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Showing 1 to 8 of 8 (0.021 seconds)Spelling suggestions: "subject:"yehud"" "subject:"ehud""
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Monotheism and Angelology in Persian Period YehudSitali, Abel S. January 2018 (has links)
Monotheism and its development in Israelite religion is a topic that continues to invite scholarly engagement. Some of the key talking points around it involve whether or not it was developed before or after the exilic period. At the same time, and irrespective of when it was introduced into Israelite religion, the circumstances that facilitated its development have never been acknowledged with unanimity. The purpose of the present study is two-fold: first, it seeks to prove that pre-exilic Israelite religion was as syncretistic as any other ancient Near Eastern tradition, and that exclusive monotheism only became a reality in Persian period Yehud. Secondly, the study is also intended to authenticate the hypothesis that in the wake of the development of monotheism in Yehud, all deities other than Yahweh were demoted to the status of מלאכים, messengers (angels) leaving Yahweh as the only legitimate God. / Thesis (PhD)--University of Pretoria, 2018. / Old Testament Department - University of Pretoria / Old Testament Studies / PhD / Unrestricted
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The emptiness of Judah in the exilic and early Persian period / P.S. Makuwa.Makuwa, Phaswane Simon January 2013 (has links)
The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.
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The emptiness of Judah in the exilic and early Persian period / P.S. Makuwa.Makuwa, Phaswane Simon January 2013 (has links)
The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.
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Sit at my right hand : the Chronicler’s portrait of the tribe of Benjamin in the social context of YehudGiffone, Benjamin D. 04 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The book of Chronicles is a form of consensus-building literature. The Chronicler’s
portrayal of Benjamin in relation to Judah reflects an inclusive vision of “all Israel” that walks a
fine line: simultaneously valuing Benjamin as an equal partner with Judah (as his “right hand”), yet
still protecting the primacy of David as YHWH’s chosen ruler, the Levites as the priestly tribe, and
Jerusalem as the proper cultic center.
Chronicles’ portrait of Benjamin differs from that of the Deuteronomistic History, which
portrays Benjamin’s relation to Judah as varied and complex. The Chronicler attempts to smooth
over these difficulties by highlighting the historically close relationship between the two tribes. In
this regard his goals and strategy differ from that of the Deuteronomist, who presents both the high
and low points of Judah-Benjamin relations.
The Chronicler’s reconstrual of the Judah-Benjamin relationship reflects the socio-political
situation of late Persian Yehud, in which the relatively poor Jerusalem cult struggled to gain
material support from landed nobility in the region. Material evidence indicates that the historically
Benjaminite regions prospered during the Neo-Babylonian and early Persian periods. The Jerusalem
cult competed with historically Benjaminite and Josephite cultic locations for the support of
wealthier Benjaminite landowners. The Chronicler rewrote Israel’s narrative partly in order to
garner Benjaminite support for the Jerusalem cult. This study attempts to synthesize both literary and historical observations: demonstrating a
literary phenomenon—the divergent portraits of Benjamin in the Deuteronomistic History and
Chronicles—and situating that phenomenon within the historical context of Persian Yehud. The
study contributes to the understanding of Yehud during this period, elaborates an important motif in
these two sections of the Hebrew Bible, and furthers the investigation of the so-called “Benjaminite substratum” in the Hebrew Bible. / AFRIKAANSE OPSOMMING: Die boek Kronieke is ‘n vorm van konsensus-vormende literatuur. Kronieke se voorstelling
van Benjamin in verhouding tot Juda weerspieël ‘n inklusiewe visie van “die hele Israel” wat ‘n fyn
lyn bewandel: Benjamin word tegelyk as ‘n gelyke vennoot van Juda (as sy “regterhand”)
gewaardeer, terwyl die prioriteit van Dawid as JHWH se uitverkore heerser, van die Leviete as
priesterlike stam, en van Jerusalem as eintlike kultiese sentrum beskerm word.
Kronieke se beeld van Benjamin verskil van dié van die Deuteronomistiese Geskiedenis,
wat Benjamin se verhouding tot Juda as geskakeerd en kompleks uitbeeld. Die Kronis probeer
hierdie oneffenhede gelykstryk deur die histories eng verhouding tussen die twee stamme te
beklemtoon. Hierin verskil sy doel en strategie van dié van die Deuteronomis, wat beide die
hoogtepunte en laagtepunte van die Juda-Benjamin verhouding aanbied.
Die Kronis se her-uitbeelding van die Juda-Benjamin verhouding weerspieël die sosiopolitieke
situasie van die laat Persiese Jehud, waarin die relatiewe karige Jerusalem kultus gesukkel
het om materiële steun te kry van die landbesitters in die streek. Materiële bewyse dui daarop dat
die streke wat histories met Benjamin geassosieer is, ekonomies opgebloei het gedurende die Neo-
Babiloniese en vroeë Persiese periodes. Die Jerusalem kultus het meegeding met die kultiese plekke
wat histories met Benjamin en Josef geassosieer is om die steun van die ryker Benjaminitiese
landbesitters te verkry. Die Kronis het Israel se verhaal herskryf, onder andere om Benjaminitiese
steun vir die Jerusalem kultus te kry. Hierdie studie probeer om beide literêre en historiese waarnemings te integreer: die literêre
fenomeen word verduidelik—naamlik die uiteenlopende uitbeeldings van Benjamin in die
Deuteronomistiese Geskiedenis en Kronieke—terwyl die fenomeen in die historiese konteks van
Persiese periode Jehud geplaas word. Die studie dra by tot ‘n beter verstaan van Jehud gedurende
hierdie periode, brei uit oor ‘n belangrike motief in hierdie twee dele van die Hebreeuse Bybel, en
dra by tot navorsing oor die sogenaamde “Benjamin substratum” in die Hebreeuse Bybel.
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Le roi-prêtre Elohim : exploration de la redynamisation sacerdotale du portrait royal divin en Gn 1,1–2,4a à l’aune de son contexte postexiliqueRoy-Turgeon, Olivier 08 1900 (has links)
Le récit de création de Genèse 1,1–2,4a – récit d’introduction de la Bible hébraïque – n’a jamais cessé d’animer et de stimuler les esprits et a laissé une forte empreinte sur la culture populaire. En effet, malgré son histoire millénaire et sa pluie de commentaires, ce récit continue, encore de nos jours, à susciter des discussions et des débats sur des enjeux toujours plus pointus et complexes. Dans la foulée, l’objectif général de ce mémoire est de dégager et d’examiner une des dimensions moins explorées de ce récit, à savoir ses vestiges de royauté (divine) et, par extension, leur possible reconfiguration sacerdotale à la période postexilique.
Pour y parvenir, des méthodes littéraires et historiques, notamment l’analyse narrative et l’histoire comparée, seront mises à profit tout au long du mémoire. Il s’agira, d’abord, d’investiguer la caractérisation du roi YHWH dans certains psaumes (Ps 47; 74; 89; 104). Ces premiers éléments de l’étude serviront de comparatif pour la suite de l’enquête. Je procéderai par la suite à l’excavation de traces de la royauté divine en Genèse 1, le récit phare de ce mémoire. Finalement, les deux derniers chapitres me permettront d’insister, d’une part, sur la contextualisation historique postexilique de cet écrit, en particulier l’influence sacerdotale, et d’autre part, de dégager les principaux éléments de la caractérisation « royale » d’Elohim en Gn 1, en soulignant toute l’originalité de leur configuration sacerdotale par rapport aux Psaumes. / The creation story of Genesis 1.1–2.4a – the introductory story of the Hebrew Bible – has never ceased to captivate and thus left a strong imprint on popular culture. Despite its millennial history and its multitude of commentaries, this story continues, even today, to spark discussions and debates on ever more specific and complex issues. The general objective of this dissertation is to examine a rarely explored dimension of this narrative, namely the traces of (divine) kingship found in its midst and the potential priestly reconfiguration of this royal dimension in the postexilic period.
To do so, literary and historical methods, including narrative criticism and comparative history, will be used throughout the dissertation. First, I will investigate the characterization of king YHWH in various psalms (Ps 47; 74; 89; 104). The rest of the investigation will build on these first steps of the study. I will then proceed to excavate traces and remains of divine kingship in Genesis 1. The last two chapters will allow me, on the one hand, to address the historical context of this text, in the post-exilic period, as well as the important priestly influence on Gen 1; on the other, to identify the main elements of the "royal" characterization of Elohim in Gen 1 while highlighting and acknowledging their priestly revitalization when compared to the Psalms.
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Appropriating Judean post-exilic literature in a postcolonial discourse : a case for ZimbabweRugwiji, Temba 06 1900 (has links)
The narratives about the postexilic Judean community are an ancient biblical account of the
socio-economic and political experiences of the Judeans when they were finally restored back to
Judah from Babylonian captivity. Although the Judean restoration was celebrated when they
were restored by King Cyrus’ decree, real freedom did not prevail in the Persian province of
Yehud; corruption, usury, greed, oppression, enslavement and loss of property impacted
negatively on the poor. The leadership expropriated from poor citizens land, vineyards, and
houses in exchange for food. In addition, the governors also charged heavy interest on money
borrowed by poor members of society. Parents and their children were subjected to enslavement.
In response to these corrupt practices, Nehemiah challenged the leadership to stop oppressing the
poor. Nehemiah went further to provide food to the starving Judeans and other people from
surrounding nations which served as a stimulus to strive towards alleviating poverty and starvation among communities.
By employing an approach known as hermeneutics of appropriation, this thesis
appropriates the experience of the postexilic Judean community to the post-independence
Zimbabwean context. Between the years 1999 and 2008 many people lost their lives due to
unemployment and lack of income, shelter, nutrition, and access to health-care facilities because
of the economic meltdown following the controversial fast-track land reform programme in
Zimbabwe. The majority of people are still experiencing the negative impact of the land reform
as people strive to make a living in the absence of jobs and income scarcity. Corruption by the
leadership has continued to further exacerbate starvation among the poor until today.This study attempts to employ the biblical Nehemiah’s social justice reforms (Neh 5) to
challenge the Zimbabwean leadership to focus on rebuilding the country which was ravaged by a
decade of both political and socio-economic crises. Lessons drawn from Nehemiah would be
used to stimulate the leadership in the Zimbabwean government and members of society at large,
to strive towards helping the poor and alleviating poverty. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)
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Appropriating Judean post-exilic literature in a postcolonial discourse : a case for ZimbabweRugwiji, Temba 06 1900 (has links)
The narratives about the postexilic Judean community are an ancient biblical account of the
socio-economic and political experiences of the Judeans when they were finally restored back to
Judah from Babylonian captivity. Although the Judean restoration was celebrated when they
were restored by King Cyrus’ decree, real freedom did not prevail in the Persian province of
Yehud; corruption, usury, greed, oppression, enslavement and loss of property impacted
negatively on the poor. The leadership expropriated from poor citizens land, vineyards, and
houses in exchange for food. In addition, the governors also charged heavy interest on money
borrowed by poor members of society. Parents and their children were subjected to enslavement.
In response to these corrupt practices, Nehemiah challenged the leadership to stop oppressing the
poor. Nehemiah went further to provide food to the starving Judeans and other people from
surrounding nations which served as a stimulus to strive towards alleviating poverty and starvation among communities.
By employing an approach known as hermeneutics of appropriation, this thesis
appropriates the experience of the postexilic Judean community to the post-independence
Zimbabwean context. Between the years 1999 and 2008 many people lost their lives due to
unemployment and lack of income, shelter, nutrition, and access to health-care facilities because
of the economic meltdown following the controversial fast-track land reform programme in
Zimbabwe. The majority of people are still experiencing the negative impact of the land reform
as people strive to make a living in the absence of jobs and income scarcity. Corruption by the
leadership has continued to further exacerbate starvation among the poor until today.This study attempts to employ the biblical Nehemiah’s social justice reforms (Neh 5) to
challenge the Zimbabwean leadership to focus on rebuilding the country which was ravaged by a
decade of both political and socio-economic crises. Lessons drawn from Nehemiah would be
used to stimulate the leadership in the Zimbabwean government and members of society at large,
to strive towards helping the poor and alleviating poverty. / Biblical and Ancient Studies / D. Litt. et Phil. (Biblical Studies)
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The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19aBeer, Leilani 07 1900 (has links)
Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the
Holiness Code – the premise being that Source P forms one religious, literate and elite group
of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian
Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various
ideologies of Israelite identity were produced by various religious, literate and elite groups.
Possibly, the Holiness Code functions as the compromise reached between two such groups,
these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as
the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites.
Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code,
and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are
expressed therein.
The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law;
and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult.
In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the
ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated
in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)
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