Minor Prophets

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653.    [Twelve Prophets; Priesthood] Renate Klein, “‘Die Sünde meines Volkes essen sie . . ’ (Hos 4,8A): Priesterkritik im Dodekapropheton,” SScr 16 (2018) 198–228.

Against the reality of corruption in all spheres of contemporary society, K.’s article focuses on the abuse of priestly authority as portrayed in texts of the Twelve Prophets. In these texts, priests may be depicted as involved in power struggles. They are accused of seeking their own profit, rather than promoting knowledge of God, and of taking payment for the instruction they impart. Their teaching is merely a matter of form, lacking the content it should have. They fail to oppose foreign influences in Israel’s life. Priests likewise fail to offer sacrifices in accordance with the prescribed ritual requirements. Abuses of authority surface whenever priests act for the sake of their own interests rather than on the basis of their role as mediators between God and the people. [Adapted from published abstract—C.T.B.]

654.    [Hos 2:2] Giovanni Deiana, “Hosea 2:2 and the Dating of the Book of Hosea,” Finding Myth and History, 51–60 [see #783].

This essay is a historical analysis Hos 2:2, with the intention of highlighting the context of the verse and the larger pericope of which it is a part. D. suggests that the phrase “the number of the children of Israel” in 2:1 is not a reference to the Northern Kingdom ruled by Jeroboam II; rather, it has in view a new kingdom that exhibits significant demographic growth which was understood to be a fulfillment of God’s promise to the patriarchs. Such a kingdom could have been envisioned in the first half of the second cent. b.c.e. This proposal is based on the increased population numbers in Jerusalem in the Hellenistic period, as well as on the supposition that the united “Judah” and “Israel” referred to in 2:2 is an allusion to the Samaritans and Jews. Though distinct, the two populations shared the Pentateuch and were not in conflict until the destruction of the Samaritan temple on Mount Gerizim by John Hyrcanus.—A.W.L.

655.    [Joel 2:23; DSS] Michael A. Rydelnik, “The Teacher of Righteousness: A Messianic Interpretation of Joel 2:23,” BS 176 (2019) 164–73.

The title of the Qumran leader, the Teacher of Righteousness, seems to be derived from a biblical text, but which specific text that might be has been disputed. The most likely source for the title, R. argues, is Joel 2:23. The Qumran community was correct in its understanding of this text, but incorrect in identifying their founder as the referent. Instead, Joel 2:23 predicts the coming of the Messiah to Israel and his ushering in a reign of prosperity and abundance. [Adapted from published abstract—C.T.B.]

656.    [Joel 2:28] Michael McBride, “Prophesy or Perish,” Review and Expositor 114 (2017) 436–44.

In this brief article, M. exhorts his audience to take seriously the pouring out of the Spirit on all flesh as described in Joel 2:28. If the Spirit is in the world, working through humanity, then we need to tap into it to fight the powers of evil that hold us hostage to prejudice and racism. M., a pastor and activist, calls every Christian to prophesy or perish. [Adapted from published abstract—C.T.B.]

657.    [Amos 7:10–17] Alessandra Casagrande, “‘A little drama’ (G. M. Tucker). Zur literarischen Form von Am 7,10–17,” BZ 63 (N.S., 2019) 193–219.

The use of a narrative imperfect in Amos 7:10–17 after 7:1–9 and the abrupt shift that occurs in 8:1 frequently generates discussion about the literary form of Amos 7:10–17, with suggestions proposed by diachronic scholars including “third-party report” and “ apophthegma.” By contrast, synchronic studies highlight the contextual integration of Amos 7:10–17 and concentrate on the narrative analysis of the passage. In this approach, Amos 7:10–17 is often referred to as a “drama”; the...