ZECHARIAH 11 AND THE ESCHATOLOGICAL SHEPHERDS (original) (raw)
The Journal of Theological Studies, 2017
, xx + 279 pp., hb £75 There are some fascinating and stimulating essays in this collection on the subject of the oracles against the nations (OANs). Corresponding with the length of the books themselves, there are four essays on Isaiah, five on Jeremiah and three on Ezekiel. In addition, there is a foreword by Marvin Sweeney and a concluding 'response' by Steed Davidson. Even before the book begins in earnest, Sweeney makes the interesting suggestion that the absence of Persia in Isaiah and Jeremiah indicates that YHWH is identified with Persia, as he is with Babylon in Ezekiel, since Babylon does not appear in Ezekiel's OANs (pp. xix-xx). In the first essay, Hyun Kim analyses sequences, patterns and intertextual references in the seemingly haphazard arrangement of the OANs and proposes that Babylon, more than Assyria, was the most heinous invader of Judah and Jerusalem (p. 17) and that Jerusalem was the ultimate target of divine judgement in the OANs. Blake Couey investigates the poetic presentation of the Moabite in Isaiah 15-16 and notes that the oracle focuses on the results of the attack, which seem to depict a military disaster, but evades the audience's desire for more details by withholding details (other OANs in Isa 13-23 are also vague) and providing illusions to create uncertainty. In so doing, the text encourages speculation, but may have been written in this way because the disaster had not yet happened and possibly never happened (cf. Jer 48:11). Todd Hibbard evaluates the textual variants of 'City of the Sun' in Isaiah 19:18, noting the three stages of variants, and proposes that perhaps Onias used this Isaiah text to support the building of the Jewish temple in Egypt. One of his supporting arguments is that the phrase 'on that day' (used five times in Isa 19:16-25) has been considered a late addition that reflects the reality of the diaspora in Egypt. Willem Beuken's essay compares and contrasts the common and different phrases for Babylon's fall and its aftermath in Isa 13-14 and Jeremiah 50-51. One of the phrases he looks at is 'Behold I am', which occurs forty-eight times in Jeremiah, six of which are in Jeremiah 50-51, and fewer times in Isaiah, one of which is in the prophecy against Babylon. The phrase focuses on helpless people suffering under Babylon and the model may stem from resistance oracles with the purpose of strengthening the conviction that God outstrips the tyrant in terms of power. Rannfrid Thelle addresses the idea that Babylon acts as Judah's doppelgänger in the book of Jeremiah (MT). Babylon is both the friend and enemy in Jeremiah, and Judah might recognise herself in the images that are used of Babylon and see that she (Judah) is under threat of destruction. At the same time, Judah is also to see herself as distinct. Thelle points out that Reviews 508
Horizon of Biblical Theology , 2015
This paper illuminates the positive theological value of the oracles against the nations (OANs) in the Old Testament. Tracing the historical development of the OAN tradition, I propose that the OAN tradition originated in a war or a cultic setting and went through three stages of transformation: first, the shift from salvation oracles for Israel to oracles against Israel by the 8th century prophets Amos and Isaiah: second, the shift from a realistic depiction of enemies to a more cosmic depiction of them during the exilic period: third, the inclusion of the nations into the future restoration in the postexilic period. The trajectory of the development of the OAN tradition shows how Israel’s self-understanding and attitude toward foreign nations changed with a strong emphasis on Yahweh’s kingship. The emphasis on Yahweh’s kingship over Israel’s special status provides a ground for the inclusion of foreign nations into Yahweh’s plan. By prioritizing Yahweh’s kingship, his people can avoid the danger of self-elevation and embrace the other people into the community.
Theological Reflections on the Oracles against the Nations
Horizons in Biblical Theology, 2015
This paper illuminates the positive theological value of the oracles against the nations (oans) in the Old Testament. Tracing the historical development of the oan tradition, I propose that the oan tradition originated in a war or a cultic setting and went through three stages of transformation: first, the shift from salvation oracles for Israel to oracles against Israel by the 8th century prophets Amos and Isaiah: second, the shift from a realistic depiction of enemies to a more cosmic depiction of them during the exilic period: third, the inclusion of the nations into the future restoration in the postexilic period. The trajectory of the development of the oan tradition shows how Israel’s self-understanding and attitude toward foreign nations changed with a strong emphasis on Yahweh’s kingship. The emphasis on Yahweh’s kingship over Israel’s special status provides a ground for the inclusion of foreign nations into Yahweh’s plan. By prioritizing Yahweh’s kingship, his people can a...
SACRA SCRIPTA Journal of the Centre for Biblical Studies
SACRA SCRIPTA - Journal of the Centre for Biblical Studies, 2014
Abstract. The scholars accept that the second part of Zechariah, known also as the Deutero-Zecharia (chapters 9-14), creates some of the most difficult problems concerning its literary structure, authorship, historical setting and its relationship with Proto-Zechariah (chapters 1-8). The passage from Zechariah 9,9-10 is one of these texts intensely debated by theologians. This paper intended to show that Zechariah 9,9-10 may have been circulated as an independent unit before being introduced in the book of Zechariah. Comparing this text with other similar biblical passages, it was supported that the text circulated in the form of a special oracle vision. Based on the internal evidences, it was suggested that Zechariah 9,9-10 could be composed during the time of Josiah's reign, a Davidic king, who represented the hope for Judah. Even though the sudden death of Iosiah cut down the hope of his generation, it was considered that the passage could circulate as a motif of hope for the next generations. The passage could have been introduced into Deutero-Zechariah, some time at the end of the sixth century, after the year 520 BC, when the prophet Zechariah's wrote his book. It was argued that Zechariah could write Deutero-Zechariah, some time later than Proto- Zechariah, in a different context. The paper presents the work of Yahweh and his coming king. It is underlined the moral character of the king, described as being צדיק saddiq – righteous. Looking to the context, we understand, that the same moral character of the king was expected also from the community to which the king is coming. As far as the reception of Zechariah 9,9-10 in Judaism and in LXX, we observed a variant reading of Zechariah 9,10, between the Masoretic text and Septuagint, which could support an identification of Yahweh with the coming king. The New Testament identified the king with Jesus Christ entering triumphantly in Jerusalem.
Hikaru Tanaka, 2013
This thesis examines, from a canonical perspective, the thematic relationship between the three royal oracles in Isaiah 1-39 (7:14; 8:23-9:6; 11:1-9) and the four Servant Songs in Isaiah 40-55 (42:1-9; 48:16-49:12; 50:2-51:16; 52:13-53:12), in search of the holistic intention of the book of Isaiah. Many scholars have argued that under new historical situations and authorial intentions, the royal hopes in Isaiah 1-39 are transformed into expectation for the Servant from Isaiah 40 onward. However, these views are problematic in that they rely solely on assumptions as to the historical intentionality of the prophets. Therefore, paying attention to the overall intentions of the book as a whole, the present study argues that both the royal oracles and the Servant texts remain significant in the eschatological realm, complementing each other to generate the unique messianic expectation of the book as a whole.
1984
This review is perhaps somewhat longer than usual, but this is on account of the rarity of publications on the topic of O T ethics. Also, I would state that although in the foregoing paragraphs I have raised some basic issues relating to Kaiser's volume, his work is a serious attempt to come to grips with O T ethics in a refreshing way. The cheap law/gospel and simplistic OT/NT or old-covenant/new-covenant dichotomies are avoided, and the Bible is set forth so as to be seen as a whole, without denying the varieties of emphasis it contains. The indexes of texts, names, subjects, and Hebrew words enhance the usefulness of this tome. I would urge that in any future printing all Hebrew terms be transliterated, so that the person without a knowledge of the Hebrew alphabet can use this volume with maximum benefit. It indeed deserves that broad a readership.
SUMMARY OF SOME OF THE BOOK OF SOME PRE-EXILIC PROPHETS IN THE BIBLE
In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the LORD”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, RSV). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the LORD,” who will protect and shield his people (4:2-6). In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (chapter 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent. One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Matthew 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Isaiah 8:3). This name (meaning “swift to plunder and quick to spoil,” verse 1, NLT mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (verse 10, NLT mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22). Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4. For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34). After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (chapter 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (chapter 12).
Boston: William Andrew's - T.B. Wait and Company printers, 1809
This book provides an extensive examination of biblical prophecies concerning the restoration of Israel and the downfall of Antichrist, offering a comprehensive analysis of scriptural texts from both the Old and New Testaments. Structured into 34 distinct chapters, each chapter focuses on specific prophetic themes, such as the dispersion and restoration of the Jewish people, the anticipated messianic kingdom, and the socio-political ramifications of these prophecies. The text begins with an overarching introduction that outlines the prophetic landscape regarding Israel's future, followed by detailed explorations of critical biblical passages, including Deuteronomy, Isaiah, Jeremiah, Ezekiel, and the minor prophets. Each chapter elucidates the context of the prophecies, examining historical circumstances such as the Babylonian exile, the Roman siege of Jerusalem, and the eschatological implications of Antichrist’s reign. The author emphasizes the theological significance of these prophecies, addressing themes such as idolatry, judicial blindness, and the divine promise of restoration for both Israel and Judah. Moreover, the book examines the role of Gentile nations in Israel’s restoration and the anticipated millennial kingdom characterized by spiritual glory and the triumph over Antichrist. In addition to its exegetical depth, the text integrates historical and contemporary perspectives on the fulfillment of these prophecies, thus providing a multifaceted understanding of the interplay between scripture, history, and eschatology. This scholarly work serves as a crucial resource for theologians, historians, and students of biblical prophecy, encouraging further research into the complexities of prophetic literature and its implications for understanding the fate of Israel and the broader narrative of salvation history. 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