Prophetic Oracles Research Articles

Prophetic oracles regarding the Day of the Lord in Zechariah 14:1-9 and their implications for the Church today

The article examined the prophetic oracles regarding ‘the Day of the Lord’ as found in Zechariah 14:1-9 and its implications for the church today. It closely scrutinized the phrase , יהוהַל אָּ ום־בֹי הֵּנִ ה יהוהַ ל אָּ ום־בֹי הֵּנִ ה ,hinn¢h yôm-b¹° LAdonay (Behold, a day of the LORD is coming), which conveys a serious warning in Scriptures that must not be taken for granted. The day is of great importance to the Church because it brings to climax God’s program of salvation for His people. The consistency of this prophetic utterance of the Day of the Lord, as proclaimed by other prophets, is traced systematically to buttress Zechariah’s declaration. The writer gives the historical background of the book of Zechariah, the Hebrew text, along with the literal translation of Zechariah 14:1-9, a careful exegetical and theological analysis of the pericope is also provided with the exegetical discoveries made. The day of the Lord in this article is considered as a special time in history which God has kept in His power to judge the nations, bring to full completion His purpose for Israel as a nation, the Church and to user in His sovereign reign. On this Day, the Lord comes not as a lamb but as ‘the Lion of the Tribe of Judea’, as ‘the Mighty Warrior’ and as ‘the King of kings.’

Jeffrey A. D. Weima, The Sermons to the Seven Churches of Revelation: A Commentary and Guide

Jeffrey A. D. Weima, <i>The Sermons to the Seven Churches of Revelation: A Commentary and Guide</i>

Divine Aggression in Psalms and Inscriptions: Vengeful Gods and Loyal Kings

Divine Aggression in Psalms and Inscriptions: Vengeful Gods and Loyal Kings

The ministry of Moses Orimolade and the prophetic tradition of Israel: An ecclesio-historical study

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 &amp; Seraphim (C&amp;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..

Prophets and Prophecy in the Ancient Near East

Prophets and Prophecy in the Ancient Near East

A JUDGMENT OF GOD?

From the apocalyptic kingdom sequence and Nebuchadnezzar’s madness narrative in Daniel, Ellen G. White developed a cosmic-conflict account of divine judgment in human history: God’s character is revealed through the moral principles of governance by which he judges the nations. Drawing on OT prophetic oracles against the nations, Steven J. Keillor discerns divine judgment in US history, not only in calamitous events, but also in historical processes that “sift” the righteous from the unrighteous. The 2016 U.S. presidential elections and their outcome fit both patterns of divine judgment, yielding the provisional, working conclusion that they were the culmination of a sifting judgment that humbled and revealed moral defects in the right-, center-, and left-wing factions of American politics. In response to a sense of being under divine judgment, American Christians should be taught to align their political loyalty to God instead of political factions so as to form characters fit to govern with Christ in the age to come.

Economic Piracy and Land Confiscation (Micah 2:1–5): Micah’s Portrayal of Evil-doers, Evil-doing, and Yahweh’s Action

The struggle over land and its socio-economic relatedness, power, loss, and restoration ignites prophetic oracles represented in different clusters of prophetic activities in the Prophetic Books. While prophetic indictments against injustice have attracted the attention of many readers and interpreters, they have, however, presented contextual complexity and ambiguity. Since the text does not allow readers to easily contextualise these oracles in terms of any particular historical narrative or metanarrative about an event, this article attempts to understand the dynamics of injustice in society within the textual window of Micah 2:1–5, as it relates to evil-doers, evil-doing, and Yahweh’s action. The text does not give the identity of the evil-doers, but it does present a graphic picture of evil-doing (of economic piracy and land confiscation) and Yahweh’s intervention to correct evil-doing. The theological proposition of this article is that in situations of socio-economic transgressions in which covenant community members are denied their symbolic and material possessions, such ethical violations will never go unaddressed. Although this portrait of Yahweh’s intervention to correct evil-doing in the context of socio-economic transgression conflicts with the hard realities of a world populated by evil men and plagued with unjust dealings, it is consistent with Yahweh’s concern for justice and reflects his just decrees and deeds, especially as revealed to and experienced by his covenant people.

Tranen in Gods ogen. De keerzijde van het oordeel in het boek Jeremia

Among the biblical ‘texts of terror’, the prophetic oracles against the nations stand out in their depictions of human and divine violence. Jeremiah’s lengthy oracle of merciless divine judgment against Moab (Jer. 48), centrally focuses on the curse ‘on him who keeps his sword from bloodshed’ (vs 10). Total annihilation leaves Moab without a future (vs 42). More than the other oracles of Jeremiah 46-49, chapter 48 has a theological interest. The prophetic announcement of Moab’s destruction shows an idiosyncratic alternation of judgment and lament, i.e., fierce divine fierce anger and his regret, divine judgment and his wailing over Moab. Detailed analysis shows that YHWH is most likely the subject of weeping several times in Jeremiah 48. This essay seeks to interpret this language of divine grief not figuratively as an ‘ironic inversion of the lamentation’ (Jones), but as a sign of divine compassion (Fretheim). The appearance of God’s tears in the midst of divine violence, inspires the hope that destruction will not have the last word, thereby pointing to a future the New Testament reveals.

The Prophetic Oracles on the Daughter of Zion Within the Context of the Annunciation

The Prophetic Oracles on the Daughter of Zion Within the Context of the Annunciation

Discourse Analysis of Prophetic Oracles: Woe, Indictment, and Hope

Discourse analysis of the emic structures of Biblical Hebrew is an underdeveloped area of Hebrew linguistics. This lack of a linguistic examination has resulted in Hebrew scholars relying upon form criticism, which, though helpful, is lacking in objectivity and precision. This paper offers a discourse analysis of three prophetic oracle types: woe, indictment, and hope. Through a modified approach to Longacre's etic discourse structures, this paper examines the oracles' emic structures within Amos and Micah. Not only does this analysis provide a more objective process and more precise criteria for identifying genres than form criticism, but it also reveals otherwise overlooked discourse features such as skewing and peak marking elements, which are all necessary to more fully understand the intended purpose and function of the oracles.

Oracle-Speech in Ancient Israel and Divination in (Southern) Africa: A Comparative Study

This study compares African divination and oracle speech to prophetic oracle speech in ancient Israel. It is generally acknowledged by scholars that both African divination and prophetic oracle speech in the ancient Near Eastern (ANE) world—focusing particularly on Israel––do not confine themselves to the proclamation role, but, instead, broaden to accommodate the distinct supernatural prowess dimensions. This essay demonstrates that natural phenomena and paraphernalia––such as ditaola (divining bones), metsi (water), mmu le lefatshe (land spaces), mebala (colours), and the fauna and flora––are interrelated in an oracle-speech dialogue. The study argues for contextual and relevant perspectives of oracle speech in African divination in comparison to prophecy in ancient Israel. It is argued in this submission that oracle speeches in both Israelite prophecy and (southern) African divination share some striking similarities although some divergences can also be identified.

General

General William J. Urbrock, Isaac M. Alderman, John W. Wright, George C. Heider, Christopher T. Begg, Thomas Hieke, David A. Leiter, and Fred W. Guyette 1. [Lev 19:28; Isa 44:5] Mark W. Chavalas, "Unholy Ink: What Does the Bible Say about Tattoos?" BARev 42 (6, 2016) 22, 68. C. discusses Lev 19:28 (which prohibits cutting or marking the body) and Isa 44:5 (which speaks poetically of inscribing God's name on one's arm).—W.J.U. 2. Jeffrey L. Cooley, "Astral religion in Ugarit and ancient Israel," JNES 70 (2011) 281-87. In this, the first of two articles, with the goal of examining the relationship between astral religion and celestial divination in Israel, C. asserts that astral religion was part of both state and domestic life, citing evidence from Ugarit, the southern Levant and the HB. He concludes that astral religion was an integral (not foreign) aspect of Israelite religion, particularly as it concerned the stars as the Host of Heaven.—I.M.A. 3. Collin Cornell, "What happened to Kemosh?" ZAW 128 (2016) 284-99. Kemosh and Yhwh initially were patron deities of their respective Iron Age Levantine kingdoms and shared various similarities of profile. The postnational history of Kemosh can possibly help isolate the historical and intellectual events that distinguish Yhwh from Kemosh. Both deities underwent "the Greek interpretation" by being identified with their equivalent in the Greek pantheon. Unlike Kemosh, however, Yhwh's evolution included a counterbalancing force, i.e. inscripturation. Kemosh devotees never gathered prophetic oracles and regional stories about Kemosh; their deity was simply assimilated to the Greek god Ares, without remainder. [Adapted from published abstract—J.W.W.] 4. Estée Dvorjetski, "From Ugarit to Madaba: Philological and Historical Functions of the marzēaḥ," JSS 61 (2016) 17-39. The marzēaḥ or marzēḥā has long been understood as a socio-religious association that gathered for ritual feasting and drinking. The institution is known in a number of geographical locations in areas where the various North-West Semitic languages were used. The relevant texts range from prebiblical to biblical and postbiblical and stem from Ugarit, Ebla, Phoenicia, Emar, Palmyra, the Land of Israel, Elephantine, and Nabataea. Festivals took place in honor of gods and kings and were associated with temples and banqueting sites. D.'s paper attempts to demonstrate that the marzēaḥ is most convincingly interpreted as an association for periodic religious celebrations, not only for the cult of the dead, but also in connection with special feasts, sacral sexual orgies and performances in theaters. [Adapted from published abstract—G.C.H.] 5. F. E. Freeks, "Old Testament Figures as Possible Current 'Mentors': Exploratory Pastoral-Theological Reflections," SJOT 39 (2016) 236-48. F.'s article explores the possible role of a "mentor" figure based on theoretical pointers offered by OT personages. Throughout the article, mentoring is treated according to the approach of T. van der Walt (2007). Among the OT figures considered by F. are Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Elijah, Elisha, David, and Solomon. They were [End Page 1] selected for treatment by F. in virtue of their status as leaders and guides. In F.'s view, the OT narratives about these figures coupled with van der Walt's mentoring theory are of potential significance for today's discussion concerning the role of a father as mentor in the home. [Adapted from published abstract—C.T.B.] 6. Michah Gottlieb, "Oral Letter and Written Trace: Samson Raphael Hirsch's Defense of the Bible and Talmud," JQR 106 (2016) 316-51. Isaac Heinemann has argued that S. R. Hirsch espoused a consistent philosophy of Judaism throughout his literary career from The Nineteen Letters of 1836 onward. G.'s essay, for its part, seeks to show rather that Heinemann's affirmation, which is shared by many Hirsch scholars, is mistaken. In The Nineteen Letters, Hirsch writes as a representative of the German Jewish majority of the time and seeks to respond to Reform challenges by justifying Orthodoxy using the Protestant/maskilic categories of letter and spirit, which leads him to portray the Bible as primary and...

Why Does Imagery of Disability Include Healing in Isaiah?

The restoration of the exilic community ranks among the most dominant themes in prophetic literature. Imagery of physical disability serves as a standard element within prophetic oracles concerning exilic restoration throughout the Hebrew Bible. Yet, outside of Isaiah, oracles concerning exilic restoration that involve disability imagery do not usually include physical healings. This article argues that the handful of healings of disability in oracles involving restoration in Isaiah does not invalidate this general rule, even though they are often depicted as representative of the use of disability imagery in prophetic literature. Instead, these seemingly anomalous Isaianic healings may be explained as an element within a larger rhetorical agenda that grows out of Isaianic depictions of the divine protection and restoration of Zion and its inhabitants with physical idealization.

Biblische Familien als Herausforderung für die Erziehung heute

The Bible tells us not only about God, but about human beings and anthropological relationships. By reflecting on relationships of some biblical families, we can gain the potentials of overcoming different kinds of deep relational conflicts. In this way we might learn how to approach Jeremiah’s prophetic oracle: No longer will anyone go around saying, “Sour grapes eaten by parents leave a sour taste in the mouths of their children” (Jer. 31:29). According to the stories about Abraham and his family, Isaac and his family, Jacob and his family, and Josef and his reconciliation with his brothers in Egypt, we see that the “taste of the grapes” from the previous generations undoubtedly affects the next generation. To overcome the negative consequences and to prevail over the compulsive repetitions of the past generations, the biblical stories have lessons that cannot be ignored, lessons that are didactic even to contemporary men and women, especially in the context of the crisis which family life is experiencing today. By accepting the history and in learning from it, which includes at least some levels of forgiveness and reconciliation with the past, the next generation can potentiality cultivate the ability to “live different” and to “do better”. In that context God is giving the chance for a “new life” to each new generation.

Shorter or longer text in Ezekiel 6: The role of genre

The text of Ezekiel continues to present some challenges to students studying it. This is in view of what one school of thought identify in the Ezekiel text as extensive redactions and revisions, whilst another school of thought is hesitant to subject the Masoretic Text (MT) to such critical analysis. Amidst these differing viewpoints, I have discussed by means of literary analysis, the possibility that chapter 6 of Ezekiel may have been intended as a prophetic poetic message, or was later edited to conform to the genre of prophetic poetry. This is in the light of the so-called repetitions or ‘additions’ reflected in the MT if compared against the LXX, as well as the general problems associated with the Hebrew text of Ezekiel. The findings indicate that the text of Ezekiel 6 probably already had a complete theological corpus when it left the hand of the prophet Ezekiel or those who penned his words down. However, scribes saw it necessary to restructure, organise and colour the prophetic oracle in a literary form and structure they thought was necessary. This finding could be vital for solving literary and text critical problems in Ezekiel.

Marriage and divorce in Malachi 2:10�16: An ethical reading of the abomination to Yahweh for faith communities

The family is the bedrock that forms the indispensable foundation for discipleship. It was instituted by the Creator as his primary setting for human development and nurture (Gn 2:18�25; Ps 68:5, 6). Thus the crisis involving marriage and the family is indeed a cultural crisis of the first order. Social life quite simply cannot function effectively without the family. Whilst according to Flowers and Flowers: �Christian families face the challenge of understanding and stretching toward the divine design for life and relationships, even as they dwell in a world where hard reality find us far short of God�s plan for family living�, this article demonstrates that Malachi�s prophetic oracle (2:10�16) is an urgent motivation and challenge to Yahweh�s people in faith communities to be living embodiment of the ideals of fidelity, commitment and steadfastness. In honouring these values and ideals, the article further challenges Yahweh�s faith communities to seek concrete ways of affirming, strengthening, empowering and supporting persons and families in their efforts to live in faithfulness to the values they recognise and esteem.

히브리 성경의 예언 선포와 대중적 수사학

구약 성경의 예언적 본문에는 때때로 이해하기 힘들 정도로 복잡한 수사법이 나타난다. 부분적으로 그러한 어려움은 고대 이스라엘 사람들이 두루 사용하던 문체의 규약에 익숙하지 않은 데에서 비롯한다. 예언자의 신탁에 대한 연구는 그 문체의 일부 특징이 역사서에 보존되어 있는 기록된 화법의 표본에서도 드러나는 점을 관찰함으로써 접근 가능하다. 그 현상은 예언자의 수사법이 민간의 설득 화법 양식에 뿌리박고 있다는 것을 보여주는 경향이 있다. 일반적으로 신탁보다 기록된 화법을 더 쉽게 이해할 수 있기 때문에, 그들을 비교하여 예언자의 연설을 이해하는 데 도움을 받을 수 있다. 이 논문은 방법론적으로 예언자의 신탁과 이야기 본문에서 조성된 화법에서 발견할 수 있는 몇 가지 두드러진 화법의 특징을 간파하는 접근법을 사용한다. 그러한 공통된 특징들은 첫째, 부인되는 것은 절대적이 아니라, 상대적으로 부정된다는 것을 보여주는 ‘변증법적 부정’, 둘째, 어떤 인물이나 그의 행동을 특징짓기 위하여, 결코 하지 않은 말을 어떤 사람에게 돌리는 것으로 이루어진 ‘허위 인용’, 셋째, ‘환칭(換稱)의 호격’으로서, 그 안에서 어떤 사람이 암묵적으로 판단하는 다른 이름으로 불리는 것이다.

The Prophet’s šārtum u sissiktum “Hair and Hem” and the Mantic Context of Prophetic Oracles at Mari

Abstract In this article I consider the strengths and weaknesses of theories regarding the mention of prophets’ šārtum u sissiktum (hair and hem) in prophetic texts from Mari. I suggest that royal correspondents sent along the prophets’ šārtum u sissiktum because they were part of the material locus of divine revelation, functioning as proxy omens. As such, they offered royal diviners an efficient and material means of cross-checking prophetic omens through extispicy-derived omens in order to discern divine directives for the security and success of the kingdom. Moreover, the šārtum u sissiktum constituted two data points within a larger divinatory system that discerned the divine will primarily through material and observable media.

신앗시리아의 왕을 향한 예언 연구

신앗시리아의 예언 문서에 등장하는 라기무와 마후 같은 예언자들은 왕에게 긍정적인 예언을 선포했다. 비록 그들의 사회적 지위는 간점 신탁가나 천문 신탁가보다는 낮았지만 그들의 예언의 내용과 주제에 있어서는 전문 신탁과 큰 차이가 없었다. 예언의 주목표는 왕의 복지와 제국의 평안이었다. 하지만 예언자들은 왕에게 직접 예언을 선포하지 않았다. 신전이나 성문과 같은 공개 장소에서 선포된 예언을 관료나 전문 신탁가들이 수집해 왕에게 서간문 형태로 보고했다. 예언자들은 통상적으로 왕권의 안정에 대한 신적 약속, 왕의 안정, 국내, 외의 대적들로부터의 안전 그리고 왕조의 지속성을 보장하는 약속을 선포했다. 양식 비평학적 관점에서 볼 때 왕의 예언은 몇 가지 공통요소를 가지고 있는데, 예언을 선포하는 신의 자기소개, 역사적 회고, 격려의 문구, 그리고 신적 보호와 동행에 대한 약속이 그것이다. 왕의 예언은 다른 전문 신탁과 마찬가지로 신앗시리아 궁정 도서관에 보관되어 왕이 국정을 운용하는 데 필요한 통치 지식으로 사용되었다. 이러한 점에서 신앗시리아의 왕의 예언은 사무엘하 7장에 등장하는 나단의 신탁과 유사점이 있다. 다윗에게 선포된 신적 약속은 왕위 계승의 합법성이나 왕국의 안전을 도모하기 위해 후대에 인용되었을 것이다.

Ezekiel 26-28 and the History of Tyre

ABSTRACT Reconstructing the relationship between Israel and Phoenicia one can find an outstanding source in Ezek 26-28. In these chapters we find traces of the political, economic and religious life of the city of Tyre: Ezek 26 reflects the siege and downfall of the city and seems to look back to the campaign of Alexander the Great who brought after 333 BCE the Near East under his control; Ezek 27 deals with a Tyrian trade list—an evaluation of this text gives important insight into the Tyrian system of trade; and in Ezek 28, the authors of the text demonstrate their knowledge about Tyrian rituals and myths. Even if this information is given in a prophetic oracle against Tyre which is full of hybrid intentions and tendencies one cannot leave beside the facts reported in these chapters because the authors were obviously familiar with large segments of Phoenician and Tyrian cultural life and thought. Evaluating this familiarity in a critical way it may be possible to expand our data for the reconstruction of Phoenician history.