Biblical scholarship generally considers Is. 25:6-8 one of the most universal salvation oracles. Nevertheless, not only the old translations, but also Jewish exegetes of the Middle Ages understood it as an announcement of doom. A fresh look at the intertextuality of some of the key words, gives new credibility to this interpretation. In fact, a banquet may be occasion of judgment, oil can hint to extravagant ointment, new wine may intoxicate, the covering which is pulled away is sometimes a metaphor for military protection.
After the exegesis, the hermeneutical problem of diverging interpretations is discussed. The two faces of the oracle are seen as the result of the different readings of Israel and the Church. For obvious reasons, Jewish readers identified with the people living on mount Zion, Christian readers with the nations climbing up to it. In order to bridge the abyss, it is necessary to recognize these contrasting receptions and to acknowledge the distinct, but intimately connected roles of Israel and the Gentiles.
In a bold new interpretation Zechariah 2:15 is the only one among all the prophecies about the pilgrimage of the nations to Mount Zion that calls the non-Jewish nations “people of God.” The present article studies this verse in its context of Zech 2:14-17, analyzes its intertextual relations and discusses its supposed literary connection to Revelation 21:3. After a short look at traditional Jewish and Christian interpretations, it presents the specific contribution of Zech 2:15 to the Theology of the People of God.