Zechariah 12

In a similar fashion to MT Isa 42.5, MT Zech 12.1 is a titular intertext of MT Gen 1.1-5, based on a rather slim commonality of vocabulary (axUr ,jere) ,{iyamf$, and jere)/{iyamf$). The creation context is present; however, the

173 _{Gerstenberger, Psalms 2 and Lamentations, sees vv.12-17 as a hymn unit within the larger psalm. (77-79)} 174 _{Anderson, Psalms, refers to a difference of opinion among scholars whether MT Ps 74.12-17 is referring to} creation, Heilsgeschichte, or both. (543) Gerstenberger, Psalms 2 and Lamentations, sees vv.12-17 in particular as ‘a powerful reminder that God once took seriously his creative potentialities over against the whole world.’ (79) Limburg, Psalms, prefers to see vv.12-17 as a reference to the Exodus event. (251) Whatever the answer is to this problem on an organic level, intertextually it is likely that MT Ps 74.12-17 is in relationship with both creation and Exodus events. It should be noted that while MT Exodus 15 in particular does not meet the criteria established for intertextuality in this study because it lacks a creation theme, it does contain some vocabulary common with MT Gen 1.1-5 (jere) ,{iyam ,axUr ,{Oh:t).

175 _{An example of this can be seen by the one creature/god that the First Creation Story shares with MT Psalm 74,}

the {yinyiNat. Where as MT Ps 74.13 depicts the act of creation as victory over the {yinyiNat, Mt Gen 1.21 simply places

the great sea monsters among the creatures first created. While both texts effectively put the {yinyiNat below God, the Genesis text, by having God create the sea monsters as part of a well-ordered world, subdued by the pen of the Priestly storyteller, a different tack than the dashing of heads in MT Psalm 74. MT Gen 1.21 unquestionably places God before and above the sea monsters.

176 _{Dahood, Psalms, suggests that the mythological elements in the psalm pervade even the structure. He} hypothesizes that the seven statements that utilize hfTa) in reference to YHWH function as a symbolic destruction of the seven heads of the Leviathan. (2.205) While an intriguing possibility, it seems just as likely that seven statements reflect the divine perfection of the number seven or nothing at all.

177 _{MT Isa 51.9-10, Ps 33.7, 104.26, Job 26.12-13}

178 _{The MT of Amos 4.13 is corrupt and as a result difficult to comprehend. The corruptions, however, do not affect} the vocabulary common to MT Gen 1.1-5.

use of axUr in relation to human beings highlights a difference with MT Gen 1.1-5.179 _{Also in this text is another} example of God creating by stretching out (h+n) the heavens.

1.3.25 Amos 9.5-6

Similar to MT Amos 5.8, MT Amos 9.5-6 has an intertextual commonality with MT Gen 1.1-5

()rq ,{iyam ,{iyamf$ ,jere), and jere)/{iyamf$). In addition to common vocabulary the phrase used in v.6,

jerf)fh y"n:P-la(,180 _{closely resembles two similar phrases in MT Gen 1.2. A point of interest comes in v.6 with a}

discrepancy between the MT, wftOlA(am, and the BHS apparatus lege, OtfYilA( - the preferred reading. Sweeney, diverging from the apparatus of the MT, takes the position that the text of the MT is preferable because it maintains the temple imagery, specifically of the Bethel temple.181 _{This reading of the MT, ‘the one who builds his way} up[stairs] to heaven…,’ places MT Amos 9.6 in the company, or at least on the edge, of other creation texts associated with a cosmic temple.

1.3.26 Isaiah 48.12-13

In first-person speech, these verses state that YHWH is creator of earth and heaven. While the common vocabulary is rather slim ({iyamf$ ,jere), )rq, and jere)/{iyamf$), when seen in the context of Deutero-Isaiah’s rich creation imagery, MT Isa 48.12-13 begs inclusion in this list of intertexts.182 _{One similarity with MT Gen 1.1-5} comes in v.13b, in which God calls ()rq) and presumably the earth and heavens stand, possibly a poetic way of saying that they came into existence. There are two possible points of contact between MT Gen 1.3-5 and MT Isa 48.13. The first is that MT Isaiah 48 utilizes )rq as MT Gen 1.3 uses rm), in agreement with Westermann's suggestion that this is an example of ‘the concept of creation by the word’ that pre-dates MT Genesis 1.183 _The second is that )rq in MT Isa 48.13 actually mirrors MT Gen 1.5 where the light and darkness are named. The third option, of course, is that there is no deliberate connection whatsoever.

179 _{A. Lacocque, Zacharie 9-14, (ed. S. Amsler, et al.; Aggée, Zacharie, Malachie; Neuchatel: Delachaux et Niestlé,} 1981), recognizes here a ‘post-exilic’ development of the meaning of axUr, pointing to MT Gen 2.7 and citing MT Qoh 37.8-10; Job 10.12, 27.3, Ps 104.29-30, etc. (186) While reflecting the creation context, Lacocque solely focuses on the creation of human beings, missing the possible connection to MT Gen 1.1-5. Were this text simply in conversation with MT Gen 2.7, presumably the order of heaven and earth would mimic MT Gen 2.4b – earth and heaven – rather than MT Gen 1.1.

180 _{The same phrase occurs in MT Amos 5.8.} 181 _{Sweeney, Twelve Prophets, 270-271.}

182 _{The larger pericope here is MT Isa 48.12-17, throughout which YHWH is reminding Israel that they were called.} The first portion of this larger reminder is vv.12-13 in which YHWH summons Israel to listen to what follows. Westermann, Isaiah 40-66, 199ff. A slightly different division of vv.12-15 is offered by Baltzer, Deutero-Isaiah, with vv.12-13 being a subdivision thereof. (288-290)

1.3.27 Prov 3.19-20

The creative action and creation context here is clear, even though the commonality of vocabulary

({Oh:T ,jere), {iyamf$, and jere)/{iyamf$) is slight.184 _{There is a fusion here of creation and wisdom. With wisdom}

YHWH fixed (dsy) the foundation of the earth, by understanding (hfnUb:tiB) the heavens were established (}wk),185 _by his knowledge the depths (tOmOh:T) are burst open ((qr),186 _{and clouds drop dew.}

1.3.28 Nehemiah 9.6

This brief pericope contains the opening words of Ezra's confessional speech (vv.6-37), which recounts a history of the Jews from Abraham and begins with a brief account of creation (v.6). Though the vocabulary common with MT Gen 1.1-5 is quite weak (jere) ,{yamf$) in relation to the other texts of this chapter, there is little doubt that the subject of this verse is the creation of the world. It begins with a confessional statement, ‘You alone are YHWH.’ YHWH's first deeds recalled are the creation of the heaven, the heaven of heavens ({iyamf>ah-y"m:$)187 _and their entire host,188 _{the earth and all that it is in it including the seas (}

{yiMaYah) and everything in them. The verse

concludes with a confession that YHWH alone gives life, and that the hosts of heaven worship YHWH.

1.3.29 Job 28.12-14

Admittedly, there is little evidence of creation in this text. I include it on the very tattered fringes of the intertextual tapestry because of its use of {Oh:T and its possible relationship with MT Prov 8.24. With the placement of wisdom at the beginning of creation (MT Prov 8.22) and the more specific statement that the genesis of wisdom predates that of the deeps (MT Prov 8.24), it seems likely that the statement – )yih-yib )ol ramf) {Oh:T v.14a) – is related to MT Prov 8.22f, and thus indirectly to MT Gen 1.1-5.189 _{There is a temptation to place a direction on what} may be an example of innerbiblical interpretation, though it is safe to say that there is a deep relationship between MT Job 28.14a and Prov 8.24. The connection with MT Gen 1.1-2, teeters precariously on the use of {Oh:T and the common tradition in MT Prov 8.24 that is reflected in MT Job 28.14a.

184 _{Perdue, Wisdom & Creation, argues for a creation motif in MT Prov 3.19-20, stating that these verses describe} ‘wisdom's place in the creation of the cosmos.’ (82) Habel, “Symbolism of Wisdom,” also sees a creation motif here. He also notes a possible connection between MT Prov 3.19-20 and Gen. 3, based on the reference to the tree of life in MT Prov 3.18. (151)

185 _{Again, the idea of creating the heavens by God’s understanding is common with MT Jer 10.12, 51.15; Psalm} 136.5.

186 _{Of note in Prov 3.19-20 is the connection of}

{Oh:T and the verb, (qb (to split open), the same verb used to

describe the action that befalls Tiamat in Enuma Elish, Perdue, Wisdom & Creation, 83. McKane, Proverbs, makes no reference to the creation language of MT Prov 3.20.

187

{iyamf>ah-y"m:$ is also found in MT Ps 148.4.

188 _{The idea of God creating heaven and earth and all their hosts first occurs in MT Gen 2.1, at the conclusion of the} first six days of the first creation story. Similar are the creation themes in MT Isa 45.12; Ps 33.6, 148.1-2.

189 _{Habel, Job, asserts that the background of MT Job 28.14 is in MT Prov 8.22-31 and notes the allusion to MT Gen} 1.2 present in the occurrence of {Oh:T. (398) Perdue, Wisdom & Creation, similarly acknowledges the connection to MT Prov 8. (186) Dhorme, Job, notes the allusion to MT Gen 1.2. (407) Pope, Job, equates {Oh:T with ‘the primeval oceans that have their sources in the depths of the earth,’ but makes no mention of other textual connections. (203)