronicler's portrayal of David and Solomon through speeches and prayers serves to persuade his audience of the significance of the Jerusalem temple, reformulating the Yehudite community identity as a cultic community in the Persian period.

The idea of Utopia was first made current and popular by Sir Thomas More with the publication of his book by the same name in 1516. The 'no-place' that was created has had a fantastic reception history, which makes its application to the biblical books of Nehemiah, Ezra and Chronicles as vibrant as the current scholarship which is ongoing into the Renaissance term and its implications. The essays in this collection take different approaches to the question: are there proto-utopian elements in the three books from the Hebrew Bible? Methodological considerations are to be found, but each essay also moves beyond the methodological constraint to raise the hypothetical question of 'what if?' in different ways. The essays evaluate the potential, and pitfalls, of reading Biblical books as (proto-)utopian. Topics include how utopia construct intricate counter-realities, and how to tell whether a proposal diagnosed as 'utopian' from a modern point of view is meant to motivate its audience to political action. Case studies which read aspects of Chronicles, Ezra and Nehemiah as potential utopian traits include the restoration project of Ezra-Nehemiah and the rejection of foreign wives, utopian concerns in Chronicles, as well as the empire's role in writing a putative utopia, and King Solomon as a utopian fantasy-king.

STAR - Studies in Theology and Religion, 5 Papers Read at the First Meeting of the European Association for Biblical Studies, Utrecht, 6-9 August 2000 The Persian era in Ancient Israel’s history is an intriguing period. The time span between Cyrus the Great and Alexander the Great was a theatre of shifts and changes. These changes are observable in daily life, in the organisation of society as well as in various religious phenomena. The essays in this volume originate from a seminar about developments and movements in the religion of Israel after the Exile, which was part of the first meeting of the European Association for Biblical Studies (Utrecht, 2000). The essays deal with questions like: How did religion help inhabitants of Yehud to cope with the new reality? How did this new reality influence the (re)formulation of Yahwism? What was the character of the existing Yahwism that was reformulated? Rainer Albertz (PhD Heidelberg, 1972; Habilitation Heidelberg, 1977) is ordinary Professor of Old Testament Studies at the University of Münster (Westfalen, Germany). His most recent book is: Die Exilszeit 6. Jahrhundert v. Chr. (Biblische Enzyklopädie 7), Stuttgart 2001. Bob Becking (PhD Utrecht, 1985) is ordinary Professor of Old Testament studies at Utrecht University. He was co-editor of the Dictionary of Deities and Demons in the Bible, Leiden 1995; 21998. From the contents Rainer Albertz & Bob Becking, Problems and Possibilities: Perspectives on Postexilic Yahwism Rainer Albertz, The Thwarted Restoration Bob Becking, Law as Expression of Religion (Ezra 7-10) Ehud Ben Zvi, What is New in Yehud? Some Considerations Mark J. Boda, Zechariah: Master Mason or Penitential Prophet? Meindert Dijkstra, The Law of Moses: the Memory of Mosaic Religion in and after the Exile William Johnstone, The Revision of Festivals in Exodus 1-24 in the Persian Period and the Preservation of Jewish Identity in the Diaspora Antje Labahn, Antitheocratic Tendencies in Chronicles Herbert Niehr, The Changed Status of the Dead in Yehud Thomas Pola, Form and Meaning in Zechariah 3 Wolter Rose, Messianic Expectations in the Early Postexilic Period Rüdiger Schmitt, Gab es einen Bildersturm nach dem Exil? - Einige Bemerkungen zur Verwendung von Terrakottafigurinen im nachexilischen Israel Zipora Talshir, Synchronic Approaches with Diachronic Consequences in the Study of Parallel Redactions: First Esdras and 2 Chr 35-36; Ezra 1-10; Neh 8 David S. Vanderhooft, New Evidence Pertaining to the Transition from Neo-Babylonian to Achaemenid Administration in Palestine

Louis Jonker's section-by-section commentary on 1-2 Chronicles is the newest volume in the Understanding the Bible Commentary Series. This user-friendly commentary series helps readers navigate the sometimes difficult terrain of the Bible. These volumes offer solid research in an accessible way, breaking down the barriers between the ancient and modern worlds so that the power and meaning of the biblical texts become clear to contemporary readers. The contributors tackle the task of interpretation using the full range of critical methodologies and practices, yet they do so as people of faith who hold the text in the highest regard. In this commentary, Jonker reads 1-2 Chronicles as literature which negotiates a new socio-religious identity in a period of political transition.

Edited by Bill T. Arnold and Hugh G. M. Williamson, the Dictionary of the Old Testament: Historical Books picks up where the Dictionary of the Old Testament: Pentateuch left off—with Joshua and Israel poised to enter the land—and carries us through the postexilic period. Following in the tradition of the award-winning IVP dictionaries focused on the New Testament, this encyclopedic work is characterized by in-depth articles focused on key topics, many of them written by noted experts. The history of Israel forms the skeletal structure of the Old Testament. Understanding this history and the biblical books that trace it is essential to comprehending the Bible. The Dictionary of the Old Testament: Historical Books is the only reference book focused exclusively on these biblical books and the history of Israel. The dictionary presents articles on numerous historical topics as well as major articles focused on the books of Joshua, Judges, Samuel, Kings, Chronicles, Ezra and Nehemiah. Other articles focus on the Deuteronomistic History as well as the Chronicler's History, the narrative art of Israel's historians, innerbiblical exegesis, text and textual criticism, and the emergence of these books as canonical. One feature is a series of eight consecutive articles on the periods of Israel's history from the settlement to postexilic period, which form a condensed history of Israel within the DOTHB. Syro-Palestinian archaeology is surveyed in one article, while significant archaeological sites receive focused treatment, usually under the names of biblical cities and towns such as Jerusalem and Samaria, Shiloh and Shechem, Dan and Beersheba. Other articles delve into the histories and cultures of the great neighboring empires—Egypt, Assyria, Babylonia and Persia—as well as lesser peoples, such as the Ammonites, Edomites, Moabites, Philistines and Phoenicians. In addition there are articles on architecture, Solomon's temple, agriculture and animal husbandry, roads and highways, trade and travel, and water and water systems. The languages of Hebrew and Aramaic, as well as linguistics, each receive careful treatment, as well as the role of scribes and their schools, and writing and literacy in ancient Israel and its environs. The DOTHB also canvases the full range of relevant extrabiblical written evidence, with five articles focused on the various non-Israelite written sources as well as articles on Hebrew inscriptions and ancient Near Eastern iconography. Articles on interpretive methods, on hermeneutics and on preaching the Historical Books will assist students and communicators in understanding how this biblical literature has been studied and interpreted, and its proper use in preaching. In the same vein, theological topics such as God, prayer, faith, forgiveness and righteousness receive separate treatment. The history of Israel has long been contested territory, but never more so than today. Much like the quest of the historical Jesus, a quest of the historical Israel is underway. At the heart of the quest to understand the history of Israel and the Old Testament's Historical Books is the struggle to come to terms with the conventions of ancient historiography. How did these writers conceive of their task and to whom were they writing? Clearly the Old Testament historians did not go about their task as we would today. The divine word was incarnated in ancient culture. Rather than being a dictionary of quick answers and easy resolutions readily provided, the DOTHB seeks to set out the evidence and arguments, allowing a range of informed opinion to enrich the conversation. In this way it is hoped that the DOTHB will not only inform its readers, but draw them into the debate and equip them to examine the evidence for themselves. Reference volumes in the IVP Bible Dictionary Series provide in-depth treatment of biblical and theological topics in an accessible, encyclopedia format, including cross-sectional themes, methods of interpretation, significant historical or cultural background, and each Old and New Testament book as a whole.

Among the variety of social-political reconstructions of Persian-period Yehud, one "consensus" stands out - one which states that the Jerusalem priesthood enjoyed a prominent level of authority, symbolized in the Jerusalem temple. Unfortunately, this leads easily into conclusions of a theocracy in Yehud. The problem, in part, is due to the immediate association of priests assumed to be authoritative with that of a theocratic governing structure. To address this problem, at least three aspects of Yehud's governing structure(s) require further attention: (1) the social implications of a particular governing structure within a society; (2) the developments of a society leading up to that governing structure; and (3) a clearly articulated definition of the term and concept of theocracy. Since many scholars appear to depend upon a theocratic "structure" or "spirit" at some point in their discussions of Persian-period Yehud, one would usualy expect to find a clear definition of theocracy. Instead, a hasty and ill-equipped definition that seems to avoid addressing the social and political complexities is often used. The conclusion is that no power or political vacuum appears to have existed allowing the priesthood to claim power in Yehud. The Persian empire did not allow territories to develop autonomous governing structures (Chapter 2). The social, economic, and political realms of Yehud functioned within the framework of Persian imperial administration (Chapter 3). And the term theocracy, when defined according to social-scientific requirements (Chapter 4), does not accurately describe the social-political context of Yehud during the Persian period (Chapter 5).