Journal articles: 'Prophets in the Old Testament'

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Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.

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The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthropological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.

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Grey, Jacqueline. "Female Prophetic Traditions in the Old Testament." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 70–82. http://dx.doi.org/10.1163/17455251-bja10013.

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Abstract This article explores the tradition of female prophets in the Old Testament utilizing Isaiah’s woman (Isa. 8.1-4) as a case study. First, it discusses the general evidence for a female prophetic tradition in the Old Testament, locating it in the broader ancient Near East context. It then focuses on examples of women prophets within the Old Testament to demonstrate the role of female prophets in shaping national life and politics despite the gender limitations of women in ancient Israelite society. Following this broader discussion, a case study of Isaiah’s wife is presented to explore her function and role as a prophet. In particular, the role of hannevi’ah as a possible mother within the prophetic guild is examined. Finally, the implications for the Pentecostal community are considered, focusing on retrieving the role of prophetic mothers to function alongside prophetic fathers.

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Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.

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The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

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Müller, Ulrich B. "Frühchristliche Prophetie und die Johannesoffenbarung." Novum Testamentum 56, no. 2 (March 18, 2014): 174–95. http://dx.doi.org/10.1163/15685365-12341464.

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AbstractThe book of Revelation is a prophetic work written by an author who understands himself as similar to those Christian prophets about whom the apostle Paul writes in 1 Cor 14. Besides this fact John uses prophetic idioms which call to mind Old Testament prophecy (for example Rev 2:22-23; 2:10; 3:9).

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Togarasei, Lovemore. "The 'Birth' of a Prophet: Andrew Wutawunashe's Break from the Reformed Church in Zimbabwe (Formerly Dutch Reformed Church)." Exchange 35, no. 2 (2006): 215–25. http://dx.doi.org/10.1163/157254306776525717.

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AbstractThe examples of Old Testament prophets like Amos show that the call to prophecy is a life changing experience. This paper demonstrates that by looking at the 'birth' of Andrew Wutawunashe as a prophet. It opens with a brief history of the life of Wutawunashe showing how he was 'called' from pursuing university education to founding the Family of God church. It then discusses the possible reasons that led Wutawunashe to break from the Reformed Church in Zimbabwe. Although several reasons are suggested it is concluded that chief among them was his claim to prophetic inspiration.

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Holt, Else K. "Profeterne som litterære personae." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 2015): 45–61. http://dx.doi.org/10.7146/dtt.v78i1.105738.

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The interest within early historical-critical exegesis for the religiouspersonality of the Old Testament Prophets has changed within parts of recent exegesis to a quest for the presentation of the prophets as literary personae. This article presents the early approach to the prophets, introduces the concept of persona from a literary and anthropological perspective as a literary strategy and a “mask” and divine mouthpiece, and connects it with the genre of ancient biography. These approaches are applied to the prophetic book of Ezekiel suggesting that this book be considered not as historiography but as a theological-literary presentation of its message through the life and acts of the literary persona of Ezekiel. The article ends with considerations of Old Testament communication of normativity through prophetic narrative.

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Evans, Justin J. "Dictionary of the Old Testament: Prophets." Theological Librarianship 7, no. 2 (May 7, 2014): 58–59. http://dx.doi.org/10.31046/tl.v7i2.321.

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Gunda, Masiiwa Ragies. "Prediction and Power: Prophets and Prophecy in the Old Testament and Zimbabwean Christianity." Exchange 41, no. 4 (2012): 335–51. http://dx.doi.org/10.1163/1572543x-12341237.

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Abstract The prominence of prophets such as TB Joshua of Nigeria and Immanuel Makandiwa of Zimbabwe has triggered debates on the nature of prophets and prophecy. Through a socio-historical and reception historical analysis, this article contends that there are two major characteristics of prophets, that is, the ability to make accurate predictions and the ability to confound nature and normalcy by manifesting unrivalled power through healing and other activities. These characteristics are observable in the activities of Zimbabwean prophets both pioneers such as Masowe, Marange, Mutendi and contemporary ones like Makandiwa. It is also noted that the narratives of Old Testament prophets, especially Elijah and Elisha, are used by contemporary prophets to confirm that their own ‘signs and deeds’ are in line with those of the great prophets of God. The extraordinary abilities of these prophets are seen as proof of their being divinely chosen, hence the multitude of followers who are in need of their ‘signs and wonders’.

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Boland, Tom, and Paul Clogher. "A genealogy of critique: From parrhesia to prophecy." Critical Research on Religion 5, no. 2 (February 10, 2017): 116–32. http://dx.doi.org/10.1177/2050303217690896.

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This article addresses contemporary concerns about critique through an interpretation of the “writing prophets.” This approach draws on Foucauldian genealogy and suggests that alongside Greek parrhesia, Old Testament prophecy is a key forerunner of contemporary critical discourses. Our analysis draws upon Weber’s interpretative historical sociology and Gadamerian hermeneutics but shifts the emphasis from charisma to critique, through a direct engagement with prophetic texts. In particular, prophetic discourse claims to reveal injustice and idolatry and speaks from a position of transcendence within immanent historical moments. Prophets position their own era as a moment of crisis, and themselves as liminal figures, opposed to the delusion of others and “false prophets” which resonates with contemporary conceptions of “ideology.” Rather than focusing on historical individuals, we approach prophecy as a discourse, multiple and hybrid, discontinuous, and contradictory, yet constituting a distinctive precursor which informs contemporary critique.

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Gunawan, Yehuda Indra, and Herman Pakiding. "“MOPHETH” - TINDAKAN PROFETIS MAKNA SIMBOLIS Dan Relevansinya Bagi Gereja Masa Kini." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 16–25. http://dx.doi.org/10.37465/shiftkey.v10i1.71.

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Symbolic prophetic action is one method of delivering God's message to His people by means of the prophet. It can be used as a social and theological criticism, which brings a good change in Israelites’ life. Hoped that this research can answer the question which is relevant to the symbolic prophetic action carried out by the Old Testament prophets for the church today. Socio-religious questions used to describe classical to modern social theories. The "trinity of sociology" form the basis in taking action to prevent symbolic prophetic actions. The results show that some of the symbolic prophetic actions that quote the word "mopheth" are the prophets themselves who become "omens" coming to God's judgment on Israel for rebellion to visit God.

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Anderson, Bradford A. "The Reception and Contemporary Significance of the Hebrew Prophets and Prophetic Literature: Introduction to the Special Issue." Religions 13, no. 8 (August 2, 2022): 709. http://dx.doi.org/10.3390/rel13080709.

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Popovich, Ljubica. "Prophets carrying texts by other authors in Byzantine painting: Mistakes or intentional substitutions?" Zbornik radova Vizantoloskog instituta, no. 44 (2007): 229–44. http://dx.doi.org/10.2298/zrvi0744229p.

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Since there are no two identical churches in Byzantine art, consequently there are no two identical iconographic programs. This observation also applies to the representation of prophets in the drums of the domes or in other locations in Byzantine churches. Research dealing with this group of Old Testament figures reveals many variations regarding the planned selection of prophets and choices of the texts that they carry inscribed on their scrolls. This study examines the instances when one of the authors of the prophetic books carries the text by another author. These occurrences are neither frequent nor accidental. Such deviations from standard practice that are explored in this article demonstrate the following: first of all exchanges of text can occur due to the mistake by the artist, as exemplified in the Palace Chapel in Palermo, or by the mistake of the person who inscribed the texts, as in the Chapel of Joachim and Anna in the Monastery Studenica. Secondly, in a number of monuments the text-bearer and the selection of the text by another prophet-author are not accidental. For example, if a number of quotations to be used are chosen from the book by the prophet Isaiah, and he is only represented once, because repetition of the same prophet within a group of Old Testament figures was not practiced, what is to be done? Therefore, other, usually minor, prophets, were selected to hold the scrolls inscribed with the text by other authors, for example Isaiah. Such cases are well documented in the churches of Panagia ton Chalkeon and the Holy Apostles in Thessalonike, and in the church of the Resurrection in Verroia, where the selection of prophets? quotations, usually inspired by the liturgical tradition, furthermore serves to underscore a certain idea of a theological or iconographic nature.

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Wenk, Matthias. "What is Prophetic about Prophecies: Inspiration or Critical Memory?" Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 178–95. http://dx.doi.org/10.1163/17455251-02602002.

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Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10–2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15–34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.

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Piwowar, Andrzej. "Did Sirach See Himself as a Prophet?" Biblical Annals 12, no. 1 (January 27, 2022): 135–52. http://dx.doi.org/10.31743/biban.12644.

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The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.

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Moore, Rickie. "The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah." Journal of Pentecostal Theology 15, no. 2 (2007): 155–72. http://dx.doi.org/10.1177/0966736907076334.

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AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.

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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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Sitopu, Elisamark. "Kaitan Pemberitaan Yeremia dengan Taurat, Nabi-nabi dan Tulisan-tulisan dalam Perjanjian Lama." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 13–29. http://dx.doi.org/10.46965/jtc.v4i1.214.

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AbstrackThis paper discusses the link between the preaching of the prophet Jeremiah with other parts of the Old Testament, whether it is related to the Torah, the Prophets (Neviim), and the Writings (Khetuvim). The author's assumption is that the preaching of the prophet Jeremiah is inseparable from other parts of the OT. There are passages in Jeremiah that are influenced by the ideas of the earlier OT books, and vice versa Jeremiah also influences the thoughts of the OT books afterwards. In research on this topic, the author uses themethod of library research.Keywords: The message of Jeremiah; Torah; Prophets; Writings.

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Kurtz, Paul Michael. "Is Kant among the Prophets? Hebrew Prophecy and German Historical Thought, 1880–1920." Central European History 54, no. 1 (March 2021): 34–60. http://dx.doi.org/10.1017/s0008938920000485.

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AbstractThis article examines the interpretation of Hebrew prophecy by German Protestant scholars in the era of 1880–1920. It argues, first, that Old Testament interpreters valued the prophets since they presented God as the guiding force behind human history and, second, that these theologians cum philologians saw the prophetic conception of history as anticipating their own understanding of God in the world. The inquiry bases this argument on a reading of numerous exegetes, both leading lights and forgotten figures. Moreover, it traces this interpretative tendency across a range of sources, including specialist studies, theological monthlies, political and literary journals, popular works, public speeches, and pedagogical literature. Rather than leave the prophets in the past, these exegetes also ushered them into the present, employing their historical teachings to shore up the Christian faith. In doing so, they identified Hebrew prophecy with German Protestantism and in contrast to Judaism.

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Wessels, W. J. "‘Return to the Lord your God, for he is gracious and compassionate...’ (Jl 2:13). A prophetic perspective on reconciliation and restoration." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 308–25. http://dx.doi.org/10.4102/ve.v26i1.226.

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In this article the Old Testament prophetic literature will be the focus of discussion with regard to the matter of restoring broken relationships, be it between God and humans or between humans as such. The relationship between Yahweh and his people was formally established by means of a covenant. The presentation of the prophetic material is done with a narrow focus on the issues of reconciliation and restoration. Prophets and prophetic texts are selected with the mentioned focus in mind and presented as the results of research done on the chosen texts. It is therefore done with a real awareness of the complexity of the prophetic material and the historical embedding of prophetic material. A detailed discussion of introductory and theological issues are therefore not presented, but taken into account. What result in this paper is a focussed presentation on the mentioned topics in some of the prophetic material. Although the word reconciliation is not an Old Testament concept, it is clear that the idea of re-establishment and renewal of the relationship between God and people was ever present. The prophets had the duty to address the reasons for damage to this covenant relationship and to warn the people of the consequences if they continue to disobey the stipulations and ethical demands of this relationship. The prophets not only served as witnesses of the efforts of Yahweh to reconcile with his people, but also as instruments to bring it about.

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Black, Matthew. "The Theological Appropriation of the Old Testament by the New Testament." Scottish Journal of Theology 39, no. 1 (February 1986): 1–17. http://dx.doi.org/10.1017/s003693060004463x.

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To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

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Frein, Brigid Curtin. "Narrative Predictions, Old Testament Prophecies and Luke's Sense of Fulfilment." New Testament Studies 40, no. 1 (January 1994): 22–37. http://dx.doi.org/10.1017/s0028688500020415.

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Since the publication of Paul Schubert's article, ‘The Structure and Significance of Luke 24’, considerable attention has been paid to what Schubert called Luke's ‘proof-from-prophecy theology’ and what others have identified as the pattern of prophecy/promise and fulfilment. Whatever term is used, it is generally agreed that Luke–Acts presents Jesus' life and the beginning of the church as the fulfilment of God's design for salvation as announced through his prophets. Yet most discussions of this aspect of Luke's theology have focused on Luke's interest in showing that Jesus and the earliest Christians fulfilled OT prophecy, while less attention has been paid to the predictions made in the narrative itself.Even less attention has been paid to the relationship between the fulfilment of OT prophecy and the fulfilment of these narrative predictions. This study will show how the narrative predictions in Luke–Acts contribute to Luke's theology of fulfilment and discuss the ways in which these predictions interface with Luke's emphasis on the fulfilment of OT prophecy.

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Ringgren, Helmer. "Luke's Use of the Old Testament." Harvard Theological Review 79, no. 1-3 (July 1986): 227–35. http://dx.doi.org/10.1017/s0017816000020496.

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In Luke 24:47 we are told that Jesus explained to the Emmaus disciples “Moses and all the prophets” and “interpreted in all the scriptures the things concerning himself.” This statement reflects Luke's intense interest, both in his Gospel and in Acts, in the relationship between the ancient scriptures and the events of the life of Jesus and the activity of the apostles. In this paper I shall discuss briefly the variety of ways in which Luke quotes, paraphrases, and alludes to the scriptures.

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Lavik, Marta Hoyland. "The Literary Motif of Cush in the Old Testament." Old Testament Essays 34, no. 2 (November 18, 2021): 1–14. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a9.

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There are 56 references to Cush in the Old Testament and these occur in all the three main corpuses of the Hebrew Bible namely the Law, the Prophets and the Writings. Traditional historical-critical scholarship has not showed great interest in the Old Testament texts about Cush. However, the Nigerian biblical scholar David Tuesday Adamo has through his many contributions about the Cush texts made the guild observant of what can be labelled an African presence in the Old Testament given that Cush is applied as a literary motif in the Old Testament. Following a presentation of the Cush texts in the Old Testament, this paper examines how the literary motif of Cush functions in the text, taking Isaiah 18 as a representative example.

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TEODORESCU, Mihail. "THE LAST PROPHET OF THE OLD TESTAMENT." International Journal of Theology, Philosophy and Science 3, no. 5 (November 20, 2019): 118–33. http://dx.doi.org/10.26520/ijtps.2019.3.5.118-133.

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Jones, Timothy Paul. "Prophets, priests, and kings today? theological and practical problems with the use of the munus triplex as a leadership typology." Perichoresis 16, no. 3 (July 1, 2018): 63–85. http://dx.doi.org/10.2478/perc-2018-0017.

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Abstract It has become widespread, not only among pastors and conference speakers but also among scholars such as Vern Poythress and John Frame, to utilize the threefold offices of Christ as a typology for church leadership. According to this application of the threefold office, different church leaders possess prophetic, priestly, and kingly capacities in differing degrees, and the most appropriate role for each leader depends on which of these capacities happens to be strongest. According to some proponents, the offices of prophet, priest, and king function as leadership personality types, with prophets identified as those leaders who are gifted as teachers, priests as those who care for people’s needs, and kings as planners and organizers. This article undertakes an exploration of these three leadership roles and contends that, though the munus triplex itself is a venerable and biblical structure, the appropriation of prophet, priest, and king as typological categories for church leadership is not. Through examination both of relevant Old Testament texts and of New Testament appropriations of these offices of leadership, it is demonstrated that the typological categorization of leaders as prophets, priests, or kings falls far short when it comes to biblical support. Particularly absent in Scripture is any clear identification of these offices with specific traits that different church leaders possess in differing degrees. Kingship and priesthood in particular are not individualized traits but a communal identity, shared by the whole people of God and grounded in union with Christ

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Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (July 31, 2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.

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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.

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Smith, John Arthur. "Musical aspects of Old Testament canticles in their biblical setting." Early Music History 17 (October 1998): 221–64. http://dx.doi.org/10.1017/s0261127900001650.

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The Hebrew Old Testament contains, besides prose narratives and laws, a considerable amount of poetry. The books of Lamentations, Proverbs and Psalms and the Song of Solomon, together with the prophetic oracles that make up the books of Amos, Habakkuk, Joel, Micah, Nahum, Obadiah and Zephaniah, consist entirely, or almost entirely, of poetry. In several other books, especially Job and the books of the prophets Haggai, Isaiah and Jeremiah, poetry predominates, while in the books of history and law, although prose predominates, poetry is never entirely absent, brief though its manifestations sometimes are. The vast majority of the poetry is sacred, as would be expected from texts that occur within religious writings. The relatively small amount of profane poetry consists of a handful of short examples and the Song of Solomon.

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Tahmina Fazil and Allah Ditta. "قرآن اور تورات میں تقدیسِ انبیاء کا تصور: تحقیقی جائزہ." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (January 1, 2022): 61–70. http://dx.doi.org/10.54262/irjis.04.01.u05.

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Human beings are created as the best of Allah’s creation and are gifted with mental faculties. To keep these mental faculties on the righteous path, Allah sent a series of Prophets. Prophets are used to pave the path between Allah and His people. They make the people follow the orders of Holy Books and scriptures. They not only advised the people to follow the orders of Allah but also practiced those instructions for the ease of people. The Prophets are assigned the duty to guide the people and people are also guided to respect and follow their teachings. The sacredness of Prophets is the essence of all divine religions including Islam, but the people of previous divine religions not only altered their divine books but also disrespect their Prophets. In Judaism, many things about Prophets are added in their religious literature which is not appropriate. In the Old Testament, Prophets are blamed in a certain way that their dignity and sacredness are challenged. It is described that the Prophets committed adultery murders and many more sins. Moreover, these dignitaries are proved sexually appealed like other masses that Islamic teachings are totally different from these. In this article, the comparison between Quranic teachings and the Old Testament has been discussed in this regard and outcomes have been explained in brief.

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Varga, Cătălin. "The Relationship of the Old Testament Prophets with Civil Authorities." Diakrisis Yearbook of Theology and Philosophy 2 (May 31, 2019): 87–107. http://dx.doi.org/10.24193/diakrisis.2019.6.

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Horbury, W., and D. S. Russell. "The Old Testament Pseudepigrapha: Patriarchs and Prophets in Early Judaism." Vetus Testamentum 37, no. 4 (October 1987): 500. http://dx.doi.org/10.2307/1517583.

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Pallemans, Geert S. "Typology and Old Testament Prophets in Guillaume Le Clerc’s Fergus." Neophilologus 98, no. 2 (April 23, 2013): 217–23. http://dx.doi.org/10.1007/s11061-013-9359-z.

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Hilber, John W. "Prophecy and the Prophets in Ancient Israel: Proceedings of the Oxford Old Testament Seminar. Library of Hebrew Bible / Old Testament Studies 531." Bulletin for Biblical Research 21, no. 4 (January 1, 2011): 544–46. http://dx.doi.org/10.2307/26424538.

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Purwonugroho, Daniel Pesah, and Sonny Eli Zaluchu. "Janji Pemulihan Israel dalam Kitab Zefanya: Refleksi Teologi Kovenan." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 20–27. http://dx.doi.org/10.38189/jtbh.v2i1.21.

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The God of the Israelites is a God of covenants that bind covenants with humanity. Agreement between them has a binding nature to one another. Throughout the history of the Israelites recorded in the Old Testament, God often spoke through His prophets. God delivered a special message about the lives of the Israelites and also what He promised them through these prophets. All messages in the Old Testament and the prophetic books refer to a conditional Covenant. On the one hand, God pursues and punishes, but on the other hand, He restores. The Covenant theology reveals God's intention to punish and repair that is manifested in Christ's mission. This paper analyzes the implementation of the covenant theology in the ministry of the Prophet Zephaniah through the study of literature and sees its implementation for the presence of Christ in the world.Abstrak: Allah adalah Allah perjanjian yang mengikat perjanjian kepada umat manusia. Perjanjian yang terjalin antara Allah dengan manusia memiliki sifat yang sangat mengikat. Di dalam kehidupan bangsa Israel yang terekam sepanjang kitab Perjanjian Lama, Allah bersabda melalui nabi nabiNya. Allah memberikan pesan secara spesifik perihal kehidupan bangsa Israel dan juga apa yang menjadi janjiNya kepada mereka. Seluruh pesan Perjanjian Lama dan khususnya kitab Nabi-nabi mengarah pada satu perjanjian atau kovenan bersyarat. Pada satu sisi, Allah menuntut dan menghukum tetapi pada sisi lain, Allah memulihkan. Teologi kovenan menampilkan maksud Allah untuk menghukum dan memulihkan yang tergambar di dalam misi Kristus. Tulisan ini menganalisis implementasi Teologi kovenan di dalam pelayanan Nabi Zefanya melalui studi literatur dan melihat implementaisnya bagi kehadiran Kristus di dunia.

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Wright, Christopher JH, and Marcel V. Măcelaru. "The Refugee Crisis – A Shared Human Condition: An Old Testament Perspective." Transformation: An International Journal of Holistic Mission Studies 35, no. 2 (April 2018): 91–101. http://dx.doi.org/10.1177/0265378818802698.

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This article provides an introduction to what the Old Testament has to say regarding displacement and displaced people – refugees, migrants and the marginalized members of society. It surveys the instructions regarding the correct attitude and protective actions owed to ‘the stranger’ found in the Old Testament Law and it points to the divine preference to side with the suffering and the vulnerable evident in the Old Testament Prophets. Although not an exhaustive treatment of Old Testament passages tackling this topic, the discussion helps make clear the fact that God is particularly concerned with justice and care for the disadvantaged members of the society, including aliens, refugees and migrants. The conclusion of the article calls the readers to consider some of the missiological-ethical implications of such concern in our contexts today.

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Javien, Rico T. "he “Immanuel” of Isaiah 7:14: Immediate Single Fulfillment or Distance Dual Future Messianic Prophecy?" Abstract Proceedings International Scholars Conference 6, no. 1 (October 29, 2018): 173. http://dx.doi.org/10.35974/isc.v6i1.1830.

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The great Messianic prophecy of Isaiah 7:14 that states: “Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.” This prophetic utterance of Isaiah regarding Immanuel has been considered difficult to be resolved. As a result, it has provoked endless controversy from both scholars from the Old Testament and the New Testament. A number of interpretative positions have been advanced by scholars from different camps and yet they have not arrived to a consensus. For instance, it was argued that the Immanuel was restricted only in the time of Isaiah, never in the New Testament. Another view holds that it was a near future in the prophet’s own time and the remote New Testament fulfilment as recorded in Matthew’s Gospel. The varied interpretations have been carefully analyzed through contextual settings and time frame factors. The study asserts that the Immanuel according to contextual analysis has dual fulfillment: first, there was immediate Immanuel at the time of the prophet Isaiah; second, the final Immanuel arrived more than seven hundred years later, when Jesus was born.

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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.

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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.

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Ellis, James W. "Hannah’s Song: A Foreshadowing of the Magnificat." European Journal of Theology and Philosophy 1, no. 3 (June 16, 2021): 15–24. http://dx.doi.org/10.24018/theology.2021.1.3.14.

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Although women’s words account for a small portion of biblical scripture, the Bible records two related prayerful songs that were sung by female prophets: the song of Hannah, in the Old Testament, and the Magnificat of Mary, in the New Testament. This essay uses typological methodology to explore the songs’ connections, including their shared literary precedents and nearly identical theological themes. Their fundamental similarities suggest Hannah’s song served as a harbinger of the Magnificat. Hannah and Mary’s shared blessing, divinely ordained motherhood, and their shared inspiration, the Holy Spirit, explain the parallels of their prayerful verses and prophetic utterances, which were of great relevance for both covenants of the Judeo-Christian faith.

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Troutner, Timothy. "Sowing seeds of progressive revelation: Origen on the knowledge of the prophets." Scottish Journal of Theology 75, no. 2 (May 2022): 123–36. http://dx.doi.org/10.1017/s0036930622000266.

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AbstractMany scholars dismiss Origen's theology of scriptural inspiration as hopelessly lacking in historical sensibility. They point to his anachronistic attribution to the Old Testament prophets of extensive knowledge of the details of Christ's incarnation and of the allegorical significance of their own writings. I dispute this assessment, arguing that Origen's view of prophetic knowledge is more sophisticated than scholars have recognised and can contribute to contemporary reflection on progressive revelation, both anticipating and chastening it. I conclude with three analogies Origen offers us for conceptualising the development of revelation and doctrine.

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Sensenig, Peter M. "Chariots on Fire: Military Dominance in the Old Testament." Horizons in Biblical Theology 34, no. 1 (2012): 73–80. http://dx.doi.org/10.1163/187122012x627812.

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Abstract The Hebrew Bible from Exodus to Zechariah communicates Yahweh’s deep displeasure with military self-reliance, of which the symbol is the chariot. The primary criterion of justified war in the Old Testament is trust in Yahweh’s miracle rather than in the strength of chariots and horses, for which Joshua 11 serves as a paradigm. The exodus, conquest of Canaan, failed monarchic experiment, Psalms, and prophets all emphasize God’s opposition to military technology. Not simply a matter of pride or idolatry, weapons of domination are incompatible with the radical social experiment God intends Israel to be.

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Polk, Timothy. "The Burden of Prophecy: Poetic Utterance in the Prophets of the Old Testament (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 19, no. 1 (2000): 177–79. http://dx.doi.org/10.1353/sho.2000.0034.

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Kalugin, Vasily V. "“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 7–17. http://dx.doi.org/10.31860/2712-7591-2020-4-7-17.

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Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.

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Levin, Christoph. "The Poor in the Old Testament: Some Observations1." Religion and Theology 8, no. 3-4 (2001): 253–73. http://dx.doi.org/10.1163/157430101x00125.

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AbstractThe positive religious attitude to poverty distinguishes the Old Testament from its environment in the Ancient Near East. According to the worldview held in antiquity, poverty was simply a given fact. In the ancient ideology of kingship, for example, concern for the poor counted as one of the king's special duties; but this concern was designed to preserve the world order, not to change it. The Old Testament view is very different. Prophecy condemns the oppression of the poor in the strongest terms and proclaims Yahweh's comprehensive judgment on their oppressors. Everything thrusts towards change and fundamental remedy. At the same time, the poor (Anawim) count as Yahweh's people in a special sense. It emerges from literary analysis that this special character did not as yet exist in the pre-exilic period. The relevant texts are evidently brief and late ad hoc additions. This is true both of the Torah (Exod 22; Deut 15; 22) and of the prophets (Isa 1-3; Jer; Ezek; Amos; Zeph; Hab; Zech), as well as of the Psalms (passim). There are historical reasons for this. We know from Nehemiah 5 that the impoverishment of wide sections of the population was a problem in the post-exilic community. One possible cause was the economic 'modernisation' which took place in the Persian and Hellenistic period. The poor, who interpreted their fate as the fruit of obedience to the Torah, expected Yahweh to bring about the reversal of that fate, either through the intervention of the Last Judgment or through the coming of the Messiah. As well as Moses (Num 12:3), the Messiah himself (Zech 9:9), was in the end also viewed as being one of the poor.

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Martin, Daniel D. "The Davidic Messiah in the Old Testament Tracing a Theological Trajectory." Perichoresis 20, no. 5 (August 20, 2022): 87–96. http://dx.doi.org/10.2478/perc-2022-0033.

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Abstract The present article revisits the issue of messianism, particularly as it finds its expression in the Davidic kingship tradition, that is, the belief concerning a Davidic Messiah. Since Old Testament messianic hope is inseparably associatied with the dynasty of David a study that traces the various perspectives concerning the Davidic Messiah chronologically and canonically can bring a contribution to this important Old Testament theme, too often neglected. Thus, the study shows that the belief in the coming of a Davidic Messiah is a prominent eschatological theme in the Old Testament. Its roots can be traced back to the historical covenant made by Yahweh with David, which receives hyperbolic and symbolical dimensions in the royal Psalms, and a full-fledged eschatological orientation in prophetic writings. The monarchic prophets: Isaiah, Micah, Amos, and Hosea draw on the covenant promises to David to ground their message regarding the coming of a ‘new David’, who would destroy the wicked, protect the poor and oppressed, and institute an eternal era of peace, justice, and righteousness. In the context of the Babylonian exile, Jeremiah and Ezekiel foresee that God will bring forth a righteous ‘shoot’ of Davidic line to reunite the nation and shepherd God’s people. In the post-exilic period, Zechariah underscores the promise that David’s son will build a house for Yahweh, moving from the initial historical focus on Zerubbabel and his role, to the eschatological expectation of the one and only messianic figure that will bring the final restoration.

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Yakim, Vladimir. "Aleksei Prokopenko. Messengers of the Kingdom: The theology of Old Testament prophets." Theological Reflections: Euro-Asian Journal of Theology, no. 20 (March 24, 2018): 264–67. http://dx.doi.org/10.29357/issn.2521-179x.2018.20.27.

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Grund, Alexandra S., and Stephen B. Chapman. "The Law and the Prophets. A Study in Old Testament Canon Formation." Journal of Law and Religion 17, no. 1/2 (2002): 361. http://dx.doi.org/10.2307/1051452.

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De George, Susan G. "Book Review: The Old Testament Pseudepigrapha: Patriarchs and Prophets in Early Judaism." Interpretation: A Journal of Bible and Theology 43, no. 3 (July 1989): 316–18. http://dx.doi.org/10.1177/002096438904300319.

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García-Moreno, A. "En torno al derásh en el IV Evangelio." Scripta Theologica 25, no. 1 (February 20, 2018): 33–48. http://dx.doi.org/10.15581/006.25.16150.

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This work begins with a reasonable evaluation of the Midrashic methods, presenting them as basic tools for understanding the New Testament writings, though advening that such methods constitute a means and not an end. The work passes on to expound the significance of derash and its diverse forms, and arrives at the condusion that the idea of fulfillment is fundamental in the New Testament derash. This is what makes the New Testament derash different from the Jewish derash; whereas the latter offers a commentary on the books of the Old Testament, the New Testament writings sustain that whatever was said in the Law and in the Prophets is realized and fulfilled in Jesus Christ. It is also possible to speak of a derash that is confirmatory and besides, selective, insofar as the hagiographers of the New Testament select diverse passages from the Old, and confirm that what is there announced is realized and fulfilled in Jesus Christ. As an example, the anide surveys the first section of the Book of Signs in Sto John.

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Hamilton, Mark W. "Prophecy and Prophets in Ancient Israel: Proceedings of the Oxford Old Testament Seminar - Edited by John Day." Reviews in Religion & Theology 18, no. 2 (February 23, 2011): 205–7. http://dx.doi.org/10.1111/j.1467-9418.2011.00770.x.

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Houston, Walter. "What Did the Prophets Think They Were Doing? Speech Acts and Prophetic Discourse in the Old Testament." Biblical Interpretation 1, no. 2 (1993): 167–88. http://dx.doi.org/10.1163/156851593x00043.

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AbstractThe texts in the prophetic books which suggest a consciousness of the power of the divine word form the starting-point for an investigation of prophetic discourse in these books in terms of J.L. Austin and J.R. Searle's theory of speech acts. R.P. Carroll's suggestions on the topic are critically examined, and a study is then undertaken of judgement prophecy to demonstrate that it should be understood as having the illocutionary force of a declaration placing the hearers (or a third party) under judgement. The response narrated or expected to such prophecies in prophetic narratives is shown to be ambiguous as between mourning over an accomplished act of judgement and prayer for mercy, and this is seen to be appropriate to an illocutionary act of that kind.

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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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Journal articles on the topic 'Prophets in the Old Testament'

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