Academic literature on the topic 'Vaticinium ex eventu'

AbstractOver the past several decades the hypothesis that 1 Enoch 56:5-8 alludes to the historical Parthian incursion into Palestine in 40 B.C.E. has garnered increasing support, and it is by this alleged allusion that the Similitudes of Enoch are often assigned a Herodian date. In contrast, this article argues that a more fruitful approach to the interpretation of 1 Enoch 56:5-8 would be to understand the text as drawing upon a (proto-)apocalyptic tradition that expects foreign invaders to attempt to wage war against Jerusalem in an eschatological battle. Since other passages containing this tradition (Ezek 38-39; Sib. Or. 3.657-732; Rev 20:7-10; 4 Ezra 13:5-11) are not considered to be rooted in vaticinium ex eventu, the validity of using this text within the historical-allusional method of dating is consequently called into question.

AbstractThis article presents arguments that the first passion prediction in Mk 8.31 is part of an authentic core lying behind Mk 8.31-33. The author will demonstrate that the objections raised against the authenticity of the first passion prediction are weakened considerably when subjected to close scrutiny. Nothing demands that one designate it as a vaticinium ex eventu; it lacks that which one would expect to find if it were a creation of the early church; and there is no plausible tradition-history that accounts for Mk 8.31-33. On the other hand, the arguments in favour of its authenticity are quite convincing. Jesus elsewhere is aware of and vocal about his impending death; the prediction is the fulcrum upon which highly embarrassing elements of Mk 8.31-33 rest; Mk 8.31-33 is likely independently attested in Mt. 16.21-23; and the most economical and comprehensive explanation as to the origin of Mk 8.31-33 is that the historical Jesus predicted his death. The author will not address the authenticity of Jesus' prediction of his resurrection, and, therefore, it will not be included here as part of the authentic core of Mk 8.31-33.

A lot has been written on the development of the Shona novel and the influence of orature on it. This research while acknowledging the importance of such an observation makes yet another one. This other view is that there is also another element that has had a significant impact on the development and growth of the Shona novel. This research has endeavoured to highlight that the Shona novel is a product of the society where it is found which is influenced by The Bible. The novelists Chakaipa, Chidzero, Makari, Musengezi, Tsodzo, Zvarevashe and Ngugi wa Thiong'o's A Grain of Wheat which has been translated into Shona as Tsanga Yembeu have used The Bible as the backbone of their novels. Although these novelists have all used The Bible they have not used it in the same way and for the same purpose. They have used The Bible to justify the themes embedded in their works. This research at the end shows that it is difficult to label a literary product as either a success or a failure.
African Languages
M.A. (African Languages)

This chapter traces the evidence for appropriation of Jewish and Christian traditions by Muhammad and his early followers, the companions. It studies the portrayal of prophetic dreamers by Byzantine and early Islamic history writers, who sought to trace a providential hand at work in human affairs. This chapter focuses on the place of dreams in the stories of the long period of conflict between Byzantium and the followers of the Prophet from 622 to 1000 CE. It reads the Qur’an as a series of prophetic messages developed in an apocalyptic context where the end of the world was thought to be imminent. The military successes of Muhammad’s followers meant a greater presence of apocalypticism in Byzantine chronicles also. It shows that women played an important role in both the Byzantine and Islamic narratives of their victories and defeats, both as dreamers and interpreters of dreams for the males in their families. In contrast to dreambooks, sayings of the sages, and hagiography, the historiographical texts of this period contain no dreams of demonic origin, and thus no deception in dreams. Only dreams which proved ‘true’ are considered worthy of relating in such histories. Prophecies containing dreams which were invented after the event (vaticinia ex eventu) are a feature shared by the Byzantine and Islamic traditions.