By Erhard Gerstenberger
Even though the Persians are seldom pointed out explicitly within the Hebrew Bible, the Persian interval (539–331 B.C.E.) gave new form to old Israel, because the biblical textual content advanced and the rules of the Judeo-Christian culture have been laid. hence, opposite to previous perspectives, Persian politics, tradition, and faith have been the atmosphere in which the nascent Jewish group lived and took form. opposed to the backdrop of the heritage and highbrow global of Persia, Gerstenberger describes this interesting 200-year interval within the background of Israel, which observed either the production of biblical literature (historical, prophetic, and poetic writings, specifically the Psalms) and critical theological advancements (e.g., the form and features of the Jewish neighborhood, monotheism, and new technique of shaping one's world).
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Additional resources for Israel in the Persian Period: The Fifth and Fourth Centuries B.C.E.
Sample text
According to the accounts, Jerusalem is the very center of the world, rather than Susa or Ecbatana, Persepolis or Pasargadae, where the imperial government met. As a statement of faith, the focus on Judah is understandable; as a historical assessment, however, it has no basis at all. Due to our own distance, any historical consideration also must consider the perspectives of the “others,” in this case of Israel’s neighbors and rulers. 23 Thus the contextual bond with their 23. Norman I. Gottwald, The Hebrew Bible: A Socio-literary Introduction (Philadelphia: Fortress, 1983), 422: “Whereas for Jews Judah was the metropolis and Jewish settlements abroad were the colonies, for the ancient political world as a whole the regnant great empire was the metropolis while Judah was one among a number of semiautonomous THE BIBLICAL PORTRAIT OF THE PERIOD 31 own religio-cultural community becomes very clear.
Perhaps the community structures behind the biblical traditions will still appear to be the most reliable data of (social) history. II. 1. Sources After so many complaints about the lack and unreliability (in the sense of how we view history) of biblical “snapshots” of the Persian centuries, it is difficult to believe that we are able to gain useful communications about events, persons, and ideas of that time at all. However, we are not dependent upon the canonical biblical writings alone. An overview of possible contemporary witnesses strengthens the hope of obtaining a certain glimpse into the mind and history of the Persian period, especially with reference to the region of Palestine-Syria.
This also applies to the seemingly secure protagonists of the Judaic exiles and their antagonists, as well as the identity of Persian authority figures. Perhaps the community structures behind the biblical traditions will still appear to be the most reliable data of (social) history. II. 1. Sources After so many complaints about the lack and unreliability (in the sense of how we view history) of biblical “snapshots” of the Persian centuries, it is difficult to believe that we are able to gain useful communications about events, persons, and ideas of that time at all.