Free and no registering no login adult web chat Redating the exodus and conquest bimson

Jeremiah is actually forbidden by God to intercede for Israel against the wrath to come (7: 16; 11: 14; 14: 11). Even the oracles about the future appear quite comprehensible to the prophets.

This is partly because the oracles themselves are so clear.

After all, how could Ezekiel misunderstand what God was going to bring about in Israel after the conversation in Ezk. That Israel will be reconstructed and returned from exile is crystal-clear. Hosea's artfully alarming portrayal of the coming Judean counter-attack on Benjaminite territory in 732 BC (Ho.

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Indeed, the process is not really a voluntary one: 'The Lord God has spoken; who can but prophesy? It is noteworthy that God's revelation is given them.Oracles of future deliverance and blessing display the same level of creative involvement stylistically, and the same level of specificity as regards the application of covenant blessings (renewal of people and land, agricultural abundance, changes in natural phenomena, ) that characterize other types of oracles.The prophets were ardent patriots, as the covenant demanded. Micaiah knows exactly how objectionable his true prophecy will be to Ahab, so first sarcastically delivers a false prophecy (2 Chr. He knows very well how the destruction he prophecies will affect even the prophets who oppose him (verse 24) as well as the king (verse 27).For those to whom the covenant sanctions demanded punishment, they insisted on that punishment at God's behest, denouncing the guilty party, even if king (2 Sa. The intercessory stance sometimes assumed by the prophets demonstrates their awareness of the implications of their revelation. 7: 1-6) clearly indicate to Amos the unsparing wrath of God, against which he intercedes.For example, Jeremiah had to relay God's message to Judah that submission to Babylon (treason, as far as his hearers thought) - was their only option (Je. In preaching aspects of this message he says 'This is what Yahweh said to me...' (27: 2); and quotes God's words: 'Then send word...' (27: 3); 'Give them a message...' (27: 4); 'Say, This is what Yahweh Almighty, The God of Israel says...' (27: 4); and adds (Oracle of Yahweh' (27: 11); knew God had given him that message to pass on. The prophets got some of their oracles by being allowed by God to overhear heavenly deliberations or to be told directly by God the content of his plans () in the Hebrew means one 'called', having a special commission directly from God. 13: 1), often called by God 'my servants' or the like (2 Kgs. If there had not been a covenant, it is hard to imagine what sorts of things Israelite prophets, if they had existed in the same sense, might have had to say.

They saw themselves in a special position among mankind. Perhaps they would have introduced particular aspects of Yahweh's will to particular people at particular times.[4] In the absence of any previous covenantal revelation, perhaps they might have developed and promulgated some sort of relatively enlightened social ethics as a counter force to the oppressive characteristics of the society they lived in.[5] But there was a covenant, and the prophets were raised up by God to summon people back to obedience to that covenant.

In every case, it is God who decides who shall be a prophet (Am. Because the word they spoke was Yahweh's word and not their own, they prefaced it, concluded it, or even intermittently punctuated it with reminders like 'Thus says Yahweh' (Indeed the vast majority of the time they phrased their message in the first person, quoting Yahweh directly, as if their mouth were his mouth. Red predominated in two large blocks of sacred text: (1) the Mosaic covenant (Ex. They were of course spokesmen for God, persons through whom he proclaimed his word, both to his own covenant people, and often to the rest of the world.

There is no evidence that they simply felt permitted to do this - they clearly consider themselves required to do it.[1] Regardless of how personally risky this task sometimes was, or how likely the message was or was not to be believed, they represented God and said what he told them to say. he spoke through them was almost exclusively related to the original covenant he had given through Moses.

As Amos answers the complaint that his preaching was unfairly negative, he offers no response of his own. Denouncing the sin and the sinner, proclaiming judgment according to the covenant curses of deprivation, devastation, disease, deportation and death.[9] It is clear from their language and their demeanor that the prophets consciously accepted this role to plead the case of the oppressed (Dt. For example, we cannot assume that they understood exactly how and when God would perform the promises for Israel's future beyond the level of detail that the prophetic oracles themselves contain.

His appointment to office was God's doing ('Yahweh took me and said to me, "Go, prophesy to my people Israel ..." '). We do wish to suggest that they did not preach words fully or partly meaning less to themselves, the significance of which can now for the first time be understood by modern exegetes.[10] The evidence suggests that even those [p.13] prophecies delivered in a manner called 'ecstatic' were comprehensible to the prophets who spoke them.

Here in this verse, six of the 'ten commandments' are mentioned, though not strictly 'cited'. By the mid-eighth century, prophecy as a national institution appears to have hit a low point in its responsiveness to Yahweh, comparable in some ways to the days of Ahab (874-853) when prophets of Baal and Asherah dominated the religion of the nation.