Jason M. Silverman – författare

Persepolis and Jerusalem reconsiders Iranian influence upon Jewish apocalyptic, and offers grounds upon which such study may proceed. After describing the history of scholarship on the question of Iranian influence and on Jewish apocalyptic, Jason M. Silverman reformulates the methodology for understanding apocalyptic and influence. Two chapters set the discussion firmly in the Achaemenid Empire, describing the sources for Iranian religion, the issues involved in attempting a historical reconstruction, the methodology by which one can date the various texts and ideas, and the potential loci for Iranian-Judaean interaction. The historical context is expanded through media-contextualization, particularly Oral Theory, and critiques the standard text-centric method of current Biblical Scholarship. With this background, pericopes from Ezekiel, Daniel, and 1 Enoch are analyzed for Iranian influence. The study then brings together the contexts and analyses to argue for an ‘Apocalyptic Hermeneutic' which relates the phenomena of apocalypticism, apocalypse, and millenarianism—seeing the hermeneutic as a dialectical thread holding them all together as well as apart— and posits this as the best place to understand Iranian influences.

Persepolis and Jerusalem reconsiders Iranian influence upon Jewish apocalyptic, and offers grounds upon which such study may proceed. After describing the history of scholarship on the question of Iranian influence and on Jewish apocalyptic, the author reformulates the methodology for understanding apocalyptic and influence. Two chapters set the discussion firmly in the Achaemenid Empire, describing the sources for Iranian religion, the issues involved in attempting a historical reconstruction, the methodology by which one can date the various texts and ideas, and the potential loci for Iranian-Judaean interaction. The historical context is expanded through media-contextualization, particularly Oral Theory, and critiques the standard text-centric method of current Biblical Scholarship. With this background, pericopes from Ezekiel, Daniel, and 1 Enoch are analyzed for Iranian influence.The study then brings together the contexts and analyses to argue for an 'Apocalyptic Hermeneutic' which relates the phenomena of apocalypticism, apocalypse, and millenarianism--seeing the hermeneutic as a dialectical thread holding them all together as well as apart-- and posits this as the best place to understand Iranian influences.

Persepolis and Jerusalem reconsiders Iranian influence upon Jewish apocalyptic, and offers grounds upon which such study may proceed. After describing the history of scholarship on the question of Iranian influence and on Jewish apocalyptic, Jason M. Silverman reformulates the methodology for understanding apocalyptic and influence. Two chapters set the discussion firmly in the Achaemenid Empire, describing the sources for Iranian religion, the issues involved in attempting a historical reconstruction, the methodology by which one can date the various texts and ideas, and the potential loci for Iranian-Judaean interaction. The historical context is expanded through media-contextualization, particularly Oral Theory, and critiques the standard text-centric method of current Biblical Scholarship. With this background, pericopes from Ezekiel, Daniel, and 1 Enoch are analyzed for Iranian influence. The study then brings together the contexts and analyses to argue for an ''Apocalyptic Hermeneutic'' which relates the phenomena of apocalypticism, apocalypse, and millenarianism-seeing the hermeneutic as a dialectical thread holding them all together as well as apart- and posits this as the best place to understand Iranian influences.

Jason Silverman presents a timely and necessary study, advancing the understanding of Achaemenid ideology and Persian Period Judaism. While the Achaemenid Persian Empire (c. 550–330 BCE) dwarfed all previous empires of the Ancient Near East in both size and longevity, the royal system that forged and preserved this civilisation remains only rudimentarily understood, as is the imperial and religious legacy bequeathed to future generations. In response to this deficit, Silverman provides a critically sophisticated and interdisciplinary model for comparative studies.While the Achaemenids rebuilt the Jerusalem temple, Judaean literature of the period reflects tensions over its Persian re-establishment, demonstrating colliding religious perspectives. Although both First Zechariah (1–8) and Second Isaiah (40–55) are controversial, the greater imperial context is rarely dealt with in depth; both books deal directly with the temple’s legitimacy, and this ties them intimately to kings’ engagements with cults. Silverman explores how the Achaemenid kings portrayed their rule to subject minorities, the ways in which minority elites reshaped this ideology, and how long this impact lasted, as revealed through the Judaean reactions to the restoration of the Jerusalem temple.

Jason Silverman presents a timely and necessary study, advancing the understanding of Achaemenid ideology and Persian Period Judaism. While the Achaemenid Persian Empire (c. 550–330 BCE) dwarfed all previous empires of the Ancient Near East in both size and longevity, the royal system that forged and preserved this civilisation remains only rudimentarily understood, as is the imperial and religious legacy bequeathed to future generations. In response to this deficit, Silverman provides a critically sophisticated and interdisciplinary model for comparative studies. While the Achaemenids rebuilt the Jerusalem temple, Judaean literature of the period reflects tensions over its Persian re-establishment, demonstrating colliding religious perspectives. Although both First Zechariah (1–8) and Second Isaiah (40–55) are controversial, the greater imperial context is rarely dealt with in depth; both books deal directly with the temple''s legitimacy, and this ties them intimately to kings'' engagements with cults. Silverman explores how the Achaemenid kings portrayed their rule to subject minorities, the ways in which minority elites reshaped this ideology, and how long this impact lasted, as revealed through the Judaean reactions to the restoration of the Jerusalem temple.

Jason Silverman presents a timely and necessary study, advancing the understanding of Achaemenid ideology and Persian Period Judaism. While the Achaemenid Persian Empire (c. 550–330 BCE) dwarfed all previous empires of the Ancient Near East in both size and longevity, the royal system that forged and preserved this civilisation remains only rudimentarily understood, as is the imperial and religious legacy bequeathed to future generations. In response to this deficit, Silverman provides a critically sophisticated and interdisciplinary model for comparative studies.While the Achaemenids rebuilt the Jerusalem temple, Judaean literature of the period reflects tensions over its Persian re-establishment, demonstrating colliding religious perspectives. Although both First Zechariah (1–8) and Second Isaiah (40–55) are controversial, the greater imperial context is rarely dealt with in depth; both books deal directly with the temple’s legitimacy, and this ties them intimately to kings’ engagements with cults. Silverman explores how the Achaemenid kings portrayed their rule to subject minorities, the ways in which minority elites reshaped this ideology, and how long this impact lasted, as revealed through the Judaean reactions to the restoration of the Jerusalem temple.

This volume provides a collection of papers that explore thirteen theoretical approaches taken from the social sciences, applying them to the study of the Ancient Near East.Rather than attempting to cover all theories that have been used for studying the Ancient Near East, this volume selects emerging ones or ones that have gained prominence within the field and which hold potential for further fruitful historical and theoretical work. The Handbook is structured in six parts. Part I provides a historiographical and methodological introduction to the use of social scientific theories in the historiography of the Ancient Near East. Parts II to V comprise theory chapters with theoretical introductions, case studies, and responses, covering social structure, identity, approaches to practice, and power respectively. Part VI completes the volume with two synthetic discussions on historiography and theory, meant to encourage debate towards future work on the social history of the Ancient Near East and invite historians to reflect on their own methods.This volume is suitable for students and scholars of the Ancient Near East working on social history and social scientists interested in ancient history. It also provides stimulating reading for sociology, social psychology, anthropology, and economic researchers with an interest in expanding their work into pre-modern periods.

The narrative of Noah's flood in Genesis draws perennial interest from scholars and the general public. Too often, however, historical and exegetical studies of the text, the story's reception, and discussion of theological appropriation remain aloof from each other, if not at odds. This volume takes the influential nature of the flood story as an ideal opportunity to bring some of these methods into dialogue.

A Land Like Your Own explores the ways the Bible has reused previous traditions and has subsequently been reused by both Jews and Christians. The ten essays included cover a broad range of topics in the Hebrew Bible, the New Testament, and subsequent traditions, but they all highlight the many ways in which the traditions associated with Israel have impacted communities. A Land Like Your Own will interest anyone involved in biblical studies (students and scholars alike) through its wide-ranging array of topics, highlighting how interconnected the many biblical studies subdisciplines truly are.