By Jason T. Lecureux
'Return to me', pronounces Yhwh of Hosts, 'and i'll go back to you', broadcasts Yhwh of Hosts. The sentence stands on the head of the prophecy of Zechariah (1.3). yet what does it suggest to 'return to Yhwh'? And what does it suggest that Yhwh 'will go back to you'? LeCureux argues that it really is this name to repentance, and Yhwh's responses to it, that shape the unifying and organizing topic of go back for the e-book of the Twelve. whereas reviews at the improvement and composition of the Twelve have proved fruitful in recent times, this publication makes an attempt to extend on these works through taking a look heavily on the ultimate type of the Twelve, relatively of its establishing and shutting books (Hosea-Joel, Zechariah-Malachi), and the function that canonical place and subject play in the ebook. This undertaking starts by way of defining the functionality of topic in biblical books, after which compares the function subject matter performs in Isaiah with its position within the Twelve, ahead of undertaking the first job of exegesis. LeCureux examines using 'return' within the Twelve, displaying that it's the name to come back that controls the occasions of the Day of Yhwh. Going additional, the exegesis uncovers the hyperlinks among the go back imperatives of Hosea 14, Joel 2, Zechariah's personal calls to come and Malachi's concluding query, 'How are we to return?'(3.7). what's finally printed is the multifaceted nature of God's dating together with his humans, one who contains the people's fight to show from covenantal disobedience towards Yhwh in repentance, in addition to Yhwh's personal turning from judgment towards his humans in blessing.
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Bowman, ‘Reading the Twelve as One’, p. 9. 74. Bowman does acknowledge these. ‘One might argue that the references to “day” in Hos 1:5; 2:2, 18, 20, and 23 constitute a basis for grounding the “Day of Yahweh” theme in these opening chapters. But the deliberate interrelation of these more ambiguous and open-ended references with the full phrase by readers of the BT, would only have happened once Amos and Joel had been joined to Hosea and the whole had been read’ (Bowman, ‘Reading the Twelve as One’, p.
The position of the writings provides the framework for that development and carries the reader from the eighth to (at least) the mid-¿fth century. One of the more frequently cited examples of intertextuality in the Twelve is the repeated use of Exod. 6-7 (Hos. 13; Jon. 2; Mic. 18-20; and Nah. 9; Hab. 9; and Mal. 4 From these and other uses, the Twelve presents its audience with keys to its unity that are self-evident. This constant self-referencing was identi¿ed by the ancient readers, and despite the lack of an overall superscript, permitted them to deem the Twelve ‘one’.
Sweeney proposes that the two orders better reÀect two different communities, Christian (LXX) and Jewish (MT). E. Indeed, the concern with Israel, the nations, and the restoration of the nations in Jerusalem ¿ts well with Christian theology and its understanding of the role of prophecy as a means to predict the ful¿lment of Israel’s destiny in the revelation of Christ to the nations’. Sweeney states that the MT, ‘focuses especially on the role of Jerusalem, including the punishment of Israel and the nations, and the implications these developments have for the purging of Jerusalem and its place as the center of YHWH’s world sovereignty.