By Jon, L. Berquist, Berquist, Jon L.
The long-held view that the Persian interval in Israel (known as Yehud) used to be a traditionally spinoff period that engendered little theological or literary innovation has been changed in contemporary many years via an appreciation for the significance of the Persian interval for knowing Israels literature, faith, and feel of id. a brand new snapshot 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 reports that contact on a number of textual and ancient difficulties to increase the dialog concerning the value of the Persian interval and particularly its formative impact 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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Extra info for Approaching Yehud: New Approaches to the Study of the Persian Period (Society of Biblical Literature Semeia Studies)
The Transjordanian tribes claim that they may copy the central or “original” altar in order to prove loyalty to it, thus privileging the original. But this privileged original cannot really be fully copied; the “copied” altar cannot and will not function as an altar. This relationship between the privileged original and the sufficient yet somehow not-quite-complete copy makes perfect sense in a scribal “economy” of circulating texts. The story of the Transjordanian altar validates the copy only as derivative.
Directly or indirectly, theory can be a source of valuable insight, as witnessed by current studies of the Persian period. For this period’s scholarship, however, the ultimate roles of theory and of intertextuality in particular are yet to be glimpsed. The coming decades of biblical studies may prove to be quite revealing in this regard. What Mean These Stones? Inscriptions, Textuality and Power in Persia and Yehud* Donald C. Polaski It is reasonably clear that, by the end of the Achaemenid period, the residents of Yehud possessed a text, something quite similar to the Torah, which they were coming to understand as authoritative (Grabbe 2001: 113).
Will initiatives of this type will continue? Is it likely that scholars will ask increasingly more questions of intertextuality bautch: Intertextuality in the Persian Period 35 when studying texts of the Persian period? It is not likely to the degree that intertextuality requires working with concepts that may be considered suspect in the most traditional circles of biblical studies, literary and historical criticism. At the least, these concepts from literary theory or postmodernism will attract arguments from scholars who are antithetical to these schools of thought.