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This present study seeks to clarify the character and functions of the Neo-Babylonian empire in its relationship to subjugated populations, and in particular to the population of Judah.
Vanderhooft reverses the usual focus within biblical studies by asking not how the Neo-Babylonian dynasty of about 605-539 BCE influenced Judah or particular biblical writers, but how the biblical texts illuminate the phenomenon of Babylonian imperialism. He focuses on the character and functions of the empire in its relations to the population of Judah and other subjugated peoples, and on what the responses of those populations can reveal about the empire. The treatment began as a doctoral dissertation for Harvard University in May 1996. This volume is in a series formerly distributed by Scholars Press, but now distributed by Eisebrauns. Annotation copyrighted by Book News, Inc., Portland, OR.
The Zondervan Exegetical Commentary on the Old Testament series serves pastors and teachers by providing them with a careful discourse analysis and interpretation of the Hebrew text, tracing the flow of argument in each Old Testament book and showing that how a biblical author says something is just as important as what they say.
This volume is the outcome of an international conference held at Tel Aviv University, May 29-31, 2001. The idea for the conference germinated at the fifth Transeuphratene colloquy in Paris in March 2000. The Tel Aviv conference was organized in order to encourage investigation into the obscure five or six decades preceding the Persian conquests in the latter part of the 6th century. The essays here are organized in 5 parts: (1) The Myth of the Empty Land Revisited; (2) Cult, Priesthood, and Temple; (3) Military and Governmental Aspects; (4) Archaeological Perspectives on the 6th Century B.C.E.; and (5) Exiles and Foreigners in Egypt and Babylonia. Contributors: H. M. Barstad, B. Oded, L. S. Fried, S. Japhet, J. Blenkinsopp, G. N. Knoppers, Y. Amit, D. Edelman, Y. Hoffman, R. H. Sack, D. Vanderhooft, J. W. Betlyon, A. Lemaire, C. E. Carter, O. Lipschits, A. Zertal, J. R. Zorn, B. Porten, and R. Zadok.
The writings of the prophets make up over a quarter of the Old Testament. But perhaps no other portion of the Old Testament is more misunderstood by readers today. For some, prophecy conjures up knotted enigmas, opaque oracles and terrifying visions of the future. For others it raises expectations of a plotted-out future to be reconstructed from disparate texts. And yet the prophets have imprinted the language of faith and imagination with some of its most sublime visions of the future - nations streaming to Zion, a lion lying with a lamb, and endlessly fruiting trees on the banks of a flowing river. We might view the prophets as stage directors for Israel's unfolding drama of redemption. Drawing inspiration from past acts in that drama and invoking fresh words from its divine author, these prophets speak a language of sinewed poetry, their words and images arresting the ear and detonating in the mind. For when Yahweh roars from Zion and thunders from Jerusalem, the pastures of the shepherds dry up, the crest of Carmel withers, and the prophetic word buffets those selling the needy for a pair of sandals. The Dictionary of the Old Testament: Prophets is the only reference book of its kind. Not only does it focus exclusively on the prophetic books; it also plumbs their imagery of mountains and wilderness, flora and fauna, temple and Zion. It maps and guides us through topics such as covenant and law, exile and deliverance, forgiveness and repentance, and the Day of the Lord. Here the nature of prophecy is searched out in its social, historical, literary and psychological dimensions as well as its synchronic spread of textual links and associations. And the formation of the prophetic books into their canonical collection, including the Book of the Twelve, is explored and weighed for its significance. Then too, contemporary approaches such as canonical criticism, conversation analysis, editorial/redaction criticism, feminist interpretation, literary approaches and rhetorical criticism are summed up and assayed. Even the afterlife of these great texts is explored in articles on the history of interpretation as well as on their impact in the New Testament.
Ezekiel's symbolic thinking is an integrative rationality in which reason is regarded as operating within the heart through the empowerment and guidance of the Spirit.
In this study, Fredrik Hagglund presents an interpretation based on a hypothesis that conflicts emerged between the people in the land of Israel and those who returned from exile. He analyzes these conflicts with the help of contemporary refugee studies, other texts of the Old Testament, and also relevant passages in Isa 40-55. At the end of the exile, there was hope that the deported people would return to Israel, that it would be rebuilt, and that Jerusalem would again flourish. This hope is most clearly expressed in Isa 40:1-52:10. However, as time went by, there was a realization that the envisaged glorious return was in reality a rather limited return, and the joy of receiving those who returned had turned into conflicts, not least regarding the possession of land and the availability of places to live. In this situation, someone probably reflected on the message of Isa 40:1-52:10 and sought to understand what had gone wrong. Isa 53 was then inserted as an explanation of how the people in the land of Israel, i.e. the we, should have received those who returned, i.e. the servant. If this embrace had taken place, Mother Zion would have rejoiced, as described in Isa 54. Instead of these pictures painted for us in Isa 53 and 54, we encounter the reality of the conflicts described in Isa 56-66.
Next Year in Jerusalem recognizes that Jews have often experienced or imaged periods of exile and return in their long tradition. The fourteen papers in this collection examine this phenomenon from different approaches, genres, and media. They cover the period from biblical times through today. Among the exiles highlighted are the Babylonian Exile (sixth century BCE), the exile after the destruction of the Jerusalem Temple (70 CE), and the years after the Crusaders (tenth century CE). Events of return include the aftermath of the Babylonian Exile (fifth century BCE), the centuries after the Temple’s destruction (first and second CE), and the years of the establishment of the modern State of Israel (1948 CE). In each instance authors pay close attention to the historical settings, the literature created by Jews and others, and the theological explanations offered (typically, this was seen as divine punishment or reward for Israel’s behavior). The entire volume is written authoritatively and accessibly.
Despite their rich tradition of social concern, Protestants have historically struggled to articulate why, whether, and how to challenge unethical social structures. This book introduces Protestants to the biblical and historical background of Christian social ethics, inviting them to understand the basis for social action and engage with the broader tradition. It embraces and explains long-standing Christian reflection on social ethics and shows how Scripture and Christian history connect to current social justice issues. Each chapter includes learning outcomes and chapter highlights.
This volume examines the power relationships between the rulers of the Late Bronze and Iron Age and their subjects in the Levant through the lens of "cultural hegemony." It explores the impact of these foreign powers on all social classes and reconstructs the public presence of cultural control. The book serves to determine the impact of foreign control on the daily lives of those living in the ancient Levant and offers a means by which to attempt to discuss non-elites in the ancient Near East. It examines expressions of foreign ideology within public performance such as religious expressions and in public places, observable by all social classes, which assert control or dominance over local identity markers. In utilizing textual, epigraphic, and archaeological records, it paints a more complete picture of Levantine society during this time while also drawing upon evidence from neighbouring Anatolia, Egypt, and Mesopotamia. This is a fascinating resource for students and scholars of the ancient Near East, particularly the Levant but also Anatolia, Egypt, and Mesopotamia in the Late Bronze and Iron Age periods. It is also useful for scholars working on power and imperialism across history.