Which is thus not the product of a prophet, or prophetic school, nor ofĪn anti-theocratic sectarian group, but the work of a representative ofĪ Deuteronomic scribal circle who saw his task as interpreting theĮarlier Scriptures to his contemporaries and encouraging them to prepare This eschatological hope is expressed in Zechariah 9-14, So they developed sharper eschatological hopes ofĪ more radical renewal, in line with the hopes of the earlierĭeuteronomic school and the prophets (as the Deuteronomists had edited They saw old sins reasserting themselves and all the promises of theĮxilic prophets failing to materialize, they became disillusioned with This divine favour to his forgiven people. The rebuilding of the temple and the founding Had been Yahweh's judgement on his people for their sin, and also,Īt first, that the Persians were the divinely appointed instruments of These works common to the post-exilicĭeuteronomic school show that they believed that the Babylonian exile Redactor and is provided as a commentary on chapters 1-8 with which it Zechariah 9-14 is thus the (unified) work of a Deuteronomic Zechariah 9-14 (in which they incorporated the separate poetic source ofĩ: 1-17). 142-44), added all its prose commentary at the end, thus forming The poetic oracles of Jeremiah but, in this case, for various reasons The poetic 1 Zechariah in a way similar to that in which it took over Produced the final form of the 'Deuteronomic History', theīook of Jeremiah, and the book of Zechariah. Was active in Judah well after the exilic period. The thesis of this book is that the 'Deuteronomic school'
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