Hosea, Jeremiah, and the Deuteronomistic History
Hosea, Jeremiah, and the Deuteronomistic History text are complementary because it talks about the relationship of the people of Israel and God, Kingship and religion and the warn them about the punishment that accompanies. Though the message is the same the mode each took to deliver a God message is different.
The primary goal of the Deuteronomistic History is the perception of Kingship and religion, the word Deuteronomistic History was first formulated by Martin Noth in 1943. It refers to those historical writings (also known as former prophets), the books consist of Joshua, the judges, Samuel, and kings (Collins 2004:183). The book of king relates the history of Hebrew united and divided monarchies in their covenant failure. The narrative focuses on the figures primarily responsible for covenant keeping in Israel, the kings and prophets. The prophetic voice has a prominent place in the history of kingship because those divinely appointed messengers functioned as the conscience of the monarchies (Hill &Walton 2009: 290).
The history of the Hebrew nation is told through the lives of the Israelite and Judean kings as representatives of the nation, because the fortunes of the king and the plight of the people were entwined. Rebellion and disobedience in the form of idolatry and social injustice on the part of the king brought divine retribution on the nation in several forms, including oppression by surrounding hostile powers, overthrow of the royal dynasties, and ultimately exile into foreign lands. Conversely, the blessing of Yahweh’s favor in the form of peace, security, prosperity, and deliverance from foes rested upon the people of God when the king was obedient to the L...
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... the acute sense of impending disaster that informs much of his poetic oracles(Collins 2004:338).
In conclusion, upon analysis of the above information one could see that these prophets messeges is focused on warnings and the consequencies which follows.
References:
Nickodemus, B. Coursepack for REL 211,
New Oxford Annotated Bible (Oxford University Press, Inc. 2010)
Collins, J. (2004). Introduction to the Hebrew Bible. Minneapolis: fortress press.
Andrew H and Walton J. (2009). A survey of the Old Testament. 3rd Edition. Grand Rapids: Zondervan
Works Cited
Nickodemus, B. Coursepack for REL 211,
New Oxford Annotated Bible (Oxford University Press, Inc. 2010)
Collins, J. (2004). Introduction to the Hebrew Bible. Minneapolis: fortress press.
Andrew H and Walton J. (2009). A survey of the Old Testament. 3rd Edition. Grand Rapids: Zondervan
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
Hindson, E. E., & Yates, G. E. (2012). The Essence of the Old Testament: A survey. Nashville, Tenn: B & H Academic.
Carson, D. A., and Douglas J. Moo. 2005. An introduction to the new testament. Grand Rapids, Mich: Zondervan.
Walton, John H. Chronological and Background Charts of the Old Testament (Zondervan Charts). Revised ed. Grand Rapids, Mich.: Zondervan, 1994.
Robinson, B. A. (2008, March 30). Books of the Hebrew Scripture . Retrieved May 7, 2011, from Religious Tolerance: http://www.religioustolerance.org/chr_otb3.htm
Many scriptures found in Deuteronomy along with several scriptures in the Old and New Testament point to Moses as being the author of Deuteronomy. One main verse that points to Moses as being the author of Deuteronomy is 31:9 which states, “9 Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel. The book of Deuteronomy never clearly states who the author is, but by all viewing all other scripture and the scripture found in the book of Deuteronomy Moses seems to be the only person that could have possibly written the book of Deuteronomy. Moses audiences in this book are the tribes of Israel. Many Jewish scholars who interpret the book of Deuteronomy believe that Moses audience were the elders of each tribe who delivered what Moses had spoke. The starting date of Deuteronomy is 1451 BC. Moses gives three speeches throughout this book, but there are five parts that make up the covenant renewal. The five parts of the covenant renewal that take place in Deuteronomy are the Preamble, Historical Prologue, Terms, Sanctions, and Ratifications. The Ten Commandments are given to people of Israel in the book of Deuteronomy. Deuteronomy is all about renewing the covenant between God and His people. God spoke to Moses and used Moses to speak to the people of Israel. The covenant renewal took place in the desert which was east of the Jordan River. Everything that took place in the book of Deuteronomy was in the Plains of Moab and in the crossing of the Jordan River to the Promise Land. The generation of Exodus was no more and Moses now led the new generation. In order for the people of Israel to enter into the Promis...
This phrase is later repeated three more times, in Judges 18:1, 19:1, and 21:25. Since the phrase is repeated several times, it emphasizes the need for a king to govern the people and lead them in better ways. The Davidic covenant also exemplifies this positive view, since God showed favor on David and his descendants. God said that King David’s descendants are God’s sons, and that the LORD will establish a “royal throne forever”, as in a line of kings until the end of time (2 Sam. 7:13). God also promises to give David “rest from all your enemies” (2 Sam. 7:11) and a place for his people to live (2 Sam. 7:10). Just like Abraham, King David is promised descendants, blessings, and land. Hezekiah, another good king of Judah, was also viewed favorably. In the LORD’s sight, Hezekiah did what was right, just like David (2 Kgs 18:3). 2 Kings 18: 5 also states that “and neither before nor after [Hezekiah] was there anyone like him among all the kings of Judah.” Unlike Solomon, Hezekiah observed the commandments and thus, “the LORD was with him, and he succeeded in all he set out to do” (2 Kgs 18:7). Therefore, the Deuteronomistic History looks favorably upon kings, since the need for a king is stated multiple times in Judges, and kings like David and Hezekiah are looked upon with favor by God and the people
New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1997. Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2002.
LaSor, W., Hubbard, D., Bush, F., & Allen, L. (1996). Old Testament survey: The message, form, and background of the Old Testament (2nd ed.). Grand Rapids, MI: Eerdmans
Kingship played a vital role in the progression and development of the kingdom of Israel throughout history from the time they first were freed by the mercy of Yahweh. The presentation of ancient Hebrew culture from kingship in the Old Testament reveals the tradition in
The Holy Bible New International Version: Containing the Old Testament and the New Testament. Grand Rapids: Zondervan Bible, 1988. Print.
New Testament. Vol. 2. Edited by Gerhard Kittel. Translated by Geoffrey W. Bromiley. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964.
The Book of Nahum is a prophetic book concerned with pronouncing judgment upon the Assyrian capital of Nineveh, and with detailing its coming destruction at the hands of Yahweh. In light of this concern, it is not surprising that the primary image and expression of Yahweh in this piece is one of a vengeful and wrathful deity, expressing judgment in the form of destruction and desolation. These images combine to portray the character of Yahweh within the book of Nahum as a angry and judgmental God, bent on the destruction of all those who stand against Israel, a reality that readers struggle to comprehend in light of other texts, especially among the prophets, which depict Yahweh as gracious and merciful. What this essay will argue is that it is this larger textual context of the exploration of divine character, especially among the Twelve, through which Nahum should be understood, as well as through comprehension of the mythical allusions made by the author in Yahweh’s theophany. To show this, we will focus in on Nahum 1:2-3, exploring how it describes Yahweh, especially in relation to its use of Exodus 34:6-7, as well as how this compares to other prophetic texts and Jonah in particular. We will then explore the mythic qualities of Yahweh, particularly in Nahum 1:4, and how they relate to our reading of Nahum.
With this understanding of what a prophet is we can now take a look at his life.
“The Old Testament has a vision of the people of God which will include, but not confined, to ethnic Israelites: many nations will be joined with the Lord in that day and will become may people’ (Zech. 2:11); it was built into the “genetic code” of Israel from the outside, as the New Testament’s scriptural quotation and argumentation on this point show clearly” (Wright, C., 1992, p.2). These types of passages assured the people of Israel that God was near, and they also sculpted the path of today’s world. The Old Testament lays out the principles of the Bible. The stories are used a guidance to those who are seeking a relationship with God and have a desire to