Prophetic Books Research Articles

Introduction and General

Introduction and General Fred W. Guyette, Christopher T. Begg, Richard A. Taylor, David A. Bosworth, and Victor H. Matthews 2521. [Scripture's Grand Story in the OT] Bryan Beyer and Bill Jones, Scripture's Grand Story through the Old Testament (Eugene, OR: Wipf and Stock, 2022). Pp. xii + 273. $49. ISBN 9781666702460. This book is designed to be an introduction to the OT. The Bible has forty human authors, but one divine author and one central story. B. and J.'s book invites us into that story to embrace the life God designed for us. It is organized in four sections (1) The Torah: Genesis–Deuteronomy; (2) The Historical Books: Joshua–Esther; (3) The Poetical Books: Job to Song of Solomon; and (4) The Prophetic Books: Isaiah to Malachi. Each story in these books plays a part in the Bible's one central story, which is about Jesus. The first part of Genesis describes a wonderful Creation, but then there is a downward movement, morally and spiritually: The Fall, The Flood, and The Tower of Babel. God made a new start by forming a covenant with Abraham, the first of the patriarchs. In Exodus, God delivers his people from slavery in Egypt and through Moses. He gives them the Ten Commandments. Hundreds of years later, Jesus showed us what a life of perfect obedience to the commandments would look like. Joshua led God's people into the promised land, but after struggling against their enemies, they asked God for a king to lead them in battle. Saul was their first king, but his reign ended in spiritual failure. After David became king, he enjoyed political victories, spiritual victories, and military victories. But God rebuked David for his adultery with Bathsheba and the killing of Uriah, her husband. Next came King Solomon, who made a good beginning: he asked God for wisdom and built the temple as a house of prayer. But Solomon failed, too, after his foreign wives turned his heart away from the Lord. After Solomon, there was another trend downward, spiritually speaking. The one notable exception was Josiah, who did his best to lead the nation back to God, but he was killed in battle in 609 b.c. When Israel went into exile in Babylon, they cherished hope for a coming Messiah who would save them from their sins. Ezra and Nehemiah were among their leaders when they returned to the land of Israel, where they renewed their covenant with God. Among the prophets, it is Isaiah who has the most glorious vision of the coming Messiah, a suffering servant who would save the people from their sins. Among the minor prophets, Zechariah and Malachi have a profound sense of Messianic expectation, our great need for repentance, and God's mercy toward sinners—F.W.G. 2522. [Edom] Bradley L. Crowell, Edom at the Edge of Empire: A Social and Political History (Archaeology and Biblical Studies 29; Atlanta: SBL Press, 2021). Pp. xix + 488. Paper $75. ISBN 978-1-62837-306-6. The above volume combines biblical, epigraphic, archaeological, and comparative evidence to reconstruct the history of ancient Edom, Judah's neighbor to the southeast. With reference to material and linguistic evidence, extending from early Egyptian sources that recall conflicts with nomadic tribes to later Assyrian texts that reference compliant Edomite kings, C. offers alternative scenarios regarding Edom's transformation from a collection of nomadic tribes and workers in the Wadi Faynan into a later polity centered around the city of Busaya in the mountains of southern Jordan. This is the first book to incorporate the important evidence from the Wadi Faynan copper mines into a thorough account of ancient Edom's history which provides students and scholars of the ANE and the Hebrew Bible with a key resource. [Adapted from published abstract] C.'s volume comprises an introduction, followed by a total of 10 chapters, titled respectively (1) A Tale of Three Edoms; (2) The Material Culture of Iron Age Southwestern [End Page 938] Jordan; (3) Egyptian and Mesopotamian Sources for the History of Edom; (4) Iron Age Epigraphs from Edom; (5) Narrative Biblical Sources for the History of Edom...

Calvin's Visual Exegesis of Old Testament Prophecy: Figural Reading and the Sacramental Character of Scripture

AbstractThis article provides a study of John Calvin's treatment of the Old Testament prophets' language, images and metaphors to illuminate the distinctly visual character of his theology. It explores Calvin's theology of Scripture as shaped by the visual theology rooted in his exegesis of the Old Testament prophetic books. The author argues that the Old Testament prophets serve as supreme models for imitation of how to make God's Word come alive through visual images and powerful metaphors. Furthermore, the article draws connections between Calvin's engagement with the prophets' language of ‘painting’, ‘mirror’, ‘vivid representation’ and ‘visible symbol’ and his descriptions of biblical theophanies and the power of sacraments. Bringing these elements side by side, a vivid portrait emerges of Calvin's conception of Scripture as a visual sign. The author argues that this visual sign‐character of Scripture undergirds a deeper commitment of Calvin's – a conviction of Scripture's sacramental character and functions. Consequently, the article argues that the visual features of Calvin's theology – where visual aspects unite his theologies of Scripture and the sacraments – set forth Scripture itself as a sacrament and call students of Calvin to take more seriously the visual and material commitments of his theology.

A Study on the Cultic Backgrounds in the Old Testament for Paul’s Concept of ‘Reconciliation’

본고의 목적은 바울이 말하는 그리스도의 십자가 화목(평화)행위의 구약 제의적 배경 및 관련 본문들의 내용상의 특징을 살피려는 것이다. 첫째, 그 동안 학자들이 제시한 예수의 십자가 ‘화목’행위에 대한 다양한 구약 제의적 배경 이론들(번제와 속죄제와 같은 속죄 제사들, 출애굽, 유월절, 시내산 언약에 근거한 선지자들의 새로운 언약 체결과 평화언약 등)을 비판적으로 다루었다. 이러한 분석은 구약의 다양한 제의들의 이미지와 개념을 가지고 예수의 십자가 사역(희생 혹은 속죄)을 설명한다는 점에서 중요했다. 둘째, 바울의 화목 본문들(롬 5:1-11; 고후 5:11-21; 엡 2:11-22; 골 1:13-23)의 내용을 모든 구절들의 공통점과 각각의 독특성들을 간략하게 살펴보았다. 그것은 하나님께서 예수의 십자가를 통하여 유대인들과 이방인들과 심지어 우주삼라만상에 이르기까지 하나님과 화목하게 하며 삶 속에서 그 화목을 누리고 화목의 복음을 전하는데까지 이르는 것이었다.The purpose of this paper was to examine the meaning of Christ's act of reconciliation (peace) on the cross in Paul's writings with various cultic backgrounds in the Old Testament, and its own literary contexts. First, it dealt with the various Old Testament-related liturgical background theories for Jesus’ reconciliation at hi cross (some sacrifices such as burnt offerings and sin offerings, the Exodus, the Passover, the New covenant based on the Sinai covenant, and the renewing covenant of peace in the Prophetic books, etc.). This paper also explains the work of Jesus on the cross in light of various Old Testament sacrifices. Second, the core concept as well as the peculiarities in Paul's reconciliation texts (Rom. 5:1-11; 2 Cor. 5:11-21; Eph. 2:11-22; Col. 1:13-23) were briefly discussed. In short God made his reconciliation through the cross of Jesus for making people even to all the universe reconciled to Him and for making his people to preach the gospel of reconciliation and enjoy it in their life.

Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve ed. by Jutta Krispenz

Reviewed by: Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve ed. by Jutta Krispenz Elena Di Pede jutta krispenz (ed.), Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve (BZAW 496; Berlin: de Gruyter, 2021). Pp. viii + 300. $114.99. The articles in this volume focus on the intertextual relationships between the Book of the Twelve and the biblical wisdom literature. From a historical point of view the question is certainly important, although it is probably difficult to give a definitive answer. The book takes up the question of intertextual relationships by initiating a change of perspective in relation to earlier studies. In the past, this issue was explored in terms of the influence of one movement on the other, most often, moreover, in the sense of the influence of wisdom texts on prophetic texts without necessarily asking the opposite and complementary question of the influence of prophetic texts on wisdom texts. This collection, therefore, does not attempt to assess influence but "confluence" (see M. Sneed's article, p. 17: "places where the sapiential and prophetic traditions merge") between these two currents. The question of possible intertextual links between prophetism and wisdom is thus positively renewed. It may have a bearing on the understanding of the formation of the Hebrew Bible itself in the context of the scholarly circles and schools in which these traditions were transmitted. The volume opens with an introduction in which Krispenz lays the methodological [End Page 525] foundations of the whole. She thus seeks first to define whether there is a "school" of wisdom and a category of texts—biblical in particular—that can be defined as "wisdom." Indeed, she writes, "[O]ur perception of and our view on wisdom in the Hebrew Bible has changed dramatically. It has changed in such a way that all the traditional assumptions pertaining to this part of the Bible need to be scrutinized" (p. 5). The change of perspective also applies to prophecy, which is addressed in the second part of the introduction. Today, indeed, the prophetic books, including the Twelve, are considered literature, and the truth of these texts is no longer sought only in their oldest parts. Moreover, the extrabiblical information shows how complex and multifaceted the phenomenon of prophecy is. This double change of approach and perspective forces "a fresh look at the relationship between wisdom texts and prophetic texts" (p. 6). This requires an understanding of scribal activity and the role of tradition (oral and written) in the composition of the Bible. The overall perspective of the whole is to understand how the wisdom texts relate to prophetic thinking. In the background, a culture or a scribal perspective emerges that the twelve contributions that make up the volume seek to illustrate. Mark Sneed ("Inspired Sages: Massa' and the Confluence of Wisdom and Prophecy") examines the question of the "confluence" between prophetic and wisdom thinking from the term maśśāʾ in Proverbs (esp. chaps. 30 and 31) and its use in the prophetic books. Helmut Utzschneider ("Die Mündlichkeit der biblischen Schriftprophetie: Versuch einer Bestandsaufnahme") investigates the link between orality and writing in Joel 1 and 2. He shows that the prophetic texts can be understood as dramatic settings whose "naturally" oral form influenced the rhetoric and aesthetics of their written form. As the title of his contribution indicates ("Amos and Wisdom"), Rainer Kessler studies the parallels between Amos and the wisdom texts. These parallels indicate a very important social change in the eighth century, which provoked the harsh criticism of the prophets and the wise men against the powerful. Amos and Proverbs are interested in similar questions but do not provide the same answers. Krispenz ("Hosea – the Wise Prophet?") takes as her starting point the fact that the first of the Twelve is both "prophetic" (Hos 1:1) and "sapiential" (Hos 14:10). She then examines the typical markers of wisdom present in this prophetic book. Thomas Krüger ("Prophetie, Weisheit und religiöse Dichtung im Buch Habakuk") shows the variety of traditions that meet in Habakkuk. This confluence outlines a theodicy in line with the...

The Book of the Twelve: Composition, Reception, and Interpretation ed. by Lena-Sofia Tiemeyer and Jakob Wöhrle

Reviewed by: The Book of the Twelve: Composition, Reception, and Interpretation ed. by Lena-Sofia Tiemeyer and Jakob Wöhrle Jason T. LeCureux lena-sofia tiemeyer and jakob wöhrle (eds.), The Book of the Twelve: Composition, Reception, and Interpretation (VTSup 184; Leiden: Brill, 2021). Pp. xx + 632. €132/$159. The purpose of this compilation is best summarized by the opening sentences of the preface, "In the last two decades, research on the Book of the Twelve (= BT) has shown that this corpus is not just a collection of Twelve prophetic books. It is rather a coherent work with a common history of formation and, based upon this, with an overall message and intention. The individual books of the Book of the Twelve are part of a larger whole in which they can be interpreted in a fruitful manner" (p. viii). To accomplish this goal, the book is organized in four main sections: General topics (four articles); Issues in Interpretation (twelve articles covering every book in the Book of the Twelve); Textual Transmission [End Page 528] and Reception History (eight articles); and Theology of the Book of the Twelve (six articles). Overall, this collection of essays offers a thorough reflection on the foundational issues involved in the scholarship of the Book of the Twelve. Its topics are focused but vary within sections, covering subjects from redactional and compositional issues, to thematic elements, and manuscript and textual transmission. The intention of the work is to act as a type of summary of the last twenty years of research on the Book of the Twelve, and in this it succeeds. Besides its various topics of discussion, the collection's strength lies in the breadth of the scholarship presented, from both Europe and North America. In fact, most of the scholars who have made significant contributions to the study of the Twelve over the last twenty years are represented here. Additionally, while the contributors are from across the globe, all the articles in this collection have been written in English. The first section ("General Topics") is the most important of the book, as the four articles there provide the overview of the redactional arguments for the formation and growth of the Book of the Twelve: Wöhrle, "The Book of the Four"; Tiemeyer, "The Haggai–Zechariah 1–8 Corpus"; James D. Nogalski, "The Completion of the Book of the Twelve"; and Tchavdar S. Hadjiev, "A Prophetic Anthology Rather than a Book of the Twelve." Wöhrle's article in particular, which opens the book, clearly lays out what has become a foundational argument for a unified Book of the Twelve, the so-called Book of the Four (Hosea, Amos, Micah, and the core of Zephaniah). Around this core were added Haggai/Zechariah 1–8, and the rest of the prophetic books, depending on various scholarly reconstructions, at various times. Both Tiemeyer's and Nogalski's subsequent articles further illustrate this argument. Special consideration, however, should be given to Hadjiev's article, the fourth in the section, which echoes the skeptical voice of Ehud Ben Zvi and other scholars who have argued that the Book of the Twelve is not an intentionally composed book, but rather something more akin to an "anthology" or collection of independent works. The article is thorough and convincing, offering a serious challenge to the main arguments (such as thematic connections and catchwords) around which this collection of essays is built, and the editors deserve credit for including it in the book. Hadjiev concludes, "The claim that the individual prophetic books cannot be properly understood on their own, and need always to be read in the light of the larger whole (i.e. the Twelve), must therefore be rejected. There is, of course, nothing to prevent a modern reader from interpreting the anthology as a unit and generating new meanings by placing the various prophetic scripts alongside each other in creative ways" (p. 103). Though Hadjiev's article represents a minority voice, this is a challenging piece that should be given more attention by future scholars of the Twelve. The next section deals with the individual prophets that compose the Twelve, and generally discusses redactional issues relating to the various...

John Goldingay. Hosea-Micah. Baker Commentary on the Old Testament: Prophetic Books

John Goldingay. <i>Hosea-Micah. Baker Commentary on the Old Testament: Prophetic Books</i>

Prophecy and Gender in the Hebrew Bible ed. by L. Juliana Claassens and Irmtraud Fischer

Reviewed by: Prophecy and Gender in the Hebrew Bible ed. by L. Juliana Claassens and Irmtraud Fischer Corrine L. Carvalho l. juliana claassens and irmtraud fischer (eds.), Prophecy and Gender in the Hebrew Bible (Bible and Women 1.2; Altanta: SBL Press, 2021). Pp. xv + 439. Paper $56. This collection of essays is part of the SBL Series, "The Bible and Women: An Encyclopedia of Exegesis and Cultural History," whose aim is "to present a reception history and cultural history of the Bible, focusing on gender-relevant biblical themes, women in the text, and the women who throughout history have read, appropriated, and interpreted the Bible in text and image" (https://www.sbl-site.org/publications/books_BibleandWomen.aspx). This volume meets this aim by presenting a broad examination of gender analyses of both the Former and Latter Prophets. The series is published simultaneously in German, English, Italian, and Spanish. The institutional affiliations of the various contributors reflect that global perspective. For American readers, this engagement with continental European scholarship is an additional benefit of the volume. The book begins with an introductory essay by Irmtraud Fischer, "Women in the Prophetic Books of the Hebrew Bible." The book is then divided into three parts: the broader historical context, studies of the narratives in the Former Prophets, and essays pertaining to gender in the prophetic collections. The book contains indexes of both ancient sources and modern authors. Each essay contains a bibliography. Part 1 is titled, "Historical Background: Prophecy and Gender in the Ancient Near East." It contains the following essays: "Narrative, Story, and History in the Biblical Traditions about the Formation of the Israelite Monarchy (1 Samuel 9–2 Samuel 5)," by Omer Sergi; "Cult and War: Contributions of Iconography to a Gender-Oriented Exegesis of Prophecy," by Silvia Schroer; "Nonmale Prophets in Ancient Near Eastern Sources," by Martti Nissinen; "Women and Magic: Practices in the Prophets (Joshua–Malachi)," by Ora Brison. Part 2 is named "Female Literary Figures and Their Social-Historical Context in the Nevi'im." It consists of "Female Biblical Prophets: Visible Bodies, Audible Voices—Liberated Word," by Nancy C. Lee; "Profiles of Resistant Women in the Former Prophets," by Rainer Kessler; "Women in the War Narratives of the Prestate Period (Joshua–Judges)," by [End Page 519] Michaela Bauks; "Gendered Politics: Dynastic Roles of Women in the Narratives about Saul, David, and Solomon," by Ilse Müllner; and "Women at the King's Court: Their Political, Economic, and Religious Significance in the Accounts of the Former Prophets," by Maria Häusl. Part 3 covers "Gender and Metaphor in the Latter Prophets." The essays here are "Daughter Zion and Babylon, the Whore: The Female Personification of the Cities and Countries in the Prophets," by Christl M. Maier; "The Marriage Metaphor in the Prophets: Some Gender Issues," by Marta García Fernández; "Do the Prophets Have a Private Life? Women as Literary and Redactional Tools," by Benedetta Rossi; "Between Excruciating Pain and the Promise of New Life: Birth Imagery in the Prophets and Trauma Hermeneutics," by L. Juliana Claassens; "Embodied Memories: Gender-Specific Aspects of Prophecy as Trauma Literature," by Ruth Poser; "Pornoprophetics Revisited, Decades Later," by Athalya Brenner-Idan; "The Meaning of the Female Presence in Messianic Texts within the Corpus of the Nevi'im," by Ombretta Pettigiani; and "The Never-Ending Search for God's Feminine Side: Feminine Aspects in the God-Image of the Prophets," by Hanne Løland Levinson. On the whole, this volume is quite good, although I will offer a few critiques in my summaries. Some of the essays in part 1 lack focus partly because they are setting the broader social context. Sergi's essay provides a strong foundation on issues of historiography, especially for the early monarchy but, surprisingly, does not address gender. Similarly, Schroer's essay focuses more on the relationship between iconography and text, providing a good summary of current research, although the arrangement of the discussion was sometimes hard to follow. Nissinen's essay is an excellent summary of his extensive work on gender and prophecy in the ancient Near East. Brison uncovers the gender polemics in the biblical texts' use of certain prophetic terms, but it would...

C. L. Crouch, ed. The Cambridge Companion to the Hebrew Bible and Ethics

C. L. Crouch, ed. <i>The Cambridge Companion to the Hebrew Bible and Ethics</i>

Doctor, Medicine and Therapy in the Old Testament

In the books of the Old Testament there are several references to the person who provides healing and to cases of illness or advice for the care of the sick. The presence of disease is often correlated with the reality of sin (especially in the prophetic books), just as the absence of disease and infirmity is a true eschatological symbol of universal restoration, when no man will suffer from disease. The Holy Scripture, especially the Old Testament, describes numerous occasions when God brought plagues and sickness upon His people or upon His enemies “to make you see My power” (Exodus 9:14, 16). At the same time, the healing power of God is made manifest when the people as a whole or a particular virtuous person is in a state of illness.

Job–Sirach

Job–Sirach Christopher T. Begg, Fred W. Guyette, Michael W. Duggan, Brian J. Meldrum, Richard A. Taylor, and J. Edward Owens Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary Michael W. Duggan Calgary AB, Canada Brian J. Meldrum Catholic University of America Richard A. Taylor Dallas Theological Seminary J. Edward Owens OSST, University of the Incarnate Word, San Antonio TX 1455. [The Library of the Ketubim and the Wisdom Books] Stéphanie Anthonioz, "La bibliothèque des Ketûvîm et les livres de sagesse. Histoire d'un cosmopolitisme d'époque hellénistique," Hen N.S. 42 (1, 2020) 7-19. In Jewish tradition, "Wisdom Literature" is closely associated with the library of the Ketubim, even though the two are not identical. What then, my question runs, is the origin of the former term and what is the nature of the connection between the two corpora? In other words, my focus here is on the history of the OT wisdom books and that of the Ketubim collection, as well as on the possible intellectual influences on these developments, and the social and political crisis that made the Hellenistic period so painful a time in [End Page 526] Judea and elsewhere and yet at the same time also so fruitful a period that the concept of "cosmpolitization" seems entirely appropriate to designate it and the collections of wisdom writings that emerged during it. [Adapted from published abstract—C.T.B.] Google Scholar 1456. [The Exegesis of OT Wisdom Literature in the Last Two Centuries] Eberhard Bons, "La sagesse de l'Ancien Testament au carrefour des nations. Quelques réflexions sur l'exégèse biblique des deux derniers siècles," Hen N.S. 42 (1, 2020) 20-33. Whereas the Pentateuch, the Historical Books and the Prophetic Books of the OT have all been the subject of countless publications, this is much less the case with the OT's Wisdom Literature, even though there has been some increase in scholarly treatments of the latter in recent years. Against this background, I seek to make the case for two hypotheses: first, the above state of affairs is partly a reflection of the history of exegesis during the last 100 years, and more particularly of the influence of the views of Julius Wellhausen on that history, and second, if Wisdom indeed stands at the crossroads of the nations as the overall title for the above issue of Henoch suggests, then it also stands at the crossroads between Israelite traditions and those of other peoples. [Adapted from published abstract—C.T.B.] Google Scholar 1457. [A Dialogue between Proverbs from Africa and Biblical Wisdom Literature] Eleonora Hof, "Wijsheid is niet slechts in één huis te vinden—dialoog tussen spreekwoorden uit Afrika en Bijblelse wijsheidsliteratur [Wisdom is not found in only one house: The Dialogue between Proverbs from Africa and Biblical Wisdom Literature]," ACEBT 31 (2017) 107-18. African approaches to biblical wisdom literature tend to critique the dominant Eurocentric hermeneutical approach, doing so on the basis of the consideration that this literature needs to interpreted, not only on the basis of ANE parallels, but also through the lens of indigenous African wisdom. My paper surveys approaches to such a dialogue between African and biblical wisdom. First, the African Proverbs Project has for more than 20 years been collecting a wide range of indigenous proverbs and making these available on its website and Facebook pages. This project offers a positive outlook on African proverbs and urges pastors to root their sermons deeply in African soil by drawing on indigenous categories of wisdom. Two other authors, K. Bediako-Akoto and L. P. Kimilike, take a more critical approach. The former paints a particularly bleak picture concerning the skewed view of gender relationships, menstruation, and female sexuality reflected in these proverbs. He does not discern any possibilities of salvaging such sayings, but rather calls for a liberating re-reading of biblical texts. Similarly, Kimilike voices his concerns about the gender violence that comes to expression in many proverbial African sayings, but still discerns a liberating potential in the sayings about poverty. This liberating potential emerges...

Liturgical Readings from the Book of the Prophet Ezekiel in the Ostrog Bible. Between Tradition and Innovation

The article concentrates on the paroimias from the Book of the Prophet Ezekiel, which are intended for liturgical service in the movable commemorations cycle: Ezekiel 1:1-21 for Holy Monday, Ezekiel 1:21-28 for Holy Tuesday, Ezekiel 2:3-3:3 for Holy Wednesday, Ezekiel 37:1-14 for Holy Saturday and Ezekiel 36:24-28 for Pentecost. These are compared based on five text versions occurring between the 9th and 16th centuries: the earliest Old Bulgarian translation in the Parimejnik (9th c.), the Preslav translation of the text with Theodoret of Cyrrhus’s commentary (early 10th c.), the Athonite translation in the Triodion of new redaction (14th c.), the Gennadij Bible (1499) and the Ostrog Bible (1581). The analysis focuses on the variability in the translator’s choice when delivering certain Greek lexemes and specific constructions. The objective is to determine the relation between the content, inherited from the rich previous tradition and the new components in the text of this prophetic book in the Ostrog Bible. Patterns in the preferences for certain variants in the different versions are systematized. &#x0D; The analysis makes it possible to conclude that the Ostrog Bible may be considered most closely linked to the Gennadij Bible and the Preslav translation of the text with commentaries. The studied materials evidence an increased influence on the text of the first Slavonic printed Bible by the Athonite translation in the Triodion of new redaction in the three paroimias for the Holy Monday, Tuesday and Wednesday. In the other two readings, however, this trend is insignificant. The presence, on one hand, of isolated lexical occurences of collation of the text with Greek sources, and on the other, of instances of uncritical carrying-over of inaccuracies from the older Slavonic versions, shows the unsystematic editorial approach of the scholars from the Ostrog academic circle.

Developing Prophetical Stories as A Characterbased English Learning Source

The purpose of this study is to develop the stories as the learning sources for teaching character at English lesson. This research was conducted by using research and developmental design (R &amp; D) because the goal is to develop a product, i.e. the translated stories of Prophets. By developing the adapted model of Borg and Gall (1983), some procedures had been carried out. The product of the research is a book consisting of the translated stories of Prophet which were reviewed by experts in terms of its plot, content, language and design. In short, through this story book of Prophets, students and readers can learn the virtuous - worthy character - of Prophets as the good model for them. Besides, they can also learn English Language, especially in increasing their vocabulary in English. The suggestion given to the product of research was related to quantity of Prophet stories. Since this book just contains the story of the outstanding Prophets, it was suggested to cover all the Prophet stories for the next study.

The Book of Nahum, Habakkuk, and Zephaniah

The Book of Nahum, Habakkuk, and Zephaniah

Мессианские фрагменты книги пророка Амоса LXX в их эсхатологическом контексте

In the book of the prophet Amos of the Septuagint there are two explicitly Messianic fragments, the first of which mentions the «anointed one» (Am 4:13), and the second «tabernacle of David» along with eschatological events associated with it (Am 9:11-12). However, other ancient versions of the Bible do not support the Septuagint (except for those dependent on it), which leads many researchers to look at the old Greek reading in Am 4:13 as a simple mistake of the translator or his misinterpretation of the original meaning of the text. At the same time, it cannot be said that in terms of interpretation, Masoretic reading provides more for understanding the book as a whole than that presented in the Septuagint. On the contrary, the use of structural analysis, which allows us to explore Am 4:13 by LXX in the context of parallel places within the book and its general eschatological storyline, creates a more coherent and clear picture associated with the archetypical confrontation of the «house of Jeroboam» and the «house of David» as embodiments of the sinful and righteous sides of Israel. The revelation of the «anointed one» in this regard turns out to be what heralds the end of the «house of Jeroboam» and opens up the prospect of judgment on Israel, but also its salvation in an eschatological perspective. The article consists of four main parts. The first of them examines the features of the Book of the Prophet Amos according to the Septuagint version as a translation, which allow us to draw preliminary conclusions about what may be the probable causes of discrepancies between the Hebrew and Greek texts. In the second part, the two Messianic fragments are analyzed mainly by their lexical composition, an analysis of specific discrepancies is carried out and ways of their interpretation are outlined. The third part is devoted to the explication of the eschatological line of the book. The fourth part establishes the place of the Messianic fragments and the parallel fragment Am 7:1-9 in the context of the eschatological content of this prophetic book as a whole.

The Book of the Twelve: Composition, Reception, and Interpretation. Edited by Lena-Sofia Tiemeyer and Jakob Wöhrle

After the study of James Nogalski (BZAW 217 and 218), published in a double volume almost thirty years ago, directed the interest of research from the individual books of the Book of the Twelve to the entirety of the Dodekapropheton as a separate entity in the corpus propheticum, a series of studies were published that pursued the question of what actually constitutes the unity of the Book of the Twelve from different perspectives. The focus was not only on synchronically oriented approaches that sought to illuminate the unity of the book at the level of the final text, but also on the question of the processes of formation that led to today’s Book of the Twelve (e.g. Aaron Schardt, BZAW 260). A number of these works thought to be able to determine different redactional layers that put individual prophetic books into correspondence with each other and pursued the intention...

The Voice and Person of the Prophet in Joel (and the Twelve)

In this article, I argue that the presentation of the prophetic voice as belonging to an authoritative prophetic figure is an integral feature of the various books within the Twelve Minor Prophets and creates a situational context that simultaneously ties the prophetic book to an authority in the past and allows for the possibility of continued reuse of the prophetic books. By speaking with the prophetic voice, later readers and rereaders are able to take on, in some way, the mantle of the prophetic figure, as the text is reappropriated in new situations and times.

The Bible as Holy Scripture

The modern era has brought new elements to bear on the Doctrine of Holy Scripture: the centrality of Revelation and the character of the Bible as narrative. The first and second Vatican Councils exhibit these traits as much as do Karl Barth and Post-liberal theologians. This essay argues that the governing motif for a Doctrine of Scripture should be writing rather than speaking or disclosing, and Instruction rather than story. The pressure exerted by these modernist preoccupations has re-centered and deformed the proper weight and ordering of Scripture, diminishing Torah, elevating the Prophetic (historical) books, and bringing a Messianic reading of Scripture into sole possession of canonical interpretation. Paying close heed to Scripture's own self-identification as writing, as Book, brings the Five Books of Moses (the Pentateuch) to its proper place as head of the Scriptures, and places the New Testament as written text as proper complement to the Old.

Moïse, parmi les prophètes intercesseurs selon les Ps 105; 106,23; 99,6; 77 avec Balaam en Nb 22–24, contre – exemple de l’infidélité des Israélites selon Nb 25,3 = Ps 106,28.40

The mentions ofMoses in the prophetic books look to the part of Moses in Ps 105-106, 99 and 77. In relation to these prophetic references, we note the mention of a good example of Balaam, a contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed Yahweh and did not curse [verb ארר and קבב (Num 22,11.17; 23,8.11.13.25.27; 24,10 only in the Bible); נקב (Num 23,8.25); see הקבה in Num 25,8!] Israel. But Israel did not obey in the line of Balaam and must be cursed [see the verb ארר in Num 22-24 and Num 5,18-27 and אל ה in Num 5,21-27 and שבועה in Num 5,21 (cf. אלה et שבועה in Dn 9,11)].

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...

Semantics of Phrasemes Defining Interpersonal Relations in the Hebrew and Polish Linguistic Image of the World (Based on the Material from the Books of Prophets)

Semantics of Phrasemes Defining Interpersonal Relations in the Hebrew and Polish Linguistic Image of the World (Based on the Material from the Books of Prophets)