IBR Studies
Prophecy
and Apocalyptic:
An
Annotated Bibliography
[Additional Bibliography]
By
D. Brent Sandy and
Daniel M. O’Hare
(Grand
Rapids: Baker Academic, 2007).
Institute for Biblical Research
Prophecy and
Apocalyptic: Additional Bibliography
This collection of sources supplements a bibliography
published by Baker under the auspices of the Institute for Biblical
Research: D. Brent Sandy and Daniel M. O’Hare,
Prophecy and Apocalyptic: An Annotated
Bibliography (Grand Rapids: Baker Academic, 2007).
In the process of compiling sources, hundreds were
entered into our data base (many of which were annotated), but in the end
they could not be included in the final selection for the printed edition of
the bibliography. Hence, those sources are here made available. They are
listed chronologically within the same categories as in the printed
bibliography. Note that citations generally appear once, though many of them
could have been assigned to more than one category. One advantage of this
digital version of the bibliography is that you may search for specific
words pertinent to your research.
It would be incorrect to assume that this web
bibliography, if combined with the printed version, is exhaustive. From the
outset of the project, strict criteria for inclusion were followed, meaning
that only essays and books that appeared to be significant were considered.
Please refer to the authors’ preface in the printed edition for more
information.
It is assumed that users will have the benefit of the
published bibliography, so the material available there is not repeated
here. That includes introductions to each of the fifty-one topics into which
the sources were divided. The table of contents entailing those topics is
listed below.
From time to time, this bibliography will be updated
with newly published sources.
D. Brent Sandy
Daniel M. O’Hare
Table of Contents
Prophecy Part 1
1. Information and
Orientation
1.1 Introductions
1.2 Assessments of
Research
1.3 Collected Essays
2. Definition and
Identification
2.1 Prophecy in the
Ancient Near East
2.2 Comparative
Anthropology
2.3 Identity and
Roles
2.4 Prophetic Calls,
Inspiration, and Authority
2.5 False Prophecy
2.6 Prophecy, Torah,
and the Deuteronomic School
2.7 Prophecy, Cult,
and Psalms
2.8 Prophecy, Kings,
and Monarchy
2.9 Prophecy and
Wisdom
2.10 Former Prophecy
2.11 Preexilic and
Exilic Prophecy
2.12 Prophecy in Second
Temple Judaism
2.13 Prophecy in Early
Christianity
3. Conception and
Communication
3.1 Orality, Writing,
and Canon
3.2 Form, Redaction,
and Genre Criticism
3.3 Poetry and
Imagery
3.4 Literary
Interdependence
3.5 Ideology and
Theology
3.6 Syncretism and
Idolatry
3.7 Covenant:
Judgment and Blessing
3.8 Ethics and Social
Justice
3.9 Exile and
Restoration
3.10 Jerusalem and the
Temple
3.11 Eschatology and Messianism
3.12 Special Studies
4. Composition and
Compilation
4.1 Isaiah
4.2 Jeremiah
4.3 Lamentations
4.4 Ezekiel
4.5 Book of the
Twelve
4.6 Hosea
4.7 Joel
4.8 Amos
4.9 Obadiah
4.10 Jonah
4.11 Micah
4.12 Nahum
4.13 Habakkuk
4.14 Zephaniah
4.15 Haggai and
Zechariah
4.16 Malachi
5. Transmission and
Interpretation
5.1 Textual History:
MT, LXX, DSS, Targums, Peshitta
5.2 Prophecy in
Jewish and Christian Traditions
5.3 Interpretive
Issues
5.4 Literary and
Rhetorical Criticism
5.5 Canonical
Criticism
5.6 Feminist and
Liberation Criticism
5.7 Homiletics and
Contemporary Application
Apocalyptic Part 2
6. Information and
Orientation
6.1 Introductions
6.2 Assessments of
Research
6.3 Collected Essays
7. Definition and
Identification
7.1 Apocalyptic in
the Ancient Near East
7.2 Old Testament
Origins of Apocalyptic: Cult, Wisdom, Prophecy
7.3 Social Setting of
Apocalyptic
8. Conception and
Communication
8.1 Literary
Considerations
8.2 Visions and
Revelations
8.3 Ideology and
Theological Themes
9. Composition and
Compilation
9.1 Daniel as a Whole
9.2 Daniel 1–6
9.3 Daniel 7–12
10. Transmission and
Interpretation
10.1 Language, Texts,
and Translations
10.2 Second Temple
Jewish Literature and New Testament
10.3 Apocalyptic in
Jewish and Christian Traditions
10.4 Homiletics and
Interpretive Issues
Part 1
Prophecy
1. Information and Orientation
[TOC]
1.1 Introductions
[TOC]
E. J.
Young. My Servants the Prophets. Grand Rapids: Eerdmans, 1952.
J. Lindblom. Prophecy in Ancient Israel. Oxford: Basil
Blackwell, 1962. Reprinted: Philadelphia: Fortress, 1965.
Classic treatment, especially
valuable for its emphasis on the prophetic experience. Focuses on key issues: prophecy
outside of Israel; the roles and experiences of the primitive and classical
prophets; and the method in which prophetic oracles passed—both in oral and
written form—from the prophet to the recorder. Finds that the unique nature of
Israelite prophecy is in the prophets’ description of “the mighty acts of God
in judging and saving his chosen people” (311).
W. McKane. “Prophecy and the Prophetic Literature.” Pp.
163-88 in Tradition and Interpretation: Essays by Members of the Society for
Old Testament Studies. Edited by G. W. Anderson. Oxford: Clarendon, 1979.
J. M. Efird, The
Old Testament Prophets: Then and Now. Valley Forge: Judson, 1982.
S. H. Blank. Understanding the Prophets. New York:
Union of American Hebrew Congregations, 1983.
C. H. Bullock. An Introduction to the Old Testament
Prophetic Books. Chicago: Moody, 1986.
Conservative study of the
prophets in chronological order, discussing historical circumstances, questions
of historicity, structural contents, etc. Begins with Jonah because it serves
as an introduction to the prophets and because of the early date assigned in 2
Kings 14:25. Places the book of Daniel in the exilic period.
J. W. Miller. Meet the Prophets: A Beginner’s Guide to
the Books of the Biblical Prophets—Their Meaning Then and Now. Mahwah:
Paulist, 1987.
J. M. Ward. Thus
Says the Lord: The Message of the Prophets. Nashville: Abingdon, 1991.
Examination of “the meaning
and significance of the prophetic message in the prophets’ own time” and in
ours (16). Discusses each prophet from Isaiah to Malachi with special attention
to their historical and social context and witness of faith.
H. C. Brichto. Toward a Grammar of Biblical Poetics:
Tales from the Prophets. New York: Oxford University Press, 1992.
Hermeneutical study of
narrative in the Hebrew Bible, suggesting that stories should be treated as
“primarily creative, imaginative and fictive” (viii). Part 1 treats the “foci
of literary analysis” (plot, point of view, synoptic-resumptive technique,
etc.) as well as noting the problematic nature of genre. Part 2 exemplifies
B.’s method through an interpretation of selected prophetic narratives.
J. F. A. Sawyer. Prophecy and the Biblical Prophets.
Oxford University Press, 1993.
A slightly revised edition of
S.’s Prophecy and the Prophets of the Old Testament (Oxford University
Press, 1987), it introduces a general readership to the phenomenon of prophecy,
to the prophets (Moses to Malachi), to prophetic literature, and to how
prophecy has been interpreted.
D. J. Zucker. Israel’s Prophets: An Introduction for
Christians and Jews. Mahwah: Paulist, 1994.
In addition to introducing
the prophets to general readers and students, Z. seeks to appreciate how the
prophetic texts were interpreted in the midrashic literature of the Talmud and
in early Christian writings. The discussions of the classical prophets provide
insight into historical setting, central message, theology, enduring impact,
and representative passages.
J.-P. Prevost. How
to Read the Prophets. New York: Continuum, 1997.
To
counter the common view among churched-people that the prophets are primarily
heralds of the Messiah, P. introduces a general readership to Amos, Hosea,
Isaiah, Jeremiah, Ezekiel, and Jonah, focusing in particular on what these
prophets reveal about God.
J. H. Eaton. Mysterious Messengers: A Course on Hebrew
Prophecy from Amos Onwards. London: SCM Press, 1997/Grand Rapids: Eerdmans,
1998.
Though
for a general readership, this is an informed entrée into the world of the
prophets, offering many helpful insights. Following brief chapters on
introductory issues (the crisis that called for prophecy, the forms the
prophets used, and the central themes of each prophet), E. discusses each
prophet in chronological order. Includes numerous sidebars to stimulate further
thinking and discussion.
L. J.
Wood. The Prophets of Israel. Grand Rapids: Baker, 1979 (paperback,
1998).
An
introduction to the prophets (as opposed to the prophetic books), emphasizing
the continuity between non-writing prophets and the classical prophets. “The
first part takes up matters that are common to the movement of prophecy taken
in the general sense. The second part deals with the prophets themselves as persons”
(9). The prophets are discussed chronologically in three sections:
pre-monarchy, monarchy, and writing prophets.
B. Uffenheimer. Early Prophecy in Israel. Translated
by D. Louvish. Jerusalem: Magnes, 1999.
Idiosyncratic study that
seeks to dispose of “several erroneous assumptions that have become entrenched
since the time of Wellhausen and his school,” by offering a perspective on
early prophecy from Moses to Elisha (9). Describes early prophets as messengers
of the divine king. Translated from U.’s 1973 Hebrew edition without major
changes (interacts only minimally with more recent scholarship).
H. Gunkel. Water for a Thirsty Land: Israelite Literature
and Religion. Edited by K. C. Hanson. Minneapolis: Fortress, 2001.
M. McKenna. Prophets: Words of Fire. Maryknoll:
Orbis, 2001.
An introduction to the
prophets designed to bring the prophets to life for a general audience.
Captures the essence of the prophetic message while presenting it in light
reading. Draws on numerous stories from the Jewish tradition. Includes chapters
on Moses, Elijah and Elisha, the classical prophets, and concludes with a call
for contemporary prophets.
G. Boccaccini. Roots of Rabbinic Judaism: An Intellectual
History, from Ezekiel to Daniel. Grand Rapids: Eerdmans, 2002.
N. Podhoretz. The Prophets: Who They Were, What They Are.
New York: Simon & Schuster, 2002.
Tells the story of the
prophets for a wide audience with the goal of making the prophets intelligible
and relevant. Though written by a non-specialist, his writing is informed by
research, with frequent reference to leading scholars. Concludes that the
prophets speak today to the importance of law and to the problem of idolatry of
self.
W. R. Smith. The Prophets of Israel and their Place in
History to the Close of the Eighth Century. Adam and Charles Black, 1902.
Reprinted with new introduction by R. A. Jones; New Brunswick: Transaction
Publishers, 2002.
M. J. Williams. The Prophet and His Message: Reading Old
Testament Prophecy Today. Phillipsburg: P & R, 2003.
Popular introduction to the
prophets representing a reformed theology (see pp. 6-9). Comprised of six
chapters: “What a Prophet Is Not”; “What a Prophet Is”; “What a Prophet Does”;
“The Prophetic Role of Israel”; “The Consummate Prophet: Jesus Christ”; “The Prophetic
Role of the Church.”
1.2 Assessments of research and bibliographies
[TOC]
H. H. Rowley (ed.). Eleven Years of Bible Bibliography.
The Book Lists of the Society for Old Testament Study, 1946-56. Indiana Hills:
Falcon’s Wing, 1957.
G. W. Anderson (ed.). A Decade of Bible Bibliography.
The Book Lists of the Society for Old Testament Studies, 1957-1966. Oxford:
Blackwell, 1967.
P. R. Ackroyd. Bible Bibliography 1967-1973. Old
Testament Book Lists of the Society for Old Testament Study. Oxford: Blackwell,
1974.
J. Limburg. “The Prophets in Recent Study 1967-77.” Int
32 (1978) 56-78.
D. P. Reid. What Are They Saying About the Prophets? New
York: Paulist, 1980.
J. F. A. Sawyer. “A Change of Emphasis in the Study of the
Prophets.” Pp. 233-49 in Israel’s Prophetic Tradition: Essays in Honour of
Peter R. Ackroyd. Edited by R. J. Coggins, A. Phillips, and M. Knibb.
Cambridge: Cambridge University Press, 1982.
G. M. Tucker. “Prophecy and the Prophetic Literature.” Pp.
325-68 in The Hebrew Bible and its Modern Interpreters. Edited by D. A.
Knight and G. M. Tucker. Chico: Scholars Press, 1985.
A. E. Zannoni. The Old Testament: A Bibliography. OTS
5. Collegeville: Liturgical Press, 1992.
N. K. Gottwald. The Hebrew Bible in Its Social World and
in Ours. Semeia Studies. Atlanta: Scholars Press, 1993.
Consists of various essays,
including lectures, articles, and chapters (dated between 1963 and 1991). The
following essays are of particular interest for the study of prophecy: “Were
the ‘Radical’ Prophets also ‘Cultic’ Prophets?” (1972); “The Plot Structure of
Marvel or the Problem Resolution Stories in the Elijah-Elisha Narratives and
Some Musings on Sitz im Leben” (1975); “The Book of Lamentations
Reconsidered” (1989); “Prophetic Faith and Contemporary International Relations”
(1963); “The Biblical Prophetic Critique of Political Economy: Its Ground and
Import” (1991).
M. A. Sweeney. “Formation and Forms in Prophetic
Literature.” Pp. 113-26 in Old Testament Interpretation: Past, Present and
Future: Essays in Honor of Gene M. Tucker. Edited by J. L. Mays, D. L.
Petersen and K. H. Richards. Nashville: Abingdon, 1995.
1.3 Collected essays
[TOC]
J. A. Emerton (ed.). Prophecy: Essays Presented to Georg
Fohrer on his Sixty-fifth Birthday, 6 September 1980. BZAW 150. Berlin: de Gruyter,
1980.
Collection of fifteen essays:
“The Social Psychology of Prophecy” (M. J. Buss); “Notes on Two Verses in
Isaiah (26 16 and 66 17)” (J. A. Emerton); “La dimension du prophétisme d’après Martin Buber et Abraham J.
Heschel” (E. Jacob); “mś’ in
Jeremiah 23 33-40” (W. McKane); “Die Hofanlagen im Tempel-Entwurf des Ezechiel
im Licht der »Tempelrolle« von Qumran” (J. Maier); “A Mari Prophecy and
Nathan’s Dynastic Oracle” (A. Malamat); “Esaïe 47 et la tradition prophétique
sur Babylone” (R. Martin-Achard); “A propos des doublets du livre de Jérémie.
Réflexions sur la formation d’un livre prophétique” (A. Marx); “Syntax and
Style in the Book of Jonah: Six Simple Approaches to Their Analysis” (S.
Segert); “Hosea und die Außenpolitik Israels” (J. A. Soggin); “Der Name des
Propheten Amos und sein sprachlicher Hintergrund” (J. J. Stamm); “The
Authorship of the »Prose Sermons« of Jeremiah” (J. V. M. Sturdy); “Jeremias
Besuch beim Töpfer. Eine motivkritische Untersuchung zu Jer 18” (G. Wanke);
“Seid nicht wie eure Väter! Bemerkungen zu Sacharja 1 5 und seinem Kontext” (A. S. van
der Woude); “Das Phänomen der »Fortschreibung« im Buche Echeziel” (W.
Zimmerli).
D. N. Freedman. Pottery, Poetry and Prophecy: Studies in
Early Hebrew Poetry. Winona Lake: Eisenbrauns, 1980.
Collection of nineteen
articles and essays published by the author during the 1970s, all centered on
Hebrew poetry. Includes an article on Isa 42:13. See the Scripture Index where
seven books of the prophets are referenced twelve or more times: Isaiah,
Jeremiah, Lamentations, Ezekiel, Hosea, Amos, Habakkuk.
R. Coggins, A. Phillips, and M. Knibb (eds.). Israel’s
Prophetic Tradition: Essays in Honour of Peter R. Ackroyd. Cambridge:
Cambridge University Press, 1982.
Consists of fourteen essays
on various aspects of the prophets, including “Prophecy in the Ancient Near
East” (H. Ringgren); “The Origins of Prophecy in Israel” (J. R. Porter); “Three
Classical Prophets: Amos, Hosea and Micah” (A. S. van der Woude); “The Isaiah
Tradition” (J. Eaton); “An Alternative Prophetic Tradition?” (R. Coggins);
“Visionary Experience in Jeremiah” (W. Zimmerli); “The Ezekiel Tradition:
Prophecy in a Time of Crisis” (R. E. Clements); “The Prophets of the
Restoration” (R. Mason); “Prophecy and the Emergence of the Jewish Apocalypses”
(M. A. Knibb); “Prophecy and Wisdom” (R. N. Whybray); “Prophecy and the Cult”
(R. Murray); “Prophecy and Law” (A. Phillips); “A Change of Emphasis in the
Study of the Prophets” (J. F. A. Sawyer); “Martin Buber and the Interpretation
of the Prophets” (U. E. Simon).
H. B. Huffmon, F. A. Spina, and A. R. W. Green. The Quest for the Kingdom of God: Studies in Honor of
George E. Mendenhall. Winona Lake:
Eisenbrauns, 1983.
Contains six
essays on prophecy, including: “The Social Role of Amos’ Message” (H. B.
Huffmon); “Prophetic Eschatological Visions and the Kingdom of God” (W.
Harrelson); “The Divine King and the Human Community in Isaiah’s Vision of the
Future” (J. J. M. Roberts); “Discourse on Prophetic Discourse” (D. N.
Freedman); and “Studies in the Structure of Hebrew Verse: The Prosody of the
Psalm of Jonah” (F. M. Cross).
Prophets,
Worship and Theodicy: Studies in Prophetism, Biblical Theology and Structural
and Rhetorical Analysis and on the Place of Music in Worship: Papers Read at
the Joint British-Dutch Old Testament Conference Held at Woudschoten, 1982. Oudtestamentische Studiën 23. Leiden: Brill, 1984.
Includes four
essays on prophecy: “‘The Law and the Prophets.’ Who Are the Prophets?” (J.
Barton); “Theodicy and the Community: The Text and Subtext of Jeremiah V 1-6”
(R. P. Carroll); “Amos V 1-17. Towards a Stylistic and Rhetorical Analysis” (J.
P. Fokkelman); “Ancient Agriculture and the Old Testament (with Special
Reference to Isaiah XXVIII 23-29” (J. F. Healy).
A. G. Auld (ed.). Understanding Poets and Prophets:
Essays in Honour of George Wishart Anderson. JSOTSup 152. Sheffield:
Sheffield Academic, 1993.
Contains six essays
pertaining to prophecy, including: “Inscribing the Covenant: Writing and the
Written in Jeremiah” (R. P. Carroll); “Jeremiah 1-25 and the Deuteronomistic
History” (R. E. Clements); “A New Prophetic Message from Aleppo and Its
Biblical Counterparts” (A. Malamat); “Who is ‘The Man’ in Lamentations 3? A
Fresh Approach to the Interpretation of the Book of Lamentations” (M. Saebø);
“My Secret Is With Me’ (Isaiah 24.16): Some Semantic Links between Isaiah 24-27
and Daniel” (J. F. A. Sawyer); “Isaiah 1.11 and the Septuagint of Isaiah” (H.
G. M. Williamson).
P. R. Davies and D. J. A. Clines (eds.). Among the
Prophets: Language, Image and Structure in the Prophetic Writings. Edited
by P. R. Davies and D. J. A. Clines. JSOTSup 144. Sheffield Academic Press,
1993.
A collection of twelve
essays, originally submitted for publication in JSOT but issued as a volume in
the Supplement Series: “Hearing and Seeing: Metamorphoses of a Motif in Isaiah
1-39” (K. T. Aitken); “On ûmeśôś in Isaiah 8:6” (M.
A. Sweeney); “Of Lions and Birds: A Note on Isaiah 31.4-5” (M. L. Barré); “The
Construction of the Subject and the Symbolic Order: A Reading of the Last Three
Suffering Servant Songs” (F. Landy); “Radical Images of Yahweh in Isaiah 63”
(J. F. A. Sawyer); “Ezekiel 16: Abandoned Child, Bride Adorned or Unfaithful
Wife?” (M. G. Swanepoel); “Ezekiel 27 and the Cosmic Ship” (J. B. Geyer); “Structure,
Tradition and Redaction in Ezekiel’s Death Valley Vision” (L. C. Allen); “In
praise of Divine Caprice: The Significance of the Book of Jonah” [suggesting
that deliverance is the message of Jonah] (A. Cooper); “Jonah: A Battle of
Shifting Alliances” (T. L. Wilt); “Jonah’s Poem out of and within Its Context”
(A. Brenner); “The Redaction Shaping of Nahum 1 for the Book of the Twelve”
[suggesting that catchwords in the Twelve are evidence of unity] (J. Nogalski).
P. J. Harland and R. Haywood. New Heaven and New Earth:
Prophecy and the Millennium: Essays in Honour of Anthony Gelston. Leiden:
Brill, 1999.
See in particular: “On
Learning to be a True Prophet: The Story of Balaam and His Ass” (R. W. L.
Moberly); “A Land Full of Violence: The Value of Human Life in the Book of the
Prophet Ezekiel” (P. J. Harland); “Three Christian Commentators on Hosea” (G.
Davies); “Whose Words? Qoheleth, Hosea and Attribution in Biblical Literature”
(S. Weeks); “The Social Background of the Book of Malachi” (J. W. Rogerson); “Apocalyptic,
Revelation and Early Jewish Wisdom Literature” (J. K. Aitken).
J. Moskala (ed.). Creation, Life, and Hope. Essays in
Honor of Jacques B. Doukhan. Berrien Springs: Andrews University, 2000.
N. M. Sarna. Studies in
Biblical Interpretation. Philadelphia: Jewish Publication Society, 2000.
Selection of the
author’s essays, published in the last three decades of the 20th
century. Four pertain to prophecy: “Naboth’s Vineyard Revisited (1 Kings 21),”
“The Abortive Insurrection in Zedekiah’s Day (Jeremiah 27-29),” Zedekiah’s
Emancipation of Slaves and the Sabbatical Year,” and “Ezekiel 8:17: A Fresh
Examination.”
J. C. De Moor (ed.). The Elusive Prophet: The Prophet as
a Historical Person, Literary Character, and Anonymous Artist. Leiden:
Brill, 2001.
Fourteen essays originally
read at the eleventh joint meeting of the Society for Old Testament Study and
Het Oudtestamentisch Werkgezelschap (2000). Includes: "When the Agenda of
an Artistic Composition Is Hidden: Jonah and Intertextual Dialogue with Isaiah
6, the 'Confessions of Jeremiah' and Other Texts" (A. A. Abela);
"From King to Prophet in Samuel and Kings" (A. G. Auld);
"Prophets in the Book of Chronicles" (P. C. Beentjes);
"Personifications and Prophetic Voices of Zion in Isaiah and Beyond"
(U. Berges); "A Prophet in Desperation? The Confessions of Jeremiah"
(C. Bultmann); "Threading as a Stylistic Feature of Amos" (T. A.
Collins); "I am neither a prophet nor a prophet's pupil': Amos 7:9-17 as
the Presentation of a Prophet Like Moses" (M. Dijkstra); "Israelite
Prophecy: Characteristics of the First Protest Movement" (T. L. Fenton);
"Jonah from the Whale: Exodus Motifs in Jonah 2" (A. G. Hunter);
"The Portrayal of Moses as Deuteronomic Archetypal Prophet in Exodus and
its Revisal" (W. Johnstone); "Blowing the Same Shofar: An
Intertextual Comparison of Representations of the Prophetic Role in Jeremiah
and Ezekiel" (H. Leene); "Ezekiel as a Priest in Exile" (A.
Mein); "Person Shift in Prophetic Texts: Its Function and its Rendering in
Ancient and Modern Translations" (L. J. DeRegt); "Deborah, a
Prophetess: The Meaning and Background of Judges 4:4-5" (K. Spronk).
N. Habel (ed.). The Earth Story in the Psalms and the
Prophets. The Earth Bible 4. Sheffield: Sheffield Academic Press, 2001.
J. J. M. Roberts. The Bible and the Ancient Near East:
Collected Essays. Winona Lake: Eisenbrauns, 2002.
Includes seven essays of
particular interest: "The Hand of Yahweh"; "Does God Lie? Divine
Deceit as a Theological Problem in Israelite Prophetic Literature";
"Whose Child is This? Reflections on the Speaking Voice in Isaiah
9:5"; "The Mari Prophetic Texts in Transliteration and English
Translation"; "Yahweh's Foundation in Zion (Isaiah 28:16)";
"The Divine King and the Human Community in Isaiah's Vision of the
Future"; "Historical-Critical Method, Theology, and Contemporary
Exegesis"; and "A Christian Perspective on Prophetic
Prediction."
C. Bultmann, W. Dietrich and C. Levin (eds.). Vergegenwärtigung
des Alten Testaments: Beiträge zur biblischen Hermeneutik: Festschrift für
Rudolf Smend zum 70. Geburtstag. Göttingen: Vandenhoeck
& Ruprecht, 2003. (JSOT 28.5 pp. 5-7)
Includes four essays on prophecy:
E. Aurelius, "How David Originally Came to Saul (1 Sam 17)"; A. G.
Auld, "Bearing the Burden of David's Guilt"; H. G. M. Williamson,
"Biblical Criticism and Hermeneutics in Isa. 1.10-17"; J. Jeremias,
"Learned Prophecy. Observations on Joel and Deutero-Zechariah."
L. L. Grabbe and R. D. Haak (eds.). Knowing the End from
the Beginning: The Prophetic, the Apocalyptic and Their Relationships.
JSPSup 46; London: T. & T. Clark, 2003.
W. Zimmerli. The Fiery Throne: The Prophets
and Old Testament Theology. Edited by K. C. Hanson. Fortress Classics in
Biblical Theology. Minneapolis: Fortress, 2003.
Eight essays spanning a
variety of issues in prophetic literature, from form criticism and tradition
history to theological interpretation. Essays were previously published between
1965 and 1995, but supplementary footnotes and bibliography were added in this
edition. Essay titles are: “Prophetic Proclamation and Interpretation”; “From
Prophetic Word to Prophetic Book”; “The ‘Land’ in the Prophets”; “Visionary
Experience in Jeremiah”; “The Message of the Prophet Ezekiel”; The Word of God
in the Book of Ezekiel”; Form and Tradition in the Book of Ezekiel”; and
“Biblical Theology.”
B. F. Batto and K. L. Roberts (eds.). David and Zion:
Biblical Studies in Honor of J. J. M. Roberts. Winona Lake: Eisenbrauns,
2004.
See in particular,
“Theological Anthropology at a Fulcrum: Isaiah 55:1-5, Psalm 89, and Second
Stage Traditio in the Royal Psalms” (S. R. A. Starbuck); “Doves in the Windows:
Isaiah 60:8 in Light of Ancient Mesopotamian Lament Tradition” (W. C. Bouszard,
Jr.); “R(az/ais)ing Zion in Lamentations 2” (F. W. Dobbs-Allsopp); “The Rule of
God in the Book of Daniel” (C. L. Seow); “The Pride of Jacob” (J. S. Burnett);
“‘Back to the Future’: Zion in the Book of Micah” (R. R. Marrs).
J. Day
(ed.). In Search of Pre-Exilic Israel: Proceedings of the Oxford Old
Testament Seminar. JSOTSup 406. Sheffield: Sheffield Academic Press, 2004.
See
in particular, “In search of the pre-exilic Isaiah” (H. G. M. Williamson); and
“Jeremiah before the exile?” (D.
J. Reimer).
J. H. Ellens, D. L. Ellens, R. P. Knierim, and
I. Kalimi (eds.). God’s Word for Our World I: Theological and
Cultural Studies in Honor of Simon John De Vries. JSOTSup 388. London: T.
& T. Clark, 2004.
Includes
nine essays related to prophecy: “The Former Prophets and Deuteronomy: A
Re-examination” (R. E. Clements); “The Song of Moses (Deuteronomy 32:1-43) in
Isaiah 40-55” (H. C. P. Kim); “John Calvin’s Contribution to an Understanding
of the Book of Isaiah” (S. J. DeVries); “Two Studies in Isaiah” (J. D. W.
Watts); “The Interface between Prophecy as Narrative and Prophecy as
Proclamation” (S. J. DeVries); “Guess Who Is Coming to Dinner! Jeremiah 29:1-9
as an Invitation to Radical Social Change” (W. E. March); “Jerusalem as the
Fallen Booth of David in Amos 9:11” (K. E. Pomykala); “‘Yet forty days, and
Nineveh shall be overthrown’ (Jonah 3:4): Two Readings (Shtei Krie’ot) of the
Book of Jonah” (Y. Peleg); “Portrayal of YHWH’s Deliverance in Micah 2:12-13
Reconsidered” (M. A. Sweeney).
J. H. Ellens and W. G. Rollins (eds.). Psychology and the Bible: A New Way to Read
the Scriptures. Vol. 1 From Freud to Kohut. Vol. 2: From Genesis
to Apocalyptic Vision. Westport: Praeger, 2004.
Includes seven essays on
prophecy. In vol. 1: “Post-Traumatic Stress Disorder and Vicarious Atonement in
the Second Isaiah (W. Morrow). In vol. 2: “Reading the Prophecies of Jeremiah
through a Psychoanalytic Lens” (D. Merkur); “Psychoanalyzing Ezekiel” (J. J.
Schmitt); “An Adequate Psychological Approach to the Book of Ezekiel” (D.
Jobling); “Traumatizing Ezekiel, the Exilic Prophet” (D. G. Garber, Jr.); “The
Day of the Lord from a Jungian Perspective: Amos 5:18-20” (D. A. Kille); and
“Role and Selfhood in Hebrew Prophecy” (M. J. Buss).
F. Hartenstein, J. Kirspenz, and Aaron Schart
(eds.). Schriftprophetie: Festschrift für Jörg Jeremiah zum 65. Geburtstag.
Neukirchen-Vluyn: Neukirchener, 2004.
Includes various essays on
the prophetic tradition, especially Jeremiah; representative essays include:
“‘Wahrhaftigkeit’ und ‘Wahrheit’ bei Jeremia und im Jeremiabuch” (W. H.
Schmidt); “The Emergence of the Text in the Redaction History of the Book of
Jeremiah: On the Question of Authenticity” (S. Sekine); “Die Einsetzung des
Jeremia—Ambivalenz als Mittel der Sinnkonstitution” (J. Krizpenz); “Jahve und
die Götter in Jeremia 2” (T. Krüger).
P. F. Esler (ed.). Ancient Israel: The Old Testament in
Its Social Context. Minneapolis: Fortress, 2005.
See in particular, “Prophecy:
Joseph Smith and the Gestalt of the Israelite Prophet” (L. L. Grabbe);
“Ezekiel—An Altered State of Consciousness Experience: The Call of Ezekiel:
Ezekiel 1-3” (J. J. Pilch); “Micah—Models Matter: Political Economy and Micah
6:9-15” (M. L. Chaney); “Nahum—Ethnicity and Stereotpyes: Anthropological
Insights into Nahum’s Literary History” (A. C. Hagedorn).
J. T. Strong and S. S. Tuell (eds.). Constituting the
Community: Studies in Honor of S. Dean McBride, Jr. Winona Lake:
Eisenbrauns, 2005.
See in particular, “Covenant
and Politics” (P. D. Hanson); “Bearers of the Polity: Isaiah of Jerusalem’s
View of the Eighth-Century Judean Society” (J. J. M. Roberts); “The Priesthood
of the ‘Foreigner’: Evidence of Competing Polities in Ezekiel 44:1-14 and
Isaiah 56:1-8” (S. S. Tuell); “Hosea and the Ambiguity of Kingship in Ancient
Israel” (P. Machinist).
M. A. Sweeney. Form and Intertextuality in Prophetic and
Apocalyptic Literature. FAT 45. Tübingen: Mohr Siebeck, 2005.
A collection of nineteen
essays, most previously published. The essays range widely over the corpus of
the prophetic books, discussing matters of authorship, prophetic exegesis,
false prophecy, textual criticism, etc.—distributed in a balanced way over the
major and minor prophets. Four essays focus on Daniel and apocalyptic.
2. Definition and Identification
[TOC]
2.1 Prophecy in the Ancient Near East
[TOC]
D. R. Hillers. Treaty-Curses and the Old Testament
Prophets. BEO 16. Rome: Pontifical Biblical Institute, 1964.
Demonstrates a) that the
prophets deliberately employed traditional language from the lists of curses in
Lev 26 and Deut 28; b) that the language of malediction in the OT resembles
curses in Akkadian and Aramaic treaties; c) that throughout Israel’s history
there were numerous channels for the language of ANE treaty-curses to enter the
stream of Israelite literature.
W. Moran. “New Evidence from Mari on the History of
Prophecy.” Biblica 50 (1969): 29-30.
H. B. Huffmon. “The Origins of Prophecy.” Pp. 171-86 in Magnalia
Dei, the Mighty Acts of God: Essays on the Bible and Archaeology in Memory of
G. Ernest Wright. Edited by F. M. Cross, W. E. Lemke and P. D. Miller, Jr.
Garden City: Doubleday, 1976.
Summarizes various issues,
including the terms for prophets, prophecy in the Mari archives, Assyrian
oracles, other reports in the ANE about prophetic activity, prophecy and
divination, and early forms of biblical prophecy.
S. A. Kaufman. “Prediction, Prophecy, and Apocalypse in the
Light of New Akkadian Texts.” Pp. 221-28 in Proceedings of the Sixth World
Congress of Jewish Studies. Edited by A. Shinan. Vol. 1. Jerusalem: Jerusalem Academic Press, 1977.
Considers the
relationships between Mesopotamian and biblical apocalyptic genres. Concludes
that these relationships are superficial and may be noted in other genres, such
as the religious historiography of the Bible, as well as in Mesopotamian omen
literature. Both, however, were important to their respective cultures in that
they were prescribed “for the religious and political needs of their own time
and place” (227).
H. W. F. Saggs. The Encounter with the Divine in
Mesopotamia and Israel. London: Athlone, 1978.
A. Cody. “The Phoenician Ecstatic Wenamūn: A Professional
Oracular Medium.” JEA 65 (1979): 99-106.
Reinterprets the
Egyptian root ‘dd as a NW Semitic (Old Aramaic) loanword ‘dd
in the nominal sense of a “medium/oracle,” and so is to be classified as a
member of the Phoenician professional class at Byblos. One may compare the use
of a foreign prophet by the Egyptian god Amūn to Yahweh’s employment of
Balaam in the book of Numbers. One effect is to undermine the local deities as
they would normally be called upon first.
H. Ringgren. “Prophecy in the Ancient Near East.” Pp. 1-11
in Israel’s Prophetic Tradition: Essays in Honour of Peter R. Ackroyd.
Edited by R. J. Coggins, A. Phillips, and M. A. Knibb. Cambridge: Cambridge
University Press, 1982.
R. D. Biggs. “The Babylonian Prophecies and the Astrological
Traditions of Mesopotamia.” Journal of Cuneiform Studies 37.1 (1985)
86-90.
Traces similar
stock phrases in Akkadian prophecies and astrological omens. Notes that while
these phrases are common to both, they are non-existent elsewhere in other
kinds of omen literature. Especially worth mentioning is the equivalent usage
of specific place names, rivers, sanctuaries, and ethnic groups, suggesting a
literary relationship between them, though B. is hesitant to say that the
prophecies borrowed directly from the astrological omens.
B. A. Levine. “The Balaam Inscriptions from Deir ‘Alla:
Historical Aspects.” Pp. 326-39 in Biblical Archaeology Today. Proceedings
of the International Congress on Biblical Archaeology. Jerusalem, April, 1984.
American Schools of Oriental Research. Jerusalem: Israel Exploration Society,
1985.
M. de J. Ellis, “The Goddess Kititum Speaks to King
Ibalpiel: Oracle Texts from Ischali.” MARI 5 (1987): 235-66.
A. Malamat. “A Forerunner of Biblical Prophecy: The Mari
Documents.” Pp. 33-52 in Ancient Israelite Religion. Essays in Honor of
Frank Moore Cross. Edited by P. D. Miller, P. D. Hanson and S. D. McBride.
Philadelphia: Fortress, 1987.
Analyzes
Mari prophetic texts and their relationship to biblical prophecy. Suggests a
differentiation between professional and lay prophets; whereas the former
enjoyed direct revelations while awake, dreams were reserved only for the
latter (cf. Dt. 13:1-5; 1 Sm. 28:6; Jer. 23:28; 27:9).
M. E. Cohen. The Canonical Lamentations of Ancient
Mesopotamia. 2 vols. Potomac, Md.: Capital Decisions, 1988.
“This volume concentrates on
those balag lamentations which comprised the canon or corpus of the gala-priest
in both the Old Babylonian and first millennium B. C.” (7). Reconstructs the
texts of thirty-nine balag lamentations (some previously unpublished),
providing transliterations, English translations, and line-by-line commentary.
M. Weippert. “Aspeke israelitischer Prophetie
im Lichte verwandter Erscheinungen des Alten Orients.” Pp. 287-319 in Ad
bene et fideliter seminandum, Festgabe für Karlheinz Deller zum 21. February
1987. Edited by G. Mauer and U. Magen. AOAT 220. Kevelaer/
Neukirchen-Vluyn: Butzon & Bercker/ Neukirchener, 1988.
Moving
from a general definition of prophecy, W. tracks its development from outside
Israel (offering commentary on all the major ANE prophetic texts) into Israel,
distinguishing between the primitive court-prophet as against the later
pre-exilic kind. Observes that the Neo-Assyrian Heilsorakel and Königsorakel
(Salvation and King oracles respectively) are closely similar, a semblance that
was borrowed by Deutero-Isaiah and the Confessions of Jeremiah in the exilic
period.
N. Shupak. “Egyptian ‘Prophecy’
and Biblical Prophecy: Did the Phenomenon of Prophecy, in the Biblical Sense,
Exist in Ancient Egypt?” JEOL 31 (1989-90) 1-40.
L. George. “Mesopotamian Extispicy: Explorations in Ethics
and Metaphysics.” Bulletin, The Canadian Society for Mesopotamian Studies
19 (1990): 15-24.
J. Hoftijzer and G. van der Kooij (eds.). The Balaam Text
from Deir ‛Alla Re-Evaluated: Proceedings of the International Symposium
held at Leiden 21-24 August 1989. Leiden: Brill, 1991
Twenty essays
reexamining the “Balaam Text” from Deir ‘Alla of the Transjordan divided over
five sub-topics, including considerations of general interpretation, language,
interpretation of details, Biblical studies, and paleography. Each section has
two contributors followed by a third responding to the earlier two. Some essays
touch on the genre and function of the text. Archaeological and linguistic
essays are also attached yet without response.
A. Lemaire, “Les Inscriptions
Sur Plâstre De Deir ‘Alla Et Leur Signification Historique Et Culturelle.” Pp.
33-57 in The Balaam Text from Deir ‘Alla Re-Evaluated: Proceedings of the
International Symposium held at Leiden 21-24 August 1989. Edited by J.
Hoftijzer and G. van der Kooij. Leiden: Brill, 1991.
Develops
the significance of the “Balaam Text” in its historical and cultural milieu
with special attention paid to its archaeological context. By this, L.
concludes that the text was plastered on the wall of an ancient scribal
“school,” with the didactic purpose of memorization, just as the inscriptions
noted in Deuteronomy operated. Believes that the cultural background of the
text is Aramean.
A. Malamat. “New Light from Mari (ARM XXVI) on Biblical
Prophecy.” Pp. 185-90 in Storia e tradizioni di Israel. Scritti in honore di
J. Alberto Soggin. Edited by D. Garrone and F. Israel. Brescia: Paideia,
1991.
H.-P. Müller, “Die Funktion
divinatorishcen Redens und die Tierbezeichnungen der Inschrift von Tell Deir
‘Allā.” Pp. 185-205 in The Balaam Text from Deir ‘Alla Re-Evaluated:
Proceedings of the International Symposium held at Leiden 21-24 August 1989.
Edited by J. Hoftijzer and G. van der Kooij. Leiden: Brill, 1991.
A study of the
philological classifications of the animal names in the “Balaam Text” of Deir
‘Alla and their divinatory function. Since the text concerns itself with
national judgment, it is important for biblical study as it uses the
abnormal conduct of animals to portray the notion of “chaotic upheaval of the
cosmic order.” Explains its function, just like its biblical counterpart, as
one given to challenge its listeners to beseech the gods/God for
cosmic/salvific restoration as well as to divert his wrath.
M. Weippert, “The Balaam Text from
Deir ‘Allā and the Study of the Old Testament.” Pp. 151-84 in The
Balaam Text from Deir ‘Alla Re-Evaluated: Proceedings of the International
Symposium held at Leiden 21-24 August 1989. Edited by J. Hoftijzer and G.
van der Kooij. Leiden: Brill, 1991.
A structural, literary, and historical comparison of the “Balaam
Text” from Deir ‘Alla and the OT. Most important is its literary designation
of the text: an apophthegma or “a narrative told in order to introduce and hand
down to posterity sayings of some important person, a god, prophet,
philosopher, and the like” (164).
M. Anbar. “Mari and the Origin of
Prophecy.” Pp. 1-5 in Kinattūtu ša dārâti: Raphael Kutscher
Memorial Volume. Edited by A. F. Rainey. Tel Aviv: Journal of the Institute
of Archaeology, Tel Aviv University, 1993.
Explores three prophetic
letters from Mari (ARMT XXVI.1-13, XXVI.206 and XXVI.371), noting difficulties
in translation and giving a brief description of the letters' historical
situations. Concludes that the Mari letters give the scholar "first hand
evidence of the activities of the prophets in their society," unlike the
biblical prophets (5).
R. P. Gordon. “From Mari to Moses: Prophecy at Mari and in
Ancient Israel.” Pp. 63-79 in Of Prophets’ Visions and the Wisdom of Sages:
Essays in Honour of R. N. Whybray on His Seventieth Birthday. Edited by H.
A. McKay and D. J. A. Clines. JSOTSup 162. Sheffield: JSOT Press, 1993.
W. L. Moran. “An Ancient Prophetic Oracle.” Pp.
252-59 in Biblische Theologie und gesellschaftlicher Wandel. Edited
by G. Braulik, W. Gross, and S. McEvenue. Freiburg in Breisgau: Herder, 1993.
J. M. Sasson. “The Posting of Letters with Divine Messages.”
Pp. 299-316 in Florilegium marianum II. Recueil d’études à la mémoire de
Maurice Birot. Edited by D. Charpin and J.-M. Durand. Mémoires de N.A.B.U.,
3. Paris: SEPOA, 1994.
A. Malamat. “Prophets, Ancestors and Kings,” Mari and the
Early Israelite Experience. In the Schweich Lectures 1984. Oxford: Oxford
University Press, (1989) 79-96, 125-44. Reprinted as “Prophecy at Mari”: pp.
50-73 in The Place Is Too Small for Us: The Israelite Prophets in Recent
Scholarship. Sources for Biblical and Theological Study 5. Edited by R. P.
Gordon. Winona Lake: Eisenbrauns, 1995.
“Intuitive” prophecy, which
sought revelation “without resort to mantic or oracular devices or techniques”
(50) suffered from credibility problems at Mari, just as it did among the
biblical prophets, from Moses to Jeremiah. Although prophecy at Mari could be
validated by mantic means (sending a lock of hair of the intermediary along
with the hem of the garment was one method), in the biblical world the corroboration
was the fulfillment of the prophetic word.
J. M.
Sasson. “Water beneath Straw: Adventures of a Prophetic Phrase in the Mari
Archives.” Pp. 599-608 in Solving Riddles and Untying Knots: Biblical,
Epigraphic, and Semitic Studies in Honor of Jonas C. Greenfield. Edited by
Z. Zevit, S. Gitin, and M. Sokoloff. Winona Lake: Eisenbrauns, 1995.
H. B. Huffmon. “The Expansion of Prophecy in the Mari
Archives: New Texts, New Readings, New Information.” Pp. 7-22 in Prophecy
and Prophets: The Diversity of Contemporary Issues in Scholarship. Edited
by Y. Gitay. SBL Semeia Studies. Atlanta: Scholars, 1997.
Examines documents from Mari
for precedents to biblical prophecy. Concludes that though significant
parallels exist, prophecy at Mari differs from biblical prophecy: “the Mari
prophets in their world are not a match for Jeremiah, however reconstructed” (18).
J. M. Sasson. “About ‘Mari and the Bible.’” RA 9
(1998) 97-123.
T. H. Pham. Mourning in the Ancient Near East and the
Hebrew Bible. JSOTSup 302. Sheffield: Sheffield Academic Press, 1999.
M. Weinfield. “Ancient Near Eastern Patterns in Prophetic
Literature.” VT 27 (1977): 178-95. Reprinted: pp. 32-49 in The Place
Is Too Small for Us: The Israelite Prophets in Recent Scholarship. Sources
for Biblical and Theological Study 5. Edited by R. P. Gordon. Winona Lake:
Eisenbrauns, 1995. Reprinted: pp. 84-101 in Prophecy in the Hebrew Bible:
Selected Studies from Vetus Testamentum. Compiled by D. E. Orton. Brill’s
Reader’s in Biblical Studies 5. Leiden: Brill, 2000.
Concludes that the basic
processes and forms of prophetic literature are rooted in the Ancient Near
East, especially Mesopotamia. Though the expressions of prophecy in Israel and
Judah are indebted to their environment, W. also notes that the “moral pathos
and vehemence of expression” (49) is unique to their expression in the Hebrew
Bible.
M. Köckert and M. Nissinen. Propheten in
Mari, Assyrien und Israel. FRLANT 201. Göttingen: Vandenhoeck &
Ruprecht, 2003.
Includes six essays
of particular interest: “Das kritische Potential in der altorientalische
Prophetie” (M. Nissinen); “Die Worte des Amos von Tekoa” (R. G. Kratz);
“Prophetismus und Divination—Ein Blick auf die keilschriftlichen Quellen” (E.
Cancik-Kirschbaum); “Micha 4-5 und die nach-exilische Prophetie” (J. Jeremias);
“The One and the Many: Prophets and Deities in the Ancient Near East” (H. B.
Huffmon); and “When the Gods are Speaking: Toward Defining the Interface
between Polytheism and Monotheism” (B. Pongrantz-Leisten).
S.
Sherwin. "'I Am Against You': Yahweh's Judgment on the Nations and Its
Ancient Near Eastern Context." TynBul 54 (2003): 149-60.
M. Nissinen and S. Parpola. “Marduk’s Return and
Reconciliation in a Prophetic Letter from Arbela.” Pp. 199-219 in Verbum et
calamus: Semitic and Related Studies in Honour of the Sixtieth Birthday of
Professor Tapani Harviainen. Studia Orientalia 99. Edited by H. Juusola,
J. Laulainen, and H. Palva. Helsinki: Finnish Oriental Society, 2004.
M. de J. Ellis. “Observations on Mesopotamian Oracles and
Prophetic Texts: Literary and Historiographic Considerations. Journal of
Cuneiform Studies 41 (1989): 127-86.
2.2 Comparative anthropology
[TOC]
T. W. Overholt. “The Ghost Dance of 1890 and the Nature of
the Prophetic Process.” Ethnohistory 21 (1974): 37-63.
I. Lewis. Ecstatic Religion: An Anthropological Study of
Shamanism and Spirit Possession. Baltimore: Penguin, 1975.
T. Overholt. “Prophecy: The Problem of Cross-Cultural
Comparison.” Semeia 21 (1981) 55-78.
Reprinted: pp. 423-47 in Community,
Identity, and Ideology: Social Science Approaches to the Hebrew Bible.
Edited by C. E. Carter and C. L. Meyers. Winona Lake: Eisenbrauns, 1996.
Argues that
although the content of the prophetic message is culturally determined, the
processes of prophecy are stable from culture to culture. Describes the
prophetic process, similarly to Channels of Prophecy, and then compares
the working of this process to Jeremiah and Handsome Lake.
R. C. Culley and T. W. Overholt (eds.). Anthropological
Perspectives on Old Testament Prophecy. Semeia 21. Chico: Scholars Press,
1982.
Collection of four articles:
"An Anthropological Perspective upon Prophetic Call Narratives" (M.
J. Buss); "Social Dimensions of Prophetic Conflict" (B. O. Long);
"Prophecy: The Problem of Cross-Cultural Comparison" (T. W. Overholt);
and "From Prophecy to Apocalyptic: Reflections on the Shape of Israelite
Religion" (R. R. Wilson). N. K. Gottwald and two anthropologists, K. O.
L. Burridge and I. M. Lewis, comment on these articles, after which the
original authors reply to the respondents.
P. Michaelsen. “Ecstasy and Possession in Ancient Israel: A
Review of Some Recent Contributions.” SJOT 2 (1989) 28-54.
D. L. Petersen. “Ecstasy” and “Prophetic Role Enactment.” Pp.
25-34 in The Roles of Israel’s Prophets. JSOTSup 17. Sheffield: JSOT,
1981. Reprinted: pp. 279-88 in The Place Is Too Small for Us: The Israelite
Prophets in Recent Scholarship. Sources for Biblical and Theological Study
5. Edited by R. P. Gordon. Winona Lake: Eisenbrauns, 1995.
G. Ramírez. “The Social Location of the Prophet Amos in
Light of the Group/Grid Cultural Anthropological Model.” Pp. 112-24 in Prophets
and Paradigms: Essays in Honor of Gene M. Tucker. Edited by S. B. Reid.
JSOT 229. Sheffield: Sheffield Academic Press, 1996.
Given the lack of consensus
on the social location of Amos, R. applies a group/grid cultural
anthropological model to locate Amos in his social environment. Concludes in
part “that a gap evidently exists, at least in Amos’s view, between the way
Amos interprets and lives his social reality and the way the leaders of Israel
do” (p. 124).
2.3 Identity and roles
[TOC]
S. H.
Blank. “The Prophetic Paradigm.” Essays in Old Testament Ethics. Edited
by J. L. Crenshaw and J. T. Willis. New York: KTAV, 1974.
Y. Muffs. “His Majesty’s Loyal Opposition: A Study in
Prophetic Intercession.” Conservative Judaism 33 (1979) 25-37.
R. J. Coggins. “An Alternative
Prophetic Tradition?” Pp. 77-94 in Israel’s Prophetic Tradition: Essays in
Honour of Peter R. Ackroyd. Edited by R. J. Coggins, A. Phillips, and M.
Knibb. Cambridge: Cambridge University Press, 1982.
W. McKane. “Prophet and Institution.” ZAW 94 (1982):
251-66.
Cohen, N. G. “From Nabi to Mal’ak to ‘Ancient
Figure’.” JSS 36 (1985): 12-24.
B. Vawter. “Were the Prophets Nābî’s?” Bib 66 (1985):
206-20.
B. Malchow. “The Prophetic Contribution to Dialogue,” Biblical
Theology Bulletin 16 (1986), 127-31.
J. S. Holladay, Jr. “Assyrian Statecraft and the Prophets of
Israel.” HTR 63 (1970): 29-51. Reprinted: pp. 122-143 in Prophecy in
Israel: Search for an Identity. Edited by D. L. Petersen. IRT 10.
Philadelphia: Fortress, 1987.
Investigation
of the changing role of the prophets in Israel, addressing these questions:
What were the causes that led to the prophets suddenly breaking on the scene
about 750 BC? What did the prophets think they were doing? Was there a secular
institution upon which they modeled their activity? How did they construe their
function in Israelite society? How did their contemporaries regard them? Employs
evidence from ANE diplomatic practice and royal protocol for understanding
prophecy.
D. L. Petersen. “Ways of Thinking About Israel’s Prophets.”
Pp. 1-21 in Prophecy in Israel: Search for an Identity. Edited by D. L.
Petersen. IRT 10. Philadelphia: Fortress, 1987.
Provides a map for
scholarship that expands on two basic issues: the role of a prophet and the
nature of prophetic literature. Adhering to this map P. surveys and assesses
scholarship of the twentieth century.
G. M. Tucker. “The Role of the Prophets and the Role of the
Church.” QR: A Scholarly Journal for Reflection on Ministry 1 (1981):
5-22. Reprinted: pp. 159-74 in Prophecy in Israel: Search for an Identity.
Edited by D. L. Petersen. IRT 10 Philadelphia: Fortress, 1987.
Examines six misconceptions
of what the prophets were: visionaries, poets, theologians, social reformers,
seers, and preachers of repentance. Concludes that the prophets spoke God’s
word for the immediate future in the form of announcements of judgment and
salvation. They assumed that God expected justice and righteousness and that he
was about to act.
H. W. Wolff. “Prophecy from the Eighth Through Fifth
Century.” Int 32 (1978): 17-30. Reprinted and translated by W. S. Towner
and J. E. Heebink; pp. 14-26 in Interpreting the Prophets. Edited by J.
L. Mays and P. J. Achtemeier. Philadelphia: Fortress, 1987.
Concludes that classical
prophecy can best be defined as prophecy that affects Israel as a whole. Although
each prophet experienced Yahweh individually, the experience of loneliness was
characteristic of the prophetic experience for all classical prophets. Out of
the present difficulties acknowledged by the prophet, the proclamation of
Yahweh’s new acts provides hope beyond the present judgment. The indictment of
injustice that prophets announce is further complicated by the personal agony
they experienced from opposition by prominent persons, from confusion with
other claimants to prophecy and from individual tragedy.
R. P. Carroll. “Inventing the Prophets.” IBS 10
(1988): 24-36.
J. M. Ward. “The Eclipse of the Prophet in Contemporary
Prophetic Studies.” USQR 42 (1988): 97-104.
B. Uffenheimer. “Prophecy,
Ecstasy and Sympathy.” Pp. 257-69 in Congress Volume: Jerusalem, 1986.
Edited by J. A. Emerton. VTSup 40. Leiden: Brill, 1988.
A. Berlin. “The Prophetic Literature of the Hebrew Bible.”
Pp. 114-19 in Approaches to Teaching the Hebrew Bible as Literature in
Translation. Edited by B. Olshen and Y. Feldman. New York: Modern Language
Association of America, 1989.
H.
Ringgren. “Israelite Prophecy: Fact or Fiction?” Pp. 204-10 in Congress
Volume, Jerusalem 1986. VTSup 40. Leiden: Brill, 1988.
F. Greenspahn. “Why Prophecy Ceased?” JBL 108 (1989)
37-49.
C. Barrett. “The Language of Ecstasy and the Ecstasy of Language.”
Pp. 205-22 in The Bible as Rhetoric Studies in Biblical Persuasion and
Credibility. Edited by Martin Warren. London: Routledge, 1990.
L. L. Bronner. “Biblical Prophetesses through Rabbinic
Lenses.” Judaism 40 (1991) 171-83.
M. Lieb. The Visionary Mode: Biblical Prophecy,
Hermeneutics, and Cultural Change. Ithaca: Cornell University Press, 1991.
Drawing from Jung’s
expression of a “visionary mode” that denotes a transcendental experience
beyond words, L. examines the vision of God in two different trajectories. Part
1 investigates the vision of God through Judaism from its beginnings to the
Kabbalah. Part 2 is concerned to advance a discussion of the vision of God in
Christian texts, where Jesus provides the starting point for visionary experience.
More than just commentary on earlier visions, each visionary event re-enacts
the original vision and demonstrates its relevance for the present
circumstances.
D. L. Petersen. “Israelite Prophecy: Change Versus
Continuity.” Pp. 190-203 in Congress Volume Leuven 1989. Edited by J. A.
Emerton. SVT. Leiden: Brill, 1991.
Uses both historical-critical
and social-science perspectives to address the issue of if and how prophecy
changed over time. All prophets were intermediaries active in one of four
socio-political contexts: the “independent” monarchic state, the royal vassal
state, the gôlâ community, and the temple-centered community (Bürger-Tempel-Gemeinde).
Discusses this last context in detail—the ethnic and economic requirements for
membership in this community—concluding that intermediation functioned
differently in the post-exilic period because of a changed social situation,
but also that all four contexts are continuous in representing prophecy as
intermediation.
J. Jarick. “The Seven (?)
Prophetesses of the Old Testament.” Lutheran Theological Journal 28
(1994) 116-21.
J. F. A. Sawyer. “Prophecy and Interpretation.” Pp. 139-53,
165-66 in Prophecy and the Biblical Prophets. Second Edition: Oxford:
Oxford University Press, 1993. Reprinted: pp. 563-575 in The Place Is Too
Small for Us: The Israelite Prophets in Recent Scholarship. Sources for
Biblical and Theological Study 5. Edited by R. P. Gordon. Winona Lake:
Eisenbrauns, 1995.
E. Ben Zvi. “Studying Prophetic Texts Against Their Original
Backgrounds: Pre-Ordained Scripts and Alternative Horizons of Research.” Pp.
125-35 in Prophets and Paradigms: Essays in Honor of Gene M. Tucker.
Edited by S. B. Reid. JSOT 229. Sheffield: Sheffield Academic Press, 1996.
Challenges the
use of superscriptions of the prophetic books as a basis for authorship,
claiming that the uncritical acceptance of the superscriptions calls into
question many conclusions about the prophetic books. On the other hand, setting
aside issues of authorship allows readers to read (reread) the prophets for
meaning, irrespective of the historical context.
R. P. Carroll. “Poets Not Prophets: A Response to ‘Prophets
Through the Looking Glass’.” JSOT 27 (1983), 25-31. Reprinted: pp. 43-49
in The Prophets: A Sheffield Reader. Edited by P. R. Davies. Sheffield:
Sheffield Academic Press, 1996.
In agreement with Auld’s
thesis, C. argues that the original prophetic events cannot be truly known,
because the biblical records reflect a later conception of the prophets. Thus,
interpreters must limit themselves to literary forms instead of seeking to
recover the historical events. Reading the book of Jeremiah, for example, as
poetry is valid; reading it as prophecy is invalid. See A. G. Auld. “Prophets
Through the Looking Glass: Between Writings and Moses.” JSOT 27 (1983):
3-23. Reprinted: pp. 289-307 in The Place Is Too Small for Us: The Israelite
Prophets in Recent Scholarship. Sources for Biblical and Theological Study
5. Edited by R. P. Gordon. Winona Lake: Eisenbrauns, 1995. Reprinted: pp. 22-42
in The Prophets: A Sheffield Reader. The Biblical Seminar 42. Edited by
P. R. Davies. Sheffield: Sheffield Academic Press, 1996.
R. P. Carroll. “Whose Prophet? Whose History? Whose Social
Reality? Troubling the Interpretative Community Again: Notes Towards a Response
to T. W. Overholt’s Critique.” JSOT 48 (1990): 33-49. Reprinted: pp.
87-101 in The Prophets: A Sheffield Reader. Edited by P. R. Davies. Sheffield:
Sheffield Academic Press, 1996.
H. G. M.Williamson. “A Response to A. Graeme Auld.” JSOT 27
(1983): 33-9. Reprinted: pp. 50-56 in The Prophets: A Sheffield Reader.
Edited by P. R. Davies. Sheffield: Sheffield Academic Press, 1996.
D. N. Freedman. “Between God and Man: Prophets in Ancient
Israel.” Pp. 57-87 in Prophecy and Prophets: The Diversity of Contemporary
Issues in Scholarship. Edited by Y. Gitay. SBL Semeia Studies. Atlanta:
Scholars, 1997.
Argues that “the people of
the Bible formed and forged something distinctive and different from all that
came before them or was contemporaneous with them. This is especially the case
with prophecy, at least as we find it presented in the Hebrew Bible” (58).
Demonstrates this thesis in four areas: the prophet’s call, false prophecy,
ethics of prophetic religion, and the prophet’s role as intercessor.
W. Brueggemann. “The Prophetic Word of God and History.” Int
48 (1994): 239-51. Reprinted: pp. 35-44 in Texts that Linger Words that
Explode: Listening to Prophetic Voices. Edited by P. D. Miller.
Minneapolis: Fortress Press, 2000.
S. B. Parker. “Possession Trance and Prophecy in Pre-exilic
Israel. VT 28 (1978) 271-85. Reprinted: pp. 124-137 in Prophecy in
the Hebrew Bible: Selected Studies from Vetus Testamentum. Compiled by D.
E. Orton. Brill’s Reader’s in Biblical Studies 5. Leiden-Boston-Cologne:
Brill, 2000.
U. Becker. "Das Prophet als
Fürbitter: Zum Literarhistorischen Ort des Amos-Visionen." VT 51 (2001): 141-65.
J. R.
Levison. "Prophecy in Ancient Israel—The Case of the Ecstatic
Elders." CBQ 65 (2003): 503-21.
2.4 Prophetic calls, inspiration, and authority
[TOC]
N. Habel. “The Form and Significance of the Call
Narratives.” ZAW 77 (1965) 297-323.
S. Eisenstadt (ed.). Max Weber on Charisma and
Institution Building. London: University of London Press, 1968.
B. O. Long. “Prophetic Authority as Social Reality.” Pp.
3-20 in Canon and Authority: Essays on Old Testament Religion and Theology,
ed. B. O. Long and G. W. Coats. Philadelphia: Fortress, 1977.
T. W. Overholt. “Commanding the Prophets: Amos and the Problem
of Prophetic Authority.” CBQ 41 (1979): 517-32.
M. J. Buss. “An Anthropological Perspective upon Prophetic
Call Narratives.” Pp. 9-30 in Anthropological Perspectives on Old Testament
Prophecy. Semeia 21. Edited by R. C. Culley and T. W. Overholt. Chico:
Scholars Press, 1982.
J. F. Ross. “The Prophet as Yahweh’s Messenger.” Pp. 98-107
in Israel’s Prophetic Heritage: Essays in Honor of James Muilenburg.
Edited by B. W. Anderson and W. Harrelson. New York: Harper and Row, 1962.
Reprinted: pp. 112-121 in Prophecy in Israel: Search for an Identity.
Edited by D. L. Petersen. IRT 10. Philadelphia: Fortress, 1987.
Brief essay on the prophet as
messenger: characteristics, function, and authority. Includes evidence from
Mari. “The line is not easy to draw: does a messenger speak only the words of
his lord, or are they in some sense his own? Perhaps we say more than we know
when we refer to the ‘message of the prophets’” (p. 118).
K. van der Toorn. “From Patriarchs to Prophets. A
Reappraisal of Charismatic Leadership in Ancient Israel.” JNSL 13 (1987)
191-218.
R. C. Wilson. “Prophecy in Crises: The Call of Ezekiel.” Int
38 (1984) 117-30. Reprinted: pp. 157-69 in Interpreting the Prophets.
Edited by J. L. Mays and P. J. Achtemeier. Philadelphia: Fortress, 1987.
Discerns the mission of the
prophet Ezekiel through the visions described in the book’s first three
chapters, setting the context by discussing the events surrounding the first
deportation in 597 BCE. The ministry of Ezekiel seems to have reached its
greatest point in between the first and second deportations, from 586-85 BCE.
In response to the theological crisis of the exile, Ezekiel modified his
inherited priestly theology to conclude that God was punishing the exiles for
their sins, and that he was continuing to address his people through the person
of the prophet.
R. Hutton. “Magic or Street Theater? The Power of the
Prophetic Word.” ZAW 107 (1995) 247-60.
Moves beyond the impasse
between regarding prophetic oracles of judgment as deriving their power either
through magic or through a kind of street theater that creatively persuades the
audience to respond. Insists on prophecy’s illocutionary nature derived from
social convention and its perlocutionary aspect that seeks to affect its
audience, making the prophetic word “effective but not inexorable” (260).
T. W. Overholt. “The End of Prophecy: No Players Without A
Program.” JSOT 42 (1988): 103-15. Reprinted: pp. 527-38 in The Place
Is Too Small for Us: The Israelite Prophets in Recent Scholarship. Sources
for Biblical and Theological Study 5. Edited by R. P. Gordon. Winona Lake:
Eisenbrauns, 1995.
Claiming that social
recognition of the prophet’s role is the crucial element to the continuation of
prophecy, O. suggests that the lack of interest in prophecy may have caused
those who would otherwise be drawn to prophesy to be disregarded. Hence,
prophecy would have been free to re-emerge in a later period, when the social
receptivity to the prophetic role was more favorable.
B. Britt. "Prophetic Concealment in a Biblical Type
Scene." CBQ 64 (2002) 37-58.
J. G. McConville.
“Divine Speech and the Book of Jeremiah.” Pp. 18-38 in The Trustworthiness
of God: Perspectives on the Nature of Scripture. Edited P. Helm and C. R.
Trueman. Grand Rapids: Eerdmans, 2002.
Affirms the authority of the book of Jeremiah as the Word of God,
in conversation with and response to critical scholarship. Concludes that
Jeremiah speaks as God’s deputy and that “the book of Jeremiah, dependent on
the underlying speech-acts (of God through the prophet), becomes in itself a
speech-act to the community that hears and preserves it” (37).
K. M. O'Connor. "The Prophet
Jeremiah and Exclusive Loyalty to God." Int 59 (2005): 130-140.
D. N. Phinney. "The Prophetic
Objection in Ezekiel vi 14 and its Relation to Ezekiel's Call." VT
55 (2005) 75-88.
2.5 False prophecy
[TOC]
T. W. Overholt. The Threat of Falsehood: A Study in the
Theology of the Book of Jeremiah. SBTSS 16. Naperville: Allenson, 1970.
R. E. Manahan. “A Theology of Pseudoprophets: A Study in
Jeremiah.” Grace Theological Journal 1 (1980): 77-96.
H. Mottu. “Jeremiah Versus
Hannaniah: Ideology and Truth in Old Testament Prophecy.” Pp. 235-51 in The
Bible and Liberation: Political and Social Hermeneutics. Edited by
N. K. Gottwald. Maryknoll: Orbis, 1983.
R. P. Carroll. “Ancient Israelite Prophecy and Dissonance
Theory.” Numen 24 (1977): 135-51. Reprinted: pp. 377-91 in The Place
Is Too Small for Us: The Israelite Prophets in Recent Scholarship. Sources
for Biblical and Theological Study 5. Edited by R. P. Gordon. Winona Lake:
Eisenbrauns, 1995.
S. J. De Vries, S. J. Prophet Against Prophet. Grand
Rapids: Eerdmans, 1978.
Focuses on the development of
prophecy in the former prophets as recorded in the historical books. Concludes
that the conflict between prophet and false-prophet contributed to Israel’s
demise. Offers a pattern of subgenres for the accounts of prophetic activity.
G. T. Sheppard. “True and False Prophecy within Scripture.”
Pp. 262-82 in Canon, Theology, and Old Testament Interpretation: Essays in
Honor of Brevard S. Childs. Edited by G. M. Tucker, D. L. Petersen, and R.
W. Wilson (eds.). Philadelphia: Fortress, 1988.
B. O. Long. “Social Dimensions of Prophetic Conflict.” Semeia
21: Anthropological Perspectives on Old Testament Prophecy. Edited by R.
C. Culley and T. W. Overholt. Chico: Scholars (1981): 31-53. Reprinted: pp.
308-31 in The Place Is Too Small for Us: The Israelite Prophets in Recent
Scholarship. Sources for Biblical and Theological Study 5. Edited by R. P.
Gordon. Winona Lake: Eisenbrauns, 1995.
Converses with recent anthropological
research in examining the societal role of conflict among intermediaries. Using
these insights, L. examines the function of conflict in Jeremiah 26, 27-28, and
37-38, concluding that Jeremiah’s advocacy of cooperation with Babylon served
to advance the theological and social interests of the exilic editors
responsible for these chapters.
A. S. van der Woude. “Micah in Dispute
with the Pseudoprophets.” VT 19 (1969) 144-60. Reprinted: pp. 24-40 in Prophecy
in the Hebrew Bible: Selected Studies from Vetus Testamentum. Compiled by
D. E. Orton. Brill’s Reader’s in Biblical Studies 5. Leiden-Boston-Cologne:
Brill, 2000.
A. Lange. Vom
prophetischen Wort zur prophetischen Tradition: Studien zur Traditions- und
Redaktionsgeschichte innerprophetischer Konflikte in der Hebräischen Bibel.
Tübingen: Mohr Siebeck, 2002.
Investigates the redaction
and tradition history of texts that describe inter-prophetic critique,
beginning with classical prophets who criticized others who spoke in their own
self-interest and tracing these developments to late Persian prophecy, which
was concerned exclusively with interpretation of previous texts. Argues that
the deuteronomistic redaction of Jeremiah rejected oral prophecy now and in the
future, concentrating instead on exegesis of Jeremiah's words borne out by
exilic experience.
Y. Shemesh. “Lies by Prophets and Other Lies in the Hebrew
Bible.” JANES 29 (2002) 83-95.
D. Shepherd. "Prophetaphobia:
Fear and False Prophecy in Nehemiah VI." VT 55 (2005) 232-50.
2.6 Prophecy, Torah, and Deuteronomic school
[TOC]
H. H. Rowley. “The Prophet Jeremiah and the Book of
Deuteronomy.” Pp. 157-74 in Studies in Old Testament Prophecy. Edited by
H. H. Rowley. Edinburgh: T & T Clark, 1950. Reprinted: pp. 187-208 in From
Moses to Qumran: Studies in the Old Testament. New York: Association, 1963.
R. V. Bergren. The Prophets and the Law. Vol. 4 in HUCM.
New York: Hebrew Union College-Jewish Institute of Religion, 1974.
Demonstrates that prophetic
judgment speeches presuppose pentateuchal legislation as binding on Israel.
Prophets establish the covenant connection three ways: by their choice of
language, by using a lawsuit form, and by identifying the audience as part of
the covenant community.
W. Zimmerli. “Der ‘Prophet’ im Pentateuch.”
Pp. 197-211 in Studien zum Pentateuch: Walter Kornfeld zum 60. Geburtstag.
Edited by G. Braulik. Freiburg: Herder, 1977.
A. Phillips. “Prophecy and Law.” Pp. 217-233 in Israel’s Prophetic Tradition: Essays in
Honour of Peter R. Ackroyd. Edited by R. Coggins, A. Phillips, and M.
Knibb. Cambridge: Cambridge University Press, 1982.
H.-C. Schmitt. “Redaktion des Pentateuch im
Geist der Prophetie.” ZAW 32 (1982) 170-89.
J. G. McConville. “Priests and
Levites in Ezekiel: A Crux in the Interpretation of Israel’s History.” TynBul
34 (1983) 3-31.
Argues
against Wellhausen's view of the exilic or post-exilic date of P by attempting
to demonstrate that Ezekiel 44 does not support the idea of a Zadokite polemic
against the Levites typically associated with such a view. Rather, M. argues
that Ezekiel 40-48 is generally a unity attributable to Ezekiel, which reflects
knowledge of P and so inherits the distinction between priests and Levites from
that source. Attempts to furnish an alternative explanation of Ezekiel 44 based
on the prophet's theological emphases.
A. G. Auld. “Prophets and Prophecy in Jeremiah and Kings.” ZAW
96 (1984): 66-82.
G. W. Coats. Moses: Heroic Man, Man of God. JSOTSup
57. Sheffield: JSOT, 1988.
G. M. Tucker. “The Law in the Eighth Century Prophets.” Pp.
201-16 in Canon, Theology, and Old Testament Interpretation: Essays in Honor
of Brevard S. Childs. Edited by G. M. Tucker, D. L. Petersen, and R. W.
Wilson (eds.). Philadelphia: Fortress, 1988.
C. R. Seitz. “The Prophet Moses and the Canonical Shape of
Jeremiah.” ZAW 101 (1989) 3-27.
M. S. Moore. “Another Look at Balaam.” RB 97 (1990):
359-78.
M. S. Moore. The Balaam Traditions: Their Character and
Development. SBLDS 113. Atlanta: Scholars Press, 1990.
M. Dijkstra. “Is
Balaam Also among the Prophets?” JBL 114 (1991): 43-64.
S. C. Layton. “Whence Comes Balaam? Num 22, 5 Revisited.” Bib
73 (1992): 32-61.
K. Zobel. Prophetie und Deuteronomium: Die
Rezeption prophetischer Theologie durch das Deuteronomium. BZAW 199. Berlin: de Gruyter, 1992.
Examines the influence of all
the eighth century prophets, not just Hosea, on Deuteronomy, showing that
similarities in the concept of divine and human love are visible in the
prophets and Deuteronomy (chap. 2). Next Z. examines the idea of seeking God in
the two corpora, showing again that Deuteronomy is dependent on the prophets'
message and adapts it for its own use. Finally, after investigating the laws
of the king, judges and prophets in Deuteronomy, Z. compares them to the
prophets, again finding similarities.
G. W. Coats. The Moses
Tradition. JSOTSup 161. Sheffield: JSOT, 1993.
H. McKeating. “Ezekiel the
‘Prophet Like Moses.’” JSOT 61 (1994) 97-109.
Examines
parallels between Ezekiel and Moses, including the three visionary experiences
undergone by each. Particularly in Ezekiel 40-48, but also elsewhere in the
book, M. argues that the activities of Ezekiel correspond closely with those
reported of Moses, especially in five given areas of correspondence. The
correspondences between the two traditions suggest that Ezekiel was not
familiar with the Pentateuch in its final form but that they were added to
Ezekiel quite early in the exilic period.
J. T. Willis. “‘I Am Your God’ and ‘You Are My People’ in
Hosea and Jeremiah.” ResQ 36.4 (1994): 291-303.
Examines the metaphoric
background and theological significance of two key prophetic phrases and their
equivalents appearing frequently in Hosea and Jeremiah. Locates the source of
the phrases in the book of Deuteronomy. Concludes: “Hosea and Jeremiah seem to
have drawn their language and concepts from traditions now preserved in the
book of Deuteronomy; and Jeremiah derived much of his language and many of his
ideas from Hosea” (p. 303).
W. H. Schmidt. “Pentateuch und Prophetie: Eine
Skizze zu Verschiedenartigkeit und Einheit alttestamentlicher Theologie.” Pp.
180-95 in Prophet und Prophetenbuch: Festchrift für Otto Kaiser zum 65.
Geburtstag. Edited by V. Fritz, K. Pohlmann, and H.-C. Schmitt. BZAW 185.
Berlin: de Gruyter, 1989. Reprinted: Vielfalt und Einheit alttestamentlichen
Glaubens. 2 vols. Neukirchen-Vluyn: Neukirchener, 1995. 1:226-40.
Sketches the prophets' use of
pentateuchal traditions in their oracles, especially their ironic reworking of
God's self-revelation to Moses in Exodus. Only with the priestly source does
the Pentateuch have written prophecy in view, and this source makes the
relationship between God and the people dependent on God alone (Gen 17), in a
way related to Jeremiah's new covenant (chap. 31). Both prophecy and
Pentateuch stress the certainty of divine restoration.
M. O’Kane. “Isaiah: A Prophet in the Footsteps of Moses.” JSOT
69 (1996): 29-51.
M. O’Brien and A. Campbell. Unfolding the Deuteronomistic
History: Origins, Upgrades, Present Text. Minneapolis: Fortress, 2000.
R. Davidson. “Orthodoxy and the Prophetic Word: A Study in
the Relationship Between Jeremiah and Deuteronomy.” VT 14 (1964):
407-16. Reprinted: pp. 1-10 in Prophecy in the Hebrew Bible: Selected
Studies from Vetus Testamentum. Compiled by D. E. Orton. Brill’s Reader’s
in Biblical Studies 5. Leiden-Boston-Cologne: Brill, 2000.
W. Dietrich. “Prophetie im deuteronomistischen
Geschichtswerk.” Pp. 47-65 in The Future of the Deuteronomistic
History. Edited by T. Römer. BETL 147. Leuven:
University Press, 2000.
Defends the thesis of
deuteronomistic layers based on evidence in Isaiah of a deuteronomistic
redaction and on the presence of a prophetic dimension in DH. Finds that DtrP
mediated between prophetic and historiographic traditions.
C. Den
Hertog. "The Prophetic Dimension of the Divine Name: On Exodus 3:14a and
Its Context." CBQ 64 (2002) 213-28.
S. Otto. "The Composition of
the Elijah-Elisha Stories and the Deuteronomistic History." JSOT 27
(2003) 487-508.
W. L.
Holladay. “Elusive Deuteronomists, Jeremiah, and Proto-Deuteronomy.” CBQ
66 (2004) 55-77.
Reexamines the question of the relationship between Jeremiah and
the Deuteronomistic movement. Proposes that Jeremiah was deeply influenced by
Proto-Deuteronomy and that he saw himself as the prophet described in Deut
18:15-18. Jeremiah consciously employed two different styles, a poetic style
influenced by Hosea and Deut 32 and a prose style indebted to the law and
paraenesis of proto-Deuteronomy.
A. Rayappan. “Out of Egypt: Bondage and Liberation in Jeremiah.”
Pp. 37-53 in Führe Mein Volk Heraus: Zur innerbiblischen
Rezeption der Exodusthematik: Festschrift für Georg Fischer. Frankfurt
am Main: Lang, 2004.
T. A. Keiser. “The Song of Moses: A Basis for Isaiah’s
Prophecy.” VT 40.4 (2005) 487-500.
Explores the relationship
between Deut 32 and Isa 40-48 and finds direct theological and literary
dependence. Both passages display Yahweh’s greatness, emphasize his dominion as
Creator-Ruler, present his judgment followed by deliverance, and so forth.
Uncommon words and expressions are present in both passages.
2.7 Prophecy, cult, and psalms
[TOC]
J. Jeremias. Kultprophetie und
Geschichtsverkündigung in der späten Königszeit Israels. WMANT 35.
Neukirchen-Vluyn: Neukirchener Verlag, 1970.
G. W. Ahlström. Joel and the Temple Cult.
VTSup 21. Leiden, 1971.
Argues that the prophet Joel
was describing the temple cult in Jerusalem, rather than responding to the
Canaanite cult. Based on word studies, covenant phraseology, and cult terms, A.
concludes that Joel is post-exilic, with a viewpoint similar to Haggai and
Zechariah, and can be dated between 515 and 500 B.C. Hence, Joel “served as a
source of inspiration for the apocalyptists” (96).
R. Murray. “Prophecy and the Cult.” Pp. 200-216 in Israel’s Prophetic Tradition: Essays in
Honour of Peter R. Ackroyd. Edited by R. Coggins, A. Phillips, and M.
Knibb. Cambridge: Cambridge University Press, 1982.
G. A. Anderson and S. M. Olyan. Priesthood and Cult in
Ancient Israel. JSOTSup 125. Sheffield: JSOT, 1991.
B. A. Levine. “An Essay on Prophetic Attitudes toward Temple
and Cult in Biblical Israel.” Pp. 202-25 in Minhah le-Nahum: Biblical and
Other Studies Presented to Nahum M. Sarna in Honour of His 70th
Birthday. Edited by M. Brettler and M. Fishbane. JSOT Press, 1993.
R. D. Nelson. Raising Up a
Faithful Priest: Community and Priesthood in Biblical Theology. Louisville:
Westminster, 1993.
P. Marinkovic. “What Does Zechariah 1-8 Tell Us About the
Temple?” Pp. 88-103 in Temple Studies, vol. 2, Temple and Community
in the Persian Period. Edited by T. C. Eskenazi and K. H. Richards. JSOTSup.
Sheffield: JSOT Press, 1994.
J. H. Eaton. “Relation to Other Prophetic Collections.” Pp. 110-14 in Festal Drama in Deutero-Isaiah. London:
SPCK, 1979. Excerpt reprinted: pp. 247-51 in The Place Is Too Small for Us:
The Israelite Prophets in Recent Scholarship. Sources for Biblical and
Theological Study 5. Edited by R. P. Gordon. Winona Lake: Eisenbrauns, 1995.
Compares the “festal drama”
in Isaiah 40-55 with other examples of similar prophetic materials in Nahum,
Habakkuk, Zephaniah and Jeremiah. These dramas are evidence that the prophets
entered into the war of Yahweh, making more concrete the future events of which
they spoke.
D. Rooke. Zadok’s Heirs: The Role and Development of the High
Priesthood in Ancient Israel. Oxford: Oxford University Press, 2000.
Against the
widely held opinion that in the post-exilic period the high priests were the
political leaders in the Jewish community, R. demonstrates that the “high
priesthood does not appear in the sources as an office which bestowed ex
officio civil leadership prerogatives” (328). See in particular chapters 2
and 5: “Ezekiel: A Vision of Hierocracy,” and “High-Priestly Power in Haggai
and Zechariah 1-8.”
2.8 Prophecy, kings, and monarchy
[TOC]
N. K. Gottwald. All the Kingdoms of the Earth. Israelite
Prophecy and International Relations in the Ancient Near East. New York:
Harper and Row, 1964.
M. Whitelam. “Israelite Kingship: The Royal Ideology and its
Components.” Pp. 119-40 in The World of Ancient Israel: Sociological,
Anthropological, and Political Perspectives: Essays by Members of the Society
for Old Testament Study. Edited by R. E. Clements. Cambridge: Cambridge
University Press, 1989.
D. Aberbach. Imperialism and Biblical
Prophecy, 750-500 BCE. New York: Routledge, 1993.
M. Carasik. “Who Were the Men of
Hezekiah?” VT 44 (1994) 289-300.
P. R. Davies. “Bytdwd and Swkt Dwyd: A
Comparison.” JSOT 64 (1994) 23-24.
I. Jaruzelska. "Les prophètes face aux usurpations dans
le royaume du nord." VT 54 (2004) 165-187.
2.9 Prophecy and wisdom
[TOC]
J. Fichtner. “Isaiah Among the Wise.” Translated by B.W.
Kovacs. Pp. 429-38 in Studies in Ancient Israelite Wisdom. Edited by
J.L. Crenshaw. New York: KTAV, 1976. Original publication:
“Jesaja unter den Weisen.” TLZ 74 (1949) 75-80. Reprinted: pp. 18-26 in Fricke’s
Gottes Weisheit: Gesamelte Studien zum Alten Testament (J. Fichtner
Festschrift). Stuttgart: Calver, 1965.
W. McKane. Prophets and Wise Men. Naperville: Alec R.
Allenson, 1965.
Explores the relationship of
Israel’s political leaders with prophecy and wisdom, considering whether wisdom
or prophecy commanded the most respect. After analyzing wisdom and
statesmanship, especially in regard to Ahithophel, M. examines both the
prophetic use of wisdom vocabulary and the prophetic criticism of the statesmen
and their wisdom.
J. W. Whedbee. Isaiah and Wisdom. Nashville:
Abingdon, 1971.
R. N. Whybray. “Prophecy and Wisdom.” Pp. in Israel’s Prophetic Tradition: Essays in
Honour of Peter R. Ackroyd. Edited by R. Coggins, A. Phillips, and M.
Knibb. Cambridge: Cambridge University Press, 1982.
M. O’Kane. “Wisdom Influence in First Isaiah.” Proceedings
of the Irish Biblical Association 14 (1991): 64-78.
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