By Christopher R. Seitz

This paintings, the revision of a dissertation awarded at Yale in 1986, is a social-historical examine of the dominion of Judah from the perspective of factions and conflicts inside of that society. Seitz surveys facts for social clash from Hezekiah’s time, with a meticulous challenge for such clash after the dying of Josiah and till the autumn of Jerusalem in 587. As his subtitle shows, he's taking specific care to find conflicting perspectives within the literary layers of the ebook of Jeremiah. during this pursuit Seitz is operating a similar course as Abraham Malamat has labored (“The Twilight of Judah within the Egyptian-Babylonian Maelstrom," VTSup 28 [1974] 123-45).
In normal his conclusions are cogent ones. He identifies the “people of the land” as (the leaders of) the inhabitants inside of Jerusalem who have been refugees — from the north in 721, and from outlying components of Judah through the Assyrian profession in 701. It was once this crew that positioned Josiah at the throne in 640 (where during this procedure, Seitz wonders, have been Josiah’s uncles and brothers?—p. 40), and it was once from this staff that the e-book of Deuteronomy got here (pp. 69-70). while Josiah was once killed at Megiddo, he were attempting to oppose Egyptian hegemony (pp. 78-79). The “people of the land,” trying to proceed an anti-Egyptian coverage and ignoring primogeniture, then positioned Jehoahaz at the throne (p. 81). The Egyptians answered through removal Jehoahaz from the throne and taking him into custody, changing him with Jehoiakim, an older brother, as a vassal. these types of irregularities within the succession of kings element to tensions in the society (p. 88). After the conflict of Carchemish in 605, as we all know, Jehoiakim replaced his allegiance and have become a vassal to Babylon (Seitz assumes in 603, p. ninety five) after which, after Babylonian reversals within the Egyptian delta, he broke with Babylon (Seitz assumes in six hundred, p. 96). Seitz proposes that the silence over the situations of Jehoiakim’s dying (2 Kgs 24:6) was once planned, fairly given the contrasting judgments among Ezekiel and Jeremiah over the road of continuity within the Davidic dynasty (p. 119).

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Extra info for Theology in Conflict: Reactions to the Exile in the Book of Jeremiah

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And earlier [Wiseman, 19]). But this rapprochment is preceded by a period during which Egypt rapidly expands into Palestine, under the leadership of the same Psammetichus, probably as early as the 630's. It would be wrong to see this as "anti-Assyrian" activity in the strict sense, since "Assyrian influence had diminished to such a degree by 628 B. C. as to render such a policy superfluous" ("Psammetichus: II," 52. See also M. Cogan, Imperialism, 70—1). Nevertheless, it may have appeared this way to a Judahite citizen or King Josiah.

From Chapter 20 to the end of the book, attention is focussed on the historical period after the death of Josiah. It is also here that one confronts such a large number of specifically identified figures and an interesting barrage of details. Only by closely examining these narratives and the final chapters of the Books of Kings can we fully appreciate the distinctiveness of this historical period and its importance, not merely as a hurried prelude to the Fall of Jerusalem, but as the time when attitudes and responses to God's punishment, the Exile and Restoration were emerging and beginning to receive consistent formulation.

Luckenbill's publication of the Oriental Institute Prism reads here, "the officials iakkanakf), nobles (*"rubiit and people (nise p> ) of Ekron" (ii-73) (The Analysis of Sennacherib [Chicago: University of Chicago Press, 1924] 31). More on this below. 32 Judahite Society and Kingship Prior to the Exile example of Luli, king of Tyre and Sidon, the strongest ruler in Phoenecia, who had successfully rebelled against Assyria upon the death of Sargon II. As the historical record shows, Assyria moved quickly and effectively to crush these uprisings.

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