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Journal articles on the topic 'Prophecy, Biblical'
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1
COOK, DANIEL J. "Leibniz on ‘prophets’, prophecy, and revelation." Religious Studies 45, no. 3 (April 29, 2009): 269–87. http://dx.doi.org/10.1017/s0034412509009913.
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AbstractDuring Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian mysteries of the Trinity and Incarnation – is demonstrable by purely natural and scientific means, especially the verification of history.
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Jassen, Alex P. "Prophets and Prophecy in the Qumran Community." AJS Review 32, no. 2 (November 2008): 299–334. http://dx.doi.org/10.1017/s0364009408000147.
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It has long been axiomatic in the study of postbiblical Judaism that prophecy had become a dormant institution. For scholars studying Judaism in its many ancient manifestations, prophecy was a phenomenon closely related to the heritage of biblical Israel. It disappeared as biblical Israel gave way to Judaism in the aftermath of the Babylonian exile. This scholarly assumption has found support in several texts from ancient Judaism that indeed espouse such a position. In recent years, the dominance of this consensus has begun to wither away as scholars have become both more fully aware of the diverse forms of Judaism in the Second Temple and rabbinic periods and more sensitive to the multiple modes of religious piety in ancient Judaism. In this article, I would like to extend the contours of this conversation by mapping out some methodological rubrics for the study of prophecy in ancient Judaism and discuss one context for the application of this methodology—the Qumran community.
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Timmer, Jaap. "Heirs to Biblical Prophecy." Nova Religio 18, no. 4 (2014): 16–34. http://dx.doi.org/10.1525/nr.2015.18.4.16.
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The notion that forebears of Solomon Islanders might be descendants of the Ten Lost Tribes of Israel is widespread among To’abaita speakers in North Malaita, and it features in a particular way in the theology of the popular All Peoples Prayer Assembly (APPA), also known as the Deep Sea Canoe Movement. Prominent in this boast of an Israelite genealogy is a utopian fantasy of a just “Israel” grounded in the ancestral soil of the island of Malaita. This article describes the APPA worldview as an alternative modernity that is meaningful to the To’abaitans because it provides a new sense of self and a shared destiny. Although APPA’s theology relates to the people’s socio-economic concerns, it reveals more clearly the continuity of some key cultural models through changing global influences, local histories and cultural dynamics.
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Landy, Francis. "Shamanic Poetics." Religion and Theology 27, no. 1-2 (July 21, 2020): 1–14. http://dx.doi.org/10.1163/15743012-bja10002.
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Abstract This essay examines the relationship between the biblical prophets and prophetic poetry in terms of the “shamanic complex.” First, a short characterization is given of the phenomenon of shamanism in archaic societies, shamanic techniques and alternate states of consciousness, as well as the social, cultural, and political role of shamanic figures. Second, the similarity between shamanism and biblical prophecy is considered. Third, the figure of First Isaiah as presented in the eponymous book in the Hebrew Bible is analyzed in terms of the shamanic complex and shamanic poetics as to aspects of his initiation as prophet and represented features of his actions as prophet.
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Sujin Pak, G. "Three Early Female Protestant Reformers' Appropriation of Prophecy as Interpretation of Scripture." Church History 84, no. 1 (March 2015): 90–123. http://dx.doi.org/10.1017/s0009640714001723.
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After setting forth a wider context of the role of prophecy for German medieval women, the dual medieval tradition of prophecy as visionary and as interpretation of scripture, and the protestant emphasis on prophecy as interpretation of scripture, this essay demonstrates that Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière not only echoed the appeals to the priesthood of all believers made by contemporary male reformers, they also embraced the teachings of these same male reformers that viewed prophecy as interpretation of scripture. In this way, prophecy became a significant lens by which Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière conceived of themselves and their ministries—an understanding often lacking in the secondary sources that study these women. Specifically, it will be shown that each of these women employed Old Testament prophecy in ways that parallel contemporary male reformers' use of prophecy: presenting herself as speaking God's Word and not her own, locating her ministry within a larger biblical prophetic tradition, interpreting contemporary situations in the light of biblical prophecy and to distinguish between true and false prophets. The article concludes by exploring whether the male reformers actually intended this application of their teachings for women and exploring what is distinctive in these women's views and uses of prophecy.
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Kraus, Hans-Joachim. "The Actuality of Biblical Prophecy." Horizons in Biblical Theology 15, no. 1 (1993): 119–35. http://dx.doi.org/10.1163/187122093x00106.
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Stewart, Devin. "Historical Dictionary of Prophets in Islam and Judaism." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 124–27. http://dx.doi.org/10.35632/ajis.v21i1.1823.
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As the compilers of this dictionary point out, Qur’anic and Islamic viewsof prophecy have been studied largely in isolation, despite the obvious connectionsbetween Islam and the Biblical tradition. Comparative studieshave focused on what Islam has taken, or borrowed, from Biblical sources,often implying that this material has been manipulated for tendentiousmotives.The present dictionary works toward a less polemical comparativestudy of prophecy, investigating the complex relationships between Islamic, Biblical, and other Near Eastern views. The dictionary has beendesigned to examine shared traditions, promote interdisciplinary dialogue,and include a wide range of material not only from the Qur’an andthe Bible, but also from extra-Biblical and extra-Qur’anic texts, withoutclaiming to be comprehensive. Such texts include Rabbinic literature ofmany types; Christian pseudepigrapha, apocrypha, and commentaries;Qur’anic commentary (tafsir), histories, geographies, biographical dictionaries,stories of the prophets (qisas al-anbiya’), and theological discussionsof prophetology (dala’il al-nubuwah).It also includes several extremely useful additions: a general introduction(pp. xxiii-xxxvii), a chronology (pp. xix-xxii), a brief history ofprophecy in the Near East (pp. xxiii-xxxvii), a list of entries (Appendix I:pp. 357-64), a list of prophets (Appendix II: pp. 364-68), a bibliography,and an index. The bibliography, arranged by topic, is extensive andextremely useful for those interested in exploring the topic further (pp.368-480) ...
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Schmid, Konrad. "Prognosis and Postgnosis in Biblical Prophecy." Scandinavian Journal of the Old Testament 32, no. 1 (January 2, 2018): 106–20. http://dx.doi.org/10.1080/09018328.2017.1376525.
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Dodson, Jacob. "Christian Prophecy: The Post-Biblical Tradition." Pneuma 31, no. 1 (2009): 117–18. http://dx.doi.org/10.1163/157007409x418239.
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Pikor, Wojciech. "A Prophet as a Witness to His Call: A Narrative Key to the Reading of Prophetic Call Narratives." Scripta Theologica 52, no. 1 (April 7, 2020): 73–95. http://dx.doi.org/10.15581/006.52.1.73-95.
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Biblical scholars tend to believe that prophets addressed the issue of their call for apologetic reasons: to justify his authority, a contested prophet mentioned his being called by God to spread God’s word. The current form and location of prophetic call narratives within prophetic books is, however, a result of the activity of the prophets’ disciples and not the prophets themselves. Hence, three different communicational situations may be distinguished in the prophetic call narratives, whose subjects are in turn the prophet, his disciples and finally the text itself. The chain of testimonies of the original event of the prophecy did not end with the writing down of the narrative but continues to exist due to the existence of new listeners (readers). The prophet’s testimony of his call does not have as its aim the defence of the prophet’s authority or the legitimization of his word. Sharing his experience of the call, the prophet introduces his listeners to direct contact with God’s word to enable them to make a decision whether or not to listen to the word. As a result, the event founding the prophecy is performed and updated in the time and space of the new listeners of the prophetic word.
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Raz, Yosefa. "Robert Lowth’s Bible: Between Seraphic Choirs and Prophetic Weakness." Modern Language Quarterly 81, no. 2 (June 1, 2020): 139–67. http://dx.doi.org/10.1215/00267929-8151546.
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Abstract Between 1741 and 1750 Robert Lowth, Oxford’s fifth chair of poetry, presented a series of groundbreaking lectures that reimagined the Hebrew Bible as literature, emphasizing its artful formal qualities. Today he is best known for rediscovering the parallelism of ancient Hebrew poetry, which he imagined as originating in the responsive singing of the seraphim. At a time when the divine authority of the Bible was waning, the reclassification of large swaths of prophecy as poetry helped Lowth extol the human figure of the prophet as a literary genius. Lowth idealized the prophetic-poetic text as “strong”: artful, controlled, ordered, and balanced. He responded to an anxiety about the place of the Bible and biblical prophecy in eighteenth-century English society by disavowing or minimizing the irregularities, stutters, and fissures in prophecy. But by introducing prophecy into poetry, Lowth—with much ambivalence—also ushered more passion, enthusiasm, and subjectivity into neoclassical English poetry. Despite his attempts to minimize the formal and theological weaknesses he found in the prophetic text, his scholarly project also transmitted them into English literature, allowing Romantic poets like William Blake to draw on biblical prophetic weaknesses in constructing their own complex prophetic positions.
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Stökl, Jonathan. "Deborah, Huldah, and Innibana." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 320–34. http://dx.doi.org/10.30965/21967954-00603003.
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In this paper I examine three female prophets: Deborah (Judg 4–5), Huldah (2 Kgs 22 and 2 Chr 34), and Innibana (ARM 26 205). The focus is on how female prophets are constructed in these texts and contexts. For the scholar of the ancient Near East, Huldah looks like a familiar character, with the twist that her authority is constructed differently from that of non-biblical ancient Near Eastern prophets. Deborah’s combination of judge and prophet is even more noticeable in that regard. The construction of Deborah as a woman within Israelite society in that text is rather ambiguous. As I will argue, this ambiguity is characteristic of Second Temple construction of female prophecy.
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Chryssides, George. "How Prophecy Succeeds." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 27–48. http://dx.doi.org/10.1558/ijsnr.v1i1.27.
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Leon Festinger’s notion of prophecy as prediction that is liable to failure has been widely accepted in religious studies. The author argues that this understanding of prophecy is not shared by biblical scholars or by the Watch Tower Society. The article explores in detail the various calculations that the Society has used in devising its views on the last days, and how these have changed over time. Four periods of development are identified: (1) the era of founder-leader Charles Taze Russell; (2) the early Rutherford period; (3) a changed chronological system in 1935; and (4) the Society’s present-day understanding. Discussion is given to the key dates of 1914, 1918, 1925 and 1975, and to the Society’s changed understanding of the ‘generation that would not pass’ until the fulfilment of prophecy. It is argued that, although there have been failures in prophetic speculation, the changing views and dates of the Jehovah’s Witnesses are more largely attributable to changed understandings of biblical chronology than to failed predictions. For the Jehovah’s Witnesses prophecy serves more as a way of discerning a divine plan in human history than a means to predicting the future.
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de Jong, Matthijs J. "Biblical Prophecy—A Scribal Enterprise. The Old Testament Prophecy of Unconditional Judgement considered as a Literary Phenomenon." Vetus Testamentum 61, no. 1 (2011): 39–70. http://dx.doi.org/10.1163/156853311x551493.
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AbstractAt the heart of the biblical prophetic books is scribal reinterpretation of earlier prophetic legacies. These legacies testify to prophetic activity in Israel and Judah—kinds of prophecy which in essence resembled prophetic and other divinatory activity found elsewhere in the ancient Near East. It was however the scribal reception, revision, and elaboration of these earlier legacies that gave rise to “biblical prophecy” and prompted the development of the prophetic books. In this process of reinterpretation the ‘prophets’ were removed from the realm of divination. They became to be portrayed as isolated figures, contra society, commissioned by Yahweh to declare his message of unconditional and total destruction. Through their ‘message’ the disastrous events that had befallen the states of Israel and Judah were explained (ex eventu) as being due to divine anger. This was in fact the common explanation for calamities, used throughout the ancient Near Eastern world.
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Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.
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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.
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Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions." Dead Sea Discoveries 20, no. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.
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Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the traditions about Jeremiah in chains; the historization process linking Jeremiah and Gedaliah; the different geographical traditions regarding the location of Jeremiah after the exile; the development of the traditions regarding Jeremiah and his relation to Baruch; and the portraying of prophecy as needing preparation.
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Mason, Steve. "Prophecy in Roman Judaea: Did Josephus Report the Failure of an ‘Exact Succession of the Prophets’ (Against Apion 1.41)?" Journal for the Study of Judaism 50, no. 4-5 (November 6, 2019): 524–56. http://dx.doi.org/10.1163/15700631-12505293.
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AbstractIn Ag. Ap. 1.41, after stressing that the Jewish holy books are rightly trusted because only prophets wrote them, Josephus remarks that Judaeans do not trust later writings in the same way. The reason he gives is usually translated as “the failure of the exact succession of the prophets.” Whereas older scholarship played down this reason to insist on the absence of prophecy in post-biblical Judaism, the prevailing view today holds that Josephus meant only to qualify later prophecy, not to exclude it. This essay broaches the more basic question of what an ἀκριβὴς διαδοχή means. Arguing that an exact diachronic succession of prophets makes little sense, it offers two proposals that better suit Josephus’ argument. It further contends that Josephus is talking about the ancient Judaean past, the subject of this work, not about the work of later historians including himself. He distinguishes sharply between prophecy and historical inquiry.
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Joyce, Stephen. "Gildas and his prophecy for Britain." Journal of the Australian Early Medieval Association 9 (2013): 47–68. http://dx.doi.org/10.35253/jaema.2013.1.2.
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In his De excidio Britanniae, Gildas systematically set out to admonish the morally corrupt secular and church leaders of partitioned fifth- or sixth-century Britain, calling for repentance, unity, and obedience to God's law in order to restore his beloved patria. Examining Gildas' use of rhetorical and biblical legitimations, this paper will argue that his warning of divine judgement for sin was inspired by a scriptural revelation that directly equated partitioned Britain with a divided biblical Israel just prior to the fall of Judah and Jerusalem to the Babylonians. In doing so, Gildas, drawing on both Jeremiah, prophet to the nations, and Paul, apostle to the nations, strikingly claimed prophecy. It will be argued that Gildas' unique prophecy for Britain, built on respect for romanitas, fear of de praesenti iudicio, and a singular providential claim to the inheritance of Israel, defined the political power of his natio not by gens but by obedience to God's law. In doing so, Gildas appears to draw on cultural, literary, and religious themes more appropriate to the late-fifth century than the mid-sixth century.
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Keller, Jonathan. "Ambiguities of Prophecy: Old Testament Rhetoric in the American Founding Era." Politics and Religion 13, no. 3 (January 27, 2020): 575–603. http://dx.doi.org/10.1017/s1755048320000024.
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AbstractScholars have long recognized the impact of Hebrew prophecy on the rhetoric of the American Founding era, but they have assumed it is all of one type, the American Jeremiad, a clarion call for political action. In fact, biblical rhetoric during this era mirrors three types of Old Testament prophecy formulated at three distinct moments in ancient Biblical history: before, during, and after the Babylonian Exile of 587 BCE. I refer to these as repentance, Jeremiad, and disappointment. I interpret sermons by three leading Protestant ministers in order to demonstrate that all three types of Hebraic prophecy were prevalent during this era, but only one of them, the Jeremiad, seeks to inspire political action; second, the Jeremiad was prominent only during the Revolutionary War. Before the war, and after the ratification of the Constitution, the two quietistic modes of prophecy, repentance, and disappointment, are more prevalent. I conclude by speculating about what the American founders might think of the contemporary rhetorical landscape, where the Jeremiad has become dominant, drowning out more moderate forms of biblical discourse.
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de Jong, Matthijs J. "Isaiah and the Emergence of Biblical Prophecy." Hebrew Bible and Ancient Israel 6, no. 1 (2017): 53. http://dx.doi.org/10.1628/219222717x15058249085064.
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Levy, Gabriel. "Biblical Prophecy in Recent American Theological Politics." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (May 20, 2007): 59–85. http://dx.doi.org/10.1558/post.v2i1.59.
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This article argues for the relevance of biblical thought to progressive political philosophy. One of the most significant problems for political philosophy is the role that religion, and particularly the role that biblical faith, ought to play. Philosopher Leo Strauss provided some of the most influential answers to this problem. He is also often credited with providing some of the intellectual foundation for the “neoconservative” movement. In particular, Strauss addressed two questions relevant to today’s political environment: What is the role of truth in politics? And, what is the relation between philosophical reason and prophetic revelation? This article offers a genealogy of the concept of prophecy with particular focus on sexuality and media technology. It juxtaposes a biblical story with a modern one about how religious sovereigns come to acquire information about things beyond their control. It concludes with the argument that the Bush doctrine is an anathema to Straussian political philosophy. Neither Bush’s invocation of prophecy nor his neoconservatism provide him any theoretical ground to walk on.
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Rose, Edward J. "Blake’s Jerusalem, St. Paul, and Biblical Prophecy." ESC: English Studies in Canada 11, no. 4 (1985): 396–412. http://dx.doi.org/10.1353/esc.1985.0051.
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Pretorius, S. P. "Word volgelinge van sommige hedendaagse “profete” mislei en van hulle regte ontneem onder die dekmantel van profesie?" Verbum et Ecclesia 26, no. 2 (October 3, 2005): 507–26. http://dx.doi.org/10.4102/ve.v26i2.237.
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Prophets and their prophecies seem to form an integral part of the spirituality of some believers. A small group of believers in Hertzogville are clinging wholeheartedly to the prediction uttered by their ‘prophet’, a certain David Francis. According to Francis, God gave him a message on 1 July 2004 that the deceased, Paul Meintjies, should not be buried because he would rise from the dead. Francis gave no specific date for the resurrection — God will speak to him when the time is right. Although Francis could give no specific date, rumours amongst the people in Hertzogville had it that the resurrection would take place on 29 July 2004. This date was later changed to 5 and then to 8 August 2004. Nothing happened on any of these dates. In spite of everything, the followers of Francis still believe that Meintjies will rise from the dead. In this article the claim of modern day ‘prophet’ and their so-called godly messages are evaluated. This is done in light of the Biblical prophets. Judging by the actions of his followers, it seems that Francis has gained some sort of control over them, affecting their whole lives. The prophecy appears to be instrumental in the control he has over his followers. How this ‘control’ over his followers affect their whole lives and in particular their rights is also investigated The conclusion is that modern ‘prophets’ of the like of Francis gain an unethical control over their followers’ lives through so-called ‘prophecy’. Prophecy interpreted by his followers as ‘God’ s Word’ acts as a powerful instrument in achieving this control. In the process the followers are also denied certain rights according to the country’ s Constitution under the banner of freedom of religion.
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Bariu, Richard Mutura. "The Function of Prophetic Forthtelling in Roho Christianity." European Scientific Journal, ESJ 13, no. 35 (December 31, 2017): 146. http://dx.doi.org/10.19044/esj.2017.v13n35p146.
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This paper examines the forms and function of prophecy in Roho (Spirit-led) Christianity in Africa. It seeks to situate this function within the rubric of biblical prophecy. It takes seriously their beliefs and theological reasoning that informs their practice. We look at forms of biblical prophecy that generally serve as their guiding principle, namely: foretelling and forthtelling. The literature available on Roho Christianity largely focuses on the historical, sociological, and anthropological aspects of this brand of Christianity. Majority of scholars have paid attention to their origins, rituals, and interaction with the larger society. While this is important, there is very little attention given to one of their principal characteristics--an active prophetic ministry. This paper seeks to satisfy the following seven objectives. Firstly, we look at the prophetic role of the church in African society. Secondly, we try to establish the nexus between prophecy and salvation in Roho Christianity. Thirdly, we look at the forthtelling character and function of Jewish prophecy. Fourthly, we look at prophecy as a community constitution in Roho churches. Fifthly, we assess how prophecy acts as group ritual for identity maintenance. Sixthly, we examine ways in which prophecy acts as symbolic Christian ethics. Finally, we explore how prophetic forthtelling enhances socioeconomic support among Roho churches. In order to achieve the foregoing, we look at concepts common to Roho Christianity in an attempt to draw conclusions about the concept and nature of prophecy in Roho churches and convictions connected with them.
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Hilber, John W. "Ancient Prophecy: Near Eastern, Biblical, and Greek Perspectives." Bulletin for Biblical Research 29, no. 2 (September 2019): 245–47. http://dx.doi.org/10.5325/bullbiblrese.29.2.0245.
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Hagedorn, Anselm C. "Looking at Foreigners in Biblical and Greek Prophecy." Vetus Testamentum 57, no. 4 (2007): 432–48. http://dx.doi.org/10.1163/156853307x222871.
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AbstractThe article investigates the role of foreigners in biblical and Greek prophecy and shows how words against foreigners or foreign people are used to reaffirm one's own (i.e Israelite or Greek) ethnicity or group identity. Oracles against foreigners have to be located in the context of (imagined or actual) war and tend to imply salvation for the group who hears these words. Here, a few short characterizations of the foreigners are used that tend to evoke stereotypical images. Whether the knowledge of the other is historically accurate or based on concrete encounters is, however, not important for the authors of such words since the salvation of the own group is the determining feature.
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Williams, Ritva H. "Book Review: Christian Prophecy: The Post-Biblical Tradition." Theological Studies 69, no. 3 (September 2008): 707–8. http://dx.doi.org/10.1177/004056390806900327.
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Thurston, Benjamin. "Prophecy and Politics: Biblical Rhetoric of the Restoration." Nottingham French Studies 44, no. 2 (June 2005): 8–19. http://dx.doi.org/10.3366/nfs.2005-2.002.
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Kõiva, Mare. "Estonian Prophets of the Twentieth Century." Yearbook of Balkan and Baltic Studies 4 (December 2021): 269–97. http://dx.doi.org/10.7592/ybbs4.11.
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Compared to famous Estonian prophets of the eighteenth and ninteteenth centuries who have left a deep mark on culture, prophets of the twentieth century have received less attention. This paper accordingly examines four prophets of the twentieth century: Aleksander Toom (Habakkuk II), Aleksei Aav (Seiu, Orthodox), Karl Reits (market place prophet, Protestant) and Priscilla Mändmets (1939-2003, global prophet, Protestant). Three of them belonged to the Brethrens congregation, while the fourth, Aleksei Aav, was Orthdox. The paper explores how upheavals in political and social life, including secularization, influenced these prophets, as well as the events in their lives that led them to become prophets. Among the main features of their activities, such as healing diseases through prayer, in our cases disseminating visions and the word of God, making doomsday predictions and predicting national or international disasters were the most important. The prophets were all literary prophets who prophesise in writing, they used to alternate between oral and written prophecy. An interesting aspect is the visions and their explanation by means of biblical passages, or the use of these passages in daily dialogues with other people.
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Barstad, Hans M. "No Prophets? Recent Developments in Biblical Prophetic Research and Ancient Near Eastern Prophecy." Journal for the Study of the Old Testament 18, no. 57 (March 1993): 39–60. http://dx.doi.org/10.1177/030908929301805703.
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Waldinger, Albert. "A Prophecy for the Jews." Babel. Revue internationale de la traduction / International Journal of Translation 44, no. 4 (January 1, 1998): 316–35. http://dx.doi.org/10.1075/babel.44.4.04wal.
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Abstract The above article deals with the Yiddish translation of the book of Isaiah by the Yiddish poet and 'nationally minded' Biblical scholar Yehoash (Solomon Bloomgarden) and the extremely important, even revolutionary rendering of Isaiah into German by Martin Buber (with some help from Franz Rosenzweig). Scrupulous attention has been given to the relation of both translations to their Hebrew original and to the elucidation effected by the act of translation. In addition, both are discussed in the context of their respective languages, both diachronically and synchronically, their times, and the need to maintain and defend Jewish cultural morale by reproducing the biblical past and the ancient Near East. Résumé L'article ci-dessus traite de la traduction en yiddish du livre d'Isaïe par le poète nationaliste yiddish Yehoash (Solomon Bloomgarden), un théologien spécialisé dans l'étude de la Bible, et la traduction d'une importance extrême et même révolutionnaire d'Isaïe en langue allemande par Martin Buber (avec l'aide de Franz Rosenzweig). Une attention scrupuleuse a été portée à la relation entre les deux traductions par rapport à l'original hébreux et aux élucidations découlant de l'acte de traduire. En outre, les deux traductions sont analysées dans le contexte de leur langue respective, tant du point de vue diachroni-que que synchronique, leurs époques, et le besoin de sauvegarder et de défendre le moral culturel juif en reproduisant le passé biblique et l'ancien Proche-Orient.
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Siquans, Agnethe. "“She Dared to Reprove Her Father:” Miriam’s Image as a Female Prophet in Rabbinic Interpretation." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 335–57. http://dx.doi.org/10.30965/21967954-00603004.
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This article discusses rabbinic references to Miriam’s prophetic speaking and the question of her value as a female prophet. The focus is on specific passages in the Babylonian Talmud Sotah and Exodus Rabbah and their portrait of Miriam as a female prophet. Other rabbinic texts add some further aspects to this picture. In contrast to the biblical accounts in Exod 2 and 15, the rabbinic texts transfer Miriam’s prophecy to her childhood and focus on Moses alone. Furthermore, Miriam’s prophecy is restricted to family affairs and the birth of children, in particular Moses’s birth. She is elaborately depicted as a motherly and caring midwife. Rabbinic interpretations of Num 12 criticize her speech as improper for a woman. Thus, Miriam’s image as a female prophet in rabbinic texts remains ambivalent, estimating her role as a prophet and, at the same time, criticizing her as a woman and restricting her to the “female” sphere of family and care.
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Almeida, Edson Fernando. "A noção de pathos divino em Abraham J. Heschel - DOI 10.5752/P.1983-2478.2014v10n17p128." INTERAÇÕES 10, no. 17 (August 31, 2015): 128–42. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p128.
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ResumoEste artigo tem como objetivo apresentar a noção de pathos divino no pensamento de Abraham J. Heschel. Foi a partir de uma abordagem fenomenológica da religião que Heschel encontrou um espaço de dignidade para o profetismo bíblico. Operando a partir dos pressupostos da crítica husserliana, Heschel descobriu no profeta bíblico alguém que compreende a si mesmo na situação de Deus, na preocupação divina, não nas ideias e conceitos que tenha a respeito de Deus. A tal situação Heschel chamou de pathos divino e a resposta a tal situação Heschel chamou de simpatia. A noção de pathos divino é o mais importante legado deixado pela filosofia da religião ou teologia profunda de Abraham Heschel.Palavras-Chave: Heschel. Pathos divino. Profetismo bíblico. Simpatia. AbstractThis article aims to present the notion of divine pathos in the thought of Abraham J. Heschel. It was from a phenomenological approach to religion that Heschel found a dignified space for biblical prophecy. Operating from the assumptions derived from Husserl's criticism, Heschel found in the biblical prophet someone who understands himself in God's situation, in the divine concern, not from ideas and concepts about God. This situation Heschel called the divine pathos and the answer to this situation Heschel called sympathy.The notion of divine pathos is the most important legacy of the philosophy of religion or profound theology of Abraham Joshua Heschel. Keywords: Heschel. Divine pathos. Biblical prophecy. Sympathy.
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Ngai, Hannington Gitonga. "RE-EXAMINING AND RE-INTERPRETING THE 70 WEEKS PROPHECY: A THESIS (Dan. 9:25-27)." Biblical Studies Journal 04, no. 02 (2022): 149–96. http://dx.doi.org/10.54513/bsj.2022.4210.
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The 70 weeks prophecy is among the most complicated biblical texts, but which many think are simple. This fact is undeniable because it is among the most widely researched, variously interpreted, and intensely debated biblical texts. Exegetical method is adopted for the best interpretation of the context of the Bible for appropriate and adequate meaning. The most widely accepted interpretation is its relation to the first advent of our savior Jesus Christ. The current study debunks this popular view by bringing in a completely new but scholarly and historically supported interpretation linking the prophecy to Zerubbabel, Onias III and Antiochus (IV) Epiphanes. The current study exhibits how easy it is to misinterpret biblical texts if not examined carefully. The study suggests adequate and appropriate interpretations to passages of the Holy Bible as they can influence human eternal destination.
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Mirza, Younus Y. "Ibn Taymiyya as Exegete: Moses' Father-in-Law and the Messengers in Sūrat Yā Sīn." Journal of Qur'anic Studies 19, no. 1 (February 2017): 39–71. http://dx.doi.org/10.3366/jqs.2016.0264.
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This article contends that Ibn Taymiyya was not only a theologian and jurist, but also a Qur'anic exegete (mufassir). As a mufassir, Ibn Taymiyya began an important exegetical shift away from the Ashʿarī philological tradition to one that was more ḥadīth-based and relied on the traditions of the early community (salaf). However, by examining exegetical writings composed after his Muqaddima fī uṣūl al-tafsīr (‘Introduction to the Principles of tafsīr’), this article demonstrates that Ibn Taymiyya employs philology and Biblical material as hermeneutic tools. He draws on the Bible to argue that Moses’ father-in-law could not have been the Arab prophet Shuʿayb, as many exegetes had claimed, but rather the Biblical Jethro (Yathrā). The Bible clearly states that Moses’ father-in-law was Jethro which is in accordance with the authentic sayings of the companions and successors. Moreover, drawing on Biblical history, Ibn Taymiyya contends that the messengers of Sūrat Yā Sīn could not have been the Disciples of Jesus but rather prophets sent before the time of Christ. The messengers of Sūrat Yā Sīn were sent to a people who were destroyed because of their disbelief, while the Disciples were sent to Antioch which believed in their call. Thus, we see that Ibn Taymyya's exegetical engagements revolve around theology in seeking to better define prophecy.
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Feldman, Louis H. "Josephus' Interpretation of Jonah." AJS Review 17, no. 1 (1992): 1–29. http://dx.doi.org/10.1017/s0364009400011934.
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Josephus has transformed what Bickerman has called a morality play, which, in the Bible, focuses upon the sinful people of Nineveh, their genuine repentance, and their forgiveness by God, into a historical episode centering upon the historical figure of Jonah, who, as a prophet, is closely akin to the historian, and upon his political mission. All the reasons why the book was chosen for the haftarah of the afternoon service of the most sacred day of the Jewish calendar, the Day of Atonement, namely, to emphasize that God is the God of all mankind, that it is impossible to flee from His presence, and that He pities His creatures and forgives those who turn to Him in truth—all these are conspicuously absent from Josephus' account. The biblical version is more an unfulfilled prophecy than a book about a prophet, whereas Josephus' is about a prophet and, via Nahum, of a fulfilled prophecy. In an effort to appeal to his non-Jewish audience, he has emphasized the qualities of character of Jonah and muted the role of God. He has avoided taking responsibility for the central miracle of the book, the episode of Jonah in the big fish. Above all, in order not to offend his Roman hosts, who were very sensitive about proselytizing by Jews, he avoids subscribing to the biblical indications that the inhabitants of Nineveh had repented and had turned to Judaism, in whole or, at any rate, in part.
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Radine, J. "Urban Imagination in Biblical Prophecy. By MARY E. MILLS." Journal of Theological Studies 65, no. 2 (September 9, 2014): 641–43. http://dx.doi.org/10.1093/jts/flu108.
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Pak, G. Sujin. "Contributions of Commentaries on the Minor Prophets to the Formation of Distinctive Lutheran and Reformed Confessional Identities." Church History and Religious Culture 92, no. 2-3 (2012): 237–60. http://dx.doi.org/10.1163/18712428-09220003.
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The essay explores the question of the evidence of distinct Lutheran and Reformed confessional practices of exegesis particularly concerning interpretations of Old Testament prophecy. It begins by outlining differences in Martin Luther and John Calvin’s practices of christological exegesis and vision of sacred history in their interpretations of the Minor Prophets. Next, it traces the evolution of these differences in a set of figures from the next generation of Lutheran and Reformed exegetes in order to discern whether consistent patterns emerge to indicate ways in which biblical interpretation shaped confessional identity. Through a survey of commentaries on the Minor Prophets by a set of next generation Lutherans (Philip Melanchthon, Aegidius Hunnius, Lucas Osiander, and Nicolas Selnecker) and next generation Reformed (David Pareus, Lambert Daneau, Johannes Drusius, and Johannes Piscator) the author provides a picture of how biblical interpretation did indeed play a significant role in the formation and expression of confessional identity in the late sixteenth and early seventeenth centuries.
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Скобелев, Михаил Анатольевич. "The Meaning of the Metaphor «and your bones shall flourish» (Is 66:14; Sir 46:14; 49:12) in a Biblical Context: Ecclesiastical Tradition and Modern Biblical Scholarship." Theological Herald, no. 4(51) (December 15, 2023): 19–42. http://dx.doi.org/10.31802/gb.2023.51.4.001.
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В статье рассматривается смысл метафоры «и кости ваши расцветут, как молодая зелень» в Книге пророка Исаии (Ис. 66, 14) и немного в ином варианте «да процветут кости их от места своего» в Книге Премудрости Иисуса, сына Сирахова (Сир. 46, 14; 49, 12). Очевидна взаимосвязь между указанными библейскими цитатами. Если в Книге Исаии это пророчество о праведниках (рабах Господа), то в Книге Иисуса, сына Сирахова это пожелание самого автора, которое он адресовал судьям Израиля (Сир. 46, 14) и малым пророкам (Сир. 49, 12). Как показывает проведённое исследование, метафора «кости ваши процветут» в библейском контексте указывает на божественное покровительство. Но каким образом будет проявлено это покровительство? В истории библейской экзегезы на поставленный вопрос даются существенно разные ответы. В статье приводится понимание указанной метафоры традиционными церковными экзегетами и современными библеистами критического направления, анализируется контекст указанных библейских фрагментов, лексика, переводы. The article studies the meaning of the metaphor «and your bones shall flourish like young herbs» in the book of the prophet Isaiah (66, 14) and in a slightly different wording «May their bones flourish from their place» in the Wisdom of Ben Sira (46, 14; 49, 12). The relationship between the biblical quotations is obvious. If in the book of Isaiah, we read a prophecy about the righteous (servants of the Lord), in the Wisdom of Ben Sira we deal with a wish of the author himself, which he addressed to the judges of Israel (Sir. 46, 14) and minor prophets (Sir. 49, 12). As the research demonstrates, the idiom «flourishing bones» in the biblical context indicates divine patronage. However, how exactly will this patronage be manifested? The answer to this question varies considerably in the history of biblical exegesis. The article presents the understanding of the stated metaphor by both traditional Church exegetes and modern critical biblical scholars, analyses the context of the biblical fragments mentioned, terms, translations.
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Schwartz, Yossef. "“From Moses to Moses”: Late Medieval Jewish and Christian Interpretation of Moses’s Prophecy." Religions 11, no. 12 (November 25, 2020): 632. http://dx.doi.org/10.3390/rel11120632.
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The paper examines how the figure of the biblical Moses was philosophically interpreted in medieval Jewish and Christian writings. It highlights a turning point in a new concept of prophecy and scriptural authority and suggests that this transformation was made complicated for both Jewish and Christian intellectuals by the appearance of Moses Maimonides, who was most influential in promoting the Muslim model of philosophic interpretation of prophecy, and at the same time confusingly emerged as a living manifestation of semi-biblical authority. Against Jewish exclusivist interpretation of Mosaic law as the leading polemical argument to encounter competing revelations, the first part of my paper points out a mechanism of “Jewish successionism”, i.e., the re-interpretation of the biblical Moses as an instrument for rationalizing normative paradigmatic shift. The second, main part of the paper turns to the Latin translation of Maimonides’s Guide of the Perplexed, placing it in the midst of a crucial western Latin turn into a new phase of engagement with Old Testament concept of prophecy. A short comparison between some prominent twelfth century figures and later Scholastic thought demonstrates the central role of the new Arab Aristotelianism in general, and that of Maimonides in particular. Maimonides reception among the schoolman will culminate in the writings of Meister Eckhart, exposing the full potentiality of the double appearance of the Egyptian (Rabbi) Moses.
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W. Ellis, James. "A Harmony of Judeo-Christian Eschatology and Messianic Prophecy." African Journal of Social Sciences and Humanities Research 4, no. 3 (June 30, 2021): 66–80. http://dx.doi.org/10.52589/ajsshr-6slajjhx.
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This essay presents a selective overview of the main themes of Judeo-Christian eschatological prophecy. Particular attention is paid to the significance of successive biblical covenants, prophecies of the “day of the Lord,” differences between personal and collective resurrection, and expectations of the Messianic era. Although the prophets of the Hebrew Bible and Christian New Testament lived and wrote in diverse historical and social contexts, their foresights were remarkably consistent and collectively offered a coherent picture of the earth’s last days, the culmination of human history, and the prospects of the afterlife. This coherence reflects the interrelated character of Judaic and Christian theology and the unity of the Judeo-Christian faith.
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Office, Editorial. "Bybelwetenskappe/Biblical Sciences." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 586–99. http://dx.doi.org/10.4102/ve.v29i3.41.
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Aune, D E 2006. Apocalypticism, Prophecy and Magic in Early Christianity: Collected Essays. Tübingen: Mohr Siebeck. (WUNT 199). Pp. xii + 482. Price: 100 €. ISBN 3-16-149020-7.Brownson, J V 2007. The Promise of Baptism. An introduction to Baptism in Scripture and the Reformed Tradition. Grand Rapids, MI/Cambridge, U.K.: William B. Eerdmans Publishing Company. Pp. 223. Price: $16-00. ISBN: 978-0-8028-3307.Buchholz, Armin. Schrift Gottes im Lehrstreit: Luthers Schriftverständnis und Schriftauslegung in seinen drei großen Lehrstreitigkeiten der Jahre 1521-1528, TVG Systematisch-Theologische Monografien (STM) 20 (Gießen: Brunnen, 2007). Paperback, 340 S. ISBN 978-3-7655-9549-3. Price: 30 €Helmer, C (ed) 2005. Biblical Interpretation: History, Context and Reality. Leiden: Brill. ISBN: 9004130748. Price: €80-00.Koch, H 2006. Die Kirchen und ihre Tabus. Die Verweigerung der Moderne. Düsseldorf: Patmos. Pp. 230. Hard cover. ISBN 3-491-72498-8. Price: €18-00.
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Royal, Susan. "Historian or Prophet? John Bale’s Perception of the Past." Studies in Church History 49 (2013): 156–67. http://dx.doi.org/10.1017/s0424208400002102.
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The late medieval prophetic tradition played a significant role in how John Bale (1495–1563), England’s first Protestant church historian, formulated his ideas about the nature of revelation, which would become a contentious issue in the course of the Reformation. It is the goal of this essay to examine this first-generation evangelical’s views, which will bring us closer to understanding prophecy and its legitimacy in Reformation-era Europe. In an influential essay, Richard Southern illustrates the important role of the prophetical tradition in premodern historical writing: ‘Prophecy filled the world-picture, past, present, and future; and it was the chief inspiration of all historical thinking.’ But while its significance is easy to pinpoint, the varied nature of prophetic revelation does not make for easy delineations or definitions. Southern names four types of prophecy in the Middle Ages: biblical (Daniel, Revelation); pagan (sibylline); Christian (such as that of Hildegard of Bingen); and astrological (stars and celestial events). Of course, even these are not clearly distinct categories; Southern notes that Merlin is ‘half-Christian, half-pagan’. Lesley Coote points out that the ‘subject of political prophecy is king, people and nation’, separating this from theological, apocalyptic prophecy, though she also asserts that the two are closely related. Bernard McGinn remarks that in the later Middle Ages, prophecy is ‘seen as a divinatory or occasionally reformative activity – the prophet as the man who foretells the future, or the one who seeks to correct a present situation in the light of an ideal past or glorious future’.
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Udoekpo, Michael Ufok. "Reading the Locust Plague in the Prophecy of Joel in the Context of African Biblical Hermeneutics and the Decolonial Turn." Religions 14, no. 10 (September 26, 2023): 1235. http://dx.doi.org/10.3390/rel14101235.
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Joel is one of the 12 minor prophets (dōdekaprophēton). His prophecy aims at calling the nation and people to repentance through emphasizing that the Day of the Lord (yōm ădȏnay) is at hand (3:1–5 [2:28–32]). The locust plague (ʾarbbeh) in Joel’s message—which recalls the insects that threaten to destroy crops and vegetation in Africa and beyond, but which can also be used as food and livestock feed and offer other benefits as well—could be interpreted as Joel’s prophetic sign that the great Day of the Lord is near (1:2–2:17). Throughout history, scholars, theologians, and exegetes of differing schools of thought and from numerous locations have offered various interpretations for Joel’s prophecy and subjected it to diverse Eurocentric and Americo-centric hermeneutical methods. This work, however, with its focus on Africa, takes a different approach. Drawing from the work of many African hermeneuticians, it reads Joel’s prophecy using the tools of African Biblical Hermeneutics (ABH), a post-colonial enterprise, in light of the decolonial turn. The article exegetes and theologically analyzes the narrative of the locust plague (ʾarbbeh) in Joel 1:2–7, within the context of Joel 1–3, with the hopes that it will be transformational and beneficial for African readers within their faith context.
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Stackert, Jeffrey. "The Syntax of Deuteronomy 13:2-3 and the Conventions of Ancient Near Eastern Prophecy." Journal of Ancient Near Eastern Religions 10, no. 2 (2010): 159–75. http://dx.doi.org/10.1163/156921210x538098.
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AbstractAs is the case with many ancient Near Eastern texts, biblical texts oftentimes betray a complex compositional history. In the case of Deuteronomy 13:2-3, philologically-driven analyses have concluded that the grammatical awkwardness of these verses results from an interpolation. This article attempts to test such analyses through recourse to historical evidence of ancient Near Eastern religious practice. It argues that positing an interpolation in these verses is unnecessary philologically. Moreover, the hypothetical Urtext that results when the purported interpolation is removed defies the conventions of both biblical and non-biblical ancient Near Eastern prophetic practice.
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Stell, Elizabeth. "Beyond Oral and Written Prophecy." Dead Sea Discoveries 29, no. 3 (November 10, 2022): 410–37. http://dx.doi.org/10.1163/15685179-02903007.
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Abstract This article examines performance as part of the prophetic and revelatory in ancient Jewish literature. The body of the article centres on the so-called “prophetic actions” within the biblical corpus. Scholarship’s use of this category has highlighted nonverbal performance as a part of prophecy but raises questions regarding the efficacy of these varied actions as well as their distinction from written or spoken prophecy. Here I reapply J.L. Austin’s speech act theory to further examine their function. Isaiah 20:1–6 and Jeremiah 51:59–64, my central case studies, demonstrate not only the variety among these performances but also how interwoven they are with prophetic biography, writing, and speech. Exploring such phenomena through this more flexible lens further illuminates the continued significance of performance and prophecy in the Second Temple period, which the article demonstrates using 11QPsalmsa and the Exagoge of Ezekiel.
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Coyle, J. Kevin. "Augustine and Apocalyptic: Thoughts on the Fall of Rome, the Book of Revelation, and the End of the World." Florilegium 9, no. 1 (January 1987): 1–34. http://dx.doi.org/10.3138/flor.9.001.
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Periodically in Christian history there emerges a speculative trend known as “apocalypticism” which, simply put, is the reading of current events as the fulfillment of “biblical prophecy.” As understood here, biblical prophecy ascribes particular importance to select passages of the Bible, notably Daniel 7 and Ezechiel 38-39 in the Old Testament and Revelation 20-21 in the New — passages regarded as “apocalyptic,” a word meaning simply “revealed” but here practically synonymous with impending catastrophe. Apocalypticism assumes that such passages foretell certain events of human history, events now coming to pass or soon to take place. This speculation recurs, in Lowell Streiker’s words, “whenever societal stress (depression, recession, threat of war) elicits the belief that things are getting worse and will probably stay that way.” In other words, apocalypticism is always a response to a sense of mounting crisis.
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Houston, Walter J. "Prophecy and Religion Revisited: John Skinner and Evangelical Biblical Criticism." Religions 12, no. 11 (October 28, 2021): 935. http://dx.doi.org/10.3390/rel12110935.
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The paper is an essay in the history of interpretation. Its subject is John Skinner’s book on the life of Jeremiah, Prophecy and Religion (1922). The main aim is to place the work in its historical, theological and cultural context, to explain Skinner’s conviction that Jeremiah’s life marks the emergence of personal religion in Israel and points towards Christianity. Attempts at such contextualization by J. Henderson and M.C. Callaway are studied and shown to be inadequate. Skinner’s religious context and theological education are then reviewed and are shown to be sufficient to account for his belief in the pivotal role of Jeremiah in the evolution of ‘religion’. The paper finally addresses the present-day significance of Skinner’s work and concludes that while Prophecy and Religion is of limited value for the interpretation of Jeremiah, Skinner’s life and work as a whole as an evangelical believer engaged in radical biblical criticism is a valuable model neglected over the last 100 years.
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Gordon, R. P., and T. W. Overholt. "Prophecy in Cross-Cultural Perspective: A Sourcebook for Biblical Researchers." Vetus Testamentum 37, no. 3 (July 1987): 381. http://dx.doi.org/10.2307/1517644.
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Morrison, Karl F. "The Visionary Mode: Biblical Prophecy, Hermeneutics and Cultural Change.Michael Lieb." Speculum 68, no. 4 (October 1993): 1162–65. http://dx.doi.org/10.2307/2865558.
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