<\/p>
Daniel Olson ( CBQ <\/em> 2005) revives JM Duncan Derrett\u2019s suggestion that the parable of the wedding feast in Matthew 22:1-14 is dependent on the LXX of Zephaniah 1. After offering a translation of both passages in parallel, showing verbal links, he adds: <\/p>\n \u201cIn addition to these highlighted correspondences . . . there are two parallels in ideas but not language that call for special comment: f onei\u2014apoktenouvntoi <\/em> (Matt 22:7; Zeph 1:10) and fimoo\u2014eulambano <\/em> (Matt 22:12; Zeph 1:7). Hebrew hrg <\/em> (\u201cslay\u201d), which the LXX apparently found in its Vorlage <\/em> of Zeph 1:10 . . . is translated by both apokteivno <\/em> and foneuo <\/em> in the LXX, and since Matthew knew both the LXX and Hebrew versions of the Scriptures, Matt 22:7 may reflect the evangelist\u2019s knowledge of a Hebrew text of Zeph 1:7 similar to the Vorlage of the LXX . . . <\/p>\n \u201cThe parallel is closer if, as most commentators believe, the reference to vengeance on the \u2018murderers\u2019 and \u2018their city\u2019 in Matt 22:7 is an allusion to the destruction of Jerusalem in 70 C.E. Zephaniah 1:4 and 10-12 make it clear that the doomed city\u2014full of howling and lamentation, and within which is found the \u201cgate of the killers\u201d (v. 10)\u2014is indeed Jerusalem. Similarly, the silence of the ill-clad guest in Matt 22:12 . . . (\u201che was silenced\u201d) may reflect Matthew\u2019s awareness of Hebrew hs <\/em> (\u201cBe silent\u201d) in Zeph 1:7, where the LXX has (\u201cBe afraid\u201d). Again the parallel is close, since the speechless guest in Matthew is not simply silent, but silent \u2018before the presence of the Lord God\u2019 (who appears here under the similitude of the parabolic king). In this same category of thematic but not verbal correspondence, some might see a general resemblance between the unconcerned invitees, who go about their business, \u2018one to his field, another to his business\u2019 (v. 6), and the equally unconcerned Jerusalemites of Zeph 1:12-13.\u201d <\/p>\n Zephaniah 1:7 is crucial. It says that Yahweh has prepared a sacrifice, invited the people whom He has \u201csanctified\u201d to come. Matthew, understandably, understands the sacrifice as a feast, specifically a wedding feast, and like Zephaniah speaks of those who are \u201ccalled\u201d to the feast. Overall, Zephaniah provides a precedent for the sequence of invitation-judgment that is found in Jesus\u2019 parable. Zephaniah\u2019s emphasis on the need for \u201csanctification\u201d is picked up in Jesus\u2019 comment that the initial invitees were not \u201cworthy,\u201d and in the expulsion of the guest with inappropriate clothing. Most strikingly, Zephaniah 1:8 says (in Olson\u2019s translation) \u201cI will take vengeance on the rulers, and on the king\u2019s house, and upon all that are garbed in strange garments.\u201d <\/p>\n Olson says that Matthew leaves out several of Zephaniah\u2019s themes: First, the condemnation of the rich and powerful whose silver and gold can\u2019t deliver them (1:18); second, the condemnation of syncretism and false religion; third, the condemnation of those who \u201cfill the house of their Lord with violence and deceit\u201d (1:9). I think, rather, that these are all being imported. Jesus has already condemned the temple authorities as a bunch of robbers, and treats their hypocrisy as a kind of idolatry. A condemnation of the oppressive rich is implicit in Jesus\u2019 earlier quotation of Jeremiah 7 and His use of the temple for the healing of the blind and lame. <\/p>\n Olson suggests that \u201cthe correspondence between Zephaniah 1 and Matt 22:1-14 that potentially explains the motivation for creating a midrashic retelling of the Great Feast in the first place\u201d is \u201cthe destruction of Jerusalem described in Zeph 1:9-10 and the consuming of the land by the fire of God\u2019s jealousy in the day of the Lord\u2019s wrath (v. 18) may be important for interpreting Matt 22:7.\u201d After summarizing some of the objections to this interpretation, Olson concludes that Jesus\u2019 parable does in fact refer to the destruction of Jerusalem. <\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":" Daniel Olson ( CBQ 2005) revives JM Duncan Derrett\u2019s suggestion that the parable of the wedding feast in Matthew 22:1-14 is dependent on the LXX of Zephaniah 1. After offering a translation of both passages in parallel, showing verbal links, he adds: \u201cIn addition to these highlighted correspondences . . . there are two parallels […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21],"tags":[],"class_list":["post-4543","post","type-post","status-publish","format-standard","hentry","category-bible-nt-matthew"],"yoast_head":"\n