Prophets

Likya'da Bir Kehanet Merkezi. Sura [N. ÇEVİK ile birlikte].

by Hüseyin Sami Öztürk

Likya'da Bir Kehanet Merkezi. Sura [N. ÇEVİK ile birlikte].

by Hüseyin Sami Öztürk

Review of Tooman, William A. and Michael A. Lyons (eds.),Transforming Visions: Transformations of Text, Tradition, and Theology in Ezekiel

by William R. Osborne

RBL 01/2012

The Slavonic Translation of the Minor Prophets with Commentary – Rare Words and Lexical Markers.

by Yavor Miltenov

In: ΤΟΞΟΤΗΣ. Studies for Stefano Parenti. [Αναλεκτα Κρυπτοφερρης, 9]. Grottaferrata, 2010, 289–300.

"The Prophet as Summoner"

by Shalom E. Holtz

Published in A Common Cultural Heritage: Studies on Mesopotamia and the Biblical World in Honor of Barry L. Eichler (ed. Grant Frame, et al.; Bethesda, Md.: CDL Press, 2011), 19-34.

Qui était Gomer, ēšèt zenûnîm (Os 1,2s.)

by Thomas Hentrich

Published in: Science et Esprit 55/1, 2003, 5-22.

This article tries to identify the exact occupation of Hosea’s wife Gomer, characterized as ‘ēšèt zenûnîm in Hos 1,2.... more This article tries to identify the exact occupation of Hosea’s wife Gomer, characterized as ‘ēšèt zenûnîm in Hos 1,2. After an examination of the usage of znh in Hosea, the first possibility being considered is that of an ‘iššah zōnah, a member of an ancient matrilineal clan that could only survive as a qedešah within the confines of the temple. The analogous use of qedešah and zōnah in Hos 4 and Gen 38 seems at first to verify this theory, but following an examination of Ancient Near Eastern marriage laws, it points in a different direction. The qadištum, a Babylonian temple employee whose role entails midwifery, would upon marrying become an aššat qadištim, indeed a small step to being identified as an ‘ēšèt zenûnîm by the editors of the Old Testament, especially considering the close relationship of midwives to birth and fertility and its designation as «prostitution».

“What Is Exile in Jeremiah’s Book of Consolation?"

by Martien Halvorson-Taylor

Society of Biblical Literature Annual Meeting, Exile (Forced Migrations) in Biblical Literature Consultation, “Exilic Scholarship: Looking to the Future,” Boston, November 24, 2008.

“Redactions of Exile in Poem One of Jeremiah’s Book of Consolation"

by Martien Halvorson-Taylor

Society of Biblical Literature Annual Meeting, Textual Criticism of the Hebrew Bible Section, Washington, D.C., November 19, 2006.

“Exile as Metaphor in Second Isaiah: Isaiah 40:1–2 and 48:20–22"

by Martien Halvorson-Taylor

Society of Biblical Literature Annual Meeting, Israelite Prophetic Literature Section, Washington, D.C., November 21, 2006.

“Zechariah, Exile, and the Failure of Prophecy"

by Martien Halvorson-Taylor

Society of Biblical Literature Annual Meeting, Israelite Prophetic Literature Section, “The Success and Failure of Prophecy,” San Diego, November 17, 2007.

Covenant and Presence in the Composition and Theology of Ezekiel

by William Tooman

In: Divine Presence and Absence in Persian Period Judaism. Edited by Nathan MacDonald and Izaac J. de Hulster. Forschungen zum Alten Testament II. Tübingen: Mohr Siebeck, 2012 (forthcoming).

The Keḇôd Yhwh (כבוד־יהוה) is the central theme of Ezekiel’s vision accounts. The book opens with a visionary... more The Keḇôd Yhwh (כבוד־יהוה) is the central theme of Ezekiel’s vision accounts. The book opens with a visionary manifestation of the divine presence, and the question of God’s persistence reaches critical pitch by the end of the temple vision in chaps 8–11 when the presence departs from Jerusalem.  The central event in the vision of the future temple (chaps 40–48) occurs in 43.1–12, when the presence returns to Jerusalem to inhabit the new sanctuary (also 48.35).  Despite this prominence within Ezekiel’s vision accounts, the topic of divine presence is barely apparent in the intervening oracles. In this essay, I investigate this difference between the visionary framework of the book and its oracular core. I begin with the question of how and why the divine presence became so prominent in the vision accounts. Following this, I turn my attention to the oracles of deliverance, looking for any claims regarding restoration of the divine presence. Finally I examine how the visions and the oracles of deliverance have been intertwined in the final redaction of the book. Considering the differences between the visions and the oracles in their representations of this theme, it is worth asking how or if the two lines of argument have been given concord or harmony. Agreement is found in the adaptations to the theme of a “new heart and a new spirit” that are presented in 36.23c–28, the last sizeable supplement to the book.

The Slavonic Translation of the Minor Prophets with Commentary – a Textological Approach.

by Yavor Miltenov

Scripta & e-Scripta, 7, 2009, 135–179.

I'm uploading a copy of my own here, it's not a scan from the journal.

„Der beste Wein kommt noch“ – Beobachtungen zum Verhältnis vom hermeneutischen Zirkel zur eschatologischen Struktur der Zeit

by Christian Wannenmacher

Co-authered with Viktor GoIinets in "Christ, Salvation, and the Eschaton: Essays in Honor of Hans K. LaRondelle" (Berrien Springs, MI 2009, pp. 133-155) --- To see the original version published in German language push on the button <View on wannenchrist.files.wordpress.com> below.

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This article tries to elucidate the formula "Jews... more __________________________________________________

This article tries to elucidate the formula "Jews demand miraculous signs and Greeks look for wisdom" (1Cor 1:22). The circularity of human consciousness is the root of our incompetence to escape the intertwined connection between our expectations and the perception of reality. Since bias is part of every learning-process it seems to be obvious for practical reason to imitate the trial-and-error method of theoretical reasoning in favour of moral betterment. But usually we are not only barred from moral improvement by prudence, we are either unable to understand how the Holy Spirit is working in favour of rebirthing our moral life. Similar Moses, the foremost of all prophets, was puzzled by the doubling of perspectives when God called him at the burning bush. The intricate structure of prophecy is to let us puzzle about our sense of cause and effect. The key to unlock these puzzles is Jesus, the Messiah. The presence of God in Jesus Christ is not only the paradigmatic miracle which only can be embraced by faith, this miracle is also capable to stop the running idle of human mind in favour of rebirthing our moral life. Hans LaRondelle teached that „the true connection with Yahweh, the covenant God, is not the result of any moral virtue or exertion of man, but is rather the source of morality.“ (cf. "Deliverance in the Psalms. Messages of Hope for Today," 2nd edition, First Impressions, Berrien Springs, MI 1986, 31)

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Der Artikel möchte die paulinische Formel „die Juden fordern Zeichen, und die Griechen fragen nach Weisheit" (1Kor 1,22) erhellen. Die Zirkularität des menschlichen Bewusstseins ist die Wurzel unserer Unfähigkeit der innigen Beziehung zwischen unseren Erwartungen und der Wahrnehmung der Realität zu entkommen. Weil Vorurteile Bestandteil eines jeden Lernprozesses sind, scheint es auch für die praktische Vernunft naheliegend anzunehmen, dass sie zum Zweck der moralischen Besserung lediglich die Methode der theoretischen Vernunft zu imitieren habe, wenn diese durch Versuch und Irrtum zu Ergebnissen gelangt. Aber normalerweise sind wir nicht nur daran gehindert allein durch Klugheit zu Fortschritten in der Moral zu gelangen, sondern auch das Wirken des Heiligen Geist bei der moralischen Wiedergeburt zu verstehen. Ganz ähnlich erging es Mose, dem ersten Propheten, als er bei seiner Berufung am Dornbusch durch eine Verdoppelung der Perspektive durcheinander geriet. Die verwickelte Struktur der Prophetie fordert unseren Sinn für Ursache und Wirkung heraus. Der Schlüssel zur Art und Weise des göttlichen Umgangs mit dem Menschen liegt beim Messias, Jesus von Nazareth. Die Präsenz Gottes in Jesus Christus ist nicht nur das maßgebliche Wunder, das lediglich im Glauben erfasst werden kann, die Wahrnehmung dieses Wunders kann auch den allzu menschlichen Leerlauf des hermeneutischen Zirkels zugunsten einer moralischen Wiedergeburt überwinden. Hans LaRondelle lehrte, dass die wahre Verbindung mit Yahwe (dem Bundesgott von Abraham, Isaac und Jacob) nicht das Ergebnis irgendeiner moralischen Tugend oder Kraftanstrengung des Menschen sei, sondern ihrerseits vielmehr die Quelle der Moralität ("Deliverance in the Psalms", Seite 31).

Review of John Day (ed.), _Prophecy and Prophets in Ancient Israel_

by Stephen Cook

published in _CBQ_ 73 (2011): 643-45

Awwal al fikr akhir al amal

by Mansoor Ahmad

Ferdinand D. Dagmang - Protesta at Pag-asa: Buháy na Mensahe ng mga Propeta at Makabayang Awit-Protesta

by De La Salle University - Theology and Religious Education Department (TRED)

Published in Justitia: The Annual Journal of the Commission on
Justice, Peace and Care of Creation (JPCC) Dominican Province of the Philippines Volume 14 (August 2009): 8-23.

apilum of Mari. A Reappraisal

by Paolo Merlo

Ugarit-Forschungen 36 (2004), pp. 323-32

Il profetismo nel Vicino Oriente antico: panoramica di un fenomeno e difficoltà comparative

by Paolo Merlo

Ricerche Storico Bibliche, 21 (2009), pp. 55-84

“The Prophecy and Passion of al-Harith ibn Sa'id al-Kadhdhab: Narrating a Religious Movement from the Caliphate of 'Abdalmalik b. Marwan,” Arabica 57.1 (2010): 1-29.

by Sean Anthony

This study examines the historical reports on the 'false prophet (kaddāb)' known as al-Hāritb. Sa'īd from both a... more This study examines the historical reports on the 'false prophet (kaddāb)' known as al-Hāritb. Sa'īd from both a historical and literary perspective. From the historical perspective, I investigate how a Syrian mawlā began a prophetic movement in the Umayyad mosque of Damascus during the caliphate of 'Abd al-Malik, which subsequently spread throughout the caliph's army. My study then follows the second phase of al-Hārit's career in which he flees Damascus to initiate an underground movement in Jerusalem where, once uncovered and captured, the would-be prophet is crucified on a cross. By examining al-Hārit's alleged associations and followers, such as Umm al-Dardā' al-Suġrā and Ġaylān al-Dimašqī, I attempt to gauge the scope and subsequent influence of al-Hārit's brief prophetic career. From the literary perspective, my study argues that one of the principal transmitters of the ahbār on al-Hārit's prophetic career, Abū Bakr b. Abī Haytama (d. 279/892), considerably doctored the early accounts in order to fashion a parodic, expanded narrative largely of his own making. I thus contend that Ibn Abī Haytama, by culling tropes and anecdotes from sīra- and qisas-material on the lives of Muhammad and Jesus, constructed a biography of al-Hārit that cast him as a farcical version of a genuine prophet