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The prophetic books bear the names of the four major and twelve minor prophets, in addition to Lamentations and Baruch. The terms “major” and “minor” refer to the length of the respective compositions and not to their relative importance. Jonah is a story about a prophet rather than a collection of prophetic pronouncements. In the Hebrew Bible, Lamentations and Daniel are listed among the Writings (Hagiographa), not among the prophetic books. The former contains a series of laments over the destruction of Jerusalem by the Babylonians. The latter is considered to be a prophetic book, though it consists of a collection of six edifying diaspora tales (chaps. 1–6) and four apocalyptic visions about the end time (chaps. 7–12). Baruch is not included in the Hebrew canon, but is in the Septuagint or Old Greek version of the Bible, and the Church has from the beginning acknowledged its sacred and inspired character.
The prophetic books contain a deposit of prophetic preaching, and several of them in addition are filled out with narrative about prophets (e.g., Is 7; 36–39; Jer 26–29; 36–45; Am 7:10–17). In ancient Israel a prophet was understood to be an intermediary between God and the community, someone called to proclaim the word of God. Prophets received such communications through various means, including visions and dreams, often in a state of transformed consciousness, and transmitted them to the people as God’s messengers through oracular utterances, sermons, writings, and symbolic actions.
It would be misleading to think of these works as books in our sense of the term. While some prophecies originated as written material, prophetic activity more commonly took the form of public speaking. Prophetic discourse addressed to different audiences in different situations would, typically, be committed first to memory, then to writing, often by the prophet’s followers, sometimes by the prophet himself (e.g., Is 8:1–4, 16; Jer 36:1–2; Hb 2:2). Small compilations of such pronouncements and discourses would be put together, arranged according to subject matter (e.g., pronouncements against foreign nations), audience (e.g., Jeremiah to King Zedekiah, Jer 21:1–24:10), chronological sequence (e.g., in Ezekiel generally), or by verbal association (e.g., catchwords). These units would be circulated, edited, expanded and interpreted as the need arose to bring out the contemporary relevance of older prophecies, and eventually integrated into larger collections. The titles would have been added at a later date, in some instances centuries after the time of the prophet in question.
The office of the prophet came about as the result of a direct call from God. Unlike that of the priest, the prophetic function was not hereditary and did not correspond to a fixed office. In Israel as elsewhere in the ancient Near East and Levant, there were, however, prophets (nebî’îm in Hebrew) who were employed in temples and at royal courts, and some of the canonical prophets may have started out as “professionals” of this kind. Prophecy also differed from priesthood in ancient Israel in that there were both male and female prophets. Though none of the prophetic books is named for a female prophet, Miriam (Ex 15:20) and Deborah (Jgs 4:4) played important roles at the beginning of Israel’s history and Huldah (2 Kgs 22:14) toward the end. The Bible gives great importance to the call or commissioning of the prophet, which was often accompanied by visionary or other extraordinary experiences (e.g., Jer 23:21–22; Ez 1–2). In these accounts the prophetic intermediary can be represented as a messenger commissioned by the Lord as king (e.g., Micaiah in 1 Kgs 22:19–23, and Isaiah in Is 6:1–13), and therefore prophetic speech is often introduced with the form used in the delivery of a message: “thus says the Lord” or some similar formula. Sometimes the prophetic calling could be expected to involve struggle, persecution, and suffering.
While prophetic messages sometimes bore on the future, their primary concern was with contemporary events in the public sphere of social life and politics, national and international. They focus on public morality, the treatment of the poor and disadvantaged, and the abuse of power, especially of the judicial system. They pass judgment in the strongest terms on the moral conduct of rulers and the ruling class, in the belief that a society that does not practice justice and righteousness will not survive. With equal rigor, they also condemn a religious formalism that would legitimate such a society (e.g., Is 1:10–17; Jer 7:1–15; Am 5:21–24). They view international affairs, the rise and fall of the great empires, in the light of their own passionate belief in the God of Israel and the destiny of Israel. The prophets never take political and military power as absolutes. They do not preach a new morality. They are radicals only in the sense of a radical commitment to and interpretation of the religious, legal, and moral traditions inherited from Israel’s past.
Prophetic speech is not, however, confined to judgment and condemnation. The prophets also exhort, cajole, encourage; they announce salvation and a good prognosis for the future. Sometimes present realities and situations shade off into, or are taken up into, a panorama of a more distant future. In many instances, too, prophetic pronouncements are developed by a cumulative and incremental editorial process into a more inclusive and total vision of a final salvation and a final judgment, with or without the presence of a messianic figure. This process is particularly evident throughout the Book of Isaiah, and played an important part in the self-understanding of early Christian churches and their interpretation of the person and mission of Jesus. For early Christianity, therefore, prophetic texts were used to describe the new reality of Christ and the church (e.g., Mt 1:23; Acts 2:14–21; Gal 4:27).
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