The Oracles Against the Nations (OAN) are unlike other texts in Scripture. Although they are found in every book of the Latter Prophets, these oracles contain qualities that set them apart as a distinct genre even within the prophetic literature. While they are addressed to enemy nations, they use Hebrew poetic devices to proclaim their impending judgment. In response to this reality, scholars have been divided on classifying and interpreting these texts. Beginning with von Rad and Westermann, many surmised that these texts arose from Holy War traditions, functioning as ritual curses that summoned Israel to battle. Working from the above perspective, Christensen moved the thesis forward, arguing that the war oracle underwent two transformations in Israel’s history: first, as a judgment speech against the idealized Davidic Empire and those nations who opposed her and second, as a means of preparing pre-exilic Israel for future restoration. Others, such as Mowinckel and Hayes, have tied the OAN to Israel’s cult, viewing the oracles as a means of calling YHWH to act on Israel’s behalf. Still, others, such as R. Carroll, Fishbane, and Barton, cite the failure of these prophesies to occur as predicted, arguing that post-exilic Israel must reinterpret these oracles so that they are relevant for a post-disaster nation. Finally, many scholars conclude that the OAN are a means of encouraging Israel to trust in YHWH considering the imminent destruction of her enemies. Each of the above interpretations addresses an essential component of the nature of the OAN. They are, however, insufficient in dealing with both the repetitive descriptions of judgment found in the oracles and demonstrating the unique role of the oracles for Israel, considering a conservative understanding of their historical context. In the following paper, I will demonstrate that the above views are insufficient and present my thesis on how the OAN work as a genre within the Hebrew Bible. First, I will provide a survey of texts from Amos, Ezekiel, and Zechariah, demonstrating the stylized nature of the OAN. Second, I will suggest that the OAN recycle the stereotypical judgment language levied against Israel as a means of announcing retribution against her enemies. Finally, I will indicate that in this manner, the OAN are not ritual texts meant to curse Israel’s enemies but are stylized texts calling Israel to trust in YHWH considering her impending judgment.