Major Prophets

Abstract

Major Prophets Michael W. Duggan, Christopher T. Begg, Benedict Schöning, John M. Halligan, and Atilla Bodor 2162. [Prophets] Alessandro Catastini, "Who were the False Prophets?" Hen 34 (2012) 330-66. C. extensively examines the term prophet (nbyʾ and the root nbʾ) in Jeremiah and Ezekiel in order to discern the profile of prophets and prophecy at various stages in the history of Israel and Judah. He begins by focusing on the term "false prophet" (ψευδοπροφήτης) in the LXX version of Jeremiah, which he views as significantly older than the MT version. He then studies the associations between "falsehood" (šgr) and prophets in Jeremiah and the connections between "lying" (kzb) and prophecy in Ezekiel. C.'s study seeks to substantiate his depiction of the redactional layers present in the prophetic literature of the Bible according to three stages: (a) in the preexilic era, Israelite prophecy carried positive connotations even as it reflected unconventional and Canaanite influences; (b) the aftermath of the exile marked the emergence of tendencies to regard prophets as inimical figures, recalling those prophets who, as court officials, had been responsible for the fall of Jerusalem; and (c) in the 2nd cent. b.c.e., the Pharisees rehabilitated the positive reputation of the prophets, a move that finds expression in the MT.—M.W.D. 2163. [Prophetic Literature] A. Groenewald, "'Trauma Is Suffering That Remains.' The Contribution of Trauma Studies to Prophetic Studies," AcTSup 26 (2018) 88-102 [see #2377]. Although the study of trauma has been common in various academic fields for some time, it is only relatively recently that biblical scholars have begun making use of the concept of trauma in the interpretation of biblical texts. G.'s article aims to provide a brief [End Page 716] overview of trauma studies in general that may enable a better understanding of the use of this approach in theology and biblical research. The final section of the article focuses on the application of trauma studies to the interpretation of prophetic literature. [Adapted from published abstract—C.T.B.] 2164. [Prophecy; Rabbinic Tradition] Etsuko Katsumata, "Images of Prophets and Prophecy in the Rabbinic Age and the Wissenschaft des Judentums," AJBI 42-43 (2016–2017) 7-34. K. begins by pointing out L. Zunz's and leading Wissenschaft des Judentums scholars' bias in favor of prophecy and prophet-centered views. Statistical observations concerning the use of the term nbʾ in rabbinic literature shows that there was, on the contrary, no strong or special interest in prophets and prophecy among the sages. In fact, the number of references to prophets and prophets are much fewer in this corpus than to those concerning priests and priesthood. The term in question is disproportionately represented in the haggadic midrash genre and becomes important in later collections, such as the Yalkut Shimoni. This study's investigation of the tannaitic materials found in the Mishnah and Tosephta as well as the early Midrashim reveals that the sages' main concern was with practical or historical matters in their treatments of prophets and prophecy. Accordingly, in this material one finds no statements emphasizing the spiritual aspects of the prophets' words and activities. Certain rabbinic statements do admittedly combine priestly with prophetic issues and give the prophets precedence over priests, passing over the latter group. On the other hand, contrary to Zunz's supposition, there are no statements reflecting the notion that the sages laid claim to the prophetic role for themselves. Basing himself on the findings of his study, K. concludes that the sages tried to establish a new religious system that went beyond that of the biblical prophets and their prophecies. They took a practical view of both priests and prophets as can be seen in m. Sanh. 11.5-6. Additionally, it would appear that the sages were also independent of the traditions of the elders, just as they were of those of the prophets and the scribes. Conversely, they sought to establish their own decision-making processes and the criteria for these. For them, prophets and prophecy belonged completely to the past, and prophetic matters were only seen by them as of significance for their own time in their application to...