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.
342 Mark J. Boda
Since Weis represents the most extensive development of this stream
of research and remains inaccessible to most scholars today, we will
focus our attention on his work, offering a full description of his
argument and evidence (14).
1. Weis and ma¢¢Ë’
In his seminal work Weis follows three lines of enquiry (15). First,
he investigates the semantics of the term ma¢¢Ë’ when it is related to
prophets and prophetic texts and speeches. Secondly, after establishing
the limits of each text introduced by ma¢¢Ë’, he researches the form
and intention of the texts in themselves (that is, apart from their present
canonical context). Finally, he researches the function of the texts in
their literary contexts (that is in their present canonical contexts).
a) Semantic
His semantic inquiry leads him to conclude that ma¢¢Ë’ not only
marks a definite prophetic speech or text unit, but is also a genre
name (16). It appears to be connected with revelatory experience,
especially because of its use with the terms dËbËr (word) or hËzôn
(vision). According to Weis a ma¢¢Ë’ is not a debar YHWH (word of
˘
the Lord), although it is probably based on and derived from a
preexisting debar YHWH. It is closely related to concrete, human
˘
historical entities (nations, groups, individuals, Hebrew or foreign) and
situations, which seem to be its topics. It may be oral or written and is
preeminently a human composition which in some texts is attributable
to or attributed to a prophet.
b) Ma¢¢Ë’ texts apart from their literary context
Weis’ investigation of ma¢¢Ë’ texts apart from their literary context
leads him to the following conclusions grouped into Form and
Intention.
In terms of form, there is an absence of prophetic messenger
formula as well as the accusation + announcement of judgment pattern
(except in occasional subordinate or peripheral roles). It is predo-
(14) D.L. PETERSEN, Zechariah 9–14 and Malachi. A Commentary (OTL;
Louisville 1995) II, 41-42, sees the term ma¢¢Ë’ in Zechariah 9–14 and Malachi
in terms of a prophetic redactional tradition in which oracles were presented in
order: against the nations, concerning Israel and on behalf of Israel.
(15) WEIS, “Definitionâ€, 264.
(16) Ibid., 102.
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