City of Ruins: Mourning the Destruction of Jerusalem Through - download pdf or read online

By Dereck Daschke

ISBN-10: 9004181814

ISBN-13: 9789004181816

ISBN-10: 9004181997

ISBN-13: 9789004181991

This psychoanalytic research reads Jewish apocalypses as texts of mourning for the destruction of Jerusalem, arguing that the seers' studies of anxious loss, then visions of therapeutic and restoration, all paintings to accomplish the apocalyptic remedy for historical J

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Additional info for City of Ruins: Mourning the Destruction of Jerusalem Through Jewish Apocalypse (Biblical Interpretation Series)

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18 Fishbane, “Mikra at Qumran,” 373. E. 19 Martin Hengel, Judaism and Hellenism (trans. John Bowden; Philadelphia: Fortress, 1974), 210–18. In Second Temple literature, elements of a worldview beyond the scope of priestly consideration was emerging; at the same time, High Priests appear to have been actively willing to engage in the expanding economic and political opportunities of the Persian, then Hellenistic empires at a rapid pace, perhaps more so than much of the rest of society (cf. 1 and 2 Macc).

In this way, apocalypses are not pathological per se, but like many creative products that tap into the unconscious workings of perceptive individuals, they both express an unresolved anxiety about the state of existence (of the people, of the culture, of God) and help relieve that anxiety. As texts with an imagined or expected audience, these scriptures could well have been preserved precisely because they so perfectly introduce an imaginative, creative space to readers who shared the sense if not always the experience of cultural loss.

Smith, “Wisdom and Apocalyptic,” Religious Syncretism in Antiquity [ed. A. : Scholars, 1975], 70–87; Hengel, Judaism and Hellenism, 202–18; LaCocque, Daniel, 31–34). 20 Hengel, Judaism and Hellenism, 206; emphasis in original. For example, in the first half of the Book of Daniel, Daniel is appointed chief of the ‘mystery specialists,’ the wise men of Babylon, and through the revelations of God, he not only performs more capably at this function than the others, he is “found to have a keen mind and knowledge and understanding, and also the ability to interpret dreams, explain riddles and solve difficult problems,” but he is not a diviner (A.

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City of Ruins: Mourning the Destruction of Jerusalem Through Jewish Apocalypse (Biblical Interpretation Series) by Dereck Daschke

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