By Lester L. Grabbe, Martti Nissinen
Complaints of conferences of the Prophetic Texts and Their old Contexts crew 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
With all their heart and soul” in 2 Chr 15:12. 32 Some poetic features are the fourfold ending כם, the twofold opening ואם, and the twofold rhyme -uhu. ” The notion of God giving peace on every side is a theological notion governing the overall structure of 2 Chr 14–15. 34 Expressed with either ( דרשׁ2 Chr 15:2, 12–13) or ( בקשׁ2 Chr 15:4, 15). 35 Without dispute, the verb מעלis another major theological motif in the book of Chronicles. See, for example, William Johnstone, “Guilt and Atonement: The Theme of 1 and 2 Chronicles” in A Word in Season: Essays in 31 Pancratius Beentjes 31 It can hardly be a coincidence, of course, that this important theological notion of “seeking YHWH” had already been incorporated in the preceding chapter (2 Chr 14:3, 6).
He suggests that the largely Deuteronomic base narrative of 1 Samuel has a particular view of prophecy, the cult, priesthood, monarch, and ark. Yet 1 Sam 1–8 give a different perspective on all these topics. One explanation would see an expansion of Deuteronomic thought in these chapters, with the people suffering for their own sins, even if following the guidance of a prophet. Another suggestion is rather more radical but entrancing. This is the proposal that this section may be not just a later addition but even a deliberate anti-Deuteronomic addition, meant to present the prophet as an agent provocateur who deliberately misleads the people.
These scholars drew on the Weberian construct of charisma as the main characteristic of prophecy, in order to argue for women’s contribution to the religious community as preachers. , slavery). In discussing the “Qur’anic David,” WRIGHT draws attention to how the Israelite king was progressively “sanitized” to remove his sins and weaknesses. This is readily apparent in the Islamic tradition (which includes many characters from the Hebrew Bible). This “sanitizing” was a process known earlier, however, not only in the Babylonian Talmud but even in the Bible itself.