text:
Anti-competitive practices
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Competition law
Basic concepts
History of competition law
Monopoly
Coercive monopoly
Natural monopoly
Barriers to entry
Herfindahl–Hirschman Index
Market concentration
Market power
SSNIP test
Relevant market
Merger control
Anti-competitive practices
Monopolization
Collusion
Formation of cartels
Price fixing
Bid rigging
Product bundling and tying
Refusal to deal
Group boycott
Essential facilities
Exclusive dealing
Dividing territories
Conscious parallelism
Predatory pricing
Misuse of patents and copyrights
Enforcement authorities and organizations
International Competition Network
List of competition regulators
v
t
e
Anti-competitive practices are business, government or religious practices that prevent or reduce competition in a market (see restraint of trade). The debate about the morality of certain business practices termed as being anti-competitive has continued both in the study of the history of economics and in the popular culture, as in the performances in Europe in 2012 by Bruce Springsteen, who sang about bankers as "greedy thieves" and "robber barons".[1]
Contents
[hide]
1 Types
2 Effects
3 See also
4 References
5 External links
Types[edit]
These can include:
Dumping, where a company sells a product in a competitive market at a loss. Though the company loses money for each sale, the company hopes to force other competitors out of the market, after which the company would be free to raise prices for a greater profit.
Exclusive dealing, where a retailer or wholesaler is obliged by contract to only purchase from the contracted supplier.
Price fixing, where companies collude to set prices, effectively dismantling the free market.
Refusal to deal, e.g., two companies agree not to use a certain vendor
Dividing territories, an agreement by two companies to stay out of each other's way and reduce competition in the agreed-upon territories.
Limit pricing, where the price is set by a monopolist at a level intended to discourage entry into a market.
Tying, where products that aren't naturally related must be purchased together.
Resale price maintenance, where resellers are not allowed to set prices independently.
Religious / minority group doctrine, where businesses must apply tribute to a significant (normally religious) part of the community in order to engage in trade with that community. (e.g., A business that does not comply will be 50% worse off than the competitor if they do not comply with the tribute demanded by just 20% of the community)
Also criticized are:
Absorption of a competitor or competing technology, where the powerful firm effectively co-opts or swallows its competitor rather than see it either compete directly or be absorbed by another firm.
Subsidies from government which allow a firm to function without being profitable, giving them an advantage over competition or effectively barring competition
Regulations which place costly restrictions on firms that less wealthy firms cannot afford to implement
Protectionism, tariffs and quotas which give firms insulation from competitive forces
Patent misuse and copyright misuse, such as fraudulently obtaining a patent, copyright, or other form of intellectual property; or using such legal devices to gain advantage in an unrelated market.
Digital rights management which prevents owners from selling used media, as would normally be allowed by the first sale doctrine.
Effects[edit]
"I Like a Little Competition"—J. P. Morgan by Art Young. Cartoon relating to the answer J. P. Morgan gave when asked whether he disliked competition at the Pujo Committee.[2]
It is usually difficult to practice anti-competitive practices unless the parties involved have significant market power or government backing. This debate about the morality of certain business practices termed as being anti-competitive has continued both in the study of the history of economics and in the popular culture, as in the performances in Europe in 2012 by Bruce Springsteen, who sang about bankers as "greedy thieves" and "robber barons".[3] During the Occupy Wall Street protests of 2011, the term was used by Vermont Senator Bernie Sanders in his attacks on Wall Street. He said "We believe in this country; we love this country; and we will be damned if we're going to see a handful of robber barons control the future of this country."[4] The business practices and political power of the billionaires of Silicon Valley has also led to their identification as robber barons.[5][6]
Monopolies and oligopolies are often accused of, and sometimes found guilty of, anti-competitive practices. For this reason, company mergers are often examined closely by government regulators to avoid reducing competition in an industry. Although anti-competitive practices often enrich those who practice them, they are generally believed to have a negative effect on the economy as a whole, and to disadvantage competing firms and consumers who are not able to avoid their effects, generating a significant social cost. For these reasons, most countries have competition laws to prevent anti-competitive practices, and government regulators to aid the enforcement of these laws.
The argument that anti-competitive practices have a negative effect on the economy arises from the belief that a freely functioning efficient market economy, composed of many market participants each of which has limited market power, will not permit monopoly profits to be earned...and consequently prices to consumers will be lower, and if anything there will be a wider range of products supplied.
Opponents of robber barons believe that the realities of the marketplace are sometimes more complex than this or similar theories of competition would suggest. For example, oligopolistic firms may achieve economies of scale that would elude smaller firms. Again, very large firms, whether quasi-monopolies or oligopolies, may achieve levels of sophistication e.g. in business process and/or planning (that benefit end consumers) and that smaller firms would not easily attain. There are undoubtedly industries (e.g. airlines and pharmaceuticals) in which the levels of investment are so high that only extremely large firms that may be quasi-monopolies in some areas of their businesses can survive.
Many governments regard these market niches as natural monopolies, and believe that the inability to allow full competition is balanced by government regulation. However, the companies in these niches tend to believe that they should avoid regulation, as they are entitled to their monopoly position by fiat. In some cases, anti-competitive behavior can be difficult to distinguish from competition. For instance, a distinction must be made between product bundling, which is a legal market strategy, and product tying, which violates anti-trust law. Some advocates of laissez-faire capitalism (such as Monetarists, some Neoclassical economists, and the heterodox economists of the Austrian school) reject the term, seeing all "anti-competitive behavior" as forms of competition that benefit consumers.
See also[edit]
Amazon.com controversies § Anti-competitive practices
Anti-competitive practices of Apple Inc.
Antitrust law
Loss leader
Natural monopoly
Parker immunity doctrine
Predatory pricing
Price discrimination
References[edit]
Jump up ^ Erik Kirschbaum, "Bruce Springsteen: Bankers Are 'Greedy Thieves'" Reuters May 31, 2012
Jump up ^ Michael Burgan (2007). J. Pierpont Morgan: Industrialist and Financier. p. 93. ISBN 9780756519872.
Jump up ^ Erik Kirschbaum, "Bruce Springsteen: Bankers Are 'Greedy Thieves'" Reuters May 31, 2012
Jump up ^ Bernie Sanders (2015). Outsider in the White House. Verso Books. p. 278.
Jump up ^ Hanson, Victor Davis (17 August 2017). "Silicon Valley Billionaires Are the New Robber Barons". Retrieved 30 August 2017.
Jump up ^ Motley, Seton (31 July 2017). "Silicon Valley Robber Barons Are Using Government As A Weapon Against Us". Retrieved 30 August 2017.
External links[edit]
https://web.archive.org/web/20031224114200/http://usinfo.state.gov/journals/ites/0299/ijee/klein.htm
Retrieved from "https://en.wikipedia.org/w/index.php?title=Anti-competitive_practices&oldid=830721393"
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David Jason
From Wikipedia, the free encyclopedia
Jump to: navigation, search
This biographical article needs additional citations for verification, as it includes attribution to IMDb. IMDb may not be a reliable source for biographical information. Please help by adding additional, reliable sources for verification. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (August 2017) (Learn how and when to remove this template message)
Sir
David Jason
OBE
Born
David John White
(1940-02-02) 2 February 1940 (age 77)
Edmonton, Middlesex, England
Occupation
Actor, comedian
Years active
1962–present
Notable work
Do Not Adjust Your Set (1967–1969)
Open All Hours (1973–1985)
Only Fools and Horses (1981–2003)
A Sharp Intake of Breath (1977-1981)
Danger Mouse (1981–1992)
The Wind in the Willows (1983–1990)
Count Duckula (1988–1993)
A Bit of a Do (1989)
The BFG (1989)
The Darling Buds of May (1991–1993)
A Touch of Frost (1992–2010)
Still Open All Hours (2013–2015)
Partner(s)
Myfanwy Talog
(1977–1995; her death)
Children
1
Relatives
Arthur White (brother)
Unnamed twin brother (deceased)[1]
June White (sister)
Sir David John White, OBE (born 2 February 1940), better known by his stage name David Jason, is an English actor and comedian. He is perhaps best known for his portrayals of Derek "Del Boy" Trotter in the BBC comedy series Only Fools and Horses, and Detective Inspector Jack Frost in the ITV crime drama A Touch of Frost.
Other high-profile television roles were as Granville in the sitcom Open All Hours, and Pop Larkin in the comedy drama The Darling Buds of May as well as the voices of Mr. Toad in The Wind in the Willows, Danger Mouse, and Count Duckula. His last original appearance as Del Boy was in 2014, while Jason retired his role as Frost in 2010.
One of the best loved actors in British popular culture, in September 2006 Jason topped the poll to find TV's 50 Greatest Stars, as part of ITV's 50th anniversary celebrations.[2] He was knighted in 2005 for services to drama. Jason has won four British Academy Television Awards (BAFTAs), (1988, 1991, 1997, 2003), four British Comedy Awards (1990, 1992, 1997, 2001) and six National Television Awards (1997, 2001, 2002 twice).
Contents
[hide]
1 Early life
2 Radio and TV career
2.1 Early years
2.2 Children's television
2.3 Maturity and success as a leading man
3 Honours
4 Personal life
5 Filmography
5.1 Television
5.2 Film
5.3 Animation
5.4 Radio
6 Awards and nominations
7 References
8 External links
Early life[edit]
Jason's father, Arthur R White, was a porter at Billingsgate Fish Market, and his Welsh mother, Olwen Jones, worked as a charwoman. She gave birth to twin boys at North Middlesex Hospital in Edmonton, Middlesex, in February 1940, but Jason's twin brother died during childbirth, making him a twinless twin.[1] It is an urban myth that he chose the name Jason as a tribute to his dead twin:[3] David Jason himself has denied this. In 1984, during an interview on TV-am, David Jason admitted that the name David Jason was taken from his like of Jason and the Argonauts, as the stage name David White had already been taken.
Jason lived at Lodge Lane, North Finchley, and attended Northfield Secondary Modern school after failing the 11-plus in 1951.[4] Upon leaving school, Jason wanted to follow in his brother's footsteps as an actor, but their father insisted that he first get a trade. So, for six years, he trained as an electrician, before giving up his girlfriend at the time, and becoming a jobbing actor.
Jason's elder brother is the actor Arthur White, born in 1933. The two appeared together in the crime drama A Touch of Frost, with Arthur playing police archivist Ernie Trigg; and again in 2008, in the comic fantasy, The Colour of Magic, where Arthur starred as a character called "Rerpf". He also appeared briefly with his brother in an episode of The Darling Buds of May.
Jason also has a sister, June, seven years his junior.
Radio and TV career[edit]
Early years[edit]
Jason started his television career in 1964 playing the part of Bert Bradshaw in Crossroads.[1] In 1967, he played spoof super-hero Captain Fantastic, among other roles, in the children's comedy series Do Not Adjust Your Set (Rediffusion London/ITV) with Eric Idle, Terry Jones, Denise Coffey, and Michael Palin. Humphrey Barclay, who recruited Jason to appear in Do Not Adjust Your Set (partly to offset the rather intellectual style of Idle, Jones, and Palin), admired his sense of timing. The programme ended in 1969, and the character then appeared for a time in the Thames Television children's programme Magpie.
Jason was going to be cast in the role of Lance Corporal Jones in the Jimmy Perry and David Croft BBC comedy Dad's Army. Croft had been very impressed with the actor and knew that he had the ability to play a man much older than his real age. However, Bill Cotton over-ruled him, casting Clive Dunn. Jason appeared in the BBC comedy series Hugh and I, which starred Hugh Lloyd and Terry Scott as two friends who lived together in south London. He appeared in Randall and Hopkirk ("That's How Murder Snowballs", 1969) as Abel, a framed performer in a major London theatre.
In the 1970s, he also acted in radio comedies, including the weekly topical satire Week Ending (in which he regularly played such figures as then UK Foreign Secretary Dr David Owen) and The Hitchhiker's Guide to the Galaxy (as the "B Ark Captain" in the sixth episode, in an in-joking reference to his Week Ending role as Owen). Jason also appeared in The Next Programme Follows Almost Immediately and made appearances on panel games such as The Impressionists as well as his own series, The Jason Explanation. In the early 1970s, he appeared in Mostly Monkhouse.
Jason appeared in variety shows in support of stars such as Dick Emery and his performances caught the attention of Ronnie Barker. Jason was recruited to appear in Hark at Barker (LWT, 1969), starring Barker as Lord Rustless, as Dithers, the hundred-year old gardener. There was also a sequel, His Lordship Entertains (1972) for the BBC. Jason played junior employee Granville in the first programme of the comedy anthology Seven of One (1973), called Open All Hours (BBC) and starring Barker as the miserly proprietor of a corner shop.
Four series of Open All Hours were made from 1976–85. He featured in Barker's Porridge (BBC), a prison-based comedy, as the elderly Blanco in three episodes. Jason also appeared with Barker in various disguises in The Two Ronnies.
Jason starred in London Weekend Television's Lucky Feller (1975–76), written by Terence Frisby and produced by Humphrey Barclay. About two brothers in South-East London, the series was in many ways a forerunner to Only Fools And Horses, only Jason was in the more dopey 'Rodney' role with Peter Armitage playing the cleverer of the two. The brothers drove around in a comical bubble car, a precursor to the famous Trotters' van; and there was even the joke where, just as he was trying to impress the girl (Cheryl Hall), Jason casually leaned back against the bar, without his knowing that barman had just lifted it behind his back, and fell through. This situation was re-enacted in Only Fools And Horses.[citation needed] He played the lead role of Peter Barnes in the ATV sitcom A Sharp Intake of Breath (1977–81), alongside Alun Armstrong and Richard Wilson. In 1979, he appeared as Buttons in the pantomime Cinderella at Newcastle's Theatre Royal, starring Leah Bell and Bobby Thompson, produced by Michael Grayson and directed by John Blackmore.
Children's television[edit]
In the 1980s, Jason developed an association with Cosgrove Hall, and was a voice artist for a number of children's television productions. This included voices for Danger Mouse with Terry Scott, The BFG, Count Duckula, Hugo from Victor and Hugo, and Toad from The Wind in the Willows, all produced by Cosgrove Hall for Thames Television/ITV. He provided the voice of Father Christmas in Father Christmas and the Missing Reindeer, Rola Polar in The Adventures of Dawdle the Donkey, Angelmouse, and did voices in animated films including Wombling Free and The Water Babies.[citation needed]
Maturity and success as a leading man[edit]
In 1981, Jason found his most popular role, Del Boy Trotter in the BBC situation comedy Only Fools and Horses, created by John Sullivan. Del-Boy is a wide-boy who makes a dubious living in Peckham, south London, trading in shoddy, stolen, and counterfeit goods. He is assisted by his brother Rodney (played by Nicholas Lyndhurst) and Grandad (played by Lennard Pearce) and, in later episodes, Uncle Albert (played by Buster Merryfield).
In 1989 Jason starred as Ted Simcock in the ITV drama series 'A Bit of a Do', aired from January to December.
In 1999, Jason starred as Captain Frank Beck in BBC's feature-length drama All the King's Men about the Sandringham regiment lost in World War I. He earned acclaim for a string of straight roles. These include Skullion in Porterhouse Blue (for Channel 4), Sidney "Pop" Larkin in the rural idyll The Darling Buds of May (Yorkshire Television/ITV) and based on the H. E. Bates novel, which featured Catherine Zeta-Jones in an early role.
In 1992, fed up with the lack of investment at the BBC,[1] he signed a golden handcuffs deal at ITV to star as Detective Inspector Jack Frost in the long-running TV series A Touch of Frost (Yorkshire Television/ITV). In September 2006, he was voted by the general public as No. 1 in ITV's poll of TV's Greatest Stars.[citation needed] In December 2006, he starred in Terry Pratchett's Hogfather on Sky1 as Albert. In early 2007, he starred in Diamond Geezer (Granada Television/ITV). This series ran for 3 episodes of 90 minutes each. There was a pilot in 2005. In March 2008, he starred as Rincewind in Terry Pratchett's The Colour of Magic, and in the two part ITV drama Ghostboat.
On 16 September 2008, Jason announced that he would retire his role as Jack Frost after 16 years.[5] Three new episodes of the show were shown in autumn 2008, and were followed by a two-part finale in 2010. Approached by BBC1 controller Danny Cohen in early 2011, he read three scripts and agreed to shoot a pilot for The Royal Bodyguard, which was shown at the Edinburgh Film Festival.[1] The pilot episode aired on the BBC on Boxing Day but received a poor critical response. The series was axed after six episodes.
He is now (2017) still starring in Still Open All Hours which started in 2014. It features many original cast members (and a portrait of Ronnie Barker in Arkwright mode) and is still written by Roy Clarke, the original writer and creator of the show.
Honours[edit]
In 1993, Jason was made an Officer of the Order of the British Empire (OBE), and twelve years later, in the Queen's Birthday Honours List of 2005, he was knighted for services to acting and comedy.[6] The granting of the knighthood was well received by the public.
On the day it was announced, many British newspapers used the headline "Arise Sir Del Boy" or similar, in reference to his most famous role. Upon receiving the knighthood from Queen Elizabeth II at Buckingham Palace on 1 December 2005, he said he was "humbled" by the "fantastic tribute".[7][8]
Personal life[edit]
Jason lived with his long-term girlfriend, Welsh actress Myfanwy Talog, for eighteen years and nursed her through breast cancer until she died in 1995. This experience inspired him to organise his own charity, The David Jason Trust for terminally ill children.[citation needed]. It also mirrored the situation in A Touch of Frost, in which the character's wife died after a long illness.
On 26 February 2001, Jason became a father for the first time at the age of 61 when his girlfriend, 41-year-old Gill Hinchcliffe, gave birth to a baby girl, born in Stoke Mandeville Hospital, Aylesbury.[9] Jason and Hinchcliffe married on 30 November 2005, St. Andrew's Day.[1]
Jason is a patron of the Shark Trust,[10] a United Kingdom registered charity working to advance the worldwide conservation of sharks through science, education, influence and action. He has also been Honorary Vice Patron of the Royal International Air Tattoo since 1999, and on 29 May 2014, presented a cheque on behalf of the Fairford-based RAF Charitable Trust for £125,000 to the British RAF Air Cadet Organisation, to fund flight simulators for Air Cadets.[11]
Jason is a qualified helicopter pilot.[12] In October 2013, Jason released his autobiography called David Jason: My Life.[13] It was shortlisted for the 2013 Specsavers National Book Awards "Best Book of the Year".[14]
In September 2017, it was reported that a "credible threat was made to his life", although it is not known why Jason has been targeted.[15]
Filmography[edit]
Television[edit]
Year
Title
Role
Notes
1964 Crossroads Bert Bradshaw
1966 Softly, Softly Smith Episode: "Overtake"
1967–1969 Do Not Adjust Your Set Various
1968 Randall and Hopkirk Abel Episode: "That's How Murder Snowballs"
1969 Counterstrike Taffy Sadler Episode: "On Ice"
1969 Canada Goose Unknown
1969–1970 Hark at Barker Various characters
1970 Doctor in the House Mr. Drobnic Episode: "What Seems to be the Trouble?"
1970 Two D's and a Dog Dingle Bell
1971 Six Dates With Barker (voice of the Phantom) Episode: "The Phantom Raspberry Blower of Old London Town"
1971 Six Dates With Barker Odd Job Man Episode: "The Odd Job"
1971 Doctor at Large Victor Bligh Episode: "Let's Start at the Beginning"
1972 His Lordship Entertains Dithers
1973 Seven of One Various 2 Episodes: "Open All Hours" and "I'll Fly You for a Quid"
1974 Doctor at Sea Manuel Sanchez
1974 The Top Secret Life of Edgar Briggs Edgar Briggs
1975; 1977 Porridge Blanco Webb Episodes: "Happy Release", "No Peace for the Wicked", and "Pardon Me"[16]
1976 Lucky Feller Shorty Mopstead
1976-1985 Open All Hours Granville
1977–1981 A Sharp Intake of Breath Peter Barnes
1981–2014 Only Fools and Horses Derek "Del Boy" Trotter
1987 Porterhouse Blue Skullion
1989 A Bit of a Do Ted Simcock
1990 Amongst Barbarians George
1991–1993 The Darling Buds of May Pop Larkin
1992–2010 A Touch of Frost DI Jack Frost
1993 The Bullion Boys Billy Mac
1998 March in Windy City Steven March
2001 Micawber Micawber
2002–2004 The Quest Dave
2005–2007 Diamond Geezer Des
2006 Ghostboat Jack Hardy
2006 Terry Pratchett's Hogfather Alberto Malich
2006 Cartoon Kings Narrator
2006 Prehistoric Park Narrator
2008 Terry Pratchett's The Colour of Magic Rincewind
2009 Albert's Memorial Harry
2010 David Jason: The Battle of Britain Presenter
2010 Come Rain Come Shine Don
2011 David Jason's Great Escapes Himself
2011–2012 The Royal Bodyguard Captain Guy Hubble
2013–present Still Open All Hours Granville A revival of the original series, featuring original cast members Lynda Baron and Maggie Ollerenshaw.
2017 The Story of Only Fools and Horses Himself Six-part documentary series about the sitcom Only Fools and Horses.
2017 David Jason: My Life On Screen Himself Three-part documentary series where Sir David Jason embarks on a journey across Britain to explore his career in television.
Film[edit]
Year
Title
Role
Notes
1972 Under Milk Wood Nogood Boyo
1973 White Cargo Albert Toddey
1975 Royal Flash The Mayor
1977 Wombling Free Womble Voice
1978 The Odd Job Odd Job Man
1999 All the King's Men Captain Frank Beck
2010 All the Way Up Director
Animation[edit]
Year
Title
Role
Notes
1978 The Water Babies Various characters
1981–1992 Danger Mouse Danger Mouse
Isambard Sinclair (narrator)
Buggles Pigeon
Count Duckula
Various characters
1983–1990 The Wind in the Willows Toad
Chief Weasel
Billy Rabbit
1988–1993 Count Duckula Count Duckula
Various characters
1989 The BFG The BFG
1991–1992 Victor and Hugo Hugo
Interpol
Count Duckula (1 episode)
Danger Mouse (1 episode)
1993 The Adventures of Dawdle the Donkey Rola Polar
1994 Felidae Jesaja English dub
1995 The Snow Queen Eric
1998 Father Christmas and the Missing Reindeer Father Christmas
1999 Angelmouse Quilly and Character Voices
2010 Muddle Earth Randalf
2014 Pip Ahoy! Skipper
Radio[edit]
Year
Title
Role
Notes
Unknown Mostly Monkhouse Various characters
1970–1998 Week Ending Various characters
1977–1981 The Jason Explanation Various characters
1978 The Hitchhiker's Guide to the Galaxy Captain of the "B" Ark
Caveman
2008 Book at Bedtime: A Christmas Carol Narrator BBC Radio 4[17]
Awards and nominations[edit]
Jason has won a total of twenty-three awards between 1986 and 2003. His hit comedy show, Only Fools and Horses won many awards. His crime drama, A Touch of Frost, has also won and been nominated numerous times. Porterhouse Blue, The Second Quest, All the King's Men and A Bit of a Do have won David Jason one award each.
Year
Group
Award
Film/Show
Result
1985 BAFTA TV Award Best Light Entertainment Performance Only Fools and Horses Nominated
1986 BAFTA TV Award Best Light Entertainment Performance Only Fools and Horses Nominated
1987 BAFTA TV Award Best Actor Porterhouse Blue Won
1988 BAFTA TV Award Best Light Entertainment Performance Only Fools and Horses Nominated
1989 BAFTA TV Award Best Light Entertainment Performance Only Fools and Horses Nominated
1990 British Comedy Award Best TV Comedy Actor A Bit of a Do Won
1990 BAFTA TV Award Best Light Entertainment Performance Only Fools and Horses Won
1992 British Comedy Award Best TV Comedy Actor The Darling Buds of May Won
1996 National Television Award Most Popular Comedy Performer Only Fools and Horses Won
1996 National Television Award Special Recognition Award N/a Won
1996 BAFTA TV Award Best Comedy Performance Only Fools and Horses Won
1997 British Comedy Award Best TV Comedy Actor Only Fools and Horses Won
1997 National Television Award Most Popular Actor Only Fools and Horses Won
1999 National Television Award Most Popular Actor A Touch of Frost Nominated
2000 National Television Award Most Popular Actor A Touch of Frost Nominated
2000 TV Quick Award Best Actor A Touch of Frost
All the King's Men Won
2001 British Comedy Award Lifetime Achievement Award N/a Won
2001 TV Quick Award Best Actor A Touch of Frost Won
2001 National Television Award Most Popular Actor A Touch of Frost Won
2001 National Television Award Most Popular Comedy Performer Only Fools and Horses Won
2002 National Television Award Most Popular Actor A Touch of Frost Won
2002 National Television Award Most Popular Comedy Performance Only Fools and Horses Nominated
2002 TV Quick Award Best Actor A Touch of Frost Won
2003 National Television Award Most Popular Actor A Touch of Frost Nominated
2003 BAFTA TV Award BAFTA Academy Fellowship N/a Won
2003 National Television Award Most Popular Actor The Second Quest
A Touch of Frost Nominated
2011 National Television Award Outstanding Drama Performance A Touch of Frost Won
References[edit]
^ Jump up to: a b c d e f Moreton, Cole (18 December 2013). "David Jason on Europe, X Factor and returning to the BBC". Daily Mail. London.
Jump up ^ "David Jason". www.bradleywalsh.co.uk. 9 September 2006. Retrieved 10 May 2012.
Jump up ^ Hughes, Heather. "David Jason". TV.com. Retrieved 13 June 2012.
Jump up ^ Jardine, Cassandra. "The return of the secondary modern". telegraph.co.uk.
Jump up ^ "Sir David quitting Touch of Frost". BBC News. 16 September 2008. Retrieved 16 September 2008.
Jump up ^ "No. 58099". The London Gazette. 15 September 2006. p. 12615.
Jump up ^ "Del Boy knighted in Queen's list". BBC News. 11 June 2005. Retrieved 19 November 2009.
Jump up ^ "David Jason collects knighthood". BBC News. 1 December 2005. Retrieved 19 November 2009.
Jump up ^ Alleyne, Richard (27 February 2001). "David Jason's new role as father at 61". The Telegraph. London, UK. Retrieved 19 November 2009.
Jump up ^ "The Shark Trust - Sir David Jason". www.sharktrust.org.
Jump up ^ Leigh, Jane (30 May 2014). "‘Del Boy’ Marks Trust’s £1 Million Moment". www.raf.mod.uk.
Jump up ^ Deacon, Michael (11 October 2008). "David Jason: Interview". The Telegraph. London. Retrieved 23 December 2011.
Jump up ^ "David Jason shares his Only Fools and Horses secrets". Daily Telegraph. 10 October 2013. Retrieved 25 October 2013.
Jump up ^ "Neil Gaiman's The Ocean at the End of the Lane named 2013 Book of the Year". BBC News. Retrieved 9 August 2014.
Jump up ^ Deen, Sarah (24 September 2017). "David Jason pictured arriving on set with two security guards after ‘credible threat’ on his life". Metro. Retrieved 24 September 2017.
Jump up ^ David Jason on IMDb
Jump up ^ – 17:00. "Radio 4 Programmes – Book at Bedtime: A Christmas Carol". BBC. Retrieved 13 June 2012.
External links[edit]
David Jason on IMDb
TV Greats biography of David Jason – From website Television Heaven
Interview by BBC "David Jason collects knighthood", with video
David Jason Quits as Frost
[show]
Awards for David Jason
[show]
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BAFTA Fellowship recipients
1971–2000
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BAFTA TV Award for Best Actor
Paul Rogers (1955)
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Derek Jacobi (1977)
Peter Barkworth (1978)
Edward Fox (1979)
Alec Guinness (1980)
Denholm Elliott (1981)
Anthony Andrews (1982)
Alec Guinness (1983)
Alan Bates (1984)
Tim Pigott-Smith (1985)
Bob Peck (1986)
Michael Gambon (1987)
David Jason (1988)
Ray McAnally (1989)
John Thaw (1990)
Ian Richardson (1991)
Robert Lindsay (1992)
John Thaw (1993)
Robbie Coltrane (1994)
Robbie Coltrane (1995)
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Adeel Akhtar (2017)
[show]
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BAFTA TV Award for Best Comedy Performance
Joanna Lumley (1995)
Martin Clunes (1996)
David Jason (1997)
Steve Coogan (1998)
Dermot Morgan (1999)
Caroline Aherne (2000)
Sacha Baron Cohen (2001)
Ricky Gervais (2002)
Ricky Gervais (2003)
Ricky Gervais (2004)
Matt Lucas, David Walliams (2005)
Chris Langham (2006)
Ricky Gervais (2007)
James Corden (2008)
David Mitchell (2009)
[show]
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BAFTA TV Award for Best Entertainment Performance
Eric Morecambe & Ernie Wise (1970)
Eric Morecambe & Ernie Wise (1971)
Ronnie Barker & Ronnie Corbett (1972)
Eric Morecambe & Ernie Wise (1973)
Eric Morecambe & Ernie Wise (1974)
Stanley Baxter (1975)
Ronnie Barker (1976)
Penelope Keith (1977)
Ronnie Barker (1978)
Ronnie Barker (1979)
John Cleese (1980)
Rowan Atkinson (1981)
Nigel Hawthorne (1982)
Nigel Hawthorne (1983)
Tracey Ullman (1984)
Judi Dench (1985)
Victoria Wood (1986)
Nigel Hawthorne (1987)
Nigel Hawthorne (1988)
Victoria Wood (1989)
Rowan Atkinson (1990)
David Jason (1991)
Richard Wilson (1992)
Joanna Lumley (1993)
Richard Wilson (1994)
Rory Bremner (1995)
Rory Bremner (1996)
John Bird & John Fortune (1997)
Paul Whitehouse (1998)
Michael Parkinson (1999)
Graham Norton (2000)
Graham Norton (2001)
Graham Norton (2002)
Paul Merton (2003)
Jonathan Ross (2004)
Paul O'Grady (2005)
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Jonathan Ross (2007)
Harry Hill (2008)
Harry Hill (2009)
Anthony McPartlin & Declan Donnelly (2010)
Graham Norton (2011)
Graham Norton (2012)
Alan Carr (2013)
Anthony McPartlin & Declan Donnelly (2014)
Anthony McPartlin & Declan Donnelly (2015)
Leigh Francis (2016)
Michael McIntyre (2017)
[show]
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National Television Award for Outstanding Drama Performance
David Tennant (2008)
David Tennant (2010)
David Jason (2011)
Matt Smith / Karen Gillan (2012)
Colin Morgan / Miranda Hart (2013)
Matt Smith (2014)
Sheridan Smith (2015)
Suranne Jones (2016)
Sarah Lancashire (2017)
Authority control
WorldCat Identities
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text:
Ezra–Nehemiah
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Ezra–Nehemiah is a book in the Hebrew Bible found in the Ketuvim section. The Christian scholar Origen in the 3rd century, noting that the other Hebrew historical books; Samuel, Kings and Chronicles were 'doubled', proposed that Ezra too should be separated into two books, which he denoted as I Ezra and II Ezra, dealing respectively with the careers of Ezra and Nehemiah; but no surviving Christian Bibles from antiquity follow this principle. Surviving manuscripts of the Christian Old Testament, both in Greek and Old Latin consistently witness otherwise the two books of Ezra known as 'Esdras A' and Esdras B, corresponding respectively to Greek Esdras and the undivided Ezra-Nehemiah. [1] [2] and these books were placed in the historical section of the Christian canon. The book covers the period from the fall of Babylon in 539 BC to the second half of the 5th century BC, and tells of the successive missions to Jerusalem of Zerubbabel, Ezra, and Nehemiah, and their efforts to restore the worship of the God of Israel and to create a purified Jewish community.[3] The narrative is highly schematic, each stage of the restoration following the same pattern: God "stirs up" the Persian king, the king commissions a Jewish leader to undertake a task, the leader overcomes opposition and succeeds, and success is marked by a great assembly.
In the 19th century and for much of the 20th, it was believed that Chronicles and Ezra–Nehemiah came from the same author or circle of authors (similar to the traditional view which held Ezra to be the author of all three), but the usual view among modern scholars is that the differences between Chronicles and Ezra–Nehemiah are greater than the similarities, and that Ezra–Nehemiah itself had a long history of composition from many sources, stretching from the early 4th century down to the Hellenistic period.[4]
Contents
[hide]
1 Summary and structure
2 Historical background
3 Themes
4 Textual history
5 Composition
5.1 Ezra–Nehemiah and Chronicles
5.2 Sources
5.3 Composition history
6 Questions
6.1 Chronological order of Ezra and Nehemiah
6.2 Expulsion of the Gentiles in Ezra–Nehemiah
6.3 Sheshbazzar and Zerubbabel
6.4 The "law-book of Moses" read by Ezra
7 See also
8 References
9 External links
Summary and structure[edit]
A page from the Leningrad Codex with the text of Ezra 10:24–Nehemiah 1:9a. The break between the books is designated by a single blank line.[5]
Ezra–Nehemiah is made up of three stories: (1) the account of the initial return and rebuilding of the Temple (Ezra 1–6); (2) the story of Ezra's mission (Ezra 7–10 and Nehemiah 8); (3) and the story of Nehemiah, interrupted by a collection of miscellaneous lists and part of the story of Ezra.[3]
Ezra 1–6
God moves the heart of Cyrus to commission Sheshbazzar (other name is Zerubbabel) "the prince of Judah", to rebuild the Temple; 40,000 exiles return to Jerusalem led by Zerubbabel and Joshua the high priest. There they overcome the opposition of their enemies to rebuild the altar and lay the foundations of the Temple. The Samaritans, who are their enemies, force work to be suspended, but in the reign of Darius the decree of Cyrus is rediscovered, the Temple is completed, and the people celebrate the feast of Passover.
Ezra 7–10
God moves king Artaxerxes to commission Ezra the priest and scribe to return to Jerusalem and teach the laws of God to any who do not know them. Ezra leads a large body of exiles back to the holy city, where he discovers that Jewish men have been marrying non-Jewish women. He tears his garments in despair and confesses the sins of Israel before God, then braves the opposition of some of his own countrymen to purify the community by dissolving the sinful marriages.
Nehemiah 1–6
Nehemiah, cup-bearer to king Artaxerxes, is informed that Jerusalem remains without walls. He prays to God, recalling the sins of Israel and God's promise of restoration in the land. Artaxerxes commissions him to return to Jerusalem as governor, where he defies the opposition of Judah's enemies on all sides — Samaritans, Ammonites, Arabs and Philistines — to rebuild the walls. He enforces the cancellation of debts among the Jews, and rules with justice and righteousness.
Nehemiah 7–10
The list of those who returned with Zerubbabel is discovered. Ezra reads the law of Moses to the people and the people celebrate the Feast of Tabernacles for seven days; on the eighth they assemble in sackcloth and penitence to recall the past sins which led to the destruction of Jerusalem and the enslavement of the Jews, and enter into a covenant to keep the law and separate themselves from all other peoples.
Nehemiah 11–13
Nehemiah takes measures to repopulate the city and returns to Susa after 12 years in Jerusalem. After some time in Susa he returns, only to find that the people have broken the covenant. He enforces the covenant and prays to God for his favour.
Historical background[edit]
In the early 6th century Judah rebelled against Babylon and was destroyed (586 BC). The royal court and the priests, prophets and scribes were taken into captivity in Babylon. There the exiles blamed their fate on disobedience to God and looked forward to a future when a penitent and purified people would be allowed return to Jerusalem and rebuild the Temple. (These ideas are expressed in the prophets Jeremiah (although he was not exiled to Babylon), Isaiah, and, especially, Ezekiel). The same period saw the rapid rise of Persia, previously an unimportant kingdom in present-day southern Iran, and in 539 BC Cyrus the Great, the Persian ruler, conquered Babylon.[6]
King of Persia[7]
Events in the wider region[8]
Correlation with Ezra–Nehemiah[9]
Cyrus (550–530) Fall of Babylon, 539 Edict of Cyrus: directive to the Jews to rebuild the Temple; first return of exiles to Jerusalem, 538; altar restored and foundations of Temple laid.
Cambyses (530–522) Conquest of Egypt, 525 Work on the Temple halted due to the plots of the Samaritans.
Darius I (522–486) Secures the throne in 520/519 after fighting off various rivals Edict of Cyrus rediscovered: Temple rebuilt, sixth year of Darius (515). In the book of Daniel, Darius has the old title of Darius I (king of the Chaldeans = Babylonians), while Kores has the new one of Xerxes (king of the Persians).[10]
Xerxes (486–465) Failed attempt to conquer Greece, beginning of struggle with Greeks for control of the eastern Mediterranean (Alternative) directive by Kores to the Jews to rebuild the Temple; first return of exiles to Jerusalem, altar restored and foundations of Temple laid.
Artaxerxes I (465–424) Successful suppression of Greek-supported revolt in Egypt, 460–456; revolt of Megabyzus, governor of the territory which included Judah, 449 Most widely accepted period for arrival of Ezra in the "seventh year of Artaxerxes"; second return of the exiles to Jerusalem (458 if the king is Artaxerxes I, or 428 if the year is read as his thirty-seventh instead of his seventh). (Alternative) work on the Temple halted due to the plots of the Samaritans; mission of Nehemiah, 445–433.
Darius II (423–404) (Alternative) edict to rebuild the Temple rediscovered: Temple rebuilt, sixth year of Darius.
Artaxerxes II (404–358) Egypt regains independence, 401 (Alternative) period for arrival of Ezra and second return of exiles to Jerusalem (398 if the king is Artaxerxes II)
Artaxerxes III (358–338) Egypt reconquered In his Historia Scholastica Petrus Comestor identified Artaxerxes III as king Ahasuerus in the book of Esther (Esther 1:1/10:1-2).[11]
Darius III (336–330) Persia conquered by Alexander the Great
Themes[edit]
The Mercer Bible Dictionary notes three notable theological themes in Ezra and Nehemiah: God's use of foreign rulers for Israel's sake; opposition to Israel from foreign neighbours; and the need to separate Israel from foreign neighbours to preserve the purity of the people of God.[12] In the last half of Nehemiah the emphasis shifts to the joint role of Ezra and Nehemiah in instructing the people in the Law and in the dedication of the wall, these two activities together forming the reconstitution of Jewish life in Jerusalem;[12] Dillard and Longman describe this as the moment when "the whole city becomes holy ground."[13]
Another common theme of Ezra–Nehemiah is the concern for endogamy, or marriage within one's own group. Katherine Southwood emphasizes that Ezra and Nehemiah are similar in their views of intermarriage in that both Ezra and Nehemiah allude to the Deuteronomic text in their narratives, and believe intermarriage to be a type of transgression. There are other similar nuances that lead some scholars to believe that they are from a similar source. However, there are also differences in the two sources that should not be forgotten. Firstly, the intermarriage debate is between different classes of people, each of which is trying to reserve their sense of ethnicity. Ezra argues that marriage with non-exilic Jews is a transgression, and Nehemiah emphasizes that marriage to non-Jews is a sin. Even though this book says specific groups, the book of Ezra prohibits all exogamy. According to Christine Hayes, Ezra is concerned about the holy seed being profaned since he believes God has chosen his people as being holy. Since anyone that is not inside of the chosen group is considered not holy, it would be sinful to marry and reproduce with them, according to Ezra.[14] Interestingly, scholars also believe that there were further political reasons behind Nehemiah's protest against intermarriage, and Ezra had a variety of different reasons. In either case, these two viewpoints on intermarriage with exogamous groups have differences, but ultimately, each is trying to promote and protect the ethnicity of their own group.[15]
Southwood goes on to discuss that both Ezra and Nehemiah display a "consciousness of ethnicity',[16] though Southwood focuses primarily on Nehemiah's case, and the importance of the relationship between ethnicity and language. In Nehemiah specifically, the women that the Jews have married are named specifically as from 'Ashod, Ammon, and Moab' (Neh. 13:23).[17] The concern is then expressed that the Ashodites were connected to Nehemiah's statement of outrage when he says that 'half of their children spoke the language of Ashod... and they were not able to speak the language of Judah' (Neh. 13:24).[17] There is some debate as to how different the language of Ashod was from the Hebrew. However, if the languages were similar, according to Southwood, the problem at stake would be the purity of the language. If this were an entirely different language altogether, the purity of the language would be concern, as well as the concern for the threat of the extinction of the Hebrew language. In either case, the religious and ethnic identity that is encapsuled with the Hebrew language was being put at stake. Southwood makes the point that Nehemiah's objection to intermarriage with foreign women, especially those aforementioned, relates to language being the symbol of ethnicity; therefore, it is not the language itself that is the problem, but rather the preservation of language is a "symptom of deeper concern about protecting ethnic identity."[18] Thus, Southwood holds that both Ezra and Nehemiah are concerned about the legitimacy of their groups in relation to the experience of the exile, though Nehemiah's concern specifically emphasizes language as a potential means by which ethnicity seemed to be defined.
Katherine Southwood makes some huge points in her article in how the terms, race, ethnicity, and nationalism are used throughout the text of Ezra 9–10. She points out that there are multiple problems not only inside the text but in work of the scholars as well. Although it is evident that the terms ethnicity and race have similarities one is just a secondary term of another. This however does not make the text easily translated and makes the expression of those terms as Southwood puts it not " appropriate" on any level. More of the issue lies with a bigger picture such as people from the land are not really different from those who have the "holy seed" since there are so many similarities that there seems to be a common attraction between the two. The argument there is that the writers of the text focus more on the difference between the "people of the land" and the "Holy seed" than explaining the physical difference such as skin color, hair color. In the text the term ethnicity may be the best to describe the people in general, but in terms of the intermarriage Southwood feels that nationalism and ethnicity both do justice. Using the term race she claims is not needed and is used in a negative manner.[19]
Along with Southwood, Hayes also talks about the "holy seed." According to Hayes, Ezra and Nehemiah appear to promote the ban of intermarriage with all Gentiles. According to Hayes, Ezra is not a racial ideology that is concerned with purity of blood. The logic behind this ban is not the purity of blood, but the religious notion of Israel as a "holy seed". The holy status of the Israelite's is not racially based, but religiously based. With intermarriage the holy seed of Israel becomes mixed with the profane seed. In other words, intermarriage violates the holy seed of Abraham and Israel.[20]
Textual history[edit]
The Masoretic text of Ezra–Nehemiah is composed largely in Late Biblical Hebrew, with significant sections in "Official Aramaic language"; there are occasional reflections of Old Persian vocabulary, but little significant influence from Greek.[21]
The Hebrew Ezra–Nehemiah was translated into Greek by the mid-2nd century BC. The Greek and Roman rendering of Ezra's name is Esdras, and there are two versions of the Greek Ezra–Nehemiah, Esdras alpha (Ἔσδρας Αʹ) and Esdras beta (Ἔσδρας Βʹ).[21] Esdras beta, which is still used in churches of the Greek-speaking and other Orthodox Christian traditions, is close to the standard Hebrew version, but Esdras alpha (or 1 Esdras) is very different: it reproduces only the material that pertains to Ezra, and ignores Nehemiah; while including additional material in the form of the 'Tale of the Three Guardsmen' (1 Esdras 3:4 to 4:4). When Early Christian authors cite the 'Book of Ezra" it is always ' Esdras alpha' to which they refer; 'Esdras beta' (Ezra-Nehemiah) was included in Christian bibles from the 4th century onwards, but appears rarely to have been read as scripture. The earliest Christian commentary on Ezra-Nehemiah is that of Bede in the early 8th century.[22]
The fact that Ezra–Nehemiah was translated into Greek by the mid-2nd century BC suggests that this was the time by which it had come to be regarded as scripture.[2] It was treated as a single book in the Hebrew, Greek and Old Latin manuscripts. Origen's proposal that it be separated into two books was rejected by Jerome in his Latin Vulgate translation, but later medieval manuscripts of the Vulgate, especially the Paris Bibles of the 13th century onwards, increasingly split them, so that the two-books tradition became fixed in the Western church. Jewish bibles continued to treat as a single work, with the title "Ezra," until the 15th century AD,[2] but modern Hebrew bibles still print the Masoretic notes at the end of Nehemiah listing the middle verse as Nehemiah 3:32, indicating that a complete work of Ezra–Nehemiah is in view.[23] (To confuse the matter further there are several quite distinct works called Esdras, largely dealing with visions and prophecies.)
Composition[edit]
Ezra–Nehemiah and Chronicles[edit]
The accepted view throughout the 19th century and for much of the 20th was that Chronicles and Ezra–Nehemiah made up a single "Chronicler's History" by an anonymous "Chronicler". This consensus was challenged in the late 1960s in an important article by Sara Japhet, and today three positions dominate discussion: first, an affirmation that a Chronicler's History existed and included all or part of Ezra–Nehemiah; second, a denial that Chronicles and Ezra–Nehemiah were ever combined; and third, the suggestion that the two were by the same author but written at different times and issued as separate works.[24] Of the three, it is generally accepted that Ezra–Nehemiah forms a unified work separate from Chronicles: the many scholars who agree on this include H. G. M. Williamson,[25] Sara Japhet, and Gary Knoppers[26]
Sources[edit]
Ezra 1 (the decree of Cyrus) and Ezra 2 (the list of returnees) are presented as Persian documents; Ezra 3–6, which contains further supposed Persian documents mixed with third-person narrative, may be based on the prophetic works of Haggai and Zechariah, who were active at the time; Ezra 7–10, partly in the first-person, is sometimes called the "Ezra Memoir", but has been so heavily edited that the source, if it exists, is very difficult to recover.[3] There is widespread agreement that a genuine memoir underlies Nehemiah, although it has clearly been edited.[27] It can be no earlier than about 400 BC, but is probably later, possibly even as late as 336–331 BC (the reign of Darius III, the last Persian king); it probably circulated as an independent document before being combined with Ezra.[27]
There are seven Persian documents embedded in Ezra–Nehemiah, six in Ezra and one in Nehemiah.[28] All but one are in Aramaic language, the administrative language of the Persian empire. Many scholars accept these as genuine, but a study by Lester Grabbe indicates that while genuine Persian documents may underlie a number of them, they have been reworked to fit the purposes of later writers.[3]
Composition history[edit]
Hugh G. M. Williamson (1987) sees three basic stages to the composition of Ezra–Nehemiah: (1) composition of the various lists and Persian documents, which he accepts as authentic and therefore the earliest parts of the book; (2) composition of the "Ezra memoir" and "Nehemiah memoir", about 400 BC; and (3), composition of Ezra 1–6 (the story of Zerubabbel) as the final editor's introduction to the combined earlier texts, about 300 BC.[29]
More recently Juha Pakkala (2004) has carried out an extensive analysis of the layers in Ezra. He sees the account of the rebuilding of the Temple (Ezra 5:1–6:15) and the core of the "Ezra memoir" (Ezra 7–10/Nehemiah 8) developing separately until they were combined by an editor who wished to show how Temple and Torah were re-introduced into Judah after the exile. This editor also added Ezra 1–5. The combined text was then further developed by priestly circles who stressed Temple over Torah, transformed Ezra from scribe to priest, and stressed the primacy of the Babylonian returnees over those who had remained in the land, a distinction that had not appeared in the original Ezra material. Still later, Levitical editors combined Ezra and Nehemiah to produce the final form of the book, reintroducing interest in Torah and stressing the primacy of the Levites.[30]
Jacob Wright (2004) has carried out similar work on Nehemiah. According to his study the original "Nehemiah memoir" was an account of the rebuilding of the city walls. Successive layers were then added to this, turning the building report into an account of Judah's restoration and depicting Nehemiah as a Persian governor who reforms the community of Israel. Finally, after Ezra had come into existence through the combination of Ezra 1–6 with Ezra 7–10, the accounts of the repopulation and dedication of the city and the friction between Temple and torah were added to produce the final book of Nehemiah. Furthermore, Wright's article his main issue is of course the literature of the text. The argument comes when Nehemiah notices that the Judeans were marrying people outside of their lands (exogamy) whose children spoke the same language. Although this came during the 52 days of the construction of the wall, we are not sure how he noticed the issue. The non clarity in the text according to Wright is as if Ezra already outlawed Judean men not to marry any one outside of their land, then why is nehemiah noticing it thirteen years later. According to Wright the issue in Ezra 9–10 is in the verse 24, where it says that half of the children spoke another language and did not know the language of judah. Even though the issue in the text says it is not worried about the survival of the Judean language Nehemiah cannot endorse the exogamous marriage. After punishing the men, that is when he makes them take the oath however Wright's argument is if Nehemiah actually composed that text, in which he did not know a passage in Deuteronomy, then why does he compose an oath that does not match the issue that was in the previous verse.[31] [32]
Lester Grabbe (2003), based on various factors including the type of Aramaic used in the youngest sections and the ignorance of Ezra–Nehemiah as a single book displayed by other Hellenistic Jewish writers, suggests that the two texts were combined, with some final editing, in the Ptolemaic period, c. 300 – c. 200 BC.[4]
Questions[edit]
Chronological order of Ezra and Nehemiah[edit]
Kores of Ezra 1:1 is called "king of Persia", which title was introduced not by Cyrus the Great but by his grandson and probable namesake Xerxes (486–465 BC).[33]
The order of the two figures, Ezra and Nehemiah, is perhaps the most debated issue regarding the book. Ezra 7:8 says that Ezra arrived in Jerusalem in the seventh year of king Artaxerxes, while Nehemiah 2:1–9 has Nehemiah arriving in Artaxerxes' twentieth year. If this was Artaxerxes I (465–424 BC), then Ezra arrived in 458 and Nehemiah in 445 BC. Nehemiah 8–9, in which the two (possibly by editorial error) appear together, supports this scenario.[34]
It was proposed that Ezra's Artaxerxes was Artaxerxes II (404–359 BC), and that the sequence should be reversed, with Nehemiah arriving in 445 and Ezra in 398 BC.
The argument has some persuasive evidence; for example:
The Elephantine papyri mention the high priest Johanan as a contemporary of Darius II (423–404 BC) at the 17th year of his reign (407 BC).[35][36] Furthermore in the book of Ezra, Artaxerxes follows king Darius (Ezra 6:1), while Johanan (Ezra 10:6) is mentioned as (grand)son (Nehemiah 12:22) of the high priest at the time of Nehemiah, Eliashib (Nehemiah 3:1).
Nehemiah's mission is to rebuild the walls of Jerusalem, and Ezra 9:9 notes that Ezra found the walls in place when he arrived, and while Nehemiah lists the returnees who came back with Zerubbabel he seems to know nothing about the 5,000 or so who accompanied Ezra.
In Ezra 4:8 the text changes from Hebrew to Aramaic, therefore the king's name in Ezra 4:7, also used in the following letter, possibly is the Aramaic version of the king's name AhaSuerus mentioned in Ezra 4:6.
The above suggests the following identifications:
Kores in Ezra 1:1 = Xerxes I ((486)/5–465 BC)
Artachsasta (Aramaic) in Nehemia 2:1 - 13:6 = Artaxerxes I (465–424 BC)
Darius in Ezra 4:24 = Darius II (423–404 BC)
Ahasuerus (Hebrew) in Ezra 4:6 and Artachsasta in Ezra 4:7 - 8.1 = Artaxerxes II (404–358 BC)
Expulsion of the Gentiles in Ezra–Nehemiah[edit]
Hayes, in her article on impurity in Ancient Jewish society, states that it is commonly misconceived that the expulsion of the Gentile wives was a result of Judaean exceptionalism and nationalism. Hayes points out that the theory is not correct arguing that the root cause is largely a fundamental and core belief found within the religious laws of the Judaeans. Ezra, Hayes explains, imagined Israel as divinely ordained to remain pure and holy, set apart and without the influence of other nations in Canaan, just as the Priestly division were commanded, by God, to practice marriage exclusivity.[37] In reaction to contemporaries, such as Hayes and Klawans, who argue that Ezra–Nehemiah's purity ideology is a product of conservative "ritual" and "moral" purity, independently; Olyan claims that Ezra–Nehemiah's alien expulsion mandate was a result of a melding ideology taken from, the two seemingly independent ideas of, "moral" and "ritual" purity and remains exclusive to the particular narrative of Ezra–Nehemiah. Moral purity has familial implications, which the lack of may cause disruption in the cohesiveness of the family unit. Transgressing Israelite moral structure was feared to cause violations of the commandments, which ordained by God, must be adhered to maintain ethnical identity. The influence of gentile women and culture upon Israelite men and posterity, through the eyes of ancient Judaean Priests, could turn Yahweh worshippers towards foreign deities and hedonism. Ritual purity stresses the importance of keeping to sacred practices dictated by revered predecessors and the Holy Scriptures. Olyan believes that Ezra's expulsion of the gentiles could also be linked with the idea that outside lineage would initially pollute the priestly bloodline, acting as an apparatus to destroy "right" ritual practice.[38]
Another scholar, Paul Heger, takes a different stance on the expulsion of the Gentiles in Ezra–Nehemiah. According to Heger, Ezra’s motive for expelling Gentile women and their offspring was because at the time leaders believed that the identity of the Israelites did not depend of the ethnicity of their mothers, but depended on the seed of their fathers. The motive behind prohibiting intermarriage with all Gentile women was due to the danger of assimilation resulting from the influence of social interaction with the surrounding nations. The expulsion of the foreign women and their offspring was directed in order to preserve the purity of the Israelite “holy seed”. Thus, Ezra did not introduce the idea of matrilineal identity.[39]
Sheshbazzar and Zerubbabel[edit]
Ezra begins with Cyrus entrusting the Temple vessels to Sheshbazzar, "prince of Judah"; this apparently important figure then disappears from the story almost entirely, and Zerubbabel is abruptly introduced as the main figure. Both are called governors of Judah and are both credited with laying the foundation of the Temple. A number of explanations have been proposed, including: (1) the two are the same person; (2) Sheshbazzar was in fact Shenazzar, Zerubabbel's uncle (mentioned in Chronicles); (3) Sheshbazzar began the work and Zerubbabel finished it.[40]
The "law-book of Moses" read by Ezra[edit]
See also: Law of Moses
Ezra's mission according to Nehemiah 8 was to apply "the law of Moses" in Jerusalem, which he does by reading a "book of the law of Moses" (a "scroll" in Hebrew) in a marathon public session: the question is, what was this law-book? Some scholars have suggested it was some form of Deuteronomy, since Ezra's laws are heavily skewed towards that book; others have proposed that it was the "Priestly Writing", which probably dates from the Persian period; a third suggestion, and most popular, is that it was a form of the Torah, as it was clearly associated with Moses and contained both Deuteronomistic and Priestly elements; and the fourth view is that Ezra's law-book is lost to us and cannot be recovered.[40]
See also[edit]
Esdras, for a description of conflicting numbering schemes of books of Esdras
1 Esdras – the variant text of Chronicles–Ezra–Nehemiah
References[edit]
Jump up ^ Bogaert, Pierre-Maurice (2000). "Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin". Revue Benedictine. 110: 5–26.
^ Jump up to: a b c M. Patrick Graham, The "Chronicler's History": Ezra-Nehemiah, 1–2 Chronicles in Graham, M.P, and McKenzie, Steven L., The Hebrew Bible today: an introduction to critical issues (Westminster John Knox Press, 1998), pp. 201–02
^ Jump up to: a b c d Lester Grabbe, Ezra, in Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003), p. 313
^ Jump up to: a b Lester Grabbe, Ezra, in Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003), pp. 313–14
Jump up ^ "Scholarly Site: Leningrad Codex: Biblical Text".
Jump up ^ Fensham, F. Charles, "The books of Ezra and Nehemiah" (Eerdmans, 1982), p. 10
Jump up ^ Coggins, R.J., "The books of Ezra and Nehemiah" (Cambridge University Press, 1976), p. xi
Jump up ^ Fensham, F. Charles, "The books of Ezra and Nehemiah" (Eerdmans, 1982), pp. 10–16
Jump up ^ Min, Kyung-Jin, "The Levitical authorship of Ezra-Nehemiah" (T&T Clark, 2004), pp. 31–32
Jump up ^ Roman Ghirshman, Iran (1954), Penguin Books, p 191.
Jump up ^ https://la.wikisource.org/wiki/Historia_Scholastica/Esther#De_Ocho_seu_Artaxerxe.
^ Jump up to: a b David A. Smith, Ezra, Book of, in Mills, Watson E., and Bullard, Roger Aubrey (eds) "Mercer Dictionary of the Bible" (Mercer University Press, 1990), p. 286
Jump up ^ Dillard, Raymond B.; Longman, Tremper (January 1994). "Ezra-Nemehiah". An Introduction to the Old Testament. Grand Rapids, MI: Zondervan. p. 179. ISBN 978-0-310-43250-0. LCCN 2006005249. OCLC 31046001. Retrieved 2012-02-24.
Jump up ^ Hayes, Christine (January 16, 2012). "Intermarriage and Impurity in Ancient Jewish Sources". The Harvard Theological Review 92 (1999) 3–36
Jump up ^ Southwood, K. E. 2011. ‘“And They Could Not Understand Jewish Speech”: Language, Ethnicity, and Nehemiah’s Intermarriage Crisis’. The Journal of Theological Studies. doi:10.1093/jts/flr030.
Jump up ^ Ibud. 19
^ Jump up to: a b Ibud. 14
Jump up ^ Ibud. 17
Jump up ^ Southwood, Katherine (May, 2012) " Ethnicity and the mixed marriage crisis in Ezra 9–10: An Anthropological Approach". Oxford Scholar Online.
Jump up ^ Hayes, Christine (January 16, 2012). "Intermarriage and Impurity in Ancient Jewish Sources". The Harvard Theological Review. 92 (1): 3–36.
^ Jump up to: a b Daniel L. Smith-Christopher, Ezra-Nehemiah, in The Oxford Bible Commentary (ed. John Barton, John Muddiman, Oxford University Press, 2001), p. 308
Jump up ^ Bogaert, Pierre-Maurice (2000). "Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin". Revue Benedictine. 110: 5–26.
Jump up ^ Gregory Goswell, "What's in a Name? Book Titles in the Latter Prophets and Writings," Pacifica 21 (2008), p. 14
Jump up ^ M. Patrick Graham, The "Chronicler's History": Ezra-Nehemiah, 1–2 Chronicles in Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998), pp. 203–04
Jump up ^ Hugh G. M. Williamson, Ezra, Nehemiah, Word Biblical Commentary Vol. 16 (Dallas:Word, 1985), pp. xxi–lii.
Jump up ^ Gary N. Knoppers, I Chronicles 1–9, Anchor Bible Commentary Vol. 12 (New York:Doubleday, 2003), pp. 80–89.
^ Jump up to: a b Lester Grabbe, Ezra, in Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003), pp. 320–21
Jump up ^ "A History of the Jews and Judaism in the Second Temple Period (vol. 1)".
Jump up ^ Throntveit, Mark A., "Ezra-Nehemiah" (John Knox Press, 1992), pp. 9–10
Jump up ^ Juha Pakkala, Ezra the scribe: the development of Ezra 7–10 and Nehemiah 8 (Walter de Gryter, 2004), pp. 225–27
Jump up ^ Wright, Jacob L. (2005) Rebuilding Identity, The Nehemiah-Memoir and its Earliest Readers
Jump up ^ Wright, Jacob, "Rebuilding identity: the Nehemiah-memoir and its earliest readers" (Walter de Gruyter, 2004), p. 340
Jump up ^ Roman Ghirshman, Iran (1954), Penguin Books, p 191.
Jump up ^ M. Patrick Graham, The "Chronicler's History": Ezra-Nehemiah, 1–2 Chronicles in Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998), pp. 204–05
Jump up ^ Pritchard, James B. ed., Ancient Near Eastern Texts Relating to the Old Testament, Princeton University Press, third edition with supplement 1969, p. 492
Jump up ^ Bezalel Porten (Author), J. J. Farber (Author), C. J. F. Martin (Author), G. Vittmann (Author), The Elephantine Papyri in English (Documenta Et Monumenta Orientis Antiqui, book 22), Koninklijke Brill NV, The Netherlands, 1996, p 125-153.
Jump up ^ Hayes, Christine (1999). "Intermarriage and Impurity in Ancient Jewish Sources". Harvard Theological Review: 9.
Jump up ^ Olyan, Saul M. Purity Ideology in Ezra-Nehemiah As a Tool to Reconstruct the Community. Brown University.
Jump up ^ Heger, Paul (2012). "Patrilineal or Matrilineal Genealogy". Journal for the Study of Judaism. 43: 215–48. doi:10.1163/157006312x637865.
^ Jump up to: a b M. Patrick Graham, The "Chronicler's History": Ezra–Nehemiah, 1–2 Chronicles in Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998), p. 206
External links[edit]
Commentaries on Ezra–Nehemiah
Blenkinsopp, Joseph, "Ezra-Nehemiah: A Commentary" (Eerdmans, 1988)
Coggins, R.J., "The Books of Ezra and Nehemiah" (Cambridge University Press, 1976)
Cook, Stanley Arthur (1911). "Ezra and Nehemiah, Books of". Encyclopædia Britannica (11th ed.).
Fensham, F. Charles, "The books of Ezra and Nehemiah" (Eerdmans, 1982)
Grabbe, L.L., "Ezra-Nehemiah" (Routledge, 1998)
Throntveit, Mark A., "Ezra-Nehemiah" (John Knox Press, 1992)
Williamson, H.G.M, "Ezra and Nehemiah" (JSOT Press, 1987)
General bible commentaries
The Oxford Bible Commentary (ed. John Barton, John Muddiman, Oxford University Press, 2001)
Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003)
Other
Clements, R.E. (ed), "The World of Ancient Israel" (Cambridge University Press, 1989)
Blenkinsopp, Joseph, "Judaism, the first phase" (Eerdmans, 2009)
Garbini, G., "Myth and history in the bible" (Sheffield Academic Press, 2003)
Grabbe, L.L., "A history of the Jews and Judaism in the Second Temple Period, Volume 1" (T&T Clark, 2004)
Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)
Pakkala, Juha, "Ezra the scribe: the development of Ezra 7–10 and Nehemiah 8" (Walter de Gryter, 2004)
Pleins, J. David, "The social visions of the Hebrew Bible: a theological introduction" (Westminster John Knox Press, 2001)
Schulte, Lucas L. My Shepherd, though You Do not Know Me: The Persian Royal Propaganda Model in the Nehemiah Memoir (Peeters, 2016)
Wright, Jacob, "Rebuilding identity: the Nehemiah-memoir and its earliest readers" (Walter de Gruyter, 2004)
Translations
Bible Gateway (opens at NIV version)
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values: Edit section: Ezra–Nehemiah and Chronicles

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//lccn.loc.gov/2006005249

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values: wikisource:1911 Encyclopædia Britannica/Ezra and Nehemiah, Books of

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