Mark J. Boda, «Freeing the Burden of Prophecy:Mas%s%a4) and the Legitimacy of Prophecy in Zech 9–14», Vol. 87 (2006) 338-357
Prior to the 1980’s the definition of the Hebrew term mas%s%a4) as a reference to
prophetic speech or literature, was largely dominated by etymological
argumentation. However, Richard Weis, in his 1986 Claremont dissertation
leveraged form-critical categories and evidence to argue that this term was a
formal tag defining a particular type of literature, an argument that has been
applied and developed by the subsequent work of Marvin Sweeney (Isaiah,
FOTL; Book of the Twelve, Berit Olam) and Michael Floyd (JBL 12.1 [2002] 401-
422). This paper offers a critical review of this history of research with a view to
its impact on the interpretation of Zechariah 9–14. A new proposal is put forward
for the use of this term in Zechariah 9–14, one that reveals the influence of
Jeremianic tradition and highlights concern over certain prophetic streams in the
community that produced these texts.
Freeing the Burden of Prophecy 347
g) History of Prophecy
Weis believes that his work contributes to our understanding of the
history of prophecy in the Hebrew Bible:
This suggests that, near its end, the prophetic movement had become
fundamentally a movement of the tradents of the prophets. It further
suggests that the locus of revelation had shifted from the living
encounter of a prophet with YHWH to the recorded or remembered
words of an earlier prophet who had had such an encounter – which
words could, in some way or other, still be seen to have validity in
human affairs. In this context the ‘dying out’ of the prophetic
movement may not be due so much to the ‘failure’ of prophecy as to
the fact that the locus of revelation was no longer living persons. We
may do better to speak of a transformation of the movement (25).
2. Evaluating Weis
a) Possibilities
At first sight, Weis’ theory appears to have possibilities for the
study of Zech 9–14. Over the past half century, scholars have struggled
over the issue of the relationship between Zech 1–8 and 9–14 and
Weis’ theory offers form critical evidence that Zech 9–14 is intimately
related to at least Zech 1–8 and possibly also Hag 1–Zech 8. This
conclusion echoes that of many who have worked on the book of the
Twelve as a whole over the past decade (26). Furthermore, scholars have
often highlighted the density of innerbiblical allusion in Zech 9–14,
allusions not only to Zech 1–8, but also to most of the latter prophets.
Weis’ theory would establish that the intention of the writers of these
texts was to explicate these earlier prophetic utterances in a time of
crisis. But can this theory be exploited for the study of Zech 9–14? Is
there any foundation to Weis’ theory?
There is little question that Weis has provided the most intense
study of the term ma¢¢Ë’ and its attendant texts. His presentation of the
history of debate is accurate and his analyses of the texts are sensitive
(25) Ibid., 365.
(26) M.J. BODA, Haggai–Zechariah Research. A Bibliographic Survey (Tools
for Biblical Studies; Leiden 2003) 29-31; cf. A. SCHART, “Reconstructing the
Redaction History of the Twelve Prophets: Problems and Modelsâ€, Reading and
Hearing the Book of the Twelve (ed. J.D. NOGALSKI – M.A. SWEENEY)
(Symposium; Atlanta 2000) 34-48; P.L. REDDITT, “The Formation of the Book of
the Twelve: A Review of Researchâ€, Thematic Threads in the Book of the Twelve
(ed. A. SCHART – P. REDDITT) (BZAW; Berlin 2003) 1-26.