July 9, 2013 Pro-Life mass/rally

Galilee

"He has been raised from the dead, and he is going before you to Galilee; there you will see him." -- Matthew 28:10

Thanks to a friend's generosity, we were able to attend the Easter recollection given by Cardinal Tagle at the Araneta Coliseum last April 21. 

According to Tagle, going home to Galilee can mean three things:

1. Completion of abandonment
   When Jesus is being questioned by the authorities, and someone asks Simon Peter if he is a disciple, Peter denies it. One by one, the disciples abandon Jesus. And when utter defeat has apparently come with Jesus' death, where does one go? One goes home. And completes the abandonment.
   
2. A place to hide
   One goes home to Galilee... far away from Jerusalem where all the scandal and pain of the past few days have occurred... Jerusalem where the authorities are based, the ones who put to death the person one had believed in for the past three years. One goes home to Galilee to hide.
   
3. Old way of life
   One returns to Galilee, to the old way of life, because what else is there to do but try to move on?

Galilee can be an event, a person, a place. In my Galilees, one factor remains the same... Jesus is waiting for me.

1. I might be abandoning Christ when things have been going badly... when I have my little "tampo" and ask God where he is in my situation. But even when I abandon Christ, the Risen Lord is in that Galilee of abandonment waiting to meet me. For he cannot help but be faithful even when I am not.
   
2. I might be inhabiting a Galilee out of fear... Maybe I'm trapped by my fear of being disliked or not accepted and I lie or put on a mask and further strengthen my prison. Again, the Risen Lord can embrace me in my Galilee of fear and set me free.
   
3. How often have I gone back to my old sinful habits? Sometimes it seems to me like I can tape record my confession and play it back the next time I'm there... I struggle with the same things, in varying degrees, with varying success. But Jesus will be there in my Galilee of my old life to catch me even before I immerse myself there. Jesus offers me a fresh start.

The Risen Lord directs me to go to Galilee where he is waiting. I return to Galilee to accept failure. Jesus is there to say, "Don't lose hope, we can start again." Galilee is seemingly a place of failure but Jesus is there to open our eyes of faith and to bring new life.

But it does not end in the return to Galilee... the return to Galilee is preparation to be sent to many other places. The Risen Lord sends out witnesses to the ends of the earth to testify to the truth. However, the first qualification is knowing Christ. How can we share what we do not have? I can be sent only if I am a good friend of Jesus.

Overall, it was a beautiful recollection. 

Thank you, Cardinal Tagle for feeding God's sheep. 

Thank you, Lord, for the good shepherds you send to us. 

Ambrosial Revelation

As part of an English "summer camp," I asked my lone student to summarize articles selected by my theology professor (for a prior class he taught in another university). I would also summarize them to help my student see an alternative way of doing it. This is one of those article summaries...

 

Article Summary/ Reflection on Ian Knox, “Revelation” in Theology for Teachers (QC: Claretian Publications, 2003), pp. 63-75.

by Eline Santos

Revelation, in a word, is romance, i.e., divine romance because God, out of an unfathomable love for us, chooses to reveal his own self—though infinitely beyond human comprehension—so that we might love him back. Out of love, he created us for himself; and to love we are called, both as a verb and as a noun—mission and destination. 

      Inscrutable as he is to our limited senses, the infinite God takes the initiative to communicate with us in mediated ways we can understand: through our own experiences; the awe-inspiring beauty of creation; individual and collective history (scriptures); the prophets; the Church; and the ultimate, definitive revelation of God, Jesus Christ. These things are necessarily perceived with faith, for without this God-given virtue, there can only be blindness, hard-heartedness and unbelief. Active faith practiced in daily life goes hand in hand with receiving revelation.

        Revelation might come when one is lying on the beach and gazing at the stars in the night sky or watching a program on how the universe began, and then Psalm 19 comes to mind: “The heavens declare the glory of God, the sky proclaims its builder’s craft…” This could be just another anecdote in one’s personal faith journey, but it is nevertheless another step forward as one evolves from perhaps being a lukewarm, non-Church goer to becoming a devout defender of the faith.

       In some instances, the revelation experienced by a person can take on more influence and is recognized by the Church as “private revelation,” i.e., it could be helpful to the faithful to live more fully as a Christian at a certain point in time, or perhaps emphasizes a certain aspect of the deposit of faith, but does not add to the latter. The faithful are not obliged to believe this type of revelation.

       In contrast, out of all the communication God uses, the Bible is at the heart of revelation—the norm by which other revelation is measured. As St. Jerome puts it: “Ignorance of scripture is ignorance of Christ.” The study of scripture, guided by the Holy Spirit, is essential to understand and interpret revelation correctly. However, this study is not done in isolation; for us Catholics, it is done within community, where the living transmission of revelation is carried out by the successors of Christ’s apostles, embodied in the priesthood. Knox does not say it but no other revelation is clearer than the Eucharist, where Christ comes and gives himself to us as living, life-giving bread.         

“Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament … There you will find romance, glory, honour, fidelity, and the true way of all your loves upon earth.” ― J.R.R. Tolkien, The Letters of J.R.R. Tolkien

Job: An Unjust Judge?

Article: Geoffrey J. Aimers, “The Rhetoric of Social Conscience in the Book of Job,” Journal for the Study of the Old Testament 91 (2000): 99 – 107.

Summary

Was the book of Job intended as a critique of social injustice? Using socio-rhetoric analysis, Geoffrey J. Aimers proposes an alternative perspective on Job that challenges traditional interpretation. Aimers's thesis is that the book of Job is a political satire depicting the story of a political figure who undergoes conversion. 

 
     To reach this conclusion, the author admits to liberal extrapolation in terms of figurative language, historical context, and author's style and intention, but claims the results justify the means—that the issues regarding the significance of Job's suffering, the role of the speeches of God and of Elihu, the composition's integrity, and the literary genre are all addressed.

From the sociological perspective, Aimers proposes that “Job belongs to a class of noble sages” in a covenantal relationship with a “God of Wisdom [who] guarantees him his honour” (p. 100). Honor becomes the primary value and its loss is the test of Job's disinterested piety. 

Wisdom tradition is depicted by the author as a guarantor of this honor and as a source of piety, but in a negative sense because the honor or piety is a false or hypocritical form that 1) is based more on material wealth than anything else, and 2) maintains a system of class exploitation (see pp. 105, 106).

     Rather than a wisdom tradition concerned with universal themes, Aimers claims an ideological conflict between prophetic tradition and wisdom tradition. The author sets the perspective of the prophets as being against that of the wisdom tradition, where the prophets are most concerned with a magnanimous implementation of the law in favor of the poor whereas the wisdom tradition represents the interests of the land-owning elite. Job, as a judge, is proposed as the key agent in the political struggle between rich and poor because he is responsible for the “agrarian reform” in ancient times, i.e., the just distribution of land. 

      Aimers maintains that Job has a grievance against God for breaking his end of the deal, i.e., guaranteeing Job's honor if the latter adheres to the ways of Wisdom. Job's friends assert that he must have violated the ways of wisdom, thus the resulting dishonor of poverty. Job rejects such mediators.

From a rhetorical approach, the author suggests that the exchange of dialogues between Job and his friends is actually a verbal duel, “a contest of rhetorical skill in which one's honour is at stake” (p. 101); Elihu is the duel's adjudicator, but he favors neither side as both appear equally conceited to him. 

Similarly, the author asserts that Job's encounter with God is also a specific form of verbal duel called “flyting,” where two warriors try to impress [or psyche each other out?] before the actual battle. When Job speaks of his past deeds and former prestige in an attempt to bolster his present honor, Aimers says it is the first stage of flyting (the mutual identification), except in Job's case, God, his “rhetorical rival... [is] remote and detached” (p. 101). There is no opportunity to restore honor since God is unavailable for confrontation. Aimers proceeds to identify Job's allusion to his future vindication as the projective stage of flyting. 

     The author then associates the speech functions of flyting in God's responses: God begins by identifying his opponent (identification); recalls how he made the world (retrojective); alludes to his power over monstrous beasts (attributive); and then challenges Job if he can do the same (projective).  

Aimers concludes that if Job is accepted as initiating the flyting dialogues, the God speeches are the necessary reply which “implicitly demand Job's compliance on the basis of the greater honour God possesses” (p. 104). The author reads an implicit message therein that Job is called to be more generous to the less fortunate since he cannot be a hypocrite, a conceited fool nor act dishonorably toward God.

Instead of seeing Job 31: 13 – 25 as a final plea of his innocence, Aimers asserts that chapters 29 to 31 mark Job's conversion as a judge. Ultimately, the author sees Job as being restored, not as a vindication of his righteousness, but rather as a result of the disillusionment of his self-righteousness.

Reflection

Is Aimers simply trying to assert his honor in scholarly circles by offering a novel perspective on Job? Is he the one engaged in flyting where his opponent is the majority of wisdom scholars? It seems his proposed statements contain an undercurrent of hostility against wisdom tradition, under which the book he is analyzing is categorized.

I found the pitting of prophetic tradition against wisdom tradition off-putting because it seemed the author has an inexplicably antagonistic approach to wisdom itself or to a whole set of books in the Hebrew bible. If Aimers's article only meant “wisdom tradition” to refer to the honor system he is proposing as the primary value system in Job's world, perhaps it would not seem so hostile. 

However, even if that was the case, the universal appeal of Job is in the story of suffering and the accompanying questioning of God. In presenting a hypocritical form of honor as Job's primary value, Aimers seems to gloss over the losses Job has undergone. Material poverty through the theft and destruction of his livestock could perhaps be associated with a loss of prestige, but to equate the death of Job's ten children and his own physical suffering to merely a matter of losing face seems very superficial and artificial. Even in a society that has an honor-shame value system, the story of Job is not simply about honor lost and regained. There is a grappling with the question of suffering that comes to each reader who has experienced loss. Job is there as a companion who knows what the sufferer is going through, asks the tough questions, and encounters God in his perplexity. In this encounter, there are no cut-and-dry answers but only a coming together with the infinite, transcendent God who cannot be fully grasped by our limited human understanding.

The intrinsic mystery and perplexity in Job which makes it a fascinating read is explained away by Aimers as the story of an unjust judge who is tested in order to purify any impediments in his proper administration of the law and implementation of social justice. If solving mysteries is the result that justifies huge leaps of speculative scholarship, I would prefer to continue contemplating the unsolved mystery than have a solution that no longer struggles with the real questions of why there is suffering.

Scripture and Tradition

 

The song in my head right now... "Tradition" from "Fiddler on the Roof". Interesting website. Looking forward to this talk... 

Pro-Life Month

Reposting from Pro-Life Philippines...

PRO-LIFE MONTH 2013 ACTIVITIES

Feb. 3: Pro-Life Sunday
Opening of Pro-Life Month
       Venue: Mass at Minor Basilica of  the Black Nazarene,
                         Quiapo, Manila
       Mass Celebrant: Msgr. Clemente Ignacio
       Time: 3:00 pm

Feb. 14, Thursday:

VALENTINES DAY Distribution of Candies w/ Pro-Life Messages Project

Feb. 17, Sunday: Pro-Life Convention
      Theme: “A Pro-Life Nation: The Future in our Hands”
      Keynote Speaker: Mr. Eric Manalang,
                              President, Pro-Life Philippines
      Venue: Pope Pius XII, UN Ave. Taft, Manila
      Time: 8:00 am – 12:00 noon
      Registration Fee: P500.00

Feb. 21, Thursday: Mass for Healing

        Venue: Santo Domingo Church,  Quezon Ave., Quezon City

        Mass Celebrant: Fr. George Moreno,OP
       Healing Services: Fr. Allan Lopez, OP
        Time: 5:30pm – 7:00pm

Feb. 24, Sunday:
       Closing of Pro-Life Month
       Venue: Mass at Redemptorist Church, Baclaran,Pque.
       Time: 10:30 am

Please organize activities to promote our pro-life mission…defend and care for all human life, such as prayer rallies, forums, contests and signature campaigns. For more info and inquiry, call Pro-Life Philippines office at 7337027, telefax 7349425 or text us at 09192337783 or email us at life@prolife.org.ph  or view our website www.prolife.org.ph for updates.

Crouch on Ezekiel: A Review

Article: C. L. Crouch, “Ezekiel's Oracles against the Nations in Light of a Royal Ideology of Warfare,” Journal of Biblical Literature 130 (2011): 473 – 492.

[A shorter version of this paper was submitted by Evangeline S. Santos to Prof. Sr. Miriam Alejandrino, OSB, under the course Prophetic Literature at the Divine Word Seminary, Tagaytay, 2nd sem, SY 2012-13]

If a human king's victory in a war¹ is a reflection of the triumph of the divine king, how does a prophet explain the utter and devastating defeat of his people without conceding defeat in the divine realm? Crouch explores Ezekiel's use of mythological motifs and the oracles against the nations (OANs) as the prophet's attempt to explain the experience of exile in the light of pre-exilic royal military ideology and to reassert YHWH's claims to kingship.

     Crouch begins by discussing the studies of Christoph Auffarth and John B. Geyer. In a study on the creation theme in myth and ritual, Auffarth argues that Ezekiel's mythological allusions are ultimately directed towards a “subversive theological reinterpretation” (p. 474) of Babylon's New Year festivities in honor of Marduk.² Auffarth contends that Ezekiel uses the mythological traditions of the foreign nations as a criticism directed outward, i.e., towards Babylon, and is an assertion of YHWH's triumph over chaos rather than Marduk's victory over Tiamat (pp. 474 – 475). However, Crouch counters that Ezekiel's message was internally-directed, “concerned not so much with the illegitimacy of the foreign forms of the tradition as with supporting the ongoing legitimacy of the tradition within the native Judahite tradition complex” (p. 476).

     In another study following the footsteps of Sigmund Mowinckel, Geyer proposes that the OANs form in Isaiah, Jeremiah, and Ezekiel (except Ezekiel 25) is connected to the cultic origins of the “Day of Yahweh”³ tradition, particularly the lament tradition. Geyer also further argues for the centrality of the enthronement of YHWH. However, Crouch criticizes that Geyer's study demands a context of liturgical celebration in the temple before Deuteronomic reforms were implemented, “which is patently not possible in the exilic context of Ezekiel” (p. 476), and presents a sociohistorical context that is mismatched to where “the relevant OAN material is found” (p. 477).

     For Crouch, the meshing of the “military endeavors of the human Judahite king” with Yahweh's defeat of chaos (from which YHWH's divine kingship arises) elucidates why Ezekiel used mythological motifs in a royal context (pp. 477 – 478). In the face of complete defeat (i.e., the destruction of the Davidic dynasty in light of the covenant promise), Ezekiel is obliged to reassert YHWH's claims to his status as divine king and creator—hence, the intended vindication as expressed in the OANs. Crouch sets out to reinforce “the link between the debasement of the nations and the vindication of Yahweh” by demonstrating that Ezekiel utilized “mythological traditions of Judah specifically and deliberately to affirm Yahweh's claims to kingship” (p. 479).

     Of the two dominant OANs, Egypt is discussed first. Described as a great dragon (NRSV), scholars are generally divided between the demythologized camp—of the “It’s-just-a-crocodile” perspective (Moshe Greenberg, Daniel I. Block, and Auffarth), and those who see the sea monster as representative of cosmic chaos (Lawrence Boadt).⁴ Crouch tends toward the latter.

     In claiming the creation and ownership of the Nile, Egypt is established as YHWH's primeval nemesis, therefore, YHWH has to reiterate his “royal authority over such manifestations of chaos” (p. 483). Crouch lays out the mythological evidence to convey this development: the assault on the great dragon evokes Job 40:25-32 and Enuma Elish IV 95-102; a “persistent and repeated use of language of the primeval waters” evinces the powers of chaos; and the drying up and containment thereof signal YHWH's victory. Echoes of the Garden of Eden and ANE parallelisms are also brought up.

     The net as a weapon (i.e., “In an assembly of many peoples I will throw my net over you...” [Ezek 32:3] vis-à-vis “Marduk trapped the eleven of Tiamat in his net...”⁵) is described as “one of the most deliberate allusions used in royal inscriptions to align the activities of the human king with those of the god (Enuma Elish IV 95).”⁶ It is a weapon of royalty indicating the king's clash with chaos.

     After Egypt, Crouch discusses Tyre. Being a coastal city, the geographic descriptions and mythological allusions are difficult to distinguish. Scholars are again divided: Greenberg and Block are on the demythologizing camp; H. J. Van Dijk and Margaret S. Odell are for the mythological.

     Historical and mythological language mix but a look at Eze 26:3 (“I will hurl many nations against you, as the sea hurls its waves”) shows how the second part immediately gives cosmic significance to the first part. In Eze 26:19-21, the oracle speaks of Tyre being “submerged by the waters of the cosmic flood, the abyss (tehom) or watery chaos from which the created world emerged at the beginning of time and to which it reverted at the great deluge (Gen. 1:2; 6-8),”⁷ followed by descent into the pit (sheol or the netherworld) from which there is no going back.

     Crouch states that the imagery of the net, the flood, and Tyre as a naked rock are indicative of chaos. The ship metaphor could have the cosmological meaning of Tyre being on the way to the depths of the primeval sea (Van Dijk). Auffarth postulates that boats were used in the processions of the New Year festival in Babylon; therefore, the destruction of the Tyre-ship would symbolize the end of Tyre's pretentions to having dominion over the sea—a power reserved for YHWH alone (Odell) (p. 486).

     As for the prince of Tyre, Van Dijk claims there is no allusion to Canaanite mythology but translates tynIëk.T' ~teäAx as “serpent of perfection” to concur with Edenic imagery in later verses (p. 486). In contrast, P.-M. Bogaert argues that this passage was directed to the high priest in Jerusalem.

    Overall, Crouch finds a consistent use of mythological motifs that identifies Egypt and Tyre with the forces of chaos over which YHWH had triumphed at creation.

   In the remaining OANs, there is an absence of mythological elements. Rather than accepting the view that the oracles against Ammon, Moab, Edom and Philistia were simply added to get the symbolic “seven” nations, Crouch observes a correlation between the nation's offense and corresponding punishment of Philistia and Edom. There is a three-fold use of ~q'n" (vengeance) in accusing the nation of its wrongdoing and a two-fold use when announcing judgment. The connection, however, is not clear in the first two oracles. In exploring the possibility of a principle of lex talionis underlining the OANs against Edom and Philistia, Crouch acknowledges the observations made by scholars (Wong and Miller). However, the relation between offenses and punishments are so loose, such connections might just be due to purposes of metaphorical consistency (Michael A. Fishbane) (see footnote 74, p. 490).

     One persuasive example of lex talionis is Egypt's forty-year exile declared in Ezek 29:13. Because the announcement of Egypt's restoration seems out of place amidst the more foreboding text, Crouch proposes this to be a later addition, among others (p. 491).

    Crouch concludes that Ezekiel's efforts to affirm the power of YHWH by means of cosmological imagery were perceived to have failed. A shift in strategy was thus the addition of passages describing the defeat of the nations under the principle of lex talionis (p. 492).

Methodology

  Ezekiel’s mythological motifs in the OANs are approached from sociohistorical perspective of pre-exilic royal military ideology, taking into account the varying mythological motifs across cultures of the ancient Near East when applicable.

    Crouch first analyzes and compares the mythological elements of the dominant OANs (Egypt and Tyre) before discussing the non-mythological oracles. Examination of selected texts (e.g., noting repetitions, applying exegesis to certain words) and intertextuality are used from time to time.

Critique

     Crouch seems well-grounded in current research and presents contrasting perspectives on various aspects of the study while setting forth his own arguments. The argument that the mythological motifs of Ezekiel’s OANs were a direct response to the theological threat posed to YHWH by Judah’s military defeat seems well supported and convincing.

    However, the article leaves unexplained why Crouch says Ezekiel's attempts to assert YHWH's kingship were perceived to have failed. Was Ezekiel perceived as a failure because his prophecies had not come true soon after he spoke? Or that people had not listened? Many prophets might be considered failures if measured by that criterion. The fact that the text has been preserved indicates that enough people were sufficiently affected to think Ezekiel worthy of conservation, which in itself seems to be an argument against the assumed (?) perceived failure.

     Due to this question, it is difficult to accept the proposition that Ezekiel introduced passages underlined by a lex talionis principle because of a perceived failure of assertion of YHWH’s kingship.

Findings

     Crouch gives persuasive arguments that the mythological motifs in the OANs of Ezekiel are an attempt to reassert YHWH’s claims to kingship in the light of royal military ideology. Since the human king’s success or failure was a reflection of what happened in the realm of the divine, Judah’s military defeat posed a crisis of faith which Ezekiel attempted to address. The latter part of the article, however, leaves one hanging in terms of the lex talionis proposition.

Reflection

     The prophet's unwavering faith in the face of a complete defeat is inspiring. The exile proved to be the cleansing fire that purified a remnant who would go forth with greater conviction in their identity as a covenant people of God. Echoing Qoheleth, it was a “time of death and a time of re-creation,”⁸ and Ezekiel was one of the prophets called to help in that re-creation.

     Similarly, trials in life serve to strengthen those who manage to go through the dark tunnel and emerge into a new day. Whether it is a challenge regarding our faith or our identity, a crisis can spur one to search for answers, to seek God when he seems silent, and to lament with that undercurrent of trust that God hears the cries of the brokenhearted and will answer in due time.

     One intriguing question is what happened to the nations against which Ezekiel prophesied. Israel and Egypt, both of which were promised different degrees of restoration, are the ones that still exist as nations today. It may not be a conclusion scholars would accept but theologically, we could surmise that historical events are weaved into the divine plan according to the Word of God.

Endnotes:

1 For the peoples of antiquity, “war was linked with religion. It was begun at the command of the gods, or at least with their approval, manifested by omens; it was accompanied by sacrifices, and conducted with the help of the gods who ensured victory, for which they were thanked by an offering of part of the booty...

Before Israel would march out to war “a sacrifice was offered to Yahweh (1 S 7:9; 13: 9, 12); most important of all, Yahweh was consulted (Jg 20: 23, 28; 1 S 14: 37; 23: 2, 4) by means of the ephod and sacred lots (1 S 23: 9f.; 30: 7f.) and he decided when to go to war. He himself marched in the van of the army (Jg 4:14; 2 S 5:24; cf. Dt 20:4).”

Note that “it was Yahweh who fought for Israel, not Israel which fought for its God,” at least before the establishment of the monarchy when the concept of “holy war” was “profaned” in the sense that the war, out of necessity, became a concern of the state. A human king led the people out to fight wars, sometimes in opposition to Yahweh's prophets who predicted disaster.

See “The Holy War,” chapter 5 in Ancient Israel: Social Institutions, Volume 1, Roland de Vaux, ed. (New York: McGraw-Hill, 1965), pp. 258-9; 262-3.

2  “...the New Year festival at Babylon was really a commemoration of the construction of the temple of Marduk in heaven after he had defeated Chaos and ordered the universe.”

See Sidney Smith, “The Practice of Kingship in Early Semitic Kingdoms,” in Myth, Ritual, and Kingship: Essays on the Theory and Practice of Kingship in the Ancient Near East and in Israel, ed. S. H. Hooke (London: Oxford University Press, 1958), p. 40.

3  The “day of Yahweh” before the exile was probably interpreted as “a day when Yahweh would come for a victorious battle” (Ancient Israel, p. 265); however, the exile marked a turning point as the day of Yahweh's victory became a day of his judgment and wrath instead. “With the fall of Jerusalem and the temple, the 'day' has already come and the prediction has been fulfilled...” (Theological Dictionary of the Old Testament, s.v. “~AyÝ"  yôm”). On the other hand, Schuller asserts that the prophets proclaimed a bold victory despite the historical reality of defeat: “The final battle, still to come, would bring absolute victory on the Day of the Lord.” See Ellen Schuller, Post-Exilic Prophets (Wilmington, Delaware: Michael Glazier, 1988), p.89.

4  Blenkinsopp believes the crocodile imagery is appropriate to Egypt but rather than a demythologized animal, the great dragon is “one of those mysterious and fearful projections of monstrous evil” lurking in dark waters (waters = chaos).

See Joseph Blenkinsopp, Ezekiel: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, Kentucky: John Knox Press, 1990), pp. 128-9.

5  Victor H. Matthews and Don C. Benjamin, Old Testament Parallels: Laws and Stories from the Ancient Near East, rev. ed. (New York: Paulist Press, 1997), p. 16.

6  C. L. Crouch, War and Ethics in the Ancient Near East: Military Violence in the Light of Cosmology and History (BZAW 407; Berlin/New York: de Gruyter, 2009). Cited in C. L. Crouch, “Ezekiel's Oracles against the Nations in Light of a Royal Ideology of Warfare,” JBL 130 (2011): 473 – 492.

7  Blenkinsopp, Ezekiel, p. 118.

8  Ellen Schuller, Post-Exilic Prophets (Wilmington, Delaware: Michael Glazier, 1988), p. 91.