DOCSLIB.ORG

DEUTERONOMISTIC HISTORY and the HERITAGE of the PROPHETS Rainer Albertz the Ratio of Deuteronomistic Literature to the Heritage

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
DEUTERONOMISTIC HISTORY and the HERITAGE of the PROPHETS Rainer Albertz the Ratio of Deuteronomistic Literature to the Heritage CHAPTER FIFTEEN DEUTERONOMISTIC HISTORY AND THE HERITAGE OF THE PROPHETS Rainer Albertz The ratio of Deuteronomistic literature to the heritage of the prophets appears to be contradictory. On the one hand, the Deuteronomistic History (Deuteronomy 1–2 Kings 25*) almost ignores the “classical prophets” of doom; on the other hand, the heritage of several of these prophets was maintained and fostered by editors, which have to be characterized by their style and ideas as Deuteronomistic, too. Since no less than three Deuteronomistic editions of prophetical books could be reconstructed and identified during the last decades,1 the vivid inter- est of certain Deuteronomistic editors in the literary heritage of the prophets becomes obvious. By comparing the Deuteronomistic His- tory with these Deuteronomistic editions of prophetical books with regard to their individual theological shape, their specific political interest and their social orientation, the present article tries to offer a better answer to the intriguing question of how the phenomenon of “Deuteronomism” should be determined. 1. The Problem of Prophecy in the Deuteronomistic History Prophets play a prominent role in the books of Joshua to Second Kings prophet,’ is mentioned no less‘ , נביאin their present form. The word ’,prophetess‘ ,נביאה than 100 times, supplemented by the feminine man of god,’ is‘ ,איש האלהים which occurs twice. The related term -seer,’ twice. Taking all desig‘ ,חזה mentioned 57 times, and the word nations for diviners together (161 occurrences), we arrive at a similar 1 The Deuteronomistic Book of Jeremiah (JerD), the “Book of the Four” (Hosea, Amos, Micah, Zephaniah), and the “Book of the Two” (Haggai, Zechariah), see below pp. 352–61. 344 rainer albertz frequency of these designations in all the prophetical books including Isaiah, Jeremiah, Ezechiel, and the 12 Minor Prophets, which total 163 instances. Thus, as far as the frequency of terms for diviners is con- cerned, Former Prophets and Latter Prophets are nearly equal. If we turn to the historical critical hypothesis of the Deuteronomistic History, which is supposed to underlie the Former Prophets, but which also included according to its discoverer Martin Noth (1967)—at least in its later stages—most of the book of Deuteronomy, the prominence of prophets is reduced to some degree in this reconstructed literary unit. In the last decades, it has become apparent that the majority of the prophetical narratives found in the books of Kings have to be regarded as post-Deuteronomistic insertions.2 According to Susanne Otto (2001, 41–149), only the Naboth story (1 Kgs 21), the Ahasiah story (1 Kgs 1*), and the story about the Jehu-revolution (2 Kgs 9–10) originally reflected the prophetical activity of Elijah and Elisha in the Deuteronomistic History. Apart from these, only the narratives on early prophets such as Samuel (1 Sam 1–3; 7–15*) or Nathan (2 Sam 12; 1 Kgs 1), and parts of the story about Isaiah’s resistance in the Assyrian crisis (2 Kgs 18–20*)3 probably constituted integral parts of the Deuteronomistic History. Thus, the number of prophetical narra- tives in the Deuteronomistic History was rather limited. Nevertheless, even in this reduced shape, there is a considerable influence of prophetical traditions on the Deuteronomistic History. Its authors did not only constantly allow many prophets to appear on the stage of history during the entire monarchic period, stylizing them as fellow or counter actors of the kings, but they also knew no less than ten male and two female of these prophets by name.4 The his- 2 The famous drought composition around Elijah (1 Kgs 17–18) and the narrative on Elijah at Mount Horeb (19) are post-Deuteronomistic insertions, as Otto (2001, 151–96) has convincingly shown. The same is also true for the collection of war sto- ries, in which different prophets are acting (1 Kgs 20:1–43; 22:1–38; 2 Kgs 3:4–17; 6:24–7:20, see already Schmitt 1972, 32–51, 68–72, and Otto 2001, 202–19); moreover, as the inter connection with 1 Kgs 19 shows, the entire “Elisha Biography” (2 Kgs 2–8*; 13:14–21), although of older origin, was not included in the Deuteronomistic History before the postexilic period, see Otto 2001, 220–46. 3 According to Hardmeier (1990, 87–138), the narrative originally comprised 2 Kgs 18:9–19:7, 32aβ–34, 8–9a, 36aβ–37. 2 Kgs 20:12–19* constitutes, in his opinion (1990, 454–64) an epilogue to it. 4 Thus, the prophets Samuel (1 Sam 3:20), Gad (22:5), Nathan (2 Sam 7:2), She- maiah (1 Kgs 12:22), Ahijah the Shilonite (11:29), Jehu (16:1), Elijah (21:17), Elisha (2 Kgs 9:1), Jona (14:25), and Isaiah (19:2); and the prophetesses Deborah (Judg 4:4) and Huldah (2 Kgs 22:14)..
Load more

Recommended publications
  • Solomon's Legacy
    Solomon’s Legacy Divided Kingdom Image from: www.lightstock.com Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God raises up adversaries to Solomon. 1 Kings 11:14 14 Then the LORD raised up an adversary to Solomon, Hadad the Edomite; he was of the royal line in Edom. 1 Kings 11:23-25 23 God also raised up another adversary to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. 1 Kings 11:23-25 24 He gathered men to himself and became leader of a marauding band, after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus. 1 Kings 11:23-25 25 So he was an adversary to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred Israel and reigned over Aram. Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God tells Jeroboam that he will be over 10 tribes. 1 Kings 11:26-28 26 Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon’s servant, whose mother’s name was Zeruah, a widow, also rebelled against the king. 1 Kings 11:26-28 27 Now this was the reason why he rebelled against the king: Solomon built the Millo, and closed up the breach of the city of his father David. 1 Kings 11:26-28 28 Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he appointed him over all the forced labor of the house of Joseph.
    [Show full text]
  • Most Common Jewish First Names in Israel Edwin D
    Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names.
    [Show full text]
  • Old Testament Order of Prophets
    Old Testament Order Of Prophets Dislikable Simone still warbling: numbing and hilar Sansone depopulating quite week but immerse her alwaysthrust deliberatively. dippiest and sugar-caneHiro weep landward when discovers if ingrained some Saunder Neanderthaloid unravelling very or oftener finalizing. and Is sillily? Martino And trapped inside, is the center of prophets and the terms of angels actually did not store any time in making them The prophets also commanded the neighboring nations to live in peace with Israel and Judah. The people are very easygoing and weak in the practice of their faith. They have said it places around easter time to threaten judgment oracles tend to take us we live in chronological positions in a great fish. The prophet describes a series of calamities which will precede it; these include the locust plague. Theologically it portrays a cell in intimate relationship with the natural caution that. The band Testament books of the prophets do not appear white the Bible in chronological order instead and are featured in issue of size Prophets such as Isaiah. Brief sight Of Roman History from Her Dawn if the First Punic War. He embodies the word of God. Twelve minor prophets of coming of elijah the volume on those big messages had formerly promised hope and enter and god leads those that, search the testament prophets? Habakkuk: Habakkuk covered a lot of ground in such a short book. You can get answers to your questions about the Faith by listening to our Podcasts like Catholic Answers Live or The Counsel of Trent. Forschungen zum Alten Testament.
    [Show full text]
  • Is This the “Man After God's Own Heart?” 2 Samuel 24
    IS THIS THE “MAN AFTER GOD’S OWN HEART?” 2 SAMUEL 24 Acts 13:20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. Acts 13:21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. Acts 13:23 Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: What do we find in this story? 1. David, Joab, and God 24:1-9 2 Samuel 24:1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. 2 Samuel 24:2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people. 2 Samuel 24:3 And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? 2 Samuel 24:4 Notwithstanding the king’s word prevailed against Joab, and against the captains of the host.
    [Show full text]
  • Moses Deborah Samuel Gad and Nathan Elijah and Elisha Amos
    PROPHECY, PROPHETS Reception and declaration of a word from the Lord through a direct prompting of the Holy Spirit and the human instrument thereof. Old Testament Three key terms are used of the prophet. Ro'eh and hozeh are translated as "seer." The most important term, nabi, is usually translated "prophet." It probably meant "one who is called to speak." Moses History Moses, perhaps Israel's greatest leader, was a prophetic prototype (Acts 3:21-24). He appeared with Elijah in the transfiguration (Matt. 17:1-8). Israel looked for a prophet like Moses (Deut. 34:10). Deborah Prophets also played a role in the conquest and settlement of the Promised Land. The prophetess Deborah predicted victory, pronounced judgment on doubting Barak, and even identified the right time to attack (Judg. 4:6-7,9,14). Samuel Samuel, who led Israel during its transition to monarchy, was a prophet, priest, and judge (1 Sam. 3:20; 7:6,15). He was able to see into the future by vision (3:11-14) and to ask God for thunder and rain (12:18). Samuel led in victory over the Philistines (1 Sam. 7), and God used him to anoint kings. Gad and Nathan Gad and Nathan served as prophets to the king. Elijah and Elisha Elijah and Elisha offered critique and advice for the kings. The prophets did more than predict the future; their messages called Israel to honor God. Their prophecies were not general principles but specific words corresponding to Israel's historical context. Amos, Hosea, Isaiah, Micah Similarly the classical or writing prophets were joined to history.
    [Show full text]
  • What Is Biblical Prophecy?
    What is Biblical Prophecy? What Biblical Prophecy is NOT, and What It Really IS: Contrary to what many fundamentalist preachers or late-night radio hosts would have you believe, biblical prophecy is not primarily about “predicting the future” or finding clues in the Bible that correspond to people or events in our own day and age! The prophets of Ancient Israel did not look into some kind of crystal ball and see events happening thousands of years after their own lifetimes. The books they wrote do not contain hidden coded messages for people living in the 20th or 21st centuries! Rather, biblical prophets were mainly speaking to and writing for the people of their own time. They were challenging people of their own world, especially their political rulers, to remain faithful to God’s commandments and/or to repent and turn back to God if they had strayed. They were conveying messages from God, who had called or commissioned them, rather than speaking on their own initiative or authority. However, because the biblical prophets were transmitting messages on behalf of God (as Jews and Christians believe), much of what they wrote for their own time is clearly also relevant for people living in the modern world. The overall message of faith and repentance is timeless and applicable in all ages and cultures. To understand what biblical prophecy really is, let’s look more closely at the origins, definitions, and uses of some key biblical words. In the Hebrew Bible, the word for “prophet” is usually nabi’ (lit. “spokesperson”; used over 300 times!), while the related feminine noun nebi’ah (“prophetess”) occurs only rarely.
    [Show full text]
  • The Figure of Joseph the Patriarch in the New Testament and the Early Church
    ABSTRACT “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church by John Lee Fortner This paper investigates the figure of Joseph the patriarch in early Christian interpretation, demonstrating the importance of such figures in articulating a Christian reading of the history of Israel, and the importance of this reading in the identity formation of early Christianity. The paper also illumines the debt of this Christian reading of Israel’s history to the work of Hellenistic Judaism. The figure of Joseph the patriarch is traced through early Christian interpretation, primarily from the Eastern Church tradition up to the 4th century C.E. The key methodological approach is an analysis of how the early church employed typological, allegorical, and moral exegesis in its construction of Joseph as a “Christian saint of the Old Testament.” A figure who, to borrow Justin Martyr’s phrase, became in the Christian identity “much more ours than yours.” “Much More Ours Than Yours”: The Figure of Joseph the Patriarch in the New Testament and the Early Church A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by John Lee Fortner Miami University Oxford, Ohio 2004 Advisor ________________________ Dr. Edwin Yamauchi Reader ________________________ Dr. Charlotte Goldy Reader _________________________ Dr. Wietse de Boer Table of Contents Introduction 1 Early Christian Hermeneutics 1 The Aura of Antiquity 6 Apologetics of Hellenistic Judaism 8 Scope and Purpose of Study 12 1. Joseph in the New Testament 13 Acts 7 14 Heb 11 15 2.
    [Show full text]
  • The Book of Joel
    The Book of Joel from the book Minor Prophets: Major Messages by Rev. George McCurdy Contents How To Use This Study Guide......................................................................................................... 4 Introduction........................................................................................................................................... 5 What do we know about Joel?.................................................................................................... 5 Can we put Joel in a timeline with the other prophets?..................................................6 Is Joel mentioned or quoted in any of the books of the Word?.....................................6 Are we familiar with any of the passages from Joel?........................................................7 What are the major themes of Joel’s prophecy?.................................................................7 And lastly, what specific lesson or lessons in Joel’s prophecy are useful for the New Church?..................................................................................................................................... 8 Chapter One......................................................................................................................................... 10 Joel 1:1-3.......................................................................................................................................... 10 Joel 1:4.............................................................................................................................................
    [Show full text]
  • Jerusalem and Its Parallels Five Cities Paired with Jerusalem in the Bible
    Abr-Nahrain 32 (1994) 80-95 JERUSALEM AND ITS PARALLELS FIVE CITIES PAIRED WITH JERUSALEM IN THE BIBLE BY AMOS FRISCH Jerusalem is unique among the cities mentioned in the Bible. However, it is not always presented by itself. Sometimes it is mentioned along with another city of either equal or inferior stature in the particular context. In contrast with word pairs within verses that have merited considerable attention in research1, city pairs have not been studied extensively2. In a single paper we cannot include all the cities paired with Jerusalem in the Bible. We will limit ourselves to a discussion of five cities each of which is mentioned together with Jerusalem in different Biblical contexts, tracing the varied usage of these city pairs. We will present the cities paired with Jerusalem in the following order: the first is Sodom, which is highlighted in the Biblical description of Abraham's period; Shiloh, the religious centre in the days of Joshua and the Judges; Gibeon, which became important after the destruction of Shiloh (and Nob), and which was apparently associated with Saul; Hebron, which assumed great political importance in David's time (also mentioned frequently in narratives about the Patriarchs, but without connection with Jerusalem); and finally Samaria, the capital of the northern kingdom of Israel since the days of Omri. A. Sodom - Jerusalem At the core of the narrative about the meeting between the king of Sodom and Abram, after the latter had conquered the great kings, two verses appear that relate to the encounter between Abram and Melchizedek, king of Salem3 1 See Y.
    [Show full text]
  • The Function of the Prophets in the United Monarchy
    McLain I Prophets in United Monarchy I 35 The Function of the Prophets in the United Monarchy CHARLES E McLAIN, Th M Professor, Calvary Baptist Theological Seminary The purpose for the origin of the prophetic office, according to Freeman, was for "guarding Israel against Canaan's superstitious practices, as well as those of her neighbors .... Because of this, Moses announced the forming of the prophetic office for the purpose of continuing the divine revelation through the line of prophets." 1 Therefore in a survey of any portion of Israel's history subsequent to Moses in which prophets are ministering, the two basic functions of revelation and guardianship should be found. On the other hand, with the passage of time a certain development can be expected in relation to such things as Israel's establishment in the land, the raising up of the judges, the background of the persons called to be prophets, the establishment of the monarchy, and the giving of additional revelation by God. During the period of the United Monarchy the ministries of three named prophets are recorded-Samuel, Nathan, and Gad. A survey of the Scripture dealing with their ministries indicates that they functioned in three general areas. First, in the realm of revelation they functioned as revealers of God's word and preachers of God's message. Second, in the realm of intercession they functioned as priest and prayer warrior. Finally, in the realm of guardianship or administration they functioned as judge, king-maker, and advisor. The Prophetic Function in the Realm of Revelation In the area of revelation the prophets of the United Monarchy functioned both as revealers of God's word and preachers of God's message.
    [Show full text]
  • September 2020
    TO YAHWEH BE FEED MY LAMBS ALL PRAISE, HONOR, and GLORY www.COYHWH.com C HILDREN ’ S P AGE www.HISWondrousWorks.com SEPTEMBER 2020 “Spreading the Good News - One Lamb, at a Time” Bible Story Time Jeroboam Lost out on a Sure House 1 Kings 11:26-43 And Jeroboam the son of Nebat, an Ephrathite of Zereda, a And it shall be, if you shall hear all that I command you, and servant of Solomon (and his mother's name was Zeruah, a shall walk in My ways, and do that which is right in My eyes, widow woman) he also lifted up a hand against the king. And this to keep My statutes and My commandments, as My servant was the thing for which he lifted up his hand against the king: David did, then I shall be with you and shall build a sure Solomon built Millo, and closed up the breaks of the city of his house for you, as I built for David, and shall give Israel to you. father David. And for this I will afflict the seed of David; but not forever. And the man Jeroboam was a mighty warrior. And Solomon saw And Solomon sought to put Jeroboam to death, and the young man, that he was doing work. And he appointed him Jeroboam rose up and fled to Egypt, to Shishak the king of to all the burden of the house of Joseph. Egypt; and he was in Egypt until the death of Solomon. And at that time it happened that Jeroboam had gone out from And the rest of the matters of Solomon, and all that he did, Jerusalem, and Ahijah the Shilonite, the prophet, found him in and his wisdom, are they not written in the Book of the Acts the way.
    [Show full text]
  • ARAMAIC-LIKE FEATURES in the PENTATEUCH Gary A. Rendsburg As Is Well Known, a Major Trend Has Been Noticeable in the Field of Bi
    ARAMAIC-LIKE FEATURES IN THE PENTATEUCH Gary A. Rendsburg Rutgers University The term “Aramaic-like features” is to be distinguished from the term “Aramaisms.” The former refers to linguistic traits found in pre-exilic texts, whose presence can be explained by one of two reasons: either the texts are northern in origin, or the settings of the texts have an Aramean flavor. The lat- ter refers to those features, found primarily in the post-exilic corpus, which re- flect clear Aramaic influence over Hebrew. Aramaic-like features occur with a significant concentration in five sections of the Torah: Genesis 24, Genesis 30–31, Numbers 22–24, Genesis 49, and Deuteronomy 33. Style-switching explains the first three texts, since the first two are narratives geographically set in Aram, while the third portrays a prophet from Aram in the plains of Moab. Regional dialectology explains the remaining two sections: the sayings about the individual tribes must originate in those specific locations, which is why one finds words like MOwrD;d, MRrR…g, and so forth, in the blessings to Issachar, Naphtali, Joseph, and Gad. If the Pentateuch were the product of Persian- period Jewish scribes, as claimed by some scholars during the last several decades, one would expect Aramaisms or Aramaic-like features to appear throughout its 187 chapters in significant concentrations, and not, as per the main conclusion of this essay, in select chapters for specific purposes. As is well known, a major trend has been noticeable in the field of bibli- cal studies during the past twenty years or so.
    [Show full text]