By Daniel Smith-Christopher
The Christian church keeps to hunt moral and non secular versions from the interval of Israel's monarchy and has refrained from the gravity of the Babylonian exile. by contrast culture, the writer argues that the interval of concentration for the canonical building of biblical suggestion is strictly the exile. the following the voices of dissent arose and articulated phrases of fact within the context of failed strength.
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Extra resources for A Biblical Theology of Exile (Overtures to Biblical Theology)
I will have occasion to dispute the significance of this and the implication that their experiences were somehow mitigated by their previous status in Palestine. 13. John Bright, History of Israel, 3d ed. (Philadelphia: Westminster, 1981) 345, 347, respectively. 14. Studies include Raymond S. Foster, The Restoration of Israel: The Return from the Exile (London: Darton, Longman and Todd, 1970); Ralph W. Klein, Israel in Exile: A Theological Interpretation, OBT (Philadelphia: Fortress Press, 1979); P.
Leading Captivity Captive: The Exile As History and Ideology, JSOTSup 278 (Sheffield: Sheffield Academic, 1998). 15. Ackroyd, Exile and Restoration, esp. "The Exilic Age," 1-16. " Finally, consider the view of Bustenay Oded that the exiles were "certainly put to forced labor . . "17 Nevertheless, Oded observes, slave status is recognized in the Murashû documents. 18 While each of these, in turn, attempts to present a balanced picture, the presumed "lack of evidence" seems inevitably to push the scholars toward a benign assessment of the human and social impact of the exile.
While Ska's review is concerned with the versions of the Persian authorization theories associated with the so-called Heidelberg School, similar ideas have appeared in English, stream of Egypt to the Euphrates. This is a rather ambitious view. The wars of conquest described in Nm 21, 25, and 31 could have raised some perplexities in Persian minds. And what could or would the Persian authorities have said when reading texts such as Dt. " 60 Certainly Ezra's (or whoever's) prayer of Nehemiah 9 does not sound like the words of a loyal Persian subject representing Persian interests when he says: "Here we are, slaves to this day—slaves in the land that you gave to our ancestors to enjoy its fruit and its good gifts.