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Academic literature on the topic 'Nehemiah (Governor of Judah)'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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Journal articles on the topic "Nehemiah (Governor of Judah)"

1

Schulz, Sarah. "Between History and Theology—Zerubbabel and Nehemiah as Governors of Judah from the Perspective of Literary History." Religions 14, no. 4 (April 14, 2023): 531. http://dx.doi.org/10.3390/rel14040531.

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Hag/Zech 1–8 and Ezr/Neh have in common that they are often rated as primary sources when it comes to the development of Second Temple Judaism(s). Consequently, it is mostly assumed that the Persian governors of Judah (like the Persian kings) significantly contributed to the (re-)formation of the Jewish community in Jerusalem after the exile: Zerubbabel built the temple, Nehemiah the wall of Jerusalem. As a rule of thumb, literary analysis within these books, if applied at all, is less critical than elsewhere in the Hebrew Bible. However, a literary critical approach gives rise to serious doubts about the historic reliability of these accounts. Based on a literary critical analysis of the relevant texts from Hag/Zech 1–8 and Neh, this article aims to show that it is only in the course of redaction history that the office of governor of Judah is ascribed to both individuals. Thus, the attribution of the office of governor to them reflects theological interests and concerns in the early Second Temple Period rather than the historical reality. As the texts not only attribute aspects of royal leadership to Zerubbabel and Nehemiah as governors of Judah, but also present the holders of a Persian office as custodians of Jewish interests (temple and Torah), it will be argued that the texts contribute to the political and religious reorganization of Judaism and, thus, to the formation of a collective Jewish identity.

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2

Bedford, Peter. "DIASPORA: HOMELAND RELATIONS IN EZRA-NEHEMIAH." Vetus Testamentum 52, no. 2 (2002): 147–65. http://dx.doi.org/10.1163/156853302760013820.

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AbstractEzra-Nehemiah is widely recognized as stressing the separation of Judeans repatriated from Babylonian exile from those they found living in and around Judah at their return. A related theme has received little attention, namely, the on-going relationship between the repatriates and their parent community in the Babylonian-Elamite diaspora. The present article highlights features of this relationship, noting that as a colony of the Babylonian exiles, the community of repatriates remained dependent on the diaspora for leadership and for instruction in religious culture and practice. It is suggested that in tandem with the emphasis on separatism, this view of diaspora-homeland relations reflects a concern current in the mid- to late-fourth century Judah to articulate a Judean identity that reinforced the connection of the Babylonian diaspora to the homeland. In its view of diaspora-homeland relations, Ezra-Nehemiah displays certain features in common with other late-Persian and Hellenistic biblical texts such as Esther and Daniel i-vi.

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3

Ganzel, Tova. "Ceremonial Celebrations Outside the Temple Compound in Ezra-Nehemiah in Babylonian Ritual Context." Journal for the Study of the Old Testament 46, no. 2 (December 2021): 147–60. http://dx.doi.org/10.1177/03090892211032266.

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The article examines three Judean rituals described in Ezra-Nehemiah—the erection of the altar, the public reading of the Torah, and the inauguration of the Jerusalem wall—in the Neo-Babylonian–Persian context. It suggests that the Babylonian rituals observed throughout the Long Sixth Century shed light on, and constitute a relevant cultural context for consideration of these celebrations as described in Ezra-Nehemiah, which took place in Judah in the seventh month.

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4

Hensel, Benedikt. "Ezra-Nehemiah and Chronicles—New Insights into the Early History of Samari(t)an–Jewish Relations." Religions 11, no. 2 (February 21, 2020): 98. http://dx.doi.org/10.3390/rel11020098.

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This article addresses the way the book of Ezra-Nehemiah on one hand and Chronicles on the other reflect the relationship between Samaria and Judah in the postexilic period. With regard to Ezra-Nehemiah, the focus is placed on Ezra 4:1–5, 6–23, 24, which evokes a particular image of the nature of the relationship between Samaria and Judah within the report of the construction of the temple in Ezra 1–6 that can function paradigmatically for the book as a whole. With regard to Chronicles, the focus lies on the theme of cult centralization, which became established in a particular manner through the reception of earlier tradition. The article concludes that both works, each in its own way, call forth critique of Samaria and the Samaritans in order to establish a separate Judean or Jewish group identity. The critique of the two works is dated to the late fourth or early third centuries BCE. As such, both are reckoned among the first witnesses heralding a shift in the perception of Samaria in biblical literature, namely toward a polemical and unequivocally negative perspective attested later in, for example, Josephus.

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5

Leuchter, Mark. "The Politics of Ritual Rhetoric: A Proposed Sociopolitical Context for the Redaction of Leviticus 1-16." Vetus Testamentum 60, no. 3 (2010): 345–65. http://dx.doi.org/10.1163/156853310x504847.

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AbstractRecent studies have indicated the rhetorical purpose of Leviticus 1-16 as reification for the ritual authority of the Aaronide priesthood. In the present study, it is suggested that the literary shaping of these chapters was a response to external stimuli that threatened the priesthood. After weighing a variety of historical and socio-political contexts in which such a threat might have emerged, the tenure of Nehemiah as governor is considered as an example of the type of competing leadership typology that encroached upon the priesthood, and the rhetorical features of the Nehemiah Memoir are reconsidered in this light. The redaction of Leviticus 1-16 provides a sacral counter argument to administrative agents such as Nehemiah and his supporters, supporting an ideology where national survival was ensured not through interaction with Persia but through the integrity of Temple ritual entrusted solely to the Aaronide priests.

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6

Fulton, Deirdre. "What Kind of Governor was Nehemiah? The Titles פֶּחָה and תִּרְשָׁתָא in MT and LXX Ezra-Nehemiah." Zeitschrift für die alttestamentliche Wissenschaft 130, no. 2 (May 29, 2018): 252–67. http://dx.doi.org/10.1515/zaw-2018-2001.

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Zusammenfassung: Die Frage nach den exakten Bedeutungen der Begriffe החָפֶּ und אתָשָׁרְתִּ in Esra-Nehemia zog in der Vergangenheit beträchtliche Aufmerksamkeit auf sich. Indem die zwei Begriffe zumeist als Titel verstanden wurden, sind sie für die Frage entscheidend, wie die Texte von Esra-Nehemia die persische Administration der Provinz »jenseits des Flusses« beschreiben. Dieser Artikel untersucht die textkritischen und redaktionskritischen Fragen im masoretischen Text (MT) und in der Septuaginta (LXX) von Esra-Nehemia und wie Veränderungen gegenüber der Vorlage des MT die Stellung des »Gouverneurs« und — spezifischer — die Rolle Nehemias in den Texten modifizierte, die seinen Namen tragen.

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7

Boshoff, W. "New politics, new stories, new history: the Chronicler as historian for a new generation." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 1–15. http://dx.doi.org/10.4102/ve.v26i1.210.

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The Chronistic History, consisting of I and II chronicles, Ezra and Nehemiah, constitutes a new history for the post-exilic Judaean community. These people faced new social and political relities and had to make sense of their history and situation. Central features of the Chronistic History are (in I and II Chronicles) the review of king David’s genealogies, the centrality of David’s reign and cultic arrangements, which resulted in Solomon’s building of the temple, and the history of the kingdom of Judah, with the reigns of Hesekiah and Josiah as focal points. In Ezra and Nehemiah the focal points are the Persian king Cyrus’ decree, allowing the Judaeans to return to Jerusalem, the conflict with the people of the land, and the rebuilding of the city walls and temple. The Chronicler’s use of history to constitute a new reality for its readers, helped them to visualise a new Judaean community by inclusion and exclusion. This process was not only healing and reconciliatory, but also entailed conflict and animosity.

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8

Adamczewski, Bartosz. "The Purpose of the Book of Ruth." Collectanea Theologica 93, no. 2 (May 24, 2023): 5–36. http://dx.doi.org/10.21697/ct.2023.93.2.01.

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Numerous scholars argue that the book of Ruth, with its story concerning mixed marriages of Judahites with Moabite women, consciously opposes the exclusivist rhetoric of the books of Ezra–Nehemiah. However, a detailed analysis of the narrative rhetoric of the book of Ruth, especially compared to the supersessive rhetoric of the roughly contemporary books of Samuel–Kings, reveals that the main purpose of the book of Ruth was to delegitimize the claims of the tribe of Ephraim to domination in Israel, and against this background to promote the tribe of Judah with its Davidic dynasty. Therefore, the book of Ruth most probably served as a rhetorical-ideological model for the much more elaborate, likewise consciously Judean narrative of the books of Samuel–Kings.

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9

Reiss, Moshe, and David J. Zucker. "Co-opting the Secondary Matriarchs." biblical interpretation 22, no. 3 (May 18, 2014): 307–24. http://dx.doi.org/10.1163/15685152-00223p04.

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Sarah, Rebekah, Leah, and Rachel are termed the “Matriarchs.” In contrast to these women, Bilhah, Zilpah, Tamar, and Aseneth/Asenath are the “Secondary Matriarchs.” They are “foreign wives.” Bilhah and Zilpah are Arameans and the mothers of the eponymous ancestors of the tribes of Dan, Naphtali, Gad, and Asher. Canaanite Tamar bears Judah’s son Perez, who becomes the link to the Judah tribal line. The Egyptian Aseneth, Joseph’s wife, bears the eponymous ancestors of the tribes of Manasseh and Ephraim. The “foreignness” of these Secondary Matriarchs is not noteworthy in Genesis. Years later, however, Ezra/Nehemiah promote endogamy and reject foreign wives/exogamy. A similar pro-endogamy/anti-exogamy view is found in the Maccabean and Herodian times, although sometimes conversion – voluntary or forced – is another strategy. It is difficult to understand the growth of the Jewish people however defined or calculated – from the period of Ezra/Nehemiah to the destruction of the Second Temple – without these conversions. In the pseudepigraphic writings of the late and then postbiblical Second Temple period, as well as in rabbinic literature, the ethnic origins of the Secondary Matriarchs becomes an issue; consequently they become co-opted into the “Abrahamic” family – they are shown to be Jews. This article begins with a wide variety of examples in the Pseudepigrapha and rabbinic writings (Talmud, midrash) to address how the Secondary Matriarchs are understood to be ethnically “family” and not “foreigners.” It then analyzes the issue of endogamy/exogamy in Ezra/Nehemiah, as well as in the Maccabean-Herodian and rabbinic periods, as an explanation for the creation of the “additional biographies” of Bilhah, Zilpah, Tamar, and Aseneth.

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10

ARAUJO, Matheus TREUK MEDEIROS DE. "Remarks on Nehemiah and the Idea of “Overtaxation” in Persian Yehud." Varia Historia 38, no. 78 (December 2022): 825–59. http://dx.doi.org/10.1590/0104-87752022000300008.

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Abstract This article aims at providing a brief overview of the historiographic writings on Achaemenid taxation, showing how the thesis of overtaxation influenced our understanding of Neh. 5 and Persian Yehud in the 5th century BCE. It describes how it was once widely accepted that overtaxation led to social and economic instability in many peripheral areas of the Achaemenid Empire, including Yehud. According to traditional scholarship, the narrative of Neh. 5 described how the local governor acted to mitigate this crisis by granting temporary tax and debt relief to small farmers. The author then moves to discuss how recent scholars questioned that long-established view, highlighting the biblical source’s rhetorical nature and the logical inconsistencies of the economic explanations used to describe this putative crisis. Finally, this article faces the question of a supposed economic calamity arising in Yehud under Persian hegemony and provides some clues to reevaluate the biblical narrative, particularly in light of recent studies concerning the Persian Empire’s economy and taxation. It supports to some extent the reading of Neh. 5 in an Achaemenid historical context.

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Books on the topic "Nehemiah (Governor of Judah)"

1

The Nehemiah plan: Preparing the Church to rebuild broken lives. Shippensburg, Pa: Treasure House, 1993.

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2

Empire, power, and indigenous elites: A case study of the Nehemiah memoir. Leiden: Brill, 2015.

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3

Swindoll, Charles R. Hand me another brick: timeless lessons on leadership: How effective leaders motivate themselves and others. Nashville: W Pub. Group, 2006.

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Swindoll, Charles R. Hand me another brick: timeless lessons on leadership: How effective leaders motivate themselves and others. Nashville: W Pub. Group, 2006.

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Swindoll, Charles R. Hand me another brick. Nashville: Word Pub., 1998.

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6

Origin and formation of the Hebrew Scriptures: Reciting when, where, under what circumstances, for what purpose and by whom they were written, as obtained from the writings of that eminent Persian nobleman and historian Nehemiah who was appointed governor of Palestine B.C. 445 : with an appendix containing prophecy sustained in the histories of Egypt, Assyria and Babylon : and a review of radical views of the Bible. Boston: Lee and Shepard, 1988.

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7

Hawkins, O. S. Nehemiah Code: It's Never Too Late for a New Beginning. Nelson Incorporated, Thomas, 2018.

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8

Hawkins, O. S. The Nehemiah Code: It's Never Too Late for a New Beginning. Thomas Nelson, 2018.

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9

Bergen, Martha. Shepherd's Notes: Ezra and Nehemiah. B&H Publishing Group, 1999.

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10

Coody, Marie, Helen Silvey, and Linda Shaw. Nehemiah: Man of Radical Obedience (Wisdom of the Word Bible Study Series, 2). Beacon Hill Press, 1999.

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Book chapters on the topic "Nehemiah (Governor of Judah)"

1

Knoppers, Gary N. "Nehemiah and Sanballat:." In Judah and the Judeans in the Fourth Century B.C.E., 305–32. Penn State University Press, 2007. http://dx.doi.org/10.5325/j.ctv1bxh4q2.19.

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2

"Nehemiah 3: Sources, Composition, and Purpose." In Judah in the Biblical Period, 569–90. De Gruyter, 2024. http://dx.doi.org/10.1515/9783110487442-031.

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"Literary and Ideological Aspects of Nehemiah 11." In Judah in the Biblical Period, 591–608. De Gruyter, 2024. http://dx.doi.org/10.1515/9783110487442-032.

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4

Rom-Shiloni, Dalit. "From Ezekiel to Ezra–Nehemiah:." In Judah and the Judeans in the Achaemenid Period, 127–52. Penn State University Press, 2011. http://dx.doi.org/10.5325/j.ctv1bxh5dw.10.

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5

"Nehemiah—the Best King Judah Never Had." In Let Us Go Up to Zion, 261–71. BRILL, 2012. http://dx.doi.org/10.1163/9789004226586_021.

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6

"5. How Genre Works in the Nehemiah Memoir." In The Courtier and the Governor, 125–48. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550768.125.

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7

Eskenazi, Tamara Cohn. "The Missions of Ezra and Nehemiah." In Judah and the Judeans in the Persian Period, 509–30. Penn State University Press, 2006. http://dx.doi.org/10.5325/j.ctv1bxgzgk.24.

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8

Eskenazi, Tamara Cohn. "The Missions of Ezra and Nehemiah." In Judah and the Judeans in the Persian Period, 509–30. Penn State University Press, 2006. http://dx.doi.org/10.1515/9781575065618-022.

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9

"6. The Reception of the Nehemiah Memoir within Ezra-Nehemiah (Ezra 7–10; Neh 10; Neh 12: 44–13: 3)." In The Courtier and the Governor, 153–82. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550768.153.

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10

"Theodicy in Ezra–Nehemiah and Chronicles." In From the Rivers of Babylon to the Highlands of Judah, 367–98. Penn State University Press, 2006. http://dx.doi.org/10.5325/j.ctv1bxh1r4.22.

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