This volume sheds light on how particular constructions of the 'Other' contributed to an ongoing process of defining what 'Israel' or an 'Israelite' was, or was supposed to be in literature taken to be authoritative in the late Persian and Early Hellenistic periods. It asks, who is an insider and who an outsider? Are boundaries permeable? Are there different ideas expressed within individual books? What about constructions of the (partial) 'Other' from inside, e.g., women, people whose body did not fit social constructions of normalness? It includes chapters dealing with theoretical issues and case studies, and addresses similar issues from the perspective of groups in the late Second Temple period so as to shed light on processes of continuity and discontinuity on these matters. Preliminary forms of five of the contributions were presented in Thessaloniki in 2011 in the research programme, 'Production and Reception of Authoritative Books in the Persian and Hellenistic Period,' at the Annual Meeting of European Association of Biblical Studies (EABS).

Cover -- Title -- Copyright -- Dedication -- Contents -- Acknowledgements -- 1 Introduction -- Part 1 The wilderness journey and its end -- 2 Inside out: Jethro and the Midianites -- 3 Crossing over and settling the land -- Part 2 Living in the land -- 4 Enemies in the borderlands -- 5 Warriors and kings -- 6 Solomon and his neighbors -- Part 3 Unsettled in the land -- 7 "My father was a fugitive Aramaean"--8 Strangers at the gate -- Bibliography -- Index

The contributors to this volume take as their theme the reception of Jewish traditions in early Christianity, and the ways in which the meaning of these traditions changed as they were put to work in new contexts and for new social ends. Special emphasis is placed on the internal variety and malleability of these traditions, which underwent continual processes of change within Judaism, and on reception as an active, strategic, and interested process. All the essays in this volume seek to bring out how acts of reception contribute to the social formation of early Christianity, in its social imagination (its speech and thought about itself) or in its social practices, or both. This volume challenges static notions of tradition and passive ideas of 'reception', stressing creativity and the significance of 'strong' readings of tradition. It thus complicates standard narratives of 'the parting of the ways' between 'Christianity' and 'Judaism', showing how even claims to continuity were bound to make the same different.

In contrast to previous scholarship which has approached loanwords from etymological and lexicographic perspectives, Jonathan Thambyrajah considers them not only as data but as rhetorical elements of the literary texts of which they are a part. In the book, he explains why certain biblical texts strongly prefer to use loanwords whereas others have few. In order to explore this, he studies the loanwords of Esther, Daniel, Ezra and Exodus, considering their impact on audiences and readers. He also analyzes and evaluates the many proposed loan hypotheses in Biblical Hebrew and proposes further or different hypotheses. Loanwords have the potential to carry associations with its culture of origin, and as such are ideal rhetorical tools for shaping a text's audience's view of the nations around them and their own nation. Thambyrajah also focuses on this phenomenon, looking at the court tales in Esther and Daniel, the correspondence in the Hebrew and Aramaic sections of Ezra 1–7, and the accounts of building the tabernacle in Exodus, and paying close attention to how these texts present ethnicity.

When thinking about psalms and prayers in the Second Temple period, the Masoretic Psalter and its reception is often given priority because of modern academic or theological interests. This emphasis tends to skew our understanding of the corpus we call psalms and prayers and often dampens or mutes the lived context within which these texts were composed and used. This volume is comprised of a collection of articles that explore the diverse settings in which psalms and prayers were used and circulated in the late Second Temple period. The book includes essays by experts in the Hebrew bible, the Dead Sea scrolls, Apocrypha and Pseudepigrapha, and the New Testament, in which a wide variety of topics, approaches, and methods both old and new are utilized to explore the many functions of psalms and prayers in the late Second Temple period. Included in this volume are essays examining how psalms were read as prophecy, as history, as liturgy, and as literature. A variety methodologies are employed, and include the use of cognitive sciences and poetics, linguistic theory, psychology, redaction criticism, and literary theory.

What is the post-exilic Israelites’ destiny? What should they have hoped for? How could they actualize their desired community? This book discusses the identity of the post-exilic Israelite community by focusing on the unique rhetorical impetus in the book of Chronicles. Chronicles suggests a picture of the desired future Israel. Yet, the Chronicler does not call for a new identity, creation ex nihilo, from the community but calls for the restoration of the Israelites’ past identity by reporting the history of Israel and Judah. The restoration of their past identity can be actualized when members of the community fulfill portrayed roles and characteristics in Chronicles: worshiping, monotheistic believing, and praying, and Davidic citizenship. Further, recorded prayer plays a crucial role as Chronicles persuades its readers to render or exhibit those roles and characteristics. Prayer invites the community members to participate so that they transform past prayers into their own prayers. By doing so, the prayer participants perceive portrayed roles and characteristics and change their attitude. By rendering and exhibiting desired roles and characteristics, they eventually hope for and actualize a better community, the liturgical community.

The book of Ezra is generally known for its negative and exclusivist attitude towards the other. Others are the cause of dread in one part of the book, and in another part they are adversarial. Furthermore, Ezra commands that foreign wives and their children be sent away. Yet the book of Ezra also features an exceptional account of welcome. In Rebuilding a Post-exilic Community, Chingboi Guite Phaipi examines what drives negative attitudes toward the other, and argues that beneath the presence of different attitudes toward the other within the book of Ezra lies a coherent foundation. That is, negative attitudes toward others make sense in light of the community’s strong self-perception in the book of Ezra.

Ehud Ben Zvi has been at the forefront of exploring how the study of social memory contributes to our understanding of the intellectual worldof the literati of the early Second Temple period and their textual repertoire. Many of his studies on the matter and several new relevant works are here collected together providing a very useful resource for furthering research and teaching in this area. The essays included here address, inter alia, prophets as sites of memory, kings as sites memory, Jerusalem as a site of memory, a mnemonic system shaped by two interacting ‘national’ histories, matters of identity and othering as framed and explored via memories, mnemonic metanarratives making sense of the past and serving various didactic purposes and their problems, memories of past and futures events shared by the literati, issues of gender constructions and memory, memories understood by the group as ‘counterfactual’ and their importance, and, in multiple ways, how and why shared memories served as a (safe) playground for exploring multiple, central ideological issues within the group and of generative grammars governing systemic preferences and dis-preferences for particular memories.

Collective identity creates a sense of “us-ness” in people. It may be fleeting and situational or long-lasting and deeply ingrained. Competition, shared belief, tragedy, or a myriad of other factors may contribute to the formation of such group identity. Even people detached from one another by space, anonymity, or time, may find themselves in a context in which individual self-concept is replaced by a collective one. How is collective identity, particularly the long-lasting kind, created and maintained? Many literary and biblical studies have demonstrated that shared stories often lie at the heart of it. This book examines the most repeated story of the Hebrew Bible—the exodus story—to see how it may have functioned to construct and reinforce an enduring collective identity in ancient Israel. A tool based on the principles of the social identity approach is created and used to expose identity construction at a rhetorical level. The author shows that exodus stories are characterized by recognizable language and narrative structures that invite ongoing collective identification.