Kirjahaku

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.

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.