Prophetic Literature

In An Introduction to the Old Testament Historical Books, incredible events, amazing love stories, larger-than-life personalities and deep theological implications and themes are just part of the treasure that awaits readers. These books tell the story of the nation of Israel and the God who loves her, punishes her, and always brings this recalcitrant people back to Himself.

In An Introduction to the Old Testament Poetic Books, C. Hassell Bullock, a noted Old Testament scholar, delves deep into the hearts of the five poetic books, offering readers helpful details such as hermeneutical considerations for each book, theological content and themes, detailed analysis of each book, and cultural perspectives.

In An Introduction to the Old Testament Prophetic Books, C. Hassell Bullock presents a clear picture of some of history's most profound spokesmen--the Old Testament prophets--and the God who shaped them. Our generational distance from the age of the prophets might seem to be a measureless chasm. Yet we dare not make the mistake of assuming that passing years have rendered irrelevant not only the Old Testament prophets, but also the God who comprehends, spans, and transcends all time.

In An Introduction to the Old Testament Pentateuch, Old Testament expert Herbert Wolf provides layreaders and scholars alike with a strong undergirding of understanding and knowledge in this introduction that reveals both the seriousness and excitement of the Pentateuch. 
(This text was made available at the following website: https://www.pdfdrive.com/introduction-to-the-old-testament-set-of-four-books-prophetic-poetic-pentateuch-historical-d194272786.html)

Par une analyse lexicale systématique il est possible de reconnaître dans l’œuvre de Nostradamus plusieurs éléments sémiologiques appartenant au registre d’un syndrome obsessionnel associé au domaine autistique. Une étude comparative des Prophéties avec sa Lettre XLI permet aussi de confirmer que cette œuvre est celle d’un personnage mystique souffrant de singularités psycho-linguistiques ayant rendu son expression incompréhensible pendant longtemps. Mais l’exploitation des dernières connaissances scientifiques en neuro-psychiatrie appliquée aux domaines littéraire, historique et religieux autorise maintenant une bien meilleure intelligibilité des obscurités nostradamiennes. Refuser d’emprunter ce chemin escarpé conduit aussi à préfèrer la magie à la science, l’illusion au raisonnement critique et l’erreur à la pertinence. L’auteur démontre aussi que le médecin apothicaire, ayant lui-même déclaré souffrir de comitialité, laisse supposer avoir eu recours à une pharmacopée anxiolytique encore inconnue pour calmer ses troubles obsessionnels avivés par les turbulences d’une époque violemment agitée. Concernant l’astrologie, il appert que l’expression littéraire de cette Lettre adressée à un ami alchimiste s’accorde précisément avec une sémantique allégorique obsessionnelle, et non pas avec un délire matérialiste et profane. Éprouvant l’infernale désunion du lien social spirituel, l’enfant de marranes pronostiquait son évolution selon un schéma déjà scénarisé depuis l’Antiquité par les historiens et les philosophes. De tout cela il apparaît également que les quatrains excessivement redondants des Prophéties n’ont recyclé qu’un très petit nombre de prédictions publiées antérieurement par des auteurs déjà connus.

Question of the Week 7: "Many of us have been taught from childhood that God is holy. If this is true, and I believe it is, what does that mean for our day-today lives? Be careful here-I want to see that your answer is informed by the reading of the workbook, the video/class material, and the selected reading on Sex Trafficking." Designed and written by Michael Martin Hudson This week center our thinking on the theme of "The Widow, The Orphan and the Alien: Caring for the Oppressed." The main essay focuses on a biblical understanding of this idea through analyzing the original text and intent from the Old Testament. The goal is to continue our journey in becoming critical thinkers by examining the text through a cultural and historical lens and then applying it to a modern-day situation such as the sex trafficking of vulnerable men and women. In order to understand Christianity, and especially Christianity as it exists in much of America today, it is important to go back and look at its roots in the Hebrew prophets and the prophetic tradition. "The Widow, The Orphan and The Alien" begins by comparing the Jewish prophets to the other ancient Near Eastern prophets during the time these texts were composed and edited. Why is this important? By understanding the cultural differences between the ancient Israelites and the Judahites as compared to the other dominant religions and cultures of that time and place, we can better understand what the Hebrew prophets were saying then, and what they have to say for our modern day. To do this we must begin with empathy and look at the history and culture of the Hebrew prophets by stepping into their shoes. You might read the word "empathy" and think of it in terms of caring for others, helping those in need, or having compassion for others. However, the way many people understand empathy, is actually sympathy. The difference is paramount. The Oxford dictionary defines sympathy as "feelings of pity and sorrow for someone else's misfortune." The OED defines empathy as "the ability to understand and share the feelings of another." One major difference between the two-sympathy and empathy-is that sympathy is a feeling, while empathy is a developed skill and an educated worldview. Sympathy is something one feels, and empathy is something one practices and develops over time similar to critical thinking. Psychology Today states, "Empathy is the ability to recognize, understand, and share the thoughts and feelings of another person, animal, or fictional character. Developing empathy is crucial for establishing relationships and behaving compassionately." Understanding empathy is key to understanding the Hebrew Bible and its prophetic tradition(s). The prophets are deeply concerned about empathy for others-even God in some passages like Hosea. In fact, the prophetic tradition as a whole translates to living an empathic life. Now looking back to the workbook essay, to understand the Jewish prophets who wrote and influenced the Bible, we need to note that the Hebrew prophets focus on the past and how it affects the present, rather than the other ancient Near Eastern prophets who focus on the future and how it affects the present. Sound familiar? This is similar to what we covered last week in how the Hebrew wisdom literature focuses on "How to Live the Good Life" and the biblical definition of a "good life" translated into living a life of abundance in the here-and-now. Sadly, many modern, Western Christians have lost this idea of living beautifully here in this world-in this life-even with all its sufferings and questions. Many Western Christians think and teach that living a "good life" is living an obedient, moral life as a means to securing a "good" spot in the afterlife. The point here is that many Christians denigrate this life and live constantly in the future which means they are not present in the present. As we read in the workbook essay, "Very simply, the Hebrew prophets were not that concerned with the future and divining the future. They were concerned with the past." Basically, the Hebrew prophets introduced a new way of thinking where the idea was "… if we forget the past then we are lost in the present. Furthermore, if we lose the past then we lose the opportunity for purpose and meaning."

The year 538 A.D. became the turning point in the history of the Roman Empire since so many aspects on political, administrative and economical levels were already switched off that when Justinian declared himself to be a theologian from this year and no longer a soldier, he crossed the barrier of his mandate between what is purely civil obligation and what is religious obligation, similarly to Constantine before, and entered in competition with the papal function and this role is evidence of Justinian's ongoing caesaro-papism. The quest for unification of the empire by unification of the church, the fever for church-building projects with his wife Theodora, the persecution of enemies of the church and heretics, his disdain with the Sabbath although his second name was Sabbatini, his support for suppressing any eschatological fever in line with the church fathers and Oecumenius and yet trying to build the 'Kingdom of God' on earth, all this indicate the problem 538 was f...

Il contributo analizza l’emersione del profilo storico dell’imperatore Federico II di Svevia dietro le allusioni profetiche rintracciabili nel corpus di vaticini trasmesso dal romanzo arturiano «Prophecies de Merlin», discutendone parimenti la collocazione politico-ideologica rispetto alle diverse forme del testo rintracciabili entro la tradizione manoscritta e problematizzandone da ultimo l’interpretazione.

While the Judeo-Christian religious tradition promotes an image of God characterized by mercy and compassion, one cannot deny the startling images in scripture of a wrathful God who seemingly condones sexual violence and rape as divinely-sanctioned punishments. This article reviews existing interpretive strategies designed to salvage the image of a merciful and compassionate deity despite depictions of a violent and sexually-violating God in the scriptural texts. These attempts at interpretation, however, are not without their limitations and problems. After surveying and critiquing attempts at interpreting images of divine wrath, this article seeks to reinterpret the texts as a divinely-inspired and implicit critique of the religious tradition itself-one which has enabled and even promoted sexual subjugation, violence, and trauma in the name of God.

Available: https://derep-k.drhe.hu/108/1/Patmosz-9-nyomda-vegl_arch.pdf
Az ókori keresztyén világ (VI.) Eszkatológiai étkezés Peres Imre-Németh Áron (szerk.) Peres Imre-Németh Áron (szerk.): Az ókori keresztyén világ (VI.) A Patmosz Könyvtár a Debreceni Református Hittudományi Egyetem Patmosz Ku tatóintézetének kiadványsorozata. Célja a bibliai (ó-és újszövetségi) tudományok területén megszülető és az Intézet ku-tatási profiljába illeszkedő tudományos eredmények megjelentetése monográfiák, tanulmánykötetetek és konferencia-kiadványok formájában. A területen mozgó hazai szakemberek írásainak közzétételén túl a sorozat fontosnak tartja elősegíteni a vonatkozó forrásművek magyar nyelvű kiadását, valamint fel-vállalja külföldi szaktudományos munkák magyar nyelvre való fordítását, publikálását is. * * * A Patmosz-Bibliai Tudományok Kutatóintézete 2019. május 7-én tartotta azt a konferenciát, melynek előadásait nagy örömünkre e mostani tanulmány-kötetben közreadhatjuk. "Az Ókori keresztyén világ" elnevezésű Patmosz-konferenciasorozat VI. alkalma volt ez, ahol ezúttal az "eszkatológiai étkezés" témáját járhattuk körül. Összesen tíz tanulmány kapott helyet a konferencia-kötetben döntően az ó-és újszövetségi bibliatudomá-nyok területéről, de érintve azokat a rokon diszciplíná-kat és határterületeket is, melyek meggazdagíthatják a téma teológiai feldolgozását. Így megjelennek olyan vallástörténeti, archeológiai, filozófiai vonatkozások is, melyek fontos aspektusokkal egészítik ki a szent étkezések értelmezését. Patmosz Könyvtár PATMOSZ-BIBLIAI TUDOMÁNYOK KUTATÓINTÉZETE

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)

Biblical criticism regards biblical books as fundamental texts expressing and embodying the core of faith and practice of a believing community. Thus, in line with canonical criticism, this article assumes the Book of Deuteronomy as a basic text, cherished and believed by those who practice the Jewish and Christian faiths. Primarily, the article analyses the text of Deuteronomy 15:1–11 against the background of its social vision for community living in ancient Israel. The potential significance of this humanitarian and/or brotherly ethics and its associated benefits are the secondary concerns of the article. The article, however, does not preclude reflection on scholarly discussions regarding Deuteronomy’s compositional history, though with limited focus. The article holds that a practical understanding and appropriation of Deuteronomy’s radical humanitarian vision will not only help in raising a healthy community which functions as an alternative to poverty but also reinvigorate commitment to a mission of social responsibility for God’s people living in covenant and/or faith communities.

A critical assessment of the claim that “Yahweh’s holiness governs Ezekiel’s message of judgement and hope.” , and also the significance for Christian ministry.

Upon reading the book of Ezekiel there is little doubt that contained therein is a strong message of judgement followed in the latter part, by a message of hope.  Governing both of these messages is the overarching theme of Yahweh’s awesome and terrifying holiness.  In fact, it could be argued that the primary message of Ezekiel is that Yahweh is holy.  By reflecting on the oracles of judgement and of hope, and by considering the visions of Ezekiel, the emphasis on Yahweh’s holiness and how it governs His message very quickly to surface.  However, the more important concern of this exercise is to seek to understand the significance of this to Christian ministry today.

Trust, a Prophetic Posture for our Ecological
Crisis? Ecological Interpretation of Joel 1-2
By reading Joël 1-2, this article sketches a prophetic posture for
the lamentation of an Earth community bringing together animals,
humans and the soil in an emotional expression to ecological
disaster. This ecological hermeneutic elaborates a realist outlook
to articulate a desire for creative ecclesial practices that allow for
strong emotional expressions and the development of an ecological
community that is not limited to humans. This posture aims to
move from trauma to resilience, from anxiety or denial to trust by
connecting with nature, with animals and by crying out to God, not
to deny the crisis, but to see it as the place from which we may
seek the presence of the Lord of life.

La confiance en Dieu ne garantit pas une posture adéquate à l’égard
de la crise écologique. Certains chrétiens développent une posture caractérisée
par une forme presque absolue de confiance envers Dieu au point
que, pour eux, tout effort pour la (sur)vie de la terre ne semble pas nécessaire29.
La confiance n’est donc pas, isolée d’autres facteurs, l’unique valeur
chrétienne à privilégier devant la crise écologique. Par cette lecture de
Joël 1-2, cet article esquisse une posture prophétique pour la lamentation
d’une communauté écologique regroupant animaux, humains et le sol
dans une expression affective du désastre écologique. Évitant le déni de la
catastrophe, cette attitude privilégie un regard lucide et articule un désir
de pratiques ecclésiales créatives permettant l’expression affective forte
et le développement d’une communauté écologique (Earth community)
qui ne se limite pas aux humains. Devant une catastrophe annoncée, la
lecture de Joël 1-2 devient une invitation à apprendre la lamentation pour se relier aux membres d’une communauté écologique et donner corps et voix aux émotions intenses portées vers Dieu. Cette posture vise le passage du trauma à la résilience, de l’anxiété ou du déni à la confiance. En se reliant à la nature, aux animaux et en criant vers Dieu, non pas pour nier la crise, mais pour vivre cette crise comme le lieu même de la recherche de la présence du Seigneur de la vie.

Amid the turmoil the bell tolls of hope - translated by Teresa Bałuk-Ulewiczowa, first published in 'Stereotyp a nieprzekładalność bezwzględna.' In: Między oryginałem a przekładem VIII: Stereotyp a przekład. Eds.U. Kropiwiec, M. Filipowicz –Rudek, J. Konieczna-Twardzikowa. Kraków: Księgarnia Akademicka 2003, pp. 35-44.

The identification of the character Job and his placement in the Biblcal history has been an issue taxing scholars for generations. The Russian Orthodox and Slavonic traditions, some Jewish traditions, and David Gibson in his book on the Hyksos and Abraham Abulafia identify him with Jobab son of Zerach second king of Edom. Dann Farelly of Bethel School of Supernatural Ministry places him with Abraham. Barry Setterfield and Bernard Northrup place him with Peleg after the flood of Noah.  This short paper brings out the clear connection with Jobab son of Zerach. The argument based on timing, geography, names, and cult practices point clearly to this period. Job is seen as a prophet on the order of Abraham and Bilaam, and Moses who consults God on behalf of others. The writers work on Hadad: Hero or Satan (lulu.com), and Solomon's Satans (lulu.com) are supportive of this conclusion.

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

A great American psychologist summarizes one of the most difficult of subjects--the nature of dreaming--after decades of lifting matters out of the morass of Freudianism. The result nonetheless is a thin gruel that misses the main thing about dreams: their unworldly imaginative power. But he is not the only one. Who defends the psyche in modern science? Who knows what it is, where it resides, and how it controls the brain? The true theory of dreaming will emerge only by facing and answering these questions, which can be said to have baffled ancient, medieval, and modern investigators alike. At present materialism stands confused, pathetically benighted in its own shadow.

Readers are now advised that a new approach to the true theory of dreaming, as well as the first mechanistic explanation of Night Terrors in scientific history, is contained in the reviewer's illustrated essay on this page called 'The Last Day.' Both this late 2017 review and the new 2020 essay concern the same foundational ideas within idealism and can be said to blend smoothly together to produce an increasingly coherent view of the phenomenology as well as the fundamental nature of dreaming, the achievement of which depends on isolating and identifying the cosmic generator of dreams.

See also 'Sartre on Dreaming' (2022) and 'On the Materialization of Being' (2022) for deeper insights into the nature of dreaming according to idealism and in the context of the embodiment of the psyche, which reaches far deeper inwardly than the farthest galaxies are from the Solar System.

Apocalyptical narratives always became influential in difficult political times, beginning with
the biblical literature. They challenge a given political reality by encouraging people to resist it and by
recalling that present political power and injustice cannot be eternal. These narratives remind that the
present time should not be given a privileged status over the past and the future. My article starts from
the observation that the projections concerning the future in general and especially eschatological imagination are recurrent themes in both religion and science fiction. The look towards the future represents
the common ground between the narrative of Judeo-Christian tradition and science fiction literature.
These narratives challenge the present based on a promise or threat of a future that is not there. Apocalyptic references challenge a certain political power based on an ‘ontology’ of non-existence (or not yet
being). The paper compares different ways of questioning political power in theology and science fiction
by emphasizing the role of apocalyptic imagination.

Frontispiz: © Kunsthistorisches Museum Wien. Das Werk ist urheberrechtlich geschützt. Die dadurch begründeten Rechte, insbesondere die der Übersetzung, des Nachdrucks, der Entnahme von Abbildungen, der Funksendung, der Wiedergabe auf fotomechanischem oder ähnlichem Wege und der Speicherung in Datenverarbeitungsanlagen bleiben, auch bei nur auszugsweiser Verwertung, vorbehalten. Die Vergütungsansprüche des § 54 Abs. 2 UrhG werden durch die Verwertungsgesellschaft Wort wahrgenommen.

Near the beginning of the Joban Dialogues, Job's friend Eliphaz is attributed a remarkably subversive vision (Job 4:12-21). Laced with images of divine judgment and deception, this vision undermines the very foundation of the friends' theology, and closely conforms to Job's. In particular, the vision's distinctive corporeal imagery and its conclusion that anyone can suddenly perish reflect Job's characteristic style, and form the basis for his accusations of divine injustice. In this study, Ken Brown argues that the tensions between the vision's present attribution to Eliphaz and its role in the dialogue run much deeper than is generally perceived, and can only be resolved through a reassessment of the book's development, both synchronic and diachronic. Brown suggests that the present order of Job 3-4 and 25-27 is neither original nor accidental, but reflects an intentional reframing of the dialogue, and anticipates similar moves across the earliest reception of the book.

In evaluating the roles of the temple personnel in Ezekiel's vision of the future temple (Ezekiel 40-48), three spheres of concern are taken into account: the broader biblical context, the more restricted context of the book of Ezekiel, and the Babylonian backdrop of his prophecies. This chapter demonstrates that the temple functionaries differ from their biblical precedents, on the one hand, and from what was known of their Babylonian environment on the other. What determines the roles of the priests, the Levites, and the nasi in Ezekiel's temple vision is the driving theological force of preserving the temples' sanctity. Thus, for example, the uniquely positioned nasi integrates the roles of two Baby lonian temple officials; unlike the Babylonian functionaries, however, the nasi is not sec ond to a human king, but answers only to God.

The Amosian oracles against the nations (Amos 1:3–2:16) with the superscription (Amos 1:1–2), present an important source for all disciplines of peri-exilic scholarship—from biblical studies to Ancient Near Eastern history and archeology. This paper suggests a new approach to their dating. While scholars have generally maintained that Amoian corpus displays no knowledge of the Neo-Assyrian campaigns of the eighth century BCE,1 the analysis presented here shows a striking adherence—specifically to the annals of Tiglathpileser III—revealed through paronomasia, allegories and metaphors carefully crafted by the Amosian author(s).

In diesem Beitrag wird erläutert, was ein Reden vom Propheten im Islami-schen Religionsunterricht aus der Sicht der theologischen Forschung zur prophetischen Gestalt und Tradition leisten sollte, welche Ansätze sich unter Berücksichtigung dieser Forschung und ihres Anliegens ergeben, welche Fragestellungen, Quellen und Themen in den Islamischen Religionsunterricht einfließen sollten, um diesem Anliegen gerecht zu werden. Dabei versucht die-ser Beitrag, theologische Kriterien und Leitgedanken für deren Beurteilung und Entwicklung herauszuarbeiten. Insbesondere wird auf die Möglichkeiten der persönlichen Begegnung der Schülerinnen und Schüler mit der Gestalt des Propheten eingegangen sowie auf den dadurch ausgelösten Bildungs-prozess. Daraus ergibt sich der pädagogische Anspruch des Islamischen Religionsunterrichts, ausgehend von der theologischen Bedeutsamkeit der Prophetologie, die Schülerinnen und Schüler für die Lebensbedeutsamkeit der prophetischen Gestalt Mu ammads zu sensibilisieren. Schlüsselwörter Mu ammad · Prophetie · Prophetologie · Prophetenbild · Hadith · Šam il · S ra · Offenbarung · Geschichte · Theologie · Begegnung · Beziehung · Bildung

This article builds upon an earlier discourse analysis of the book of Haggai (Wendland 2005). I now take a closer look at the original rhetorical situation that gave rise to this prophecy by employing a factored ‘argument model’ which views the text in relation to its assumed historical and religious setting. Ten interrelated components of this situational framework are briefly considered with respect to their possible relevance for the prophetic message. I then turn to the contemporary communication of Haggai via Bible translation. This focuses on a contextualized re-presentation of the basic sense and significance of Haggai’s ‘word from Yahweh’ concerning his glorious ‘house’ to people who speak a different language and live in a completely different sociocultural, environmental, and religious setting, namely, south-central Africa. What are some of the main formal and conceptual barriers that confront current text consumers? Here we will explore several possible strategies for bridging the imposing gap that often separates ordinary Bible readers and hearers today from a viable understanding of the original communication event. What supplementary tools can assist them to more fully appreciate the dramatic rhetoric of Haggai’s oracles from the LORD, which are still of great relevance to his community of faith? A consideration of the pros and cons of these potential solutions may serve as a helpful starting-point for those who must make the crucial decisions with regard to translation planning and project management in the interest of a more effective, locally contextualized transmission of God’s Word.

Prophetic dreams, or apocalyptic dreams, carry within them, as part of their phenomenology, a mood of inevitability. As C. G. Jung reports for example, a voice within one of his terrifying visions in 1913 says, “Look at it well; it is wholly real and will be so. You cannot doubt it.”  Even with such implicit speech carrying compelling authority and knowing, the question I want to explore here is: do prophetic dreams in fact predict the future? Or to broaden the question, just what is the relationship between prophetic dream and future outer events?

Il 18 dicembre 1513, dal pulpito di Santa Croce, il predicatore Francesco da Montepulciano profetizzò una serie di sciagure che avrebbero colpito Firenze. L’episodio impressionò i contemporanei, afflitti da guerre e epidemie, ma è stato ridotto dalla critica a un’eco delle idee di Girolamo Savonarola. Grazie a una ricerca di prima mano su documenti e manoscritti, Michele Lodone mostra il peso di una tradizione diversa, e il rifiorire di attese apocalittiche coltivate per secoli ai margini dell’ordine francescano.
Le varie emozioni di chi ascoltò la predica (paura, preoccupazione, scetticismo), consentono all’autore di illuminare in modo originale la parzialità e soggettività di ogni testimonianza. Seguendo le tracce di Francesco attraverso fonti disparate, il libro mostra l’evoluzione di un uomo che, prima di trasformarsi in profeta, era stato eremita e predicatore di pace, e aveva tentato, alla vigilia della Riforma che divise il mondo cristiano, di riformare almeno se stesso e i propri compagni.

Summary:  In the present note, I outline some reasons why I find attempts to view/interpret the book of Daniel as a 2nd cent. composition unsatisfactory.  Key words:  Daniel, Maccabean, date, composition, critical, evangelical.  Date:  Dec. 2019.

BRIEF LIFE HISTORY OF PROPHET MUHAMMAD (s)

A Brief Biography of Prophet Muhammad (s)

We have sent thee not except as a mercy to all the Worlds

The Holy Quran, The Prophets (21): 107


We have sent thee not except as a giver of glad-tidings and a warner to all the peoples

The Holy Quran, Sheba (34): 28

************************

Muhammad was son of Abdullah, who was son of Abdul-Muttalib, who was son of Hashim - whose ancestry reached the Prophet Ismael son of the Prophet Abraham, peace be upon them.

The Prophet Muhammad was born in the city of Mecca, in Arabia, on a Friday, the 17th day of the lunar month of Rabi-I, in the year 570 CE into a noble family whose fathers and ancestors were amongst the chiefs of the Quraysh tribe, and the Bani-Hashim clan. His Prophetic mission began on the 27th day of the month of Rajab, in the year 610 CE, when he received the first divine revelation. Then the Quran was revealed to the Prophet progressively according to the circumstances of the time over a period of 23 years.

The Prophet Muhammad was killed by poisoning on the 28th day of the month of Safar in the 11th year of the Hijrah 1, 630 CE.

By Paul R. House, 1989 (this text was made available at: https://www.pdfdrive.com/zephaniah-a-prophetic-drama-bible-and-literature-series-d160060188.html) -- For another, literary-structural study of Zephaniah, see chapter 8 in the following book: https://www.academia.edu/8963455/PROPHETIC_RHETORIC_Case_Studies_in_Text_Analysis_and_Translation

Burada tanık olacağınız şey tamamen gerçek, bununla beraber aynı zamanda olağandışı ve gerçeküstü. Dünyadaki önemli olayları birbirine bağlayan ilahi bir kod var. İnsanlık tarihindeki önemli figürlerin hayatlarını ve çalışmalarını da içeriyor. 19 sayısı şimdi sıralayacaklarımın ve daha da fazlasının ortak bölenidir:

1. Süleyman
2. Musa
3. Buda
4. İsa
5. Muhammed
6. Haham Judah (11.yy)
7. Mustafa Kemal Atatürk
8. Reşat Halife, Edip Yüksel
9. Humeyni/İran, Abdülaziz bin Baz Suudi Arabistan- Salman Ruşdi
10. El-Kaide 
11. Y2K virüsü
12. 11 Eylül terör saldırısı
13. Tanrı parçacığı
14. Covid 19
15. Y2K38 virüsü

Ve Meton Döngüsü, Halley Kuyruklu Yıldızı, Çıkarım Kuralları (mantık), Periyodik Tablo ve belki de parçacık fiziği ve fiziksel sabitler gibi görünüşte birbiriyle alakasız diğer birçok politik, sosyal, kültürel olay ve doğal fenomenler. Hepsi büyük olaylar/karakterler olsa da hepsi tartışmalı.

The present paper is an excerpt from my commentary on Daniel.  My view of 9.24-27 is broadly Dispensational.  Compared to other Dispensational treatments of the text, it has four key distinctives:  (1.)  It identifies the slightly enigmatic term rĕḥôb-wĕ-ḥārûṣ (trad. ‘square and moat’) with the system of governance established by Ezra and Nehemiah in Jeremiah (‘a public square of decision’).  (2.)  It identifies the first “anointed one” with Nehemiah, and identifies his final visit to Jerusalem with the end of Gabriel’s first seven weeks in 409n/408n.  (3.)  It identifies the second “anointed one” with the “prince to come” (Jesus), whose arrival in Jerusalem is dated to 26n/27n AD.  (4.)  It identifies the “people” of the prince to come with the generation of Jews who rejected their Messiah (e.g., Matt. 11.16, 12.39-45, 23.36), and takes the vb. šḥt (trad. ‘destroy’: 9.26a) to refer to the behaviour of the Jews over the years 28-70 AD, and, in particular, to the revolt in 70 AD.

This is a Handbook about the Prophetic and Wisdom books of the Old Testament, that belongs to the Series of Handbooks for the study of Theology, of the Institute of Religious Sciences of the Eclesiastical University of San Dámaso (Madrid, Spain). In this pdf you can find de introduction to the handbook and the explanation of its content. You can buy this book in: https://tienda.sandamaso.es/manuales-de-ccrr/230-libros-profeticos-y-sapienciales.html

Proposes that describing the prophetic books as “prophetic fictions”
not only draws together much previous consideration of these books. It also accurately
describes their content and form and reflects what is most distinctive about this
genre as we find it in the Hebrew Bible. Having situated what is meant by the
genre description “prophetic fiction” I will try to show how this language can
help us understand the works themselves, focusing in particular on an outline
reading of Amos 1–3.

The year 538 A.D. became the turning point in the history of the Roman Empire since so many aspects on political, administrative and economical levels were already switched off that when Justinian declared himself to be a theologian from this year and no longer a soldier, he crossed the barrier of his mandate between what is purely civil obligation and what is religious obligation, similarly to Constantine before, and entered in competition with the papal function and this role is evidence of Justinian's ongoing caesaro-papism. The quest for unification of the empire by unification of the church, the fever for church-building projects with his wife Theodora, the persecution of enemies of the church and heretics, his disdain with the Sabbath although his second name was Sabbatini, his support for suppressing any eschatological fever in line with the church fathers and Oecumenius and yet trying to build the 'Kingdom of God' on earth, all this indicate the problem 538 was for the Roman Empire and the Catholic Church. Archaeological and historical original sources of Justinian and contemporaries of popes, biographer of Justinian and a commentator on Revelation (Oecumenius) are very revealing of these times and the shift or transition of what belonged to the Roman Empire handed over since 538 A.D. to the church and the papal function. The Code of Justinian was a persecuting instrument. Justinian upheld the supremacy of the papacy. He permitted through the Council of Orleans actions to be done on Sunday that Constantine prohibited like travel and preparation of food and cleaning the house. In Novellae CXLIV Justinian instituted a Seventh-day Sabbath persecution. He changed the times and laws ad hoc as his Novellae XLVI and coins of 538 A.D. (XII year) indicate. Private gatherings were persecuted. He had church-manual laws. Justinian studied Systematic Theology on the nature of Christ and wrote homiletical rules for preachers. He gave textcritical advice to Jews and condemned their doctrinal deviations. This theological hobby of the ruler of the once mighty Roman Empire was to be taken over by a more theological competent power that would eventually lead to papal-caesarism until the unsettling of this new aggrandizing paradigm in 1798 by Napoleon. The prophetic embedding of the 1260 days as "years" prophecies in both Daniel 7 and Revelation 12 definitely started in 538 A.D. contrary to W. Spicer's (1918) suggestion of 533 or 538 as two alternative dates or any other dates suggested by other scholars in the history of interpretation in historicism. It is also not just a case of history of interpretation hermeneutics but data solidly supported by archaeology, iconography and original historical sources that coincides with the parameters provided by exegesis of the rest of the Books of Daniel and Revelation added with the exegesis of the detail of the passages under consideration. A necessary ingredient for the historical researcher remains to be the faith that God can predict the future and He did and that the data as well as the prophecies of the Biblical Text are evidence of that. 1 *The present study is the result of an interaction and cooperation between a number of researchers coming from a wide range of backgrounds and educational qualifications and experience. All of them are recognized leaders in their talents and educational upbringing. Some are Emeritus professors, others are still teaching. They are coming from different continents and countries.

By John J. Collins, Forms of the Old Testament Literature, vol. XX, 1984 -- This book is the fourth in a series of twenty-four volumes planned for publication throughout the nineteen-eighties. The series eventually will present a form-critical analysis of every book and each unit of the Old Testament (Hebrew Bible) according to a standard outline and methodology. The aims of the work are fundamentally exegetical, attempting to understand the biblical literature from the viewpoint of a particular set of questions. Each volume in the series will also give
an account of the history of the form-critical discussion of the material in question, attempt to bring consistency to the terminology for the genres and formulas of the biblical literature, and expose the exegetical procedure in such a way as to enable students and pastors to engage in their own analysis and interpretation. It is hoped, therefore, that the audience will be a broad one, including not only biblical scholars but also students, pastors, priests, and rabbis who are engaged in biblical interpretation.
(This book was made available at the following website: https://www.pdfdrive.com/daniel-with-an-introduction-to-apocalyptic-literature-forms-of-the-old-testament-literature-d185470265.html)