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Succeeded by Zechariah.
Table of contents
- Book of Haggai - Bible Survey | leondumoulin.nl
- Much more than documents.
- Daniel, Book of
- King James Version (KJV)
The Book of Jeremiah's date formulae serve an interpretive purpose. They add the concreteness of time and situation to Jeremiah's oracles and sermons, and thus create a specific dramatic emphasis in the narratives recounting the last years of Judah.
Zephaniah's heading 1. Readers who note the unprecedented Babylonian date may be reminded of the book's opening heading, dating Jeremiah's prophetic activity "until the captivity of Jerusalem" 1. The interpretive function is clear. For its original post-destruction readers and hearers, and for us as well, the chronological framework roots oracle, sermon and narrative into the well-known story of Jerusalem's fall.
The early readers and hearers of Jeremiah's collected prophecies knew, as we do, the date of Jerusalem's destruction. It is little recognized, however, that its chronological formulae increase in specifity as the great date of destruction draws nearer in the narrative framework. Seitz , argued for an exilic redaction of an early form of the book. Seitz notices the specificity in Jeremiah's chronological formulae, but fails to mention its tendency to point to the destruction date I have found no mention of this tendency in the literature. I assume the date formulae to be archival in origin and therefore authentic, but shaped in their degree of specificity and in their placement by a post- destruction promulgator of Jeremiah's oracles ca in retrospect of the destruction in BCE.
Except for 1. These two observations gain force if one brackets out of consideration the section of "Oracles against the Nations" collected in the Massoretic Text as chs In Septuagintal text forms, this material appears after Eissfeldt as well as in the recent commentaries by W.
Holladay and W.
McKane McKane , this tendency in the date forms remains. Against this reconstruction, however, stands the fact that Jer 39 does not mention the fifth month, the closing date for Jeremiah's activity in 1.
Book of Haggai - Bible Survey | leondumoulin.nl
The reader must wait until Perhaps this heading, then, is interested in something more than the dates of Jeremiah's career: the date formula of 1. This unit's heading in This fast provides the occasion for Jehoiakim's burning of Jeremiah's scroll It is most significant that this highly specific date form in No other date formulae in the preceding prophetic materials display such chronological exactitude, and no other dates in the pre-exilic prophets match this exactitude except for those in ch 52, the historical appendix to the Jeremiah collection cf.
Of these four date formulae, The extended formula introducing this narrative is notable since it pinpoints the date of the disaster with a synchronic formula relating the preceding Judean chronology of the narrative cf. Three additional year-only formulae follow, noting the dates of various deportations Significantly, none of the three deportations—dated so generically—coincide with the city's capture and destruction.
Two of them precede it, and the last represents Babylon's reprisal following Gedaliah's assassination BCE. The year now, however, is the 37th year of Jehoiachin's captivity, which the text then synchronizes to the first year of Amel-Marduk BCE. This last chronological notice, in a new exilic-year synchronic formula, closes the book of Jeremiah on an optimistic note: it is a token of future mercy.
What was the source of these dates? Was it perhaps an official archive? If, as we surmise, this was so, then the archival dates can be considered to be "politically correct," that is, they are keyed to each successive dominant power. This hypothesis may account for the series of regnal date-types found in the book: first, those that are solely Judean in form, then those that are synchronous, giving both Judean and Babylonian dates, then those that are solely Babylonian, and lastly the synchronous form of the notice reporting Jehoiachin's relegitimization.
The point of view of the creator of Jeremiah's chronological framework is clear: the time of Jerusalem's capture The Book of Jeremiah's date forms accede to what the sermons of Jeremiah demanded: surrender to a pagan legitimacy. Chronological interest continues unabated in Ezekiel. Aside from the enigmatic reference to the "thirtieth year" 1. The formula exists in less specific variations, such as "in the twelfth year…" Albright Ezekiel's date formulae appear in the first person plural: the prophet speaks poignantly for himself and for his displaced community E.
Davis Like the strokes on the wall of a prisoner's jail cell, these chronological markers serve an interpretive purpose, reminding the book's readers and hearers of the disaster of landlessness that lies behind Ezekiel's every word. The book's consistently first-person plural date formulae, keyed to exilic years, have no precise analogies in the Hebrew Bible W. Beuken However, the single example of such expansion in Ezekiel lies in the introductory formula to the temple vision in chs In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was conquered, on that very day, the hand of the Lord was upon me… The manner of the formula's expansion is worth noting.
First comes the conventional Ezekielian date formula, relating the ensuing vision to "the twenty-fifth year of our exile. This second form is then filled out by an emphatic clause about the day: "on that very day. Both serve to root the vision of the new temple into the tensions of Jerusalem's and 16 1. Of these, only 1.
With the probable exception of Joel, which bears no dated formulae at all, only three of our present canonical prophetic books—the books of Haggai, Zechariah and Malachi—were wholly produced after the promulgation of Jeremiah's and Ezekiel's prophecies. A consistent pattern emerges in this survey of prophetic chronological formulae.
Afterwards in the prophetic canon, date formulae cease altogether. Is it perhaps also the midpoint so Zimmerli or the conclusion so Greenberg of a Jubilee period? Any one of these views underscores the tension inherent in the date of Ezk Davis points out that Ezekiel's date formulae, with the single exception of The essential point for the present argument is that this material was available in some form to the post-exilic prophets, and that their dependence upon it can be demonstrated, as Rex Mason, among others, has done , , The only exception to this pattern occurs in 1 Ki 6.
Significantly, this formula marks the time of the first temple's completion. Detailed chronological interest, however, characterizes nearly every account of temple building, desecration, repair and reform in the Hebrew Bible see for example, 1 Ki 6. This viewpoint explains both the formula's point of origin in Jeremiah Two influential treatments of the narrative framework and date formulae of Haggai—Zechariah are those of W.
Beuken and R. Both agree that the dated framework is a late editorial production, composed a century or two after the original oracles, although Mason is open to earlier datings. Beuken, noting its interest in the priestly and political leaders, among other traits, sees it as arising from the circle of the Chronicler Mason argues more generally for a theocratic group behind the framework, and that such a group promulgated Haggai's and Zechariah's oracles in this form to emphasize the realized eschatological fulfillment of some of the prophets' claims, while they awaited the fulfillment of the rest.
Eric and Carol Meyers have noted, however, the pervasive chronologically-specific interest in temple-restoration in the framework, and its lack of any date for the temple's completion, which appears only in Ezra 6. As they conclude: "The fact that nowhere in either prophetic work is the rededication of the temple mentioned surely means that their combined literary work was completed prior to that event" xl.
One need not look to a late chronistic milieu for the narrative frame or its date formulae.
Hence, my disagreement with Ellen Davis, who thinks the date forms of Haggai —Zechariah are imitative of Ezekiel's n. There may be influence here from the more pervasive chronological organization of the Ezekiel material, but the formulae themselves stand closer to Jeremiah's form, keyed to non-Israelite regnal years. Since the last date in Jeremiah is also an exilic year of Jehoiachin The Neo-Babylonian Chronicles BCE Some confirming evidence of this hypothesis appears in the chronographic procedures followed by the scribes in the texts known as the Neo-Babylonian Chronicles for translations and texts see J.
Pritchard ; D. Wiseman ; D. Luckenbill ; R.
Rogers ; for discussion see D. Wiseman lists eight major chronicle texts extant, some of which are linked in series: 1. Sargon of Agade—Kastiliasu ca. Esarhaddon Chronicle BCE ; 4. Chronicle of the Years BCE ; 5. Neriglissar, Year 3 BCE ; 7.
Much more than documents.
Nabonidus BCE ; 8. The first of these, the so-called "Sargon Chronicle," carries only the most generic chronology—a list of successive events and kings—and no date formulae whatsoever J. Pritchard All of these, except 6, as well as other types of annalistic texts appear in Pritchard Only a few types of events are routinely so memorialized in the chronicles. Taking BM Text R.
Rogers as a typical example, I have somewhat arbitrarily categorized the dated events according to five general subjects: events in the royal house, such as the deaths of kings; revolts and executions; military events, such as the departure of a major expedition; and events in temples and shrines, such as the plundering and restoration of the gods. From the point of view of the Babylonian chroniclers these were the significant items to record for the royal court with chronometric precision.
DeVaux has shown that it was after the reign of Josiah, and likely in the reign of Jehoiakim BCE that the Babylonian calendar was adopted in Judah , This most likely took place in , the year that Judah passed from Egyptian to Babylonian vassalage.
Daniel, Book of
I suggest that it was not merely the Jewish calendar that came under Babylonian influence. These parallels strengthen the case that we are not to look to a late Chronistic or late theocratic milieu, as Beuken and Mason respectively proposed, for the origin of the date formulae used eventually in Haggai—Zechariah , but to an earlier phase of Biblical history, the era of Neo-Babylonian ascendency, and to the Book of Jeremiah, which first employed the precise date formulae.
Jeremiah's Seventy Years Confirming evidence also appears in the specific manner in which the seventy- year tradition of chastisement appears in various prophetic books and contexts. Several versions of the tradition can be traced in the book of Jeremiah with its repeated announcements of seventy years, or more generally, of three generations of exile.
King James Version (KJV)
There Jeremiah stunned his audience by announcing a seventy- year desolation for land of Judah. The announcement comes after Babylon's similarly stunning victory over Egypt at Carchemish in June of that year. From that time to Babylon's fall in October BCE lies a period of some sixty-six years — close enough by ancient conventions or even certain modern ones to be rounded off as seventy.
This speech can be dated to about — ten years after the oracle of From which date were its exilic addressees to calculate the time? Given earlier prophets' extravagant promises about the return from exile, the early restoration period in Jerusalem was a time when eschatological 22 This oracle is probably the one inferred in Daniel 9. Daniel's "seventy sevens" 9. Holladay for a proposed solution: Zedekiah's fourth year BCE.
But, disillusioned by their paltry fortunes and unrelieved misfortunes, and disappointed in the meager trickle of returnees, the returned community in Haggai—Zechariah saw itself as still living under a chastisement of seventy years. The first night-vision of Zech 1.