By Jonathan Huddleston
During this learn, Jonathan Huddleston examines Genesis as a rhetorical complete, addressing Persian-era Judean expectancies. whereas a few have contrasted Genesis' account of origins with prophetic bills of the long run, literary and old proof means that Genesis narrates Israel's origins accurately so one can flooring Judea's hopes for an eschatological recovery. supplies to the ancestors semiotically practice to people who preserved, composed, and bought the textual content of Genesis. Judea imagines its mythic future as an outstanding state exemplifying and spreading blessing one of the households of the earth. Genesis' imaginative and prescient of Israel's future coheres with the postexilic prophetic eschatology, deciding on Israel as a worthy seed to hold ahead provides of a yet-to-be-realized production fruitfulness. simply because this destiny calls for a coming divine visitation, Genesis can't be attributed to an anti-eschatological hierocracy. quite, it displays an identical Persian-era Judean synthesis that produced the temple-oriented recovery eschatology of the prophetic corpus.
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Additional resources for Eschatology in Genesis
Nathan MacDonald, Mark W. Elliott, and Grant Macaskill (Grand Rapids: Eerdmans, 2012), 85. See Howard Wallace, “The Toledot of Adam,” in Studies in the Pentateuch, ed. John Emerton (Leiden: Brill, 1990), 17–18; Schmid, “Late Persian Formation,” 238. Schmid discusses “recent trends in European scholarship” contending “that the Torah as a literary entity . . 2 (1966), 131–58; Walter Brueggemann, “Kerygma of the Priestly Writers,” ZAW 84 (1972), 397–414. As recently as 1999, William Brown could analyze the “ethos” of creation accounts by splitting them into “J” and “P” continuous sources (The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible [Grand Rapids: Eerdmans, 1999]).
Grabbe (Sheffield: Sheffield Academic Press, 2001). 2 Overview and Working Hypotheses 25 Hebrew-language literature at this time – preserving it, editing it, composing it, reading it, or listening to it. I interact with historical-archaeological accounts of Persian Judea, as well as with the other Judean literature of this period, because I am attempting a historical reconstruction of Genesis’ eschatological significance for a specific set of fifth-century Judeans. Again, a plausible account of reading effects must crucially inform a plausible account of compositional intention.
Bill Arnold describes OT eschatology as a “trajectory of promises” (“Old Testament Eschatology and the Rise of Apocalyptic,” in Oxford Handbook of Eschatology, ed. Jerry Walls [Oxford: Oxford University Press, 2008], 23–5). 2 , 58–66). 130 Klaus Koch argues that prophetic eschatology is “within history, not . . ”133 Judah’s Babylonian destruction is the same kind of event as a world129 For discussion – including a critique of Hanson for playing “myth” off against “history” – see Lester Grabbe, “Introduction and Overview,” KEFB, 2–43; J.