By Boda, M.J., Falk, D.K., Werline, R.A.

Paperback version to be had from the Society of Biblical Literature (www.sbl-site.org).

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Extra info for Seeking the Favor of God, Vol. I: The Origins of Penitential Prayer in Second Temple Judaism (Early Judaism and Its Literature)

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Of these four texts, only Lev 26, from the Holiness Code, which Milgrom considers to be a product of the Hezekian period, dispenses with the requirement of sacrifice. Thus, Lev 26 “approximates, and perhaps influences, the prophetic doctrine of repentance, 50. Said, “Between Worlds,” 567. 51. Cf. Bautch’s instructive observation that “penitence is no way univocal” in the prayers of the Second Temple period. Its predominance in prayers like Ezra 9 and Neh 9 is rooted, he suggests, in the “theological pessimism” that begins in the Persian period, when Jews were confronted with the loss of Israel’s important religious institutions, such as the monarchy and the Solomonic temple (Developments in Genre, 159–61).

24 Seeking the favor of god: origins that the agenda of penitential prayer is closely allied with Priestly rather than Deuteronomic circles. In Jeremiah, however, the form still retains elements of lament, possibly an indication that the silencing of lament itself should be traced to Deuteronomic rather than Priestly sources. A close look at the central poem of the book of Lamentations (chapter 3) reveals, however, the impact of a shift from Zion theology to the Character Credo on the development of penitential prayer.

35 There are also significant differences in how the new work tracks the development of penitential prayer, especially in the critical transformative period between 1 Kgs 8 and the prose prayers of Ezra, Nehemiah, and Daniel. Werline and Bautch continue to stress the influence of Deuteronomic traditions on 1 Kgs 8, grounded for example in Deut 4 and 30, and the prophetic development of these traditions in texts such as Jer 29:10–14 and Isa 63:7–64:11. The latter text is critical for Bautch, who sees Third Isaiah’s transformation of the communal lament psalm, specifically by highlighting confession of sin, as the crucial link in the move toward more fully developed penitential prayer forms.

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