By Philip R. Davies, John M. Halligan
ISBN-10: 0826460305
ISBN-13: 9780826460301
This quantity has a scientific method of the Persian, Ptolemaic, Seleucid and Hasmonean interval, correlating social contexts with the biblical and post-biblical literature that every interval generated. The record of participants comprises some of the pioneers of the sphere of moment Temple sociology, equivalent to Kenneth Hoglund, John Wright, Lester Grabbe, Richard Horsley, James Pasto, Robert Doran and the editors. The booklet, which additionally comprises an introductory essay at the equipment and results of this sort of workout, acts as an creation to the schedule of examining biblical texts as social items.
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Additional resources for Second Temple Studies III: Studies in Politics, Class and Material Culture
Sample text
19). 17-20). Such ritual activity distinctly marks the power of the priests so that 'they shall teach my people the difference between the holy and the common, and show them how to distinguish betweeen the unclean and the clean. 23-24). Gates within the temple complex thus spatially configure urban power differently from the Iron Age II Israelite city. Temple gates create a new space—the sacred-civic temple courts. The courts form a social hierarchy which diffuses societal power within their space.
The gates) only as visitor or vanquished. The entrance of the gate, therefore, provided an institutional setting that recognized the royal status of each king, enabling the royal conference without mixing social signals to the inhabitants of Samaria. The entrance of the gate functions similarly in the procedure by which a person might WRIGHT A Tale of Three Cities 21 obtain sanctuary. The involuntary manslayer 'shall stand [in] the entrance of the gate of the city and speak his words in the ears of the elders of that city; then they will admit him into the city with them and they will give him a place and he will dwell with them' (Josh.
Further, social 'benevolence' is encouraged, as competition for status through the accumulation of patrons takes place in one civic space before one's peers (Job 29). With social definition and control emanating from one space, the poor are more liable to receive at least some meager portion of the society's goods. By contrast, the elite maintain tight control and surveillance of the poor through the spatial limitation of the distributions of goods and 'justice'. The system seeks equilibrium. The poor receive food, yet remain powerless 'beneficiaries' of the 'benevolence' of elite.
Second Temple Studies III: Studies in Politics, Class and Material Culture by Philip R. Davies, John M. Halligan
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