Old Testament Prophecy Research Papers (original) (raw)

This dissertation explores a process of cross-cultural communication that spans centuries of time between two different cultures, that of the Hebrew speaking Israelites of the seventh-century a.C. and the Susu people of Guinea West Africa... more

This dissertation explores a process of cross-cultural communication that spans centuries of time between two different cultures, that of the Hebrew speaking Israelites of the seventh-century a.C. and the Susu people of Guinea West Africa today. The question is how, given that the two groups operate with completely different worldviews and historical backgrounds, might one translate a Hebrew religious hortatory discourse into Susu in such a way that it would be understood and appreciated as a relevant message to their culture.
The author attempts to do this beginning with an analysis of the Hebrew discourse, first from a rhetorical perspective (Chapter 2), and then from a textual perspective (Chapter 3). The presentation of the message employs a rhetoric dependant upon an understanding of the historical background of the audience. The author crafts the message not only with rhetorical nuances, but also with a textual artistry designed to enhance the overall impact of the presentation.
The author then procedes to use the same process on an analogous discourse from the Susu target culture. Since the Hebrew book of Zephaniah consists of religious hortatory, the same genre was utilized from the Susu culture, a Muslim Xutuba (Friday sermon). Again, the analysis covers the rhetorical component of the communication (Chapter 4) and then the textual structure component (Chapter 5). Having completed an analysis of the rhetoric and the textual discourse structure of a discourse both in the source language and in the target language, the author delves into two possible approaches to the translation of the Hebrew discourse.
The first, “a documentary translation,” focuses on the forms used in Hebrew to express the message in such a way to have a rhetorical and structural communicative impact (Chapter 6). The second, “an instrumental translation,” shifts the focus to forms used in the target language, with the express purpose of communicating the same message with rhetorical and structural devices that would have a communicative impact on the Susu people.
Ultimately, the preferred translation approach depends upon the scopos of the translator. If the objective is to present an ancient document to highlight the “foreign” forms used in the original communication, the documentary approach works well. However, if the objective is to present the message of said document in such a way as to transfer the relevancy of the message to the target culture, an instrumental approach is advantageous.

This is an abridged version of my "Counting Stars with Abraham and the Prophets" (JETS 2015). Paul’s application of the “seed” designation to both Jews and Gentiles in Christ marks a redemptive-historical shift from an age of promise to... more

This is an abridged version of my "Counting Stars with Abraham and the Prophets" (JETS 2015). Paul’s application of the “seed” designation to both Jews and Gentiles in Christ marks a redemptive-historical shift from an age of promise to an age of fulfillment. Both the Abrahamic and Mosaic covenants initially restricted “seed” language to physical descent and marked covenant membership by physical birth. Nevertheless, they also pointed ahead to a day when covenantal, spiritual adoption would replace ethnicity and biology as the foundational mark of the patriarch’s “fatherhood.” The OT’s promised royal deliver would initiate this eschatological and ecclesiological development, which by its nature supports a progressive covenantal flavor of Baptistic new covenant ecclesiology.

No nation has been subjected to a wider range of biblical attitudes and emotions than Edom. In some sources, Edom is perceived as Israel's brother; in many others, the animosity toward Edom is tremendous. The book of Genesis introduces... more

No nation has been subjected to a wider range of biblical attitudes and emotions than Edom. In some sources, Edom is perceived as Israel's brother; in many others, the animosity toward Edom is tremendous. The book of Genesis introduces Isaac, his wife Rebecca, and their twin sons, Esau and Jacob. Rivalry between the brothers emerges even before their birth and escalates over the course of their lives. The question which son should be favored also causes tension in the parents' relationship, and most of the Genesis text concerning Isaac and Rebecca revolves around this issue. The narrative describes the fraternal conflict between Jacob and Esau at length, and many hold that this description is a reflection of the hostility between Edom and Israel. However, the relationship between the brothers is not always depicted as strained. The twofold relationship between the brothers in Genesis—brotherhood and fraternity coupled with hatred and rivalry— introduces a dichotomy that is retained throughout the Hebrew Bible. In this monograph, Assis elucidates the complex relationship between Edom and Israel reflected in the Bible, to attempt to clarify the source of this complexity and the function that this relationship serves in the various biblical texts and Israel's early history. He shows how this relationship plays an important role in the formation of Israel's identity and how the historical interaction between the nations influenced the people's theological conception, as reflected in prophetic literature, poetry, and biblical narrative. Eisenbrauns, 2016. Pp. x + 214. English. Cloth. ISBN: 978-1-57506-417-8 List Price: $47.50

The books of 1 and 2 Samuel offer a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one,... more

The books of 1 and 2 Samuel offer a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that undergirds all of the historical books as well. Thus, the foundational theme of 1 and 2 Samuel is the central claim of the Pentateuch, a theme shared by all books of the Holy Scriptures. The secondary, structural theme of the book of 1 Samuel supports the primary theme of the historical books by offering the testimony that God has called out David to establish the Davidic lineage to bring about Israel’s redemption as supporting evidence that YHWH is the true and living God. The secondary, structural theme of the book of 2 Samuel supports the primary theme of the historical books by offering the testimony that God has justified David in his role as king. The third, imperative theme of the books of 1 and 2 Samuel states that Israel loved the Lord their God with all of their strength by accepting the one whom God called and justified as their king and redeemer. The application of this third theme for today’s reader is to believe that God has called and justification the Lord Jesus Christ as King of Kings in the establishment of the Kingdom of Heaven. The New Testament believer should trust in Jesus as the fulfillment of prophecies concerning the Messiah coming from the Davidic lineage who will reign eternally over all nations. As believers, we have been called to be a part of the Kingdom of Heaven, and we are justified as members of this Kingdom through faith in Jesus Christ.

2 Kings 3:4–27 is a challenging text to interpret due to the brevity of the finale (v. 27) and its apparent clash with Elisha’s words (vv. 18–19). The multitude of views on this passage throughout the ages indicates the difficulty in... more

2 Kings 3:4–27 is a challenging text to interpret due to the brevity of the finale (v. 27) and its apparent clash with Elisha’s words (vv. 18–19). The multitude of views on this passage throughout the ages indicates the difficulty in interpreting it accurately.
This thesis endeavors to explain three aspects of the wrath which came on Israel in verse 27. First is the source of the wrath, whether from a god or group of men. Second is the reason for the wrath, be it one or more sins of Israel or the sacrifice of Mesha. Finally, the object of the wrath has needed clarification based on the grammar of the passage.
Chapter 1 will discuss the text, lexemes, and grammar of 2 Kings 3:27. It will be argued that the reading of MT (“great wrath”) in 2 Kings 3:27 is to be followed over that of LXX (“great regret”). A discussion of the usages of היה קֶצֶף עַל in the Hebrew Bible will exclude human-wrath views and will point toward the view that it was Yahweh’s wrath which came on Israel.
Chapter 2 will discuss the possibilities of divine anger. It will be argued that 2 Kings 3 would not allow for the power of a god other than Yahweh, because the OT consistently mocks the power of other gods. Next, potential reasons for Yahweh to be angry with Israel will be discussed. The idolatry of Jehoram, and his reasons for fighting Moab, are relevant factors in this passage. However, it is argued that the most compelling reason for Yahweh to be angry with Israel is their sin against his instructions for warfare found in Deuteronomy 20:19–20, specifically by felling all the trees of Moab.
Chapter 3 will analyze Elisha’s prophecy in verses 18–19 and compare it to the potential fulfillment in verses 25–27. First, it is observed that there are few differences in order and wording between prophecy and fulfillment in this passage. Second, it is argued that the statement “[Yahweh] will give Moab into your hand” (v. 18) refers to a complete victory in a specific battle. This was fulfilled in verses 25–27, which describe the removal of Moab’s life support systems (v. 25) and Mesha’s desperate attempt to escape (v. 26) or to find divine help (v. 27). Further textual and historical issues are discussed but do not negate the view taken in the thesis. It is concluded that Israel retreated in verse 27 because of an outbreak of Yahweh’s wrath in their war camp, likely in the form of a plague.
Finally, the thesis will conclude by reviewing the author’s findings and drawing broader hermeneutical, theological, and biblical significance from the interpretation of this passage to the interpretation of other passages.

Da un Dio etnico e vendicativo a un Dio che si pente del male minacciato: percorso di conversione divina. Il libro del profeta Giona racconta una storia ricca di colpi di scena e accentuazioni emotive. Tutto è "grande": grande la paura,... more

Da un Dio etnico e vendicativo a un Dio che si pente del male minacciato: percorso di conversione divina. Il libro del profeta Giona racconta una storia ricca di colpi di scena e accentuazioni emotive. Tutto è "grande": grande la paura, grande il timore, grande la città di Ninive, grande la collera del profeta e naturalmente grande è il pesce. È una narrazione fantastica, ma imbevuta di un messaggio più attuale che mai. La salvezza che Dio opera a favore del "pagano", del "diverso" e del "nemico" si radica nel Dio creatore di ogni essere che vive e respira sotto il sole.

Great are the words of Isaiah! To this very day, the study of this literary poet in Jewish, general Christian and LDS literature, is responsible for some of the greatest literary and theological pictures and structures ever available for... more

Great are the words of Isaiah! To this very day, the study of this literary poet in Jewish, general Christian and LDS literature, is responsible for some of the greatest literary and theological pictures and structures ever available for students and scholars to interpret. This study will endeavor to provide a survey of LDS writers about this literary masterpiece. Special attention will be given to a chronological history of LDS scholarly interpretation. The structures of Isaiah as utilized Latter-day Saint scholarship as well as the different positions rendered based the use of particular interpretive models has been considered.

This dissertation proposal deals with the necessity of studying the topic of prophetic reception in order to understand its nature, and discusses possible study methods and ressources useful for this topic. It serves as the "preface" for... more

This dissertation proposal deals with the necessity of studying the topic of prophetic reception in order to understand its nature, and discusses possible study methods and ressources useful for this topic. It serves as the "preface" for the finalized and refined study: "The Inner Reception Theory" by the same author, which proposes a possible understanding of divine communication as being the activity of the mind and brain and mainly the responsibility of the recipient.

The prophet Ezekiel was a Jewish exile who wrote his prophecies during the early years of the Babylonian captivity. His first vision was given on July 21, 592 BC, with his last vision given on April 16, 570 BC. In fact, Ezekiel recorded... more

The prophet Ezekiel was a Jewish exile who wrote his prophecies during the early years of the Babylonian captivity. His first vision was given on July 21, 592 BC, with his last vision given on April 16, 570 BC. In fact, Ezekiel recorded thirteen dated visions. Six of them are directly related to the destruction of Jerusalem. It is to these that we will direct our attention.

This book is an update to Schmitt and Laney’s original 1997 Messiah’s Coming Temple, adding three chapters and about 50 pages to the original. In addition to this new material, there are a number of new illustrations including new 3D... more

This book is an update to Schmitt and Laney’s original 1997 Messiah’s Coming Temple, adding three chapters and about 50 pages to the original. In addition to this new material, there are a number of new illustrations including new 3D models of the temple. All illustrations are in black and white, some of the 3D images are on Schmitt’s Future Hope Ministries website. Like the original, this is a popular level introduction to Ezekiel’s vision of a future temple. The book is designed to be read by laymen, so there is little discussion of wider scholarship on the vision.

This article utilizes Cognitive Linguistics to present a stronger conceptual understanding of the motif of the ruined vineyard in Isaiah 1-39. First, a relations approach to utterances illuminates the function of particular terms used to... more

This article utilizes Cognitive Linguistics to present a stronger conceptual understanding of the motif of the ruined vineyard in Isaiah 1-39. First, a relations approach to utterances illuminates the function of particular terms used to describe the ruined vineyard (שׁמיר and שׁית; אמלל). Second, a domains approach to the ruined vineyard demonstrates how agriculture, society, and theological assessment inform this motif. The centrality of the vine within the fabric of society and its correspondence with peace and joy make the vine’s destruction amidst war a powerful symbol in Isaiah 1–39 for capturing the weighty reality of divine, violent judgment.

Феномен священства в ізраїльському світогляді вважали «пластичним» (плем’я Левія, назореї, народ). Його варіативність визнає і наукова спільнота. Відомо, що паралельно до функціонування священничої структури «царства священників» (Вих... more

Феномен священства в ізраїльському світогляді вважали «пластичним» (плем’я Левія, назореї, народ). Його варіативність визнає і наукова спільнота. Відомо, що паралельно до функціонування священничої структури «царства священників» (Вих 19:5–6) у богослов’я Ізраїля було впроваджено й закріплено ідею сконцентрованості в одній особі виконання різних ролей: есхатологічного царя, первосвященника і слуги (1 Сам 2:35; Пс 109; Іс 52:13 – 53:12; Зах 3:1–10; 6:9–15; 9:9). Згадані у статті тексти й уривки зі Старого Завіту не раз ставали об’єктами богословського аналізу та історико-релігієзнавчих пошуків. У цьому
дослідженні уточнено характер стосунків між Ягве-Адонаєм і Адонаєм-Мелхіседеком. Окрім цього, проаналізовано міру залученості кожного з них у протистояння з опонентами. Поза тим, присвячено увагу позитивним наслідкам есхатологічного посередництва Адоная-Мелхіседека для тих, хто узгодив свій спосіб буття із законами святості.

Prophecy becomes interpreted as a revelation from a deity to a prophet. The nature of Martin Heidegger's work deals with Being and one major component in his book Being and Time is about the freedom that Dasein holds. From this freedom,... more

Prophecy becomes interpreted as a revelation from a deity to a prophet. The nature of Martin Heidegger's work deals with Being and one major component in his book Being and Time is about the freedom that Dasein holds. From this freedom, Dasein could live an authentic life. This clashes with the idea of prophecy. In this essay, I will examine the primary and secondary literature to determine if there is enough adequate information to determine if Dasein remains authentic to himself in fulfilling prophecy. For the sake of simplicity, I will be referring to Abrahamic prophets in this essay. Heidegger does establish his various secular projects as atheist testaments, but there is a whole section where Azadpur writes how Dasein is a religious and existential hero because Dasein's potential is ownmost and always discloses possibilities. In Being and Time's division II temporality becomes a focal point for Heidegger that completes his project for Dasein that he set out in the division I. Death also comes into focus for Heidegger as an important structure for his argument, and it does lend itself for my topic.

Standard studies in the book of Micah tend to focus on compositional and editorial issues, usually being grounded in debates over diachronic and synchronic readings. Undoubtedly, concern with editorial issues in Micah are not unwarranted,... more

Standard studies in the book of Micah tend to focus on compositional and editorial issues, usually being grounded in debates over diachronic and synchronic readings. Undoubtedly, concern with editorial issues in Micah are not unwarranted, but they do, however, tend to fall short of thematic and rhetorical points in the text. Of major debate in Mican scholarship is how oracles of peace and judgment coexist within the prophetic text's canonical shape. While it must be noted that diachronic/synchronic issues are important to the present study, they don't directly drive the conversation. Rather, thematic vocabulary (e.g. Justice vs. injustice), as well as the rhetoric of the oracles preserved in Micah suggest a careful attention has been utilized throughout the editorial process, highlighting Micah's polemic against injustice. Laden in Micah's critique of injustice is the counterpoint , justice, which is couched in the commands and character of God. Given these factors, Mic. 4:1-4 shall be used as a case study as the pinnacle of Micah's counter-rhetoric against the rulers, heads, prophets, and priests of his day. This shall be accomplished through a non-violent ideological hermeneutic, which hopes to demonstrate that Micah's message is centered on the notion that God Himself is non-violent, and that the violence of the rulers has led to injustice, to the oppression of God's people. Thus, Mic. 4:1-4 proves to be a message of hope in the face of injustice, not only in Micah's day, but into the days of those who continue to preserve his tradition.

Many conservative/evangelical Christians believe that every time a New Testament (NT) writer says that an Old Testament (OT) passage was “fulfilled,” then that means the OT passage contains predictive prophecy and the prediction was... more

Many conservative/evangelical Christians believe that every time a New Testament (NT) writer says that an Old Testament (OT) passage was “fulfilled,” then that means the OT passage contains predictive prophecy and the prediction was fulfilled the way stated by the NT writer. That is not always the case as I shall show in this paper, restricting my scope to those OT fulfillments in the Gospels.

Mark Boda’s new commentary on Zechariah in the NICOT series from Eerdmans sets the standard for exegetical commentaries on this important post-exilic prophet. Too often Zechariah is bundled in brief commentaries along with Haggai and... more

Mark Boda’s new commentary on Zechariah in the NICOT series from Eerdmans sets the standard for exegetical commentaries on this important post-exilic prophet. Too often Zechariah is bundled in brief commentaries along with Haggai and Malachi. For example, The WBC commentary, for example, devotes a mere 130 pages to the prophet. Joyce G. Baldwin’s useful commentary on Haggai, Zechariah, Malachi in the Tyndale Old Testament Commentary Series was replaced by Andrew Hill still only manages about 170 pages on Zechariah. Boda himself contributed Haggai, Zechariah to the NIV Application Commentary. George Klein’s 2008 NAC commentary is a notable exception trend.

Laws, Rules, regulations or something more personal. Something more intimate? After four hundred years of residence which the Septuagint records as about 150 years (more or less) of slavery in Egypt, Yahweh began to prepare the Hebrews to... more

Laws, Rules, regulations or something more personal. Something more intimate? After four hundred years of residence which the Septuagint records as about 150 years (more or less) of slavery in Egypt, Yahweh began to prepare the Hebrews to leave Egypt. To do so, he first vanquished not only the Egyptian gods (Exodus Chapters 7 to 12 also Psalms 78) but also many other gods that were worshiped in other cultures from around the world.

HEBREW CONSTRUCT PHRASES WITH "DAUGHTER" AND "VIRGIN" AS NOMEN REGENS by Magnar Kartveit. Discussions about the phrase "Daughter of Zion" have not come to rest. Genitive as a category in Semitic grammar is treated in a separate chapter,... more

HEBREW CONSTRUCT PHRASES WITH "DAUGHTER" AND "VIRGIN" AS NOMEN REGENS by Magnar Kartveit. Discussions about the phrase "Daughter of Zion" have not come to rest. Genitive as a category in Semitic grammar is treated in a separate chapter, and metaphor and irony are brought into the discussion. This book proposes understandings and translations of the phrases. Kartveit (Old Testament, School of Mission and Theology, Stavanger, Norway) explores construct phrases in Hebrew that use the terms " daughter" or "virgin" rather than the more usual "land" or "river." He discusses signs of Zion, whether "Daughter of Zion" refers to a collective or an individual, "Daughter (of) Zion" in recent research, the genitive and the construct state in Semitic languages, semantic analysis of the construct phrases with "daughter" and/or "virgin," and whether nomen regens in biblical Hebrew can be a metaphor applied (in apposition) to nomen rectum. (This text was made available at the following website: https://www.pdfdrive.com/rejoice-dear-zion-hebrew-construct-phrases-with-daughter-and-virgin-as-nomen-regens-d186512019.html)

В работе выдвигается тезис о том, что социальная составляющая концепта Дня Господня использовалась Малыми пророками как важное средство установления таких общественных взаимоотношений, которые соответствуют характеру и законам... more

В работе выдвигается тезис о том, что социальная составляющая концепта Дня Господня использовалась Малыми пророками как важное средство установления таких общественных взаимоотношений, которые соответствуют характеру и законам израильского Бога Яхве и основываются на присущем Ему принципе социальной справедливости.
Цель диссертационного исследования: показать, что концепт Дня Господня, появившийся у Малых пророков, занимает одно из важнейших мест в пророческой литературе в целом, является действенным инструментом влияния пророков на их аудиторию и имеет явную социальную составляющую, направленную на поддержание Божьего миропорядка и социальной справедливости как в среде израильского народа, так и в более широком, мировом контексте.

The book of Daniel offers a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and... more

The book of Daniel offers a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that undergirds all of the prophetic books. Thus, the foundational theme of Daniel is the central claim of the Pentateuch, a theme shared by all books of the Holy Scriptures. The secondary, structural theme of the book of Daniel supports the primary theme of the prophetic books by offering the testimony of God’s covenant love to redeem Israel through the prophetic plan called the “Times of the Gentiles” as supporting evidence that YHWH is the true and living God. The third, imperative theme of the book of Daniel states that Israel loved the Lord their God with all of their mind by placing their hope in Daniel’s prophecies concerning their future redemption through the prophetic plan called the “Times of the Gentiles.” The application of this third theme for today’s reader is for us to place our hope of redemption in Daniel’s prophecies concerning God’s plan of redemption, namely our faith in His divine providence to orchestrate redemption in our lives.

The book of Ezra offers a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and... more

The book of Ezra offers a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that undergirds all of the historical books as well. Thus, the foundational theme of Ezra is the central claim of the Pentateuch, a theme shared by all books of the Holy Scriptures. The secondary, structural theme of the book of Ezra supports the primary theme of the historical books by offering the testimony of God’s covenant love to make provision for Israel’s redemption by returning them from Babylonian captivity as they are called to persevere against persecutions as supporting evidence that YHWH is the true and living God. The third, imperative theme of the book of Ezra states that Israel loved the Lord their God with all of their strength by obeying Him in rebuilding the Temple and instituting its services amidst persecutions. Because the rebuilding of the Temple is a type and figure of the New Testament Church, the application of the third theme for today’s reader is a similar message to persevere in the midst of persecutions in the Christian journey. The New Testament believer is to follow the leadership of the Holy Spirit for God’s direction in his daily life in order to persevere.

Human consternation in the face of divine silence, or apparent divine indifference to formal procedures of supplication, appears somewhat often in the Hebrew Bible. Biblical texts, especially in the Psalms and the Prophets, confront head... more

Human consternation in the face of divine silence, or apparent divine indifference to formal procedures of supplication, appears somewhat often in the Hebrew Bible. Biblical texts, especially in the Psalms and the Prophets, confront head on the difficult situations where someone makes a formal inquiry or petition to God but does not apparently receive an immediate answer from God. Ritual experts, prophets, scribes and others sought remedies for this type of divine silence , and over time hard won strategies began to take shape to ameliorate the problem. 2 The solutions sought for the problem of divine silence in Psalm 77 and the book of Habakkuk share a structurally similar logic, which explains their appeal to similar traditions and their similarities in diction.

Sermon presented at the Memorial service for the late Rev. Henry Murray and Burial of the remains of his late mother, Mrs. Catherina Magdalina Murray (nee Maritz) held at Morgenster Mission of the Reformed Church in Zimbabwe on 25 July... more

Sermon presented at the Memorial service for the late Rev. Henry Murray and Burial of the remains of his late mother, Mrs. Catherina Magdalina Murray (nee Maritz) held at Morgenster Mission of the Reformed Church in Zimbabwe on 25 July 2015.
The event was characterized by the remembrance of the remnant of the missionaries who served in Zimbabwe under the Dutch Reformed Church. The sermon looks at the the parable of a shoot which was plucked from a cedar tree by an eagle which then planted in Babylon and other seeds in Jerusalem. This figured the exile of Jehoiakin and the enthronement of Zedekiah as the last king of Israel. Verses 22-24 continues in figures to demonstrate the messianic expectations of the moment which finally got fulfilled in Christ. The sermon is concluded by a poem on Christ's Serving Acts.