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Journal articles on the topic 'Prophets'
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1
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.
2
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.
3
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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Hasyim, Muh Fathoni. "Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran." MUTAWATIR 9, no. 2 (September 4, 2019): 256–77. http://dx.doi.org/10.15642/mutawatir.2019.9.2.256-277.
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One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation
5
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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GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.
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The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.
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Atrak, Hossein. "The Drawbacks of Prophecy in Guiding Mankind, A Critique of Islamic Doctrine of Prophethood." Jurnal Theologia 33, no. 1 (June 16, 2022): 101–20. http://dx.doi.org/10.21580/teo.2022.33.1.11735.
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The belief in the prophethood and sending prophets by God to guide mankind is one of the common beliefs of divine religions. According to Islamic theologians, divine knowledge and wisdom necessitate the sending of prophets to guide mankind. This study aims to determine the logical challenges associated with this idea, and whether such a thing is expected from God taking into account His attributes. The drawbacks and challenges of prophecy in the guidance of mankind include the logical problem of miracles' indication of prophecy, the inconsistency of miracles with the claims of prophecy, the temporal and linguistic mismatch between prophets and humans, human fallibility, the prophet's interregnum in the world, the problem of exegesis of the scriptures, and the problem of multiplicity of religions and sects. On the contrary, it appears that All-wise God could have used better, simpler, and more effective ways to guide mankind, such as spiritual and instinctive guidance, direct guidance, the sending of a single eternal prophet, and angelic guidance. As a result of the numerous logical and practical flaws in the use of prophecy to guide mankind, the author believes that it seems unlikely and unacceptable that All-wise and All-knowing God has sent prophets for human guidance, and that another justification must be sought for prophecy.
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SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/26423728.
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Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.
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SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/bullbiblrese.18.1.0045.
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Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.
10
Demichelis, Marco. "The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue." Religions 12, no. 1 (December 23, 2020): 4. http://dx.doi.org/10.3390/rel12010004.
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“Muhammad is not the father of any one of your men; he is God’s messenger and the Seal of the Prophets: God knows everything.” (33:40). The deconstruction of the concept of “the Seal of the Prophets” through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense “the Seal of the Prophets”, the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that “the Seal of the Prophets” assumed in the Qur’anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic–Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.
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MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
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Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
12
MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
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Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
13
MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
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Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
14
Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.
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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.
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Amit, Yairah. "A Prophet Tested: Elisha, the Great Woman of Shunem, and the Story's Double Message." Biblical Interpretation 11, no. 3 (2003): 279–94. http://dx.doi.org/10.1163/156851503322566723.
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AbstractOn casual reading, the story of Elisha and the Shunammite appears to belong to the genre of prophetic legends in praise of the prophets. A closer look, however, reveals marked differences between this story and the usual laudatory tales from the lives of the prophets, and places it in quite a different category. Though Elisha performs miracles—showing that he possessed super-human powers—the story exposes his limitations and human errors. It is, therefore, not so much a laudatory story as one of development. In a development story the miracles are meant not only to impress the prophet's surroundings and the readers of the story, but also to teach the prophet a lesson and to imply to the readers that although he possesses super-human powers, the prophet is only a human being with the failings of his kind. In other words, the prophetic stories of development have a double ambivalent message, and this article attempts to answer the question; what is the purpose and the importance of this complicated message, or of this elaboration of the story.
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GORDON, R. P. "Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 67–86. http://dx.doi.org/10.2307/26422127.
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Abstract While the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
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GORDON, R. P. "Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 67–86. http://dx.doi.org/10.5325/bullbiblrese.5.1.0067.
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Abstract While the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
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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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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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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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Marshall, Jill E. "Paul, Plutarch and the Gender Dynamics of Prophecy." New Testament Studies 65, no. 2 (February 22, 2019): 207–22. http://dx.doi.org/10.1017/s0028688518000383.
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This article compares two first-century authors, Paul and Plutarch, on the mechanics of inspiration and the role of gender in the prophetic process. Paul's First Corinthians and Plutarch's Delphic Dialogues (De Pythiae oraculis and De defectu oraculorum) were written by men who were observers of and commentators on the religious phenomenon of prophecy – that is, the communication of divine messages through human speakers. They also make statements about women that indicate that gender influenced their perceptions of prophecy. When these authors discuss prophecy at the conceptual level, gender does not affect their arguments, but when they turn to actual women prophets, they introduce ideas about gender and sex that shape their views of the prophetic process and the women who prophesy.
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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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Graybill, Rhiannon. "Elisha's Body and the Queer Touch of Prophecy." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (January 21, 2019): 32–40. http://dx.doi.org/10.1177/0146107918818042.
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When we talk about prophecy, we often focus on words or deeds—on what the prophets say, or on their performance of miraculous acts. The Elisha narratives, however, repeatedly direct attention to the prophet's body. This body is frequently deficient, powerless, or insufficiently masculine. And yet it is in these moments that Elisha's body is most effective and even powerful. This article surveys key moments in Elisha's embodiment, including the incident with the boys at Bethel (2 Kgs 2:23–25), the restoration of the Shunammite's son (2 Kgs 4:8–37), and the life-giving powers of the prophet's bones after his death (2 Kgs 13:20–21). An analysis of these texts suggests that Elisha's body is non-normative and even queer, and that his success as a prophet depends on his movement outside of normative masculine embodiment. Understanding the prophet Elisha requires understanding the prophet's body; understanding the prophet's body, in turn, opens a world of meanings and possibilities of its own, with particular significance for feminist and queer hermeneutics.
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Akagi, Kai. "Not the Prophet like Moses, but the One of Whom the Prophets Spoke." Novum Testamentum 64, no. 4 (September 9, 2022): 432–49. http://dx.doi.org/10.1163/15685365-bja10028.
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Abstract The dominant interpretation of Acts 3:22 and 7:37 understands Deut 18:15, 18–19 to be applied to Jesus so as to identify him as an anticipated, individual “prophet like Moses.” Interpreting these verses instead as understanding Deut 18 as a general reference to prophets, however, provides a smoother reading that aligns with the Lukan theme of the prophetic anticipation of Jesus as the messiah. Other literature does not provide decisive support that Deut 18 would be interpreted as prophesying an individual. Jesus is not the prophet like Moses, but rather the one of whom Moses and the prophets spoke.
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Mirza, Younus Y. "The Islamic Mary: Between Prophecy and Orthodoxy." Journal of Qur'anic Studies 23, no. 3 (October 2021): 70–102. http://dx.doi.org/10.3366/jqs.2021.0479.
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This article traces the medieval debate over the potential prophecy of the Islamic Mary (or Maryam). The debate is initiated by the Andalusian exegete and scholar Ibn Ḥazm (d. 456/1064) who argues that women, most importantly Mary, could be prophets because they were spoken to directly by God or His messengers. The argument is continued by al-Qurṭūbī (d. 671/1273), who makes a special case for Mary’s prophecy because the angel Gabriel is believed to have come close to her and ‘breathed’ his spirit into her. Mary is, furthermore, he asserts, one of the greatest prophets because she accepted God’s will without any question or scepticism. However, the argument that Mary was a prophet was refuted by the Damascene exegete Ibn Kathīr (d. 774/1373), who argued that Mary was not a prophet but rather truthful and righteous ( ṣiddīqa) according to the Qur’an. He bases his position on the fact that the Qur’an does not term any woman a prophet, and that she did not follow the path of those named as prophets, who called their people to a particular mission and cause. Ibn Kathīr’s argument eventually won the day as his tafsīr has become, in modern times, the most widespread and popular of all Qur’an commentaries.
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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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Gomaa Gomaa Zaghloul, Saad, Ahmed Ramadan Mohmed Ahmed Harec, Ragab Aboumelih Mohamed Soliman, and Maryam Abous. "SECTIONS OF THE PROPHETS TURKS THEIR CAUSES AND LEGAL PURPOSES." International Journal of Advanced Research 12, no. 04 (April 30, 2024): 597–603. http://dx.doi.org/10.21474/ijar01/18590.
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This research paper deals with the sections of the Prophets Turk of verbs, many of those who dealt with the issue of the Prophets Turks try to divide and branch the Turks in an attempt to drop the prohibition because of the Prophets Turks or drop the description of heresy on everything that is new, even if it has a legitimate rooting, and accordingly we try in the research paper to explain the sections of the Prophets Turks and their reasons to reach the legitimate truth of the Prophets Turks and their impact on the legal rulings and the purposes of the Prophets abandonment of the act , On the other hand, there are Prophetic Turks that came absolute without a reason, and accordingly the sections of the Prophets Turks can be explained as the reason or not into several sections, and the scholars have divided the Prophets Turks into several sections, and each section of them has its reasons to which the Prophets Turk is due, and these reasons are due to the fear of the hypothesis of work on Muslims. Such as skipping Taraweeh prayers in congregation in the mosque, or it may be that the abandonment is due to the unwillingness of the Prophet (peace and blessings of Allaah be upon him) to do so, such as not eating the meat of the dhab or similar taruk.
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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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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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Elsis, Ella, Hasanuddin WS Hasanuddin WS, and Zulfadhli Zulfadhli. "ALIH AKSARA DAN ALIH BAHASA TEKS KISAH NABI MUSA AS DALAM NASKAH TEKS CERITA NABI-NABI VERSI AZHARI AL-KHALIDI RAHMATULLAH." Jurnal Bahasa dan Sastra 2, no. 1 (September 20, 2013): 30. http://dx.doi.org/10.24036/822800.
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This article was written to (1) describe of teks story about Musa prophet at text Strory of Prophets version Azhari Al-khalidi Rahmatullah, (2) describe the translation of story about Musa prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah, (3) describe change language of story about Musa prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah. The objeck of this study were story about Musa prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah. The text was data processing by four step, is roundup of data, describe of the text, translation, and change language. The finding of the study is avalaible of text about Musa prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah in Latin script and Indonesian language and more words that indicate old language charactheristic.
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Lala, Ismail. "Ibn ‘Arabī and the Spiritual Sīrah of Prophet Muḥammad." Religions 14, no. 6 (June 19, 2023): 804. http://dx.doi.org/10.3390/rel14060804.
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While most traditional works on the life of Prophet Muḥammad focus on how his ostensible teachings and actions can be used as a template for human conduct, the thirteenth-century Sufi thinker, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), turns his attention to the spiritual significance and inner reality of Prophet Muḥammad. Ibn ‘Arabī argues that as the seal of the prophets, Muḥammad was not only given the Qur’an, which incorporated elements from previous revelations, nor was he just given a religion that had elements from prior religions; rather, in his very spiritual essence, he combined the essences of previous prophets. It is in this sense that Muḥammad represents the culmination of the prophetic life. In his Fuṣūṣ al-ḥikam, Ibn ‘Arabī reveals the spiritual significance of all the prophets mentioned in the Qur’an, with the exception of Khālid ibn Sinān, whom Ibn ‘Arabī considers to be a prophet and dedicates a chapter to, but who is not mentioned in the Qur’an. The present paper explores how the spiritual essences of previous prophets are manifested in Prophet Muḥammad, and the ways in which this comprehensiveness is exhibited in his life. This ‘spiritual sīrah’ is all the more significant in the modern context, where spirituality is privileged over religiosity. Ibn ‘Arabī demonstrates that the spiritual basis of the life of Prophet Muḥammad cannot be extricated from his external actions. The ‘spiritual sīrah’ thus provides an antidote to the religious associational formalism that is rejected by many modern Muslims.
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Anti, Afni, Hasanuddin WS Hasanuddin WS, and Nurizzati Nurizzati. "ALIH AKSARA DAN ALIH BAHASA TEKS KISAH NABI ADAM ‘ALAIHISSALAM DALAM NASKAH QISHASHUL ANBIYA’ VERSI AZHARI AL-KHALIDI RAHMATULLAH." Jurnal Bahasa dan Sastra 2, no. 3 (June 7, 2014): 1. http://dx.doi.org/10.24036/833670.
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This article was written to: (1) describe of text story about Adam prophet at text Story of Prophets version Azhari Al-Khalidi Rahmatullah; (2) describe the translation of story about Adam prophet at text Story of Prophets version Azhari Al-Khalidi Rahmatullah; (3) describe change language of story about Adam prophet at text Story of Prophets version Azhari Al-Khalidi Rahmatullah. The objeck of this study were story about Adam prophet at text Story of Prophets version Azhari Al-Khalidi Rahmatullah. The text was data processing by four step, is roundup of data, describe of the text, translation, and change language. The finding of the study is avalaible of text about Adam prophet at text Story of Prophets version Azhari Al-Khalidi Rahmatullah in Latin script and Indonesian language and more words that indicate old language charactheristic.
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Moiseeva, Anna V. "Lists of Prophets in Persian Poetry: Application, Classification, and Context." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 4 (2023): 714–30. http://dx.doi.org/10.21638/spbu13.2023.407.
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Traditionally, medieval Persian poems have an introduction that praises God and the Prophet. Often the praise is expressed by comparing Muhammad with his predecessors. Usually the conclusion (often implicit) of such a comparison is that Muhammad has surpassed all the other prophets in everything and, unlike them, has no imperfection. It is not uncommon for the description of the mir‘āj to be used as the basis for such a listing. This tradition goes back to a hadith describing Muhammad’s ascension to the divine throne, where he was greeted in turn by all his predecessors. The use of the lists of prophets is closely connected with the theme of the affirmation of monotheism — tawhīd. The literary canon prescribes mentioning this theme in introductions of various kinds, be it the first chapter of a poem, the first ghazal in a divan, or the beginning of a separate qasida. The enumeration of the names of the prophets and the elements of the stories related to them (the miracles they performed, the trials they faced, or the sins they committed) demonstrate the omnipotence of God and the immutability of His will, and point to the path that the believer must take to be united with the Absolute. An analogue and prototype of this technique of Persian poetry are the so-called rows of prophets found in the Qur’an. The function of such rows is to demonstrate the prophetic succession from the first man, Adam, to the “Seal of Prophecy”, Muhammad, by presenting the legendary history of humanity before the advent of Islam.
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Ullah, Aman, and Bakht Shed. "The Scientific Analysis and Study of Methods of the Prophetic Preaching in Context of the Holy Quran." Fahm-i-Islam 3, no. 1 (June 30, 2019): 87–102. http://dx.doi.org/10.37605/fahm-i-islam.3.1.6.
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The main feature and distinction of Prophet Muhammad SAWS, Prophethood is his preaching the humanity and invitation towards the religion of Islam. Allah sent him as the last of his prophets. His preaching of the religion is an eternal argument which shows that the message of the Prophet is the last, his prophecy is the last and that the religion Islam is the eternal rule for mankind. The principles and methods of preaching adopted by the Holy Prophet SAWS are studied here in this research “The Scientific Analysis and Research of Prophetic preaching methods in context of the Holy Quran”. The research shows that these principles and methods of preaching are the eternal source of guidance for all of the human beings. These are the methods by which we can preach and spread the religion, Islam throughout the world.
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Hayat, Dr Munazzah. "انسانی معاشرہ کے باہمی تعلقات پر مبنی مذہبی ہم آہنگی کے نبوی اصول." rahatulquloob 3, no. 2(2) (December 10, 2019): 136–50. http://dx.doi.org/10.51411/rahat.3.2(2).2019.210.
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All the teachings revealed in the preceding Holy books before Holy Prophet assumed prophethood were elaborated by the Prophet’s lifestyle. Prophet’s (SAW) Sunnah is a living interpretation for all the good deeds inscribed in the Holy books.Ethics is the core belief that was common among all the religions. Therefore, it is not surprising that all the prophets, including the first Prophet Hazrat Adam till the seal of prophets, Prophet Muhammad, preached truth ,justice, and equality.In the present day, arrogance, income inequality, social categorizations, violence and intolerance are the main reasons for the downfall of a society.Prophet Muhammad advised against haughtiness and arrogance from his time. He preached equality and also forbade arrogance while also stating that divisions among the humans should be minimizes in order to maintain peace. In the present day, religious violence and intolerance is the reason for corruption and dissension. During his lifetime when the Muslim community was formed, Prophet demonstrated that for a peaceful society, it was extremely essential to be receptive, tolerant and generous towards Non-Muslims while also giving the non-Muslims the freedom to practice their own religions freely.The following article analyses the basic factors that play an important role in the formation of a peaceful and harmonious society in the light of Seert un Nabi.
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Sari, Yessy Yanita, Nani Solihati, and Arum Fatayan. "Development of a Prophetic Character Education Model for Elementary School Students through the Work." Jurnal Kependidikan: Jurnal Hasil Penelitian dan Kajian Kepustakaan di Bidang Pendidikan, Pengajaran dan Pembelajaran 8, no. 4 (December 5, 2022): 1052. http://dx.doi.org/10.33394/jk.v8i4.5966.
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This study aims to develop a writing design for an anthology of stories of the prophets and companions to support the implementation of a prophetic character education program in elementary schools. The method used was the ADDIE research and development model (Analysis, Design, Development, Implementation, and Evaluation). The subjects of this study were students at two elementary schools in Jakarta. Research instruments were in the form of interviews, questionnaires, and documentation. The data analysis technique used was descriptive analysis. The results of this study indicated that through literacy, reading and writing anthology books about the stories of the prophets and companions could develop the prophetic character of elementary school students. The anthology book of the stories of the prophets and companions underwent several trials and revisions before it was declared eligibility. The percentage before the eligibility revision was 66%, then after revision it becomes 98% feasibility of an anthology book of stories of the prophets and companions. Based on student responses, it produced a percentage of 90%, so that the book can be categorized as very practical and very effective for implementation in elementary schools. In the anthology book on the stories of the prophet and companions, there are four prophetic characters that are expected to be implemented in the daily lives of elementary school students, including the characters fatahan (smart), amanah (trustworthy), shidiq (honest), and tabligh (communicative).
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Hoseini-Pour, Seyed Mohammad, and Mohammad Movahedian Attar. "A study of the Qur’anic Mutashābihat of the Surah Yūnus." International Journal of Multicultural and Multireligious Understanding 8, no. 12 (December 11, 2021): 320. http://dx.doi.org/10.18415/ijmmu.v8i12.1722.
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One of the Mutashābihatbetween the stories of the prophets (PBUH) is the reasons for the departure of Prophet Yūnus(AS) from his people in the Holy Qur'an, among which there are two main views: First, it is due to misdiagnosis and violation of divine rights; and secondly, he considers it completely acceptable and in line with his divine missions. In this article, we have tried to explain the Mutashābihat (i.e. similarities) about Prophet Yūnus in a descriptive and analytical way, as well as in a critical approach. To do this, we first examined the Muḥkamatof the prophets in the Qur'an, and then the specific Muḥkamat of Prophet Yūnus. The Muḥkamat discussed in the context of the verses in question were also analyzed. As a result, it has been proven that, contrary to what most people think of Prophet Yūnus as a sin or abandonment of the better act in the outrageous departure of his people and his affliction as a result, his anger and his optimistic view was praiseworthy, and what happened to him at sea has been a divine affliction and a ground for his promotion. But his confession to oppression was an acknowledgment of the inherent poverty toward God and a reference to his previous worships and that he wished he had performed such acts of worship in his past life. God's command to the Last Prophet not to be like Prophet Yūnus is to show the superiority of the Last Prophet’s position over other great prophets, and it is never a sarcasm to Prophet Yūnus.
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Çakıroğlu, Selim. "Sufi Interpretation of The Some Verses About Prophet Muhammad." Journal Of The Near East Unıversıty Islamıc Research Center 8, no. 1 (June 28, 2022): 3–16. http://dx.doi.org/10.32955/neu.istem.2022.8.1.01.
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Muhammad (pbuh) is the last prophet sent by Allah to mankind. Qur'an is the last divine message sent through him. In some verses of the Qur'an, which contains many universal principles, the Prophet's struggle with polytheists and deniers is mentioned, as well as his distinguished position among the prophets. It is stated that it is "best example” (‘usva al-hasene) for believers, and some qualities related to him are also mentioned. For this reason, his personal characteristics are expressed in some verses. Allah addresses the Prophet in various verses of the Qur'an and draws attention to some of his qualities. In some verses, it is seen that certain features of him are emphasized. Muhammad, who is the last of the prophets (Hatam en-nebiyyin), is also the last of the prophets of ulu’l’azm (magic prophets). The names of “Muhammad” and “Ahmed” are clearly mentioned in the Qur'an. Allah has sent a prophet to every society since Adam. Hz. Muhammad is like a divine seal confirming all prophets. Therefore, there will be no messenger or prophet after him. The most important thing that distinguishes Muhammad from other prophets in terms of prophecy is that his prophethood is valid for all people who will come until the Day of Judgment. He is presented in the Qur'an as an exemplary and ideal person for all humanity. he is described as “usva al-hasene/the best example”. It is stated that he was a prophet of mercy to the worlds, and it is mentioned that he was very compassionate and merciful towards believers. It is noted that he is humble and soft-hearted in his attitudes towards his society. It is also reported that he experienced the event of Isra, which no human being, including the prophets, had ever experienced. It has been especially emphasized that Hz. Muhammad who called people to the Truth (Haqiqah) throughout his twenty-three-year prophethood, was never coercive, tyrannical and hard-hearted when conveying Islam. He always explained the truth to people in a gentle and advising style; He cleansed them of polytheism, unbelief and hypocrisy, and taught them the book, wisdom and what they did not know. In order to enter the world of meaning of the Qur'an, which is a miraculous word, Muslims have developed three methods of understanding in the historical process: tafsir, interpretation (ta’wil) and sign (isharah). Among these methods, while tafsir and ta'wil are based on the literal and literal aspects of the word, ishari tafsir makes use of both, but mostly concentrates on esoteric meanings. At the center of this method is the discovery of some tools of understanding such as discovery and inspiration by purifying one's self and purifying his heart. In this respect, this method of interpretation developed by the Sufis differs from tafsir and ta'wil. The verses describing Hz. Muhammad have been interpreted within the framework of the method of narration and insight in the literature of tafsir. The works that contain the interpretations of the Sufis about the texts have been examined under the title of ishari tafsir as a separate genre from tafsir and ta'wil due to the difference in their methodologies. Sufi commentators also commented on the relevant verses in accordance with their methodology. In this article, the interpretations of the verses about Muhammad in the ishari tafsir will be determined and evaluated. Since there is no study on the subject so far, the results of the research will make a serious contribution to the interpretations formed within the framework of the Qur'an.
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Kim, Daewook. "The Old Prophet’s Deceit, Jeroboam’s Golden Calves and the Disobedience of the Man of God (1 Kgs 12:25-13:34)." Vetus Testamentum 69, no. 3 (July 8, 2019): 490–97. http://dx.doi.org/10.1163/15685330-12341360.
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AbstractThis paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.
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Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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FELDMAN, LOUIS H. "PROPHETS AND PROPHECY IN JOSEPHUS." Journal of Theological Studies 41, no. 2 (1990): 386–422. http://dx.doi.org/10.1093/jts/41.2.386.
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Valentine, S. R. "Prophecy after the Prophet, albeit lesser prophets? The Ahmadiyya Jama’at in Pakistan." Contemporary Islam 8, no. 2 (February 20, 2014): 99–113. http://dx.doi.org/10.1007/s11562-014-0293-z.
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Helizar, Helizar, Hasanuddin WS Hasanuddin WS, and Amril Amir. "ALIH AKSARA DAN ALIH BAHASA TEKS CERITA NABI IBRAHIM AS: Tinjauan Filologis." Jurnal Bahasa dan Sastra 2, no. 1 (March 6, 2013): 14. http://dx.doi.org/10.24036/89240.
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This article was written to (1) describe the translation of story about Ibrahim prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah, (2) describe change language of story about Ibrahim prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah. The data of this study were story about Ibrahim prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah. The text was got from field research. The text was data processing by four step, is roundup of data, describe of the text, translation, and change language. The finding of the study is avalaible of text about Ibrahim prophet at text Story of Prophets version Azhari Alkhalidi Rahmatullah in Latin script and Indonesian language and more words that indicate old language charactheristic. Kata kunci: alih aksara, alih bahasa, teks, filologis
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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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_, Sulistiawati tia, and Danial Hilmi. "EDUCATION MANAGEMENT PERSPECTIVES PROPHET IBRAHIM." (الطموحات ) EL-THUMUHAT 2, no. 1 (April 23, 2020): 14–24. http://dx.doi.org/10.25299/elthumuhat.2019.vol2(1).4508.
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It is important to emulate the education management perspectives prophet Ibrahim, where management of education has existed since the time of the prophets and the nature of management has existed and has grown naturally since the existence of this life. We first learned management from the time of the Prophet Adam to the time of the Prophet Muhammad. Here researchers focus more on the education management perspectives prophet Ibrahim. As mentioned in the Qur’an, it is emphatic that God established the Prophet Ibrahim with the nickname as "Father of the Prophets" which is a role model for Muslims to navigate life in this world. On the other hand prophetic management is a management model that is encouraged by the values of the Qur'an and the values exemplified by the Prophet directly. In fact, the elements of management have been described in the Qur'an through symbols such as the caliph, and also the hadith of the Prophet. One of them is the self-image of the Prophet Ibrahim through the nature of: honesty, trustworthy, truth, delivery of intelligence, compassion, patience, example, and democracy. So it should be from us to follow every step of his journey.
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Matshobane, Mangaliso. "New Prophetic Churches and Syncretism: A Critical View." Religions 14, no. 11 (November 3, 2023): 1383. http://dx.doi.org/10.3390/rel14111383.
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New Prophetic Churches (NPCs) are a recent phenomenon within Pentecostalism in South Africa that have gained popularity. Their popularity is arguably due to their syncretism with African Traditional Religion (ATR), especially in its ministry practice of prophecy. The main objective of this article is to restore the sanctity of the prophetic ministry from a syncretic practice in NPCs back to its biblical foundation, by firstly highlighting the syncretic nature of NPCs prophetic ministry with divination, commonly practiced by native doctors in ATR. This study is a literary analysis of the practices of NPC prophets and their syncretic nature, using two case studies of NPC prophets. Osmer’s theoretical framework is used to describe syncretic practices of NPCs and the rationale behind such practices, then a normative reflection of the traditional practice is presented and pragmatic ways to realign NPCs into mainstream Pentecostalism are proposed. The findings reveal that most NPC prophets are faith healers operating in familiar spirits, not the Holy Spirit. The bible rejects divination; therefore, NPCs must determine what identity they choose between ATR and Christianity, because they cannot simultaneously operate in both.
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Awojobi, Peter Olanrewaju. "The ministry of Moses Orimolade and the prophetic tradition of Israel: An ecclesio-historical study." Asεmka: A Bilingual Literary Journal of University of Cape Coast, no. 11 (December 1, 2021): 48–63. http://dx.doi.org/10.47963/asmka.vi11.434.
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The phenomenon of religious ecstasy has been the focus of scholarly investigations and debate for centuries. Israel was believed to have gotten her culture, values and religion from Yahweh through prophetic oracles. The Israelites were warned many time by Yahweh and the prophets to distant themselves from her neighbours and their gods. However, some scholars claimed that Israel borrowed ecstatic prophecy from her neighbours. The thrust of this paper is to investigate the origin, and the place of ecstatic prophecy in ancient Israel and its reflections in Moses Orimolade’s prophetic ministry in Nigeria. Historical method was used for the research. It uses historicity and ecclesiology as conceptual framework to contend that Israel’s prophetic tradition started before Israel settled in Canaan where she interacted with other nations. While it cannot be disputed that Israel must have been influenced by the culture of its neighbours, there were some elements in the religion that were peculiar to Israel. The study concludes that Israelite prophetic heritage cannot be compared with the divination in ancient Near East. There exist a parallel between ecstatic prophetic ministry in ancient Israel and Moses Orimolade prophetic ministry in Nigeria. The Cherubim & Seraphim (C&S) church established by Orimolade grew through the instrumentality of ecstatic prophecy. The paper recommends that contemporary Prophets in Nigeria and beyond must strive to fulfill divine mandate received by them at all cost..
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Tibbs, Eugene C. "“Do Not Believe Every Spirit”: Discerning the Ethics of Prophetic Agency in Early Christian Culture." Harvard Theological Review 114, no. 1 (January 2021): 27–50. http://dx.doi.org/10.1017/s0017816021000043.
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AbstractIn early Christian culture, prophets went into ecstasies while having visions and speaking by means of a spirit (enthusiasm). With the waning of prophetic activity in the second century, enthusiasm was not seen in many communal gatherings. When enthusiasm reemerged in Montanism during the late second century, church leaders claimed that speaking in ecstasy never existed as true prophecy in early Christian culture. They argued that true prophets always prophesied with a sound mind. The ecstasy of Montanism exhibited an unsound mind and looked like demonic possession; thus, Montanist prophecy was rejected as false. This paper theorizes that enthusiasm's absence contributed to the critics of Montanist ecstasy who were not used to enthusiasm and therefore did not recognize it as an early Christian practice.
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Nissinen, Martti. "Why Prophets Are (Not) Shamans?" Vetus Testamentum 70, no. 1 (January 20, 2020): 124–39. http://dx.doi.org/10.1163/15685330-12341434.
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Abstract The article explores the interface of prophecy and shamanhood from the point of view of intermediation, divination, and magic; performance and cosmology; gender; and social status. The most significant thing in common between prophets and shamans is the role of an intermediary and the superhuman authority ascribed to their activity. Other similarities include the performance in an altered state of consciousness, gender-inclusiveness, as well as some ritual roles and forms of social recognition. The action of the prophets rarely reaches beyond the transmission of the divine word, whereas the shamans’ activity is more strongly oriented towards ritual efficacy. The cosmological explanation of prophetic and shamanistic performance is different, and the transgendered roles of the shamans appear stronger. The social status varies according to the different community structures reflected by the source materials. It is argued that, even though the conceptual difference between prophets and shamans should be upheld, there is a strong interface between the two phenomena.