By Ehud Ben Zvi

The essays released listed here are revised models of papers provided in 2008 and 2009 within the part dedicated to Israel and the construction and Reception of Authoritative Books within the Persian and Hellenistic interval on the annual assembly of the eu organization of religious study. some of the individuals discover the questions what used to be authoritative for Chronicles and what may possibly authoritative have intended for the Chronicler from varied perspectives.

The quantity comprises chapters through Yairah Amit, Joseph Blenkinsopp, David J. Chalcraft, Philip R. Davies, David A. Glatt-Gilad, Louis Jonker, Mark Leuchter, Ingeborg Löwisch, Lynette Mitchell, Steven J. Schweitzer, Amber okay. Warhurst, and the 2 editors, Diana V. Edelman and Ehud Ben Zvi.

Will be of specific curiosity to students and scholars of biblical literature and all who're drawn to historic Israelite historiography, in Chronicles, within the highbrow heritage of Israel within the Persian/early Hellenistic interval, and in problems with biblical proto-canonicity, authority, and feedback

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Extra resources for What Was Authoritative for Chronicles?

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26 Ehud Ben Zvi of Israel’s past or to suggest that they were unimportant (for example, the Torah given to Moses); instead, they point to an attempt to effect a partial reconfiguration of social memory by reconfiguring the paths that connected virtual sites of memory for ideological purposes. One may easily note, for instance, the obvious teleology of these memory paths: they lead quickly and directly to David and the temple and then, slowly, through a meandering monarchic history, to Cyrus and the temple.

55. The basic meaning of the term shifts from “physical labor relating to the sanctuary” in P to “temple service” in Chronicles, except in direct quotations from P. See J. Milgrom, Studies in Cultic Theology and Terminology (Studies in Judaism in Late Antiquity 36; Leiden: Brill, 1983) 18–46. ” 56 At times, probably when faced with contradictions between some of the authoritative text and the practice of the day (just as in later exegetical literature), the Chronicler resorted to and implied a principle of temporally related validity.

Lauterbach edition, 4–5). 58. It is worth stressing that in Chronicles Josiah begins his cultic reform/purge just as he reaches age 20 and therefore fully responsible for his actions. In other words, as soon as he became an adult, he took action. If as a pious king he had done so, he would have immediately borne responsibility for continuation of the practices described in 2 Chr 34:3–7 (contrast the description in 2 Kings 22–23, which was not accepted by the Chronicler; compare the characterization of Hezekiah in 2 Chr 29:3 [“in the first .

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