Constructs of Prophecy in the Former and Latter Prophets and by Lester L. Grabbe, Martti Nissinen

Old Testament

By Lester L. Grabbe, Martti Nissinen

Complaints of conferences of the Prophetic Texts and Their historic Contexts workforce of the Society of Biblical Literature held in 2007 in Washington, D.C. and in 2008 in Boston, Mass.

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Extra info for Constructs of Prophecy in the Former and Latter Prophets and other texts

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We may doubt whether we can take these statements as historically trustworthy descriptions of prophetic figures from the distant past, but they illustrate how the Chronicler saw prophets in his own time and context. Rather than just being preachers and sources of oral statements, they are pictured as scribes and authors. The importance of writing as a prophetic medium was already noted by Max Weber who emphasized the sine qua non (in his opinion) of “emotive 2 Cf. Lester L. Grabbe, Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh (London: Routledge, 2000), 178–82.

Go out” (v. 16a) (v. 17b). A impressive crowd of commentators is somehow convinced that the phrase ‫( לא לכם המלחמה כי לאלהים‬v. 15b) is indeed such a plain parallel to 1 Sam 17:47 (‫)כי ליהוה המלחמה‬. 51 The wording of 2 Chr 20:15b—just as that of v. 17a—is set in a negative structure which is very rare; it is found nowhere else in the entire Old Testament. The striking alliterative form of both phrases helps to accentuate their unique character. 52 In a very special way this aspect is shown by the instructions of v.

Lester L. ”3 Prophets and the Cult Traditionally, prophets have been interpreted as anti-cultic. More recently, this has been seen as a caricature, but some of the old attitude still seems to linger. Several of the essays impinged on the cult in one way or another, but usually it was to describe a more positive relationship between prophet and cult. With regard to the book of Jeremiah, LEUCHTER is of the opinion that a sustained cultic critique is found in the book: a critique of the Levites (in Jer 11:21–23 Deuteronomy 32 is used to show that the Levitical cult and lineage are to be cut off, specifically the Mushite Levites in Anathoth), a critique of the royal and family cult (a part of the Deuteronomic assault on family religion, including the cult of “the Queen of Heaven” and “Baal,” which in Jeremiah represents any religious practices condemned in Deuteronomy), and a critique of even the Deuteronomic cult (the temple becomes the dwelling of the people rather than God).

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