By Jason T. Lecureux
'Return to me', announces Yhwh of Hosts, 'and i'll go back to you', publicizes 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's 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 booklet makes an attempt to extend on these works by means of having a look heavily on the ultimate kind of the Twelve, rather of its starting and shutting books (Hosea-Joel, Zechariah-Malachi), and the function that canonical place and topic play in the booklet. This undertaking starts by way of defining the functionality of topic in biblical books, after which compares the position topic performs in Isaiah with its position within the Twelve, earlier than accomplishing the first activity of exegesis. LeCureux examines using 'return' within the Twelve, exhibiting that it's the name to come back that controls the occasions of the Day of Yhwh. Going extra, the exegesis uncovers the hyperlinks among the go back imperatives of Hosea 14, Joel 2, Zechariah's personal calls to come back and Malachi's concluding query, 'How are we to return?'(3.7). what's finally published is the multifaceted nature of God's courting together with his humans, one who consists of 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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In other words, is theme a property of the text/author or is it a product of the reader? Clines contends that the theme of a work does not have to originate in the mind of the author. 39 Such an approach, however, should not overlook the impact that grammatical clues have in the formulation of a given theme. As will be shown, identifying theme cannot take place apart from an interaction with the text itself. A brief examination of Vanhoozer, Thiselton, and Eco will help clarify this issue. a. Vanhoozer In reaction to Fish and Derrida, Vanhoozer lessens the role of the reader in the interpretive process, but does not come close to destroying it completely.
A closer look, however, will reveal that the form of the word is equally important. Of the 84 uses of ĈČ› in the Twelve, only eight of them are used in the imperative (command) form and all occur in four writings: the two that open and close the Twelve (Hosea–Joel) and (Zechariah–Malachi) (Hos. 12, 13; Zech. 12; Mal. 7). Of these eight uses, two occur in the repeated phrase ‘Return to me and I will return to you’ (Zech. 3; Mal. 7), and it is this phrase that I believe holds the key to the unity of the Twelve.
The author is knowable through the text and has left clues for the reader about how the text should be understood. 45 In order to ¿nd the meaning of a text, it is the responsibility of readers to submit themselves to the text by becoming what Vanhoozer has identi¿ed as the ‘obedient’ reader. The obedient reader ‘follows the directions of the text rather than one’s own desires. 46 By elevating the position of the text, Vanhoozer has not destroyed the role of the reader in the interpretive process.
The Thematic Unity of the Book of the Twelve by Jason T. Lecureux