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Published: 14 March 2023

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1

Prophets & prophecy. Salt Lake City, Utah: Bookcraft, 1988.

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2

H, Floyd Michael, Haak Robert D. 1949-, Society of Biblical Literature. Prophetic Texts and their Ancient Contexts Group., and Society of Biblical Literature. Meeting, eds. Prophets, prophecy, and prophetic texts in Second Temple Judaism. New York: T&T Clark, 2006.

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3

1948-, Day John, ed. Prophecy and the prophets in ancient Israel: Proceedings of the Oxford Old Testament Seminar. London: T & T Clark International, 2010.

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4

Stefoff, Rebecca. Prophets and prophecy. New York: Marshall Cavendish Benchmark, 2008.

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5

Stefoff, Rebecca. Prophets and Prophecy. New York: Marshall Cavendish/Benchmark, 2008.

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6

translator, Khalidi Tarif 1938, Neal A. Maxwell Institute for Religious Scholarship, and Middle Eastern Texts Initiative (Brigham Young University), eds. The proofs of prophecy =: Aʻlām al-nubūwah : a parallel English-Arabic text. Provo, Utah: Brigham Young University Press, 2011.

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7

Prophets and personal prophecy. Shippensburg, PA: Destiny Image, 1987.

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8

T̤āhirulqādrī, Muḥammad. Maqṣad-i biʻs̲at-i anbiyāʼ kī jāmiʻīyyat va hamahgīriyyat. Lāhaur: Minhājulqurʼān Pablīkeshanz, 1999.

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9

1954-, Thigpen Thomas Paul, ed. Prophets and the prophetic movement. Point Washington, FL: Christian International, 1990.

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10

A, Sawyer John F., ed. Prophecy and the biblical prophets. Oxford [England]: Oxford University Press, 1993.

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11

Sawyer, John F. A. Prophecy and the biblical prophets. Oxford [England]: Oxford University Press, 1993.

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12

Kaya, Rahime. Prophet Muhammad: The seal of all prophets. Clifton, NJ: Tughra Books, 2013.

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13

Verhoef, Pieter A. Profete en profesie. Kaapstad: Lux Verbi, 1993.

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14

Prophets and prophesy: Predicting the future. New York: Cavendish Square, 2014.

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15

Matthias, Riedl, and Schabert Tilo, eds. Propheten und Prophezeiungen =: Prophets and prophecies. Würzburg: Königshausen & Neumann, 2005.

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16

Prophets, prophecy, and ancient Israelite historiography. Winona Lake, Indiana: Eisenbrauns, 2013.

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17

Carolyn, Murphy, ed. Prophets and prophecy in today's church. San Diego, CA: Hundredfold Press, 1999.

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18

Sirhindī, Aḥmad. Ithbât an-nubuwwa =: The proof of prophethood. Istanbul, Turkey: Hakîkat Kitâbevi, 2005.

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19

Ithbât an-nubuwwa: The proof of prophethood. Istanbul, Turkey: Hakîkat Kitâbevi, 2001.

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20

Sirhindī, Aḥmad. Ithbât an-nubuwwa =: The proof of prophethood. Istanbul, Turkey: Hakîkat Kitâbevi, 2005.

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21

1954-, Edelman Diana Vikander, and Ben Zvi Ehud 1951-, eds. The production of prophecy: Constructing prophecy and prophets in Yehud. London: Equinox Pub. Ltd., 2009.

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22

Psychology of prophecy: A study of the prophetic mind as manifested by the ancient Hebrew prophets. Philadelphia: Julius H. Greenstone, 1986.

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23

1957-, Anderson David, and Johnson Douglas Hamilton 1949-, eds. Revealing prophets: Prophecy in Eastern African history. London: James Curry, 1995.

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24

The Christian prophets and the prophetic apocalypse. London: Macmillan, 1985.

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25

The prophetic history. Fort Mill, SC: MorningStar, 2009.

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26

Pak, G. Sujin. Prophecy and the Teaching Office. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0005.

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Bullinger proves pivotal in the history of Protestant views of the prophet and prophecy, for he signaled a significant shift from a focus on the office of the prophet to a focus on prophetic duties, particularly the task of teaching. Calvin even more profoundly identified the prophet with the office of teacher. In his use of Old Testament prophets as significant models for his ministry, Calvin cast this in terms of teaching and intentionally avoided explicit prophetic terminology so that ultimately he viewed himself as a teacher with prophetic functions. Distinctive to Calvin was his emphasis on the prophet’s duty to apply Scripture to contemporary circumstances and his language of temporary and permanent offices. Bullinger and Calvin both employed the prophet and biblical prophecy in their worship reforms and to strengthen scriptural and clerical authority, yet confessional distinctions around these uses increasingly emerged.
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27

Gottlieb, Isaac B. Rabbinic Reception of the Prophets. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.22.

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The Rabbinic reception of prophets covers thousands of individual statements made by named or unnamed rabbis, recorded within a vast literature (Mishnah, Midrash, Talmud) that spans over 750 years (225–1000 C.E.). It deals with questions and issues such as the following: who is a prophet, what did prophets see, prophetic use of metaphor, the prophet as messenger, prophecy among the Gentiles, the chronology of the prophets, rebuke and consolation, criticism of the prophets, the place of repentance in prophecy, and the end of prophecy. Besides a survey of general statements, rabbinic remarks about nine out of fifteen individual prophets from Isaiah through Malachi are also cited.
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28

Tiemeyer, Lena-Sofia. The Prophets. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.37.

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This chapter explores some of the challenges for future scholarship on the Latter Prophets. It highlights the difficulty of bridging the methodological gap that sometimes exists between different scholarly approaches, for example between evangelical and secular research methods or between synchronic and diachronic reading strategies; yet it also draws attention to existing scholarly collaborations across this divide. The chapter further points out some issues that scholars face who are involved in the ideological study of the prophets (such as feminist scholarship). The chapter also surveys some of the recent changes in the understanding of prophecy as a phenomenon and of prophetic texts as a scribal endeavor. Is the prophet a visionary, a scribe, a redactor, a literary persona? Who created the prophetic texts and what purposes did those texts fulfill in ancient Israelite society? Finally, the chapter calls for more studies on the reception of prophetic texts.
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29

FitzGerald, Brian. Polemic, Preaching, and Early Dominican Assessments of Prophetic Authority. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808244.003.0004.

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This chapter examines the emergence of theoretical treatises devoted to understanding the nature of prophecy. Emerging out of polemical works against Islam and its prophet, such treatises eventually addressed disagreements within Christianity itself about the nature of inspiration and the boundaries of sacred authority. A significant element of theoretical reflection, particularly among the Dominican Order, came from discussions of the nature of preaching, which was often viewed as a contemporary manifestation of prophecy. Preaching as prophecy raised questions about the relationship between natural virtue or talent and supernatural gifts. The chapter concludes by focusing on the contributions of Hugh of St Cher and Albert the Great to a Dominican tradition of prophetic theory, and it shows that they did not agree on how to assess those claiming to be current-day prophets within the Church.
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30

Williams, Darryl A. Prophets, Prophecy, and the Spirit of Prophecy: Understanding the Prophetic. Independently Published, 2019.

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31

Roberts, Oral, and Bill Hamon. Prophets and Personal Prophecy: God's Prophetic Voice Today. Destiny Image Publishers, 2011.

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32

Hamon, Bill, and Jim Jackson. Prophets and Personal Prophecy: God's Prophetic Move Today. Destiny Image Publishers, 1987.

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33

Pak, G. Sujin. Prophecy and the Radicals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0003.

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Several radical groups—particularly Anabaptists and Spiritualists—in Wittenberg, Zurich, and Strasbourg proffered different performances of prophecy that emphasized its visionary, ecstatic forms and even affirmed the possibility of new revelation above and beyond Scripture. Luther, Zwingli, and Bucer responded to Andreas Karlstadt, Gabriel Zwilling, the Zwickau Prophets, Thomas Müntzer, Swiss Anabaptists, Melchior Hoffman, Balthasar Hubmaier, Hans Denck, Caspar Schwenckfeld, and Pilgram Marpeck by casting many of them as false prophets and often lumped them together under their most extreme forms rather than recognizing the variations among them. Radical groups differed on the topic of prophecy: some prioritized Scripture, while others prioritized the Spirit. Luther and Zwingli reframed their view of the prophet and prophecy in direct response to these radical threats to tighten the parameters of lay participation and identify the prophet more closely with the Protestant pastoral office.
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34

Nissinen, Martti. Prophecy and Gender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0008.

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This chapter demonstrates that prophecy was a gendered phenomenon, but the prophetic role was not generally gender-specific, which is remarkable in the patriarchal cultures within which prophecy functioned. The chapter approaches the issue of gender and prophetic divination from a comparative perspective. First, a taxonomy of gender of the prophets and deities in the ancient Eastern Mediterranean is presented, followed by a discussion on the agency of the prophets from the gender point of view. The chapter concludes by analyzing the gendered representations of deities and their alleged agency, that of the goddess Ištar in particular.
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35

Jassen, Alex P. The Prophets in the Dead Sea Scrolls. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.20.

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This chapter examines the reception of the prophets in the Dead Sea Scrolls. It begins by outlining what books of the sectarian communities of the Dead Sea Scrolls would have been considered in the corpus of ancient prophets. The chapter then analyzes growing centrality of the interpretation of prophetic texts for Jews in the Second Temple period. The Pesharim interpret the words of the ancient prophets as literary ciphers that when properly decoded reveal the origins, unfolding history, and eschatological future of the sectarian communities. Expanded prophetic narratives appropriate the voice of the ancient prophets to create new compositions that either rewrote the words of the ancient prophet or recast the prophetic identity in a new literary setting. The chapter further explores the ways in which the sectarians regarded themselves as recipients of ongoing revelation and therefore saw themselves in continuity with the prophets of old.
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36

Holt, Else K. The Prophet as Persona. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.17.

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Taking the discussion of persona in literary theory as its point of departure, the chapter examines first the presentation of prophets in twentieth-century historical-critical scholarship. Here, the interest was moving from the early focus on the prophet as an historical person (e.g. Duhm, Skinner, Rudolph) to the historical background and development of the prophetic book (e.g. Zimmerli, Holladay, Carroll). Second, the genre of prophetic books is discussed in the light of ancient biography, suggesting a general cognitive demand for personal authentication of messages as being met by (the image of) the prophet. The third part of the chapter presents literary readings of the prophets as literarypersonae, i.e. as representations of the message of the prophetic books, with an emphasis on Hosea, Amos, Ezekiel and Jeremiah. The quest for the literary persona thus leads toward synchronic approaches to the theology of the books.
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37

Nissinen, Martti. Ancient Prophecy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.001.0001.

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This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.
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38

Martel, James R. Anarchist Prophets. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478023043.

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In Anarchist Prophets James R. Martel juxtaposes anarchism with what he calls archism in order to theorize the potential for a radical democratic politics. He shows how archism—a centralized and hierarchical political form that is a secularization of ancient Greek and Hebrew prophetic traditions—dominates contemporary politics through a prophet’s promises of peace and prosperity or the threat of violence. Archism is met by anarchism, in which a community shares a collective form of judgment and vision. Martel focuses on the figure of the anarchist prophet, who leads efforts to regain the authority for the community that archism has stolen. The goal of anarchist prophets is to render themselves obsolete and to cede power back to the collective so as to not become archist themselves. Martel locates anarchist prophets in a range of philosophical, literary, and historical examples, from Hobbes and Nietzsche to Mary Shelley and Octavia Butler to Kurdish resistance in Syria and the Spanish Revolution. In so doing, Martel highlights how anarchist forms of collective vision and action can provide the means to overthrow archist authority.
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39

Nissinen, Martti. Hebrew Bible. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0004.

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This chapter considers prophecy in the Hebrew Bible. It is presented as literature which is rooted in the prophetic phenomenon but which no longer serves as a direct document of prophets in ancient Israel and Judah. The prophetic book is a genre of its own, owing its emergence to the scribal activity of the Second Temple period. Once regarded as the source of prophecy par excellence, the Hebrew Bible is a very different kind of a source for the ancient Eastern Mediterranean prophetic phenomenon—not because the phenomenon itself was different but because the scribal transmission of prophecy in Israel and Judah finds a distinctive literary expression in the biblical books.
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40

Pak, G. Sujin. Prophecy and the Priesthood of All Believers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0002.

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Luther’s, Zwingli’s, Bucer’s, and Zell’s early uses of prophecy focused on buttressing their teachings of the priesthood of all believers, rejecting Roman Catholic distinctions between the spiritual and temporal estates, and challenging Roman Catholic “tyranny” over biblical interpretation. These Protestant reformers defined a true prophet as one who proclaims and interprets the Word of God alone; the prophet and prophecy were therefore significant tools for rejecting Roman Catholic authority—by spurning Roman Catholic conceptions of the priesthood and identifying Roman Catholic leaders as false prophets—and ultimately for asserting the prime authority of Scripture. In the 1520s lay pamphleteers, including several female pamphleteers, embraced Luther’s, Zwingli’s, Bucer’s, and Zell’s early conceptions of the prophet in order to defend their call to proclaim God’s Word, interpret Scripture, and rebuke wrong teaching.
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41

Pak, G. Sujin. Prophecy and the Pastoral Office. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0004.

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Luther and Zwingli employed the prophet and biblical prophecy later in their careers to define the key functions of the pastoral office and consolidate Protestant clerical authority. Luther emphasized the duties of the prophet-pastor to preach Christ and the Gospel and guard true doctrine. Zwingli presented a dual conception of the prophetic office—as gifted exegete and as watchman of Christian society—and distinctively emphasized the cooperative relationship between the Protestant pastor and the civil magistrate in fostering Christian piety and an ethical society. New in both of their accounts was an emphasis on knowledge of the biblical languages in the prophet-pastor’s work as exegete. Their uses of the prophet and biblical prophecy helped them establish the prime authority of Scripture and furthered their visions of the reform of worship.
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42

Prophecy and Prophets. Independent Publishing Network, 2018.

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43

Richard, Oswald Commey. Prophecy and Prophets. Holy Fire Publishing, 2007.

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44

Nissinen, Martti. Ancient Near Eastern Sources. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0002.

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This chapter constitutes a comprehensive and up-to-date overview of the available sources of the prophetic phenomenon in the ancient Near East. The texts are presented according to textual genres, which yield different kinds of information on prophets, their activities, prophetic oracles, and their interpretation. Lexical lists and omen texts associate prophets with temple personnel and people with liminal roles. Legal and administrative texts as well as ritual texts document the presence of prophets in temple communities, whereas letters report their performances to kings of Mari and Assyria. Written oracles provide examples of early transcripts of spoken oracles, whereas texts containing literary prophecy document their use and interpretation. Most of the texts are written in Akkadian, but even some West Semitic, Luwian (Tell Ahmar stele) and Egyptian texts (Report of Wenamun) are available.
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45

Nissinen, Martti. Prophetic Intermediation in the Ancient Near East. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.1.

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The chapter serves as an introduction to the written evidence of the historical phenomenon of prophecy in the ancient Near East. Prophecy is understood as intermediation of divine knowledge by non-technical means, constituting one of the many modes of divination. The documents of ancient Near Eastern prophecy are scarce and their chronological or geographical distribution is uneven, the majority of texts deriving from Mari (seventeenth century B.C.E.) and Assyria (seventh century B.C.E.). Nevertheless, the phenomenon can be observed across the Near East, allowing a historical and phenomenological comparison with the later evidence of Greek oracles. The chapter surveys the prophetic phenomenon from the perspectives of writing and literary interpretation, spirit possession, gender, and the relationships of prophets with religious and political institutions. Enough commonalities are found in the Near Eastern, Greek, and biblical texts to warrant the assumption of the existence of a common ancient Eastern Mediterranean prophetic phenomenon.
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46

Craig, Elvira. Prophets and Prophetic Ministry. End Times Harvest Publication Ministries, 1999.

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47

Farrell, Kelly. Walking in Jesus: His Company of Prophets the Prophetic and the Prophecy. Independently Published, 2019.

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48

Andersen, Francis I., and David Noel Freedman. Micah. Doubleday, 2000. http://dx.doi.org/10.5040/9780300261585.

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One of the twelve Minor Prophets, Micah unwaveringly spoke God’s message to Israel?a message filled with judgment but also laced with the promise of redemption. Micah combined poetic complexity and literary sophistication to compel his audience to respond. And now, through an exacting linguistic and literary analysis of the biblical text, coauthors Francis I. Andersen and David Noel Freedman explain what Micah meant to his contemporaries, as well as what his message means to readers today. What sets Micah apart is the attention it pays to the details of the prophet’s original text. The commentary is descriptive rather than speculative, philological rather than theological. With unusual care, the authors—two of the world’s leading Bible scholars—examine the features of Micah's biblical Hebrew and prophetic discourse. They discover the use of a special kind of language, which, in its poetic composition, differs significantly from the language of classical Hebrew prose. At the zenith of their careers, masters of all relevant disciplines, Andersen and Freedman are the perfect duo to unlock the words of this challenging prophet.
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49

Andersen, Francis I., and David Noel Freedman. Micah. Doubleday, 2000. http://dx.doi.org/10.5040/9780300261585.

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One of the twelve Minor Prophets, Micah unwaveringly spoke God’s message to Israel?a message filled with judgment but also laced with the promise of redemption. Micah combined poetic complexity and literary sophistication to compel his audience to respond. And now, through an exacting linguistic and literary analysis of the biblical text, coauthors Francis I. Andersen and David Noel Freedman explain what Micah meant to his contemporaries, as well as what his message means to readers today. What sets Micah apart is the attention it pays to the details of the prophet’s original text. The commentary is descriptive rather than speculative, philological rather than theological. With unusual care, the authors—two of the world’s leading Bible scholars—examine the features of Micah's biblical Hebrew and prophetic discourse. They discover the use of a special kind of language, which, in its poetic composition, differs significantly from the language of classical Hebrew prose. At the zenith of their careers, masters of all relevant disciplines, Andersen and Freedman are the perfect duo to unlock the words of this challenging prophet.
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50

Lundbom, Jack R. Jeremiah 1–20. Yale University Press, 1999. http://dx.doi.org/10.5040/9780300261325.

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Jeremiah, long considered one of the most colorful of the ancient Israelite prophets, comes to life in Jack R. Lundbom’s Jeremiah 1-20. From his boyhood call to prophecy in 627 b.c.e., which Jeremiah tried to refuse, to his scathing judgments against the sins and hypocrisy of the people of Israel, Jeremiah charged through life with passion and emotion. He saw his fellow Israelites abandon their one true God, and witnessed the predictable outcome of their disregard for God’s word – their tragic fall to the Babylonians. The first book of a three-volume Anchor Bible commentary, Jack R. Lundbom’s eagerly awaited exegesis of Jeremiah investigates the opening twenty chapters of this Old Testament giant. With considerable skill and erudition, Lundbom leads modern readers through this prophet’s often mysterious oracles, judgments, and visions. He quickly dispels the notion that the life and words of a seventh-century b.c.e. Israelite prophet can have no relevance for the contemporary reader. Clearly, Jeremiah was every bit as concerned as we are with issues like terrorism, hypocrisy, environmental pollution, and social justice. This impressive work of scholarship, essential to any biblical studies curriculum, replaces John Bright’s landmark Anchor Bible commentary on Jeremiah. Like its predecessor, Jeremiah 1-20 draws on the best biblical scholarship to further our understanding of the weeping prophet and his message to the world.
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