Major Prophets Research Articles

Major Prophets

Major Prophets

Modern forms of a prophecy: From written word to audiovisual Internet product

Prophecies contain a unique cultural and linguistic code, which plays an essential role in organizing the linguistic worldview and shapes national consciousness. The article aims to specify the linguistic features of prophecies and identify their modern forms. To achieve this goal, biblical texts were compared with modern prophecies within and outside religion. Due to the phenomenon's complexity, the material selection criteria were flexible. The Canonic Bible was the initial source of the material (4 books of Major Prophets and 12 books of Minor Prophets). The modern prophecies were obtained from 2 collections of written prophecies (157 texts) as well as 10 audio recordings of prophetic sessions (4 hours) and 40 videos (10 hours). We explored prophetic texts and changes in their forms using semiotic modeling. The interdisciplinary nature of the research necessitated the use of the descriptive method, as well as methods of contextual, interpretative, and content analysis to identify the meaning of the linguistic units by highlighting mechanisms of the construction of meaning. The chosen methods helped to identify the meanings of linguistic units, highlighting the mechanisms of constructing meaning, as well as the ethnocultural language code of prophecies. The method of interpretative analysis made it possible to determine the patterns of expression of meaning associated with the system of ideal images and the rules for their transformation into meanings. The results of the study demonstrated a clear simplification of the initial characteristics during the transition of biblical prophecies from written form to an audiovisual Internet product. In addition, the results revealed an obvious displacement of the vector of decoding and interpretation of ethnoculturally-conditioned components. Further research will allow us to build a linguosemiotic model of prophetic discourse to trace ethnocultural and linguistic changes in the form, content, and entire genre of prophecy, which will open up new prospects for the study and interpretation of the phenomenon itself.

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets Christopher T. Begg, Fred W. Guyette, Brian J. Meldrum, Richard A. Taylor, Thomas Hieke, and Isaac M. Alderman 684. [Edom in Isaiah] H. G. M. Williamson, "Edom in the Book of Isaiah," From Words to Meaning, 118-29 [see #911]. In the 66 chapters of the canonical Book of Isaiah, Edom is mentioned by name in only three passages, i.e., 11:14; 34:5-6; and 63:1, all of which evidence a negative outlook on Edom and the future that awaits it. In this essay, W. surveys each of these three mentions in turn, attending to their respective contexts, their dating, and intra- and intertextual connections (Isaiah 34, e.g., shows itself to be a reworking of the oracle against Babylon in Isaiah 13). Particularly in the case of the second and third of the book's Edom references, W. identifies a tendency to use "Edom" as a trans-historical cipher for whatever nation is Israel's current adversary, a tendency which continued in post-biblical Jewish literature where "Edom" becomes a code name for Rome.—C.T.B. 685. [The Prophecy of Isa 2:2-5 and its Reception] Göran Eidevall, "Swords into Plowshares: A Prophecy and its Reception (Isaiah 2:2-5)," Herald of Good Tidings, 319-30 [see #919]. The prophetic passage Isa 2:2-5 contains a vision of universal peace. E. notes that one particular motif in this passage, i.e., the beating of "swords into plowshares" (v. 4), has [End Page 233] attained great symbolic significance, becoming closely associated with efforts to achieve global disarmament. At his point of departure, E. begins by studying the earlier stages in the history of the text's interpretation, noting that it has been understood in different ways through the centuries. Whereas early Christian commentators (such as Justin Martyr and Eusebius) regarded the prophecy as already fulfilled in their contemporary political reality, both Luther and Calvin advocated a spiritualizing interpretation. Seen in this line, the widespread use of the words of Isa 2:4, "they shall beat their swords into plowshares," as a source of inspiration for pacifist activism, stands out as a modern phenomenon. [Adapted from editors' introduction, pp. 7-8—C.T.B.] 686. [Isaiah 10 and 14; Sargon II] Isaac Kalimi, "The Retribution of Arrogance: The Assyrian King in Isaiah," RB 129 (1, 2022) 25-48. The author of Isa 10:5-15 was familiar with the language, literary genre, and ideology of the Assyrian royal inscriptions which he contrives to subvert. The many conquests of the Assyrian kings were a source of pride for them and increased their hubris. The punishment of the Assyrian king is described in Isaiah 10 and 14. Despite some similarities between the taunt against the king in Isaiah and Canaanite mythology, the latter text is not a mythical story. Rather, the struggle described in Isaiah 14 is between the king of Assur and the God of Israel. The unnamed king should probably be identified with Sargon II, who fell in battle in Anatolia and was left unburied. [Adapted from published abstract—C.T.B.] *687. [A Performative Interpretation of Isaiah 20] Hendrik Bosman, "The Naked Truth or Prophecy as Folly? A Performative Interpretation of Isaiah 20," HTS 78 (1, 2022) 1-7 [see Editor's Notes, p. 367]. How are we to make sense of a naked prophet who walks up and down the streets of Jerusalem for three years? This essay interprets the account of a naked prophet in Isaiah 20 as a sign-act, with the help of symbolic interactionism and performative interpretation. We can think of Isaiah as an agent provocateur. He wants to forewarn his audience about the folly of trusting in political alliances. Instead, Israel should be trusting in God. In the ANE, after a nation had been defeated, the captives were led away naked and barefoot, humiliated by their enemies. Isaiah's performance was more relevant for his pre-exilic audience (when the greatest threat was coming from Assyria), than for the exilic generation (they had good reason to fear Babylon), and even later for Hellenistic audiences reading the Septuagint version. For...

Sayyid Ḥaydar Āmulī (d. ca. 787/1385) and Ismailism

Abstract Sayyid Ḥaydar Āmulī (d. ca. 787/1385) was a significant Twelver Shiʿi philosopher. This paper argues that his work reveals major similarities with Ismaili Shiʿism in two crucial aspects: soteriology and negative theology. The first section explores several parallels between Ḥaydar Āmulī’s soteriological concept of the seven major prophets and the seven cycles of prophecy in the Ismaili tradition. The following sections demonstrate that his theorization of God’s transcendence (tanzīh) reflects Ismaili negative theology as articulated by Abū Yaʿqūb al-Sijistānī (fl. 4th/10th c.) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1021), two doyens of Fāṭimid Ismaili literature. Āmulī’s idea of transcendence parallels that of the Ismaili thinkers as he similarly attempts to deny the applicability of all attributes to God, even if they presumably exalt Him. Similar to Ismaili writers, Āmulī also uses the technique of double negation to express his negative theology. The final section, based on Āmulī’s Naqd al-nuqūd (The Critique of the Critiques), sheds light on a similar form of negative theology in the Akbarian school and Twelver Shiʿi thought, which helps appreciate the larger intellectual milieu in which Āmulī produced his ideas. The paper provides new evidence for significant intellectual similarities between Ismaili Shiʿism, Twelver Shiʿism, and Sufism in the period succeeding the destruction of the fortress of Alamut.

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 527

Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 527

Major Prophets

Major Prophets Christopher T. Begg, Thomas Hieke, Fred W. Guyette, William J. Urbrock, and Brian J. Meldrum Christopher T. Begg Catholic University of America Thomas Hieke Johannes Gutenberg Universität Mainz Fred W. Guyette Erskine College and Seminary William J. Urbrock University of Wisconsin Oshkosh Brian J. Meldrum Catholic University of America 596. [Prophetic Texts from the Hellenistic Period?] Hervé Gonzalez, "No Prophetic Texts from the Hellenistic Period: Philological and Historical Observations on the Writing of Prophecy in Early Hellenistic Judea," Times of Transition, 293-340 [see #787]. G. contends in this essay that certain textual units in the corpus of late prophets date from the Hellenistic period. In his opinion, the general view that the prophetic corpus had been completed already in Persian times assumes a clear-cut distinction between the time when a given book was composed and its subsequent transmission. G., for his part, adduces various methodological, philological, and historical arguments to challenge this assumption. In particular, the ancient manuscript witnesses (the DSS and the OG and OL translations) show that the prophetic figures remained fluid until late in the Hellenistic period—if not right up to the very end of the Second Temple period. Against this background, G. therefore claims that we cannot rule out the possibility that certain textual units were in fact composed in the late 4th or the 3rd cent. b.c.e. Admittedly, the prophetic books contain few—if any—explicit allusions to the Hellenistic period, but this may be the result of the compositional techniques used in accordance with which the prophetic books were revised and expanded in early Hellenistic times, via use of terms and motifs borrowed from other segments in those same texts, or other corpora, primarily the Pentateuch and the Psalms. This system of composition points in turn to the desire on the part of the late scribes in question to assert the continuity between the new sections and their textual context, thus maintaining the apparent antiquity of the prophetic traditions. Claims that prophets ceased to exist in Israel after Persian times, such those found in Zech 13:2-6 and Mal 3:22-24 arguably fulfilled a similar function. [Adapted from published abstract—C.T.B.] Google Scholar 597. [The Orality of Writing Prophecy; Joel 1–2] Helmut Utzschneider, "Die Mündlichkeit der biblischen Schriftprophetie: Versuch einer Bestandaufnahme," Scribes as Sages and Prophets, 33-64 [see #792]. In his essay, U. makes reference to an element of David Carr's presentation of the tradition of ancient Israel in which Carr, affirming the perspective of the "new orality school," holds that the difference between oral and written transmission has been overestimated by past scholars. The scribes learned most of their literary texts by heart and could write them from memory. This recognition opens up the possibility of understanding prophetic texts as dramatic texts. U. illustrates the benefits of such an approach with an exegesis of Joel 1 and 2. [Adapted from editor's introduction—C.T.B.] Google Scholar 598. [Prophecy and Formation] Micha Brumlik, "Prophetie und Bildung," JBTh 35 (2020) 65-74. The Hebrew Bible does not know a term equivalent to the German word "Bildung." Nevertheless, it is possible to describe the contours of such formation precisely with regard to the prophets. Isaiah and Amos can be cited as examples. In the background of all this is the insight that Judaism is grounded in a living culture of teaching and learning. The "Shema Israel" is of special importance in this context. The order in Israel's declaration "We will do it and then listen" (Exod 24:3) is of groundbreaking significance for Jewish learning practice. This can also be seen as a Leitmotif from the prophetic ethics of action, [End Page 203] from which a prophetic understanding of "Bildung" can be derived. The rabbinical understanding of "Bildung" as an insight into the inevitability of one's own positionality represents a further development of this prophetic approach. See also ##548, 688, 699. [Adapted from published abstract—T.H.] Google Scholar 599. [Nature in OT Prophecy] Konrad Schmid, "Die Natur und ihre Ordnungen in der Prophetie," JBTh 34 (2019) 49...

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets

Major Prophets Brian J. Meldrum, Christopher T. Begg, Fred W. Guyette, John M. Halligan, and Mathias Winckler Brian J. Meldrum Catholic University of America Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary John M. Halligan St. John Fisher College Mathias Winckler Universität Siegen 1439. [Women Prophets in the OT; Nigerian Christian Women] Adolphus Ekedimma Amaefule, "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria," BTB 50 (3, 2020) 116-35. There is a close affinity between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture as attested in the OT and the status of women in that culture. My article examines the implications of the lives, ministries, actions, and inactions of women prophets in the OT for Christian women living in contemporary southeastern Nigeria, the homeland of the Igbo people. Despite the obvious differences in time and place between the OT women prophets and today's Igbo Christian women, I argue, among other things, that the life and ministry of the former challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral standards, to speak out all the more, to participate more actively in the political leadership of their region and the nation as a whole, and to be even more committed to the Word of God which summons them to be women of fewer words, but conversely of mighty deeds of prophetic witness in whatever situation they may find themselves. [Adapted from published abstract—C.T.B.] Google Scholar 1440. [The OT Prophets according to Julius Wellhausen] Uwe Becker, "Die Propheten bei Wellhausen," Fortgeschriebenes Gotteswort, 199-211 [see #1707]. In J. Wellhausen's reconstruction of the evolution of ancient Israel's religion, the prophets of the 8th/7th cents. b.c. played a key historical role: under the outer influence of the Assyrian threat and their personal religious experience and convictions, these figures [End Page 524] prepared the way for the "Judaism" of the postexilic era as a religion of (written) law on the one hand and of ethical individualism on the other. With reference to more recent discussions of the prophets and their books, B. questions whether the 8th/7th cent. prophets, whom a number of contemporary scholars, including B. himself, see more as bearers of a message of assurance for their hearers rather of all-encompassing doom as envisaged by Wellhausen, did, historically speaking, play the role assigned them by Wellhausen. On the other hand, B. also acknowledges that in the literary presentation of these figures in their extant books they do indeed function in the manner Wellhausen ascribes to them as a matter of historical fact.—C.T.B. Google Scholar 1441. [Healing Terminology in the Prophets] Rodrigo Fanklin de Sousa, "Le vocabulaire de la guérison dans la littérature prophétique," RB 127 (3, 2020) 394-413. This article studies the use of vocabulary related to healing in the prophetic literature of the HB. In it, d. S. makes the case that words associated with healing are normally used with a metaphorical sense in this corpus, where it functions as a theological concept involving certain specific elements which are creatively reworked in each prophetic text using healing vocabulary. In the first part of my study, I offer an overview of the different words for healing throughout the HB. Thereafter, I focus on the specific use of this vocabulary as a metaphor in prophetic texts, likewise taking into account its usage elsewhere in the corpus of the HB. [Adapted from published abstract—C.T.B.] Google Scholar 1442. [Divination; Prophecy; Magic] Martti Nissinen, "Why Prophecy Is (Not) Magic?" Fortgeschriebenes Gotteswort, 213-26 [see #1707]. N. introduces his discussion of his title topic with the following statement concerning it (p. 213): "Divination, magic, and prophecy are closely related concepts that nevertheless should not be confused with each other. The purpose of this short essay is to bring some clarity to the use of these three concepts as analytical tools by way of mapping their differences and interfaces. I will first...

“Blessed Are the Killers of Infants”—Understanding the Imprecation of Psalm 137 in Light of the Canonical Contexts of the Major Prophets

The imprecation of Psalm 137, “Blessed are the revengers and the killers of infants” (vv. 8–9) does not seem to be in conformity with the broader messages of the Psalter, “Blessed is the man who delights in the law of Yahweh (Ps 1:1–2) and who dwells in your house and ever praises you (Ps 84:5)” and of the Old Testament, “Do not take revenge and love your neighbours and foreigners (Lev 19:18; Deut 10:19).” However, this imprecation of infants-death can be interpreted and understood in the literary contexts of the Major Prophets that show intertextual connection with Psalm 137 in terms of the imprecation and judgment themes (Isa 13:15–18; Jer 51:20–23). Certain passages of the Major Prophets contain the oracles of judgments against Israel’s enemies that are announced throughout Isaiah and Jeremiah as if the psalmist’s imprecation is answered. God would destroy Judah’s enemy, Babylon, in order to restore Judah.

Major Prophets

Major Prophets

Major Prophets

Major Prophets Christopher T. Begg, John M. Halligan, Michael W. Duggan, and William J. Urbrock 2257. [Prophets; Shamans] Martti Nissinen, "Why Prophets Are (Not) Shamans," VT 70 (2020) 124-39. This 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 feature in common between prophets and shamans is the role of an intermediary and the superhuman authority ascribed to their activity. Other similarities include performances carried out in an altered state of consciousness, gender-inclusiveness, as well as certain ritual roles and forms of social recognition. Whereas the actions of the prophets rarely go beyond the transmission of the divine word, the shaman's activity [End Page 812] is more strongly oriented toward ritual efficacy. In addition, the cosmological explanation of prophetic and shamanistic performance is different, and the transgendered roles assumed by shamans appear stronger. The social status of the two groups differs according to the different community structures within which they operate as these are reflected in the available source materials. Finally, N. argues that, even though the conceptual difference between prophets and shamans should be maintained, there is a marked interface between the two categories. [Adapted from published abstract—C.T.B.] 2258. [Isaiah; Pentateuch] JiSeong James Kwon, "Re-examining the Torah in the Book of Isaiah," RB 126 (2019) 547-64. Scholars have argued that the author(s) of the Book of Isaiah intentionally employs the Mosaic Torah (Pentateuch) and in some cases exegetes it in his/their own context. E.g., it has been argued that the author(s) of such passages as Isa 1:10-17; 2:2-4; and 56:1-8 either support or repudiate specific texts of the Mosaic Torah. When, however, one takes into account intertextual links between Isaiah and the rest of the Hebrew Bible, various difficulties with this thesis arise. In this paper, I examine particular Isaianic texts that have been related to the Mosaic Torah and argue that each of the passages in question understands the instructions and laws to which it alludes in relation to its specific theological concerns, and probably does not intend to refer to any part of the Pentateuch in so doing. [Adapted from published abstract—C.T.B.] 2259. [Isa 11:1-9] Omar João da Silva, "Os símbolos de uma utopia paradisíaca em Is 11,1-9 [The Symbols of a Paradisical Utopia in Isa 11:1-9]," EstBíb 35 (2018) 301-15. This study offers an exegetical analysis of one of the most emblematic and fascinating texts of the Bible, i.e. Isa 11:1-9. In his presentation of the text, d. S. highlights its message as a source of inspiration for the struggle against those who oppress, subordinate, enslave, and arbitrarily and unscrupulously dominate over the weak, the poor, the under-privileged and the less favored. The text provides such inspiration by holding out hope and aspiration for a better future of justice, righteousness, equity, security, and peace. [Adapted from published abstract—C.T.B.] 2260. [Isa 29:1-8] Judith Gärtner, "'Deine Fremden' oder 'Deine Vermessenen' (Jes 29,5)? Die Ineinander von Gericht und Heil im Arielwort (Jes 29,1-8)," Ein Freund des Wortes, 110-25 [see #2428]. The short passage of G.'s title raises multiple, interconnected questions: Is it a word of judgment or salvation, or rather both? Is the passage an original unity? Is the MT reading zārāyik ("your foreigners") in v. 5 to be retained or is rather the Qumranic reading zādāyik ("your insolent ones") to be preferred? With regard to the second of these questions, G. identifies vv. 1-4 (+ 6) as the Grundschicht within the current unit which, in anticipation of the Assyrian assault of 701, announces Yhwh's coming judgment on Jerusalem ("Ariel"). Vv. 5 (in which G. argues on behalf of the MT reading as cited above) and 7 represent a post-701 Fortschreibung, which, while recognizing the fact of the Assyrian withdrawal, also intimates that Yhwh's judgment...

Major Prophets

Major Prophets

Asiyah, Maryam and Khadijah as Role Models for Contemporary Muslim Women

Islam envisions a society built upon individual contribution and mutual cooperation towards a greater goal. Its aim is the achievement of piety at personal level and the establishment of the creed of Islam at a societal level. Thus, in a Muslim society success is not defined by the exploits and worldly achievements of a particular person, man or woman. Rather it is about the role of individuals towards creating a harmonious society where men and women evaluate each other, encourage one another and help and support themselves to establish the Deen of Allah in the land. This is the example of the role of the individual we receive from the Quran, the Ahadith of our Prophet (S) and from the women we meet in the Seerah of our Prophet Muhammad (S). This article strives to highlight the examples of three women from various periods of the history of Islam who played crucial roles at critical moments to provide support and shelter to three major prophets. The three ladies are Asiyah Bint Muzahim, Maryam Bint Imran and Khadijah Bint Khuwailid. The first was the wife of the Pharaoh of Egypt, the second was the first and only mother to give birth to a child without any male intervention, the third a powerful businesswoman of Makkah. But their stature and honour in Islam is not based on their personal positions or achievements. It is due to their roles in protecting and nurturing three prophets of the highest caliber – Musa (A), Isa (A) and Muhammad (S) respectively. They epitomized how women can utilize their full potential not only for personal gain but also to create a better environment in the world in conjunction with their male counterparts. Their examples can provide a guideline for modern women as to how Muslim women today may achieve individual spirituality while contributing effectually towards the betterment of the society they live in.