{"id":1452,"date":"2017-08-14T15:27:05","date_gmt":"2017-08-14T19:27:05","guid":{"rendered":"http:\/\/pages.charlotte.edu\/john-reeves\/?page_id=1452"},"modified":"2017-08-14T15:27:05","modified_gmt":"2017-08-14T19:27:05","slug":"rels-3104-course-syllabus","status":"publish","type":"page","link":"http:\/\/pages.charlotte.edu\/john-reeves\/course-materials\/prophecy-and-prophetic-literature-in-ancient-israel\/rels-3104-course-syllabus\/","title":{"rendered":"RELS 3104: Course Syllabus"},"content":{"rendered":"

COURSE SYLLABUS<\/strong><\/p>\n

RELS 3104
\nProphecy and Prophetic Literature in Ancient Israel
\nF 11:00-1:45
\nDr. John C. Reeves
\n204B Macy<\/span> 21A Cedar (for 2017-18 only<\/em>)
\nOffice hours: WF by appointment (for 2017-18 only<\/em>)
\njcreeves@uncc.edu<\/a>
\nhttps:\/\/pages.charlotte.edu\/john-reeves\/<\/a><\/p>\n

\u2018Through gematria<\/em> (the numerical value of the characters spelling) \u201cthe prophet\u201d is equivalent to (that of the characters spelling \u201cSage\u201d): hence all the prophets were (also) extraordinary Sages, which accords with what is said in Scripture: \u201cand a prophet (!) has a mind endowed with sagacity\u201d (Ps 90:12). \u00a0Now however they only pass on secrets to those who are perfected in knowledge. \u00a0And with regard to what the Sages of blessed memory once said: \u201cSince the day when the Temple was destroyed, prophecy was taken away from the prophets and given to the crazies\u201d (b. B. Bat<\/em>. 12b), (they meant) not a total nut-case who tears up his clothes, spends the night in the graveyard, or goes out alone at night, but rather a simpleton who does not know about con-jobs.\u00a0 He is called \u201csimpleton\u201d and \u201ceasily fooled,\u201d for through gematria<\/em> (the numerical value of the characters spelling) \u201csimpleton\u201d is equivalent to (that of the characters spelling) \u201cperfected ones.\u201d\u00a0 It is moreover recorded in Scripture: \u201cthe testimony of the Lord is more reliable than the wisdom of the simpleton\u201d (Ps 19:8).\u2019 \u2013 Sefer ha-\u1e25esheq \u2018al shemot Me\u1e6da\u1e6dron<\/em> (ed. Y. M. Epstein; Lemberg: S. L. Kugel, Lewin & Comp., 1865), 7a (\u00a753).<\/p>\n

Course description<\/strong><\/em><\/h3>\n

This course examines the phenomenon of prophecy in the religion of ancient Israel, with particular attention being devoted to the writings about and the books attributed to named \u2018prophets\u2019 in the Hebrew Bible.\u00a0 Inasmuch as it can reliably be reconstructed, the development of Israelite prophecy will be studied from its earliest appearance in narrative sources (Deborah, Balaam, Samuel, anonymous \u2019anshey ha-\u2019elohim<\/em>) to the alleged cessation of prophecy during the Second Temple period.\u00a0 Questions to be investigated include the following: What is a prophet?\u00a0 What sorts of concerns tend to generate oracles by prophets and diviners?\u00a0 Are there discernible social roles for the prophet in the society of ancient Israel?\u00a0 What distinguishes so-called prophetic literature from other genres of composition contained in the Bible or used in the ancient Near East?\u00a0 How do oral and written modes of composition interplay in the prophetic corpus?\u00a0 Who \u2018authored\u2019 the books attributed to prophets in the Hebrew Bible, and how did they go about this task?\u00a0 Religio-historical antecedents and parallels to Israelite prophecy (e.g., Mesopotamian divination, prophecy at Mari, Assyrian oracle collections) will also be studied in order to gain some insight into the cross-cultural religious and social status of the prophet and the nature of prophetic literature.\u00a0 If time permits, the course will conclude with an examination of the alleged relationship between prophetic and apocalyptic literature.<\/p>\n

Texts<\/strong><\/em><\/h3>\n

The following secondary works of scholarship are required<\/strong> for this course:<\/p>\n

Joseph Blenkinsopp, A History of Prophecy in Israel: Revised and Enlarged<\/em> (Louisville: Westminster John Knox Press, 1996).<\/p>\n

Martti Nissinen, Prophets and Prophecy in the Ancient Near East<\/em> (Atlanta: Society of Biblical Literature, 2003).<\/p>\n

Links to three different English translations of the Hebrew Bible are available on the course website<\/a>.\u00a0 You may use these or any other responsible<\/em> translations for the preparation of your assignments.<\/p>\n

Frequently, supplementary readings will be assigned or distributed by the instructor as needed.<\/p>\n

Warning<\/u><\/em>: In this class you will hear or read ideas which may disturb, shock, dismay, or outrage you, and you will be compelled to think using methodological paradigms which you may deem troubling, wrong-headed, blasphemous, or even sacrilegious.\u00a0 If you think you might be uncomfortable in this situation, then this is definitely not the class for you<\/u>.\u00a0 On the other hand, if you think you can suspend your uncritical attachments to certain notions about scriptures, their meaning, and the circumstances surrounding their production, then you will undoubtedly learn a great deal about the historical and cultural matrices betwixt which Judaism, Christianity, Islam, and other religions in their mutual contact zones arose and flourished.<\/p>\n

Course requirements<\/strong><\/em><\/h3>\n

a. Readings<\/em>. The nature of this course entails a significant amount of close reading and reflection both within and outside of class. Students are responsible for completing the reading assignments (outlined below or assigned in class) in a timely manner.\u00a0 Every student must read and critically engage substantial portions of Bible, Qur\u2019\u0101n, parascriptural works, commentaries, testimonia, folktales, and esoterica which have been englished from texts originally written in Hebrew, Aramaic, Syriac, Mandaic, Greek, Latin, Coptic, Arabic, Persian, and Ethiopic.<\/p>\n

b. Take-home written exercises<\/em>. An indeterminate number of written exercises (optimally one per class) will be prepared and submitted for in-class discussion and out-of-class evaluation. These exercises vary in length from less than one (1) to a maximum of five (5) typewritten or electronically printed pages.\u00a0 All of these exercises will be announced and explained by the instructor during the course of or at the conclusion of a class meeting.\u00a0 The instructor\u2019s evaluation of the student\u2019s collective written exercise performance (\u221a+ = A-; \u221a = C+; \u221a- = D) will comprise 50% of the course grade.<\/p>\n

c. Final take-home essay<\/em>. Instead of an in-class three-hour final examination, you will prepare a final essay wherein you will be expected to synthesize many of the major issues and themes discussed in class and in the required readings, as well as to demonstrate your knowledge of the specific source materials and facts which pertain to those issues and themes. Once its topic is assigned (on the final class meeting day), this essay will be delivered to the instructor before the date and time officially mandated for the final examination of this course by the UNC Charlotte administration.\u00a0 The final essay is worth 25% of the course grade.<\/p>\n

d. Individual involvement<\/em>. Almost perfect attendance (see below) is an essential requirement for this course. Each class meeting builds upon the knowledge gained during previous meetings. \u00a0Moreover, in-class discussion and analysis comprises a significant portion of every class meeting.\u00a0 Preparation for every class usually involves the completion of a series of assigned readings and\/or written assignment(s).\u00a0 Students are expected to contribute in an informed manner<\/u>* to the public analysis and discussion of any assigned topic, and the instructor reserves the right to administer occasional unannounced \u2018pop-quizzes\u2019 should he deem the situation so warrants (grades for such quizzes are averaged with those of the take-home exercises).\u00a0 The instructor\u2019s assessment of one\u2019s attendance, class preparation, and informed oral contributions will constitute 25% of the final course grade.<\/p>\n

e. Zakhor<\/em> (Remember!): Mastery of the assigned readings, diligent class attendance, and verbal participation are necessary prerequisites for the successful completion of this course. Each student is responsible for all lectures, class discussions, assignments, and announcements, whether or not he\/she is present when they occur.<\/p>\n

*Note Prov 15:28: \u05dc\u05d1 \u05e6\u05d3\u05d9\u05e7 \u05d9\u05d4\u05d2\u05d4 \u05dc\u05e2\u05e0\u05d5\u05ea \u05d5\u05e4\u05d9 \u05e8\u05e9\u05e2\u05d9\u05dd \u05d9\u05d1\u05d9\u05e2 \u05e8\u05e2\u05d5\u05ea, which I\u2019m inclined to render as \u2018the mind of the devoted (student) contemplates before answering, whereas the mouth of the clueless spews forth worthless nonsense.\u2019<\/p>\n

Miscellaneous information<\/strong><\/em><\/h3>\n

a. The grading scale used in this course is as follows:<\/p>\n

91-100 \u00a0 \u00a0 \u00a0A \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 = \u00a0 \u00a0 \u00a0 demonstrable mastery of material; can creatively synthesize<\/p>\n

81-90 \u00a0 \u00a0 \u00a0 \u00a0B \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 = \u00a0 \u00a0 \u00a0 some demonstrable proficiency in control of material & analysis<\/p>\n

71-80 \u00a0 \u00a0 \u00a0 \u00a0C \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 = \u00a0 \u00a0 \u00a0 satisfactory performance of assignments; little or no analysis<\/p>\n

61-70 \u00a0 \u00a0 \u00a0 \u00a0D \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 = \u00a0 \u00a0 \u00a0 inadequate and\/or faulty understanding of material<\/p>\n

0-60 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0F \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 = \u00a0 \u00a0 \u00a0 \u00a0unacceptable work<\/p>\n

 <\/p>\n

b. One of the requirements of this course is to complete the work of the course on time. Sometimes there are legitimate reasons for late work\u2014an illness or other emergency. \u2018Emergency,\u2019 however, does not include your social involvements, travel plans, job schedule, disk, wi-fi, and\/or printer failures, the state of your love life, your obligations to other courses, or general malaise over the state of the world.\u00a0 The world has been in a mess as long as anyone can remember, and most of the world\u2019s work is done by people whose lives are a mass of futility and discontent.\u00a0 If you haven\u2019t learned yet, you had better learn now to work under the conditions of the world as it is.\u00a0 Therefore:<\/strong><\/p>\n

1) All missed quizzes and neglected homework exercises will be averaged as a 0 in the computation of the course grade.\u00a0 There is no such thing as a \u2018make-up pop quiz.\u2019\u00a0 No exceptions will be considered or granted.<\/p>\n

2) All essays and written exercises are due on the dates scheduled in the syllabus, or on the date announced by the instructor in class (usually, the following class meeting).\u00a0 \u2018Late\u2019 submissions of essays (not homework exercises\u2014see below) bear the following penalties: one day late\/one letter grade; two days late\/two letter grades; three or more days late\/F.\u00a0 Please note: these \u2018days\u2019 are calendar days, not class meeting days<\/u>.\u00a0 For accounting purposes, letter grades bear the following values: A=95; A-=92; B=85; C+=78; C=75; D=65; F=30.\u00a0 An untyped essay or homework exercise automatically receives the grade F, as do those typed submissions which violate the required parameters or which the instructor deems physically unacceptable and\/or grammatically incomprehensible.<\/p>\n

3) Homework exercises are due on the date announced by the instructor in class.\u00a0 Since we will normally discuss these exercises together in class on that date, it would clearly be unfair to those who submitted their work on time for me to accept \u2018late\u2019 work from those who were privy to our in-class discussion.\u00a0 Hence I will not accept \u2018late\u2019 homework submissions (even from those of you who may be physically absent during our discussion); however, \u2018early\u2019 submissions (i.e., before the start of class) are always welcome and will receive full credit.<\/p>\n

4) Since your diligent physical participation is critical for the success of this course, attendance at class meetings will be monitored by the instructor.\u00a0 One or two absences are regrettable; three absences are the limit of tolerability.\u00a0 Four (4) or more absences will result in an automatic F for the course<\/u>.\u00a0 Please note that\u2014with the exception of religious holidays\u2014the instructor does not distinguish \u2018excused\u2019 from \u2018unexcused\u2019 absences.\u00a0 Unsanctioned late arrivals and early departures will be tallied as absences.<\/p>\n

5) Policy regarding Audits<\/u>: the instructor expects auditors (whether formally enrolled as such or not) to meet the same attendance, preparation, and oral participation standards as those students who are taking the course for credit.\u00a0 The instructor does not expect auditors to prepare and submit any written assignments.<\/p>\n

c. Assistance and solicitation of criticism is your right as a member of the class. It is not a privilege to be granted or withheld. Do not hesitate to request it nor wait too late in the course for it to be of help.<\/p>\n

 <\/p>\n

ROUGH COURSE OUTLINE<\/strong><\/em><\/h3>\n

 <\/p>\n

I. Introduction: the Prophets (Nevi\u2019im<\/em>) as literary corpus<\/p>\n

Required:<\/strong><\/p>\n

Blenkinsopp, 1-26.<\/p>\n

James E. Bowley, \u201cBible,\u201d in Michael D. Coogan,ed., The Oxford Encyclopedia of the Books of the Bible<\/em> (2 vols.; Oxford: Oxford University Press, 2011), 1:73-84.<\/p>\n

John C. Reeves, \u201cProblematizing the Bible … Then and Now,\u201d Jewish Quarterly Review<\/em> 100 (2010): 139-52.<\/p>\n

Recommended<\/em>:<\/p>\n

John C. Reeves, \u201cScriptural Authority in Early Judaism,\u201d in James E. Bowley, ed., Living Traditions of the Bible: Scripture in Jewish, Christian, and Muslim Practice<\/em> (St. Louis: Chalice Press, 1999), 63-84.<\/p>\n

James E. Bowley & John C. Reeves, \u201cRethinking the Concept of \u2018Bible\u2019: Some Theses and Proposals,\u201d Henoch<\/em> 25 (2003): 1-18.<\/p>\n

II. Ancient Near Eastern prophetism<\/p>\n

a. phenomenological issues<\/p>\n

b. historical issues<\/p>\n

c. social issues<\/p>\n

Required:<\/strong><\/p>\n

Gen 30:27; 44:5, 15; Deut 18:9-22; 1 Sam 23:6-13; 30:7-8; 2 Sam 2:1-3; 5:22-25; Ezek 21:26-27; Zechariah 10:2.<\/p>\n

\u2018Mari Letters\u2019 (in Nissinen), 13-77; \u2018Nineveh Oracles\u2019 (in Nissinen), 97-132.<\/p>\n

Blenkinsopp, 26-48.<\/p>\n

Nissinen, 1-11.<\/p>\n

Recommended<\/em>:<\/p>\n

Hans M. Barstad, \u201cNo Prophets? Recent Developments in Biblical Prophetic Research and Ancient Near Eastern Prophecy,\u201d Journal for the Study of the Old Testament<\/em> 57 (1993): 39-60.<\/p>\n

Maria deJong Ellis, \u201cObservations on Mesopotamian Oracles and Prophetic Texts: Literary and Historiographic Considerations,\u201d Journal of Cuneiform Studies<\/em> 41 (1989): 127-86.<\/p>\n

A. L. Oppenheim, \u201cThe Arts of the Diviner,\u201d in his Ancient Mesopotamia: Portrait of a Dead Civilization<\/em> (rev.ed.; Chicago: University of Chicago Press, 1977), 206-227.<\/p>\n

Moshe Weinfeld, \u201cAncient Near Eastern Patterns in Prophetic Literature,\u201d Vetus Testamentum<\/em> 27 (1977): 178-95.<\/p>\n

III. Constructing the prophetic \u2018book\u2019<\/p>\n

a. Structural and structuring elements<\/p>\n

b. Genres of prophetic speech<\/p>\n

c. Redactional elements and strategies<\/p>\n

d. Editorial expansions and \u2018corrections\u2019<\/p>\n

e. Prophetic intertextuality<\/p>\n

Required:<\/strong><\/p>\n

Isaiah 1-39; Jeremiah 1-52; Ezekiel 1-48; Zechariah 1-14; Joel 1-4; Zephaniah 1-3.<\/p>\n

Blenkinsopp, 97-121; 129-180; 194-226.<\/p>\n

Joachim Schaper, \u201cExilic and Post-Exilic Prophecy and the Orality\/Literacy Problem,\u201d Vetus Testamentum<\/em> 55 (2005): 324-42.<\/p>\n

Recommended<\/em>:<\/p>\n

Robert P. Carroll, \u201cProphecy and Society,\u201d in R. E. Clements, ed., The World of Ancient Israel<\/em> (Cambridge: Cambridge University Press, 1989), 203-25.<\/p>\n

Alan Cooper, \u201cImagining Prophecy,\u201d in James L. Kugel, ed., Poetry and Prophecy: The Beginnings of a Literary Tradition<\/em> (Ithaca: Cornell University Press, 1990), 26-44.<\/p>\n

IV. Literary profiles of the \u2018prophet\u2019<\/p>\n

a. the Balaam narrative (Num 22-24)<\/p>\n

b. Deborah (Judg 4-5)<\/p>\n

c. Samuel (1 Sam 3; 1 Sam 7; 9:1-10:13; 10:17-25)<\/p>\n

d. anonymous conveyors of doom (1 Sam 2:27-36; 1 Kgs 13; 1 Kgs 20:35-42)<\/p>\n

e. Ahijah the Shilonite (1 Kgs 11-12; 14:1-18; 15:29)<\/p>\n

f. the Elijah\/Elisha complex<\/p>\n

i. Six \u2018wonder-tales\u2019 of Elisha (2 Kgs 2:19-22; 2:23-24; 4:1-7; 4:38-41; 4:42-44; 6:1-7)<\/p>\n

ii. the Shunamite widow (2 Kgs 4:8-37)<\/p>\n

iii. investiture (2 Kgs 2:1-18)<\/p>\n

iv. Elijah (1 Kgs 17-19)<\/p>\n

g. idealization of the \u2018prophet\u2019: Moses (Num 12:1-16; Deut 34:10-12)<\/p>\n

h. Jonah (2 Kgs 14:25; Jonah 1-4)<\/p>\n

Required:<\/strong><\/p>\n

Blenkinsopp, 48-72; 240-45 + the biblical passages signaled above.<\/p>\n

Recommended<\/em>:<\/p>\n

M. Dijkstra, \u201cIs Balaam Also Among the Prophets?\u201d Journal of Biblical Literature<\/em> 114 (1995): 43-64.<\/p>\n

Menahem Haran, \u201cFrom Early to Classical Prophecy: Continuity and Change,\u201d Vetus Testamentum<\/em> 27 (1977): 385-97.<\/p>\n

V. Reading \u2018history\u2019 and \u2018culture\u2019 through the Prophets<\/p>\n

a. Amos 1-9<\/p>\n

b. Hosea 1-14<\/p>\n

c. Isaiah 1-39; 40-55; 56-66<\/p>\n

d. Jeremiah 1-52<\/p>\n

e. Ezekiel 1-48<\/p>\n

f. Zechariah 1-8; 9-14<\/p>\n

Required:<\/strong><\/p>\n

Blenkinsopp, 65-226 + the biblical passages signaled above.<\/p>\n

Sigmund Mowinckel, \u201cThe Spirit and the Word in the Pre-Exilic Reforming Prophets,\u201d Journal of Biblical Literature<\/em> 53 (1934): 199-227.<\/p>\n

Recommended<\/em>:<\/p>\n

A. Brenner, \u201cPornoprophetics Revisited: Some Additional Reflections,\u201d Journal for the Study of the Old Testament<\/em> 70 (1996): 63-86.<\/p>\n

F. Deist, \u201cThe Prophets: Are We Heading for a Paradigm Switch?\u201d in V. Fritz, et al., eds., Prophet und Prophetenbuch<\/em> (Berlin: W. de Gruyter, 1989), 1-18.<\/p>\n

VI. Some thoughts on the shift from prophecy to apocalyptic<\/p>\n

Required:<\/strong><\/p>\n

Blenkinsopp, 226-239.<\/p>\n

Josephus, Bellum<\/em> 6.288-315; Tacitus, Hist<\/em>. 5.13.<\/p>\n

Recommended<\/em>:<\/p>\n

Frederick E. Greenspahn, \u201cWhy Prophecy Ceased,\u201d Journal of Biblical Literature<\/em> 108 (1989): 37-49.<\/p>\n

Benjamin D. Sommer, \u201cDid Prophecy Cease? \u00a0Evaluating a Reevaluation,\u201d Journal of Biblical Literature<\/em> 115 (1996): 31-47.<\/p>\n

 <\/p>\n

SUPPLEMENTAL BIBLIOGRAPHY FOR RELS 3104<\/strong><\/em><\/h3>\n

In response to student requests for recommendations regarding useful and enlightening discussions of certain topics, themes, and personalities that are presented in class and\/or readings, I offer the following suggestions for further study at the student\u2019s leisure. I confine myself to materials which I myself have used with profit and which are currently available at Atkins Library<\/a>.<\/p>\n

It is often helpful for the student to begin with appropriate articles in the standard Bible dictionaries. The latest and best is The Anchor Bible Dictionary<\/em> (6 vols.; New York: Doubleday, 1992). Also reliable are The Interpreters\u2019 Dictionary of the Bible<\/em> (4 vols.) and its Supplementary Volume<\/em> (ed. George A. Buttrick; Nashville: Abingdon Press, 1962 & 1976), and the Harper\u2019s Bible Dictionary<\/em> (ed. Paul J. Achtemeier; San Francisco: Harper & Row, 1985). Highly recommended are the relevant articles in the Encyclopaedia Judaica<\/em> (16 vols., Jerusalem: Keter, 1971).<\/p>\n

Herbert Chanan Brichto, Toward a Grammar of Biblical Poetics: Tales of the Prophets<\/em> (Oxford: Oxford University Press, 1992).<\/p>\n

Robert P. Carroll, When Prophecy Failed: Cognitive Dissonance in the Prophetic Traditions of the Old Testament <\/em>(New York: Seabury Press, 1979).<\/p>\n

Pinkhos Churgin, Targum Jonathan to the Prophets<\/em> (1927; repr., New York: AMS Press, 1980).\u00a0 A study of the Aramaic version of the former and latter Prophets.<\/p>\n

Philip R. Davies, ed., The Prophets<\/em> (Sheffield: Sheffield Academic Press, 1996).\u00a0 An anthology of important articles first published in the Journal for the Study of the Old Testament<\/em>.<\/p>\n

Michael Fishbane, Biblical Interpretation in Ancient Israel<\/em> (Oxford: Clarendon, 1985).\u00a0 See especially pp. 443-505.<\/p>\n

Robert P. Gordon, ed., \u201cThe Place is Too Small for Us\u201d: The Israelite Prophets in Recent Scholarship<\/em> (Winona Lake: Eisenbrauns, 1995).\u00a0 Another anthology of \u2018cutting edge\u2019 articles.<\/p>\n

Rebecca Gray, Prophetic Figures in Late Second Temple Jewish Palestine: The Evidence from Josephus<\/em> (Oxford: Oxford University Press, 1993).<\/p>\n

Abraham Joshua Heschel, The Prophets<\/em> (2 vols.; New York: Harper & Row, 1962).<\/p>\n

Yehezkel Kaufmann, The Religion of Israel: From its Beginnings to the Babylonian Exile<\/em> (trans. Moshe Greenberg; Chicago: University of Chicago Press, 1960).\u00a0 See especially pages 343-446.<\/p>\n

Brad E. Kelle, \u201cThe Phenomenon of Israelite Prophecy in Contemporary Scholarship,\u201d Currents in Biblical Research<\/em> 12 (2014): 275-320.<\/p>\n

Klaus Koch, The Prophets<\/em> (2 vols.; Philadelphia: Fortress, 1983-84).<\/p>\n

Johannes Lindblom, Prophecy in Ancient Israel<\/em> (1962; repr., Philadelphia: Fortress, 1973).<\/p>\n

Thomas W. Overholt, Prophecy in Cross-Cultural Perspective: A Sourcebook for Biblical Researchers<\/em> (Atlanta: Scholars Press, 1986).<\/p>\n

Johannes Pedersen, Israel: Its Life and Culture<\/em> (4 vols.; London, 1926-40; repr., 2 vols.; Atlanta: Scholars Press, 1991), 2:107-49.<\/p>\n

Gerhard von Rad, Old Testament Theology, Volume II: The Theology of Israel\u2019s Prophetic Traditions<\/em> (New York: Harper & Row, 1965).<\/p>\n

Alexander Rof\u00e9, The Prophetical Stories: The Narratives about the Prophets in the Hebrew Bible, their Literary Types and History<\/em> (Jerusalem: Magnes Press, 1988).<\/p>\n

Uriel Simon, Reading Prophetic Narratives<\/em> (trans. Lenn J. Schramm; Bloomington: Indiana University Press, 1997).<\/p>\n

Benjamin Uffenheimer, Early Prophecy in Israel<\/em> (trans. David Louvish; Jerusalem: Magnes Press, 1999).<\/p>\n

Julius Wellhausen, Prolegomena to the History of Ancient Israel<\/em> (1878; repr., New York: Meridian, 1957).\u00a0 Enormously influential for subsequent scholarly reconstructions of the literary history of the biblical books.\u00a0 No serious student of biblical literature can ignore this fundamental work.<\/p>\n

Claus Westermann, Basic Forms of Prophetic Speech<\/em> (1967; repr., Louisville: Westminster John Knox, 1991).<\/p>\n

Robert R. Wilson, Prophecy and Society in Ancient Israel<\/em> (Philadelphia: Fortress, 1980).<\/p>\n

In addition, one can consult the relevant individual<\/em> volumes (e.g., Isaiah 1-39; Zephaniah; Haggai & Zechariah 1-8; etc.) in philologically responsible biblical commentary series such as the International Critical Commentary<\/em>, Hermeneia<\/em>, the Anchor Bible Commentaries<\/em>, and the Old Testament Library<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

COURSE SYLLABUS RELS 3104 Prophecy and Prophetic Literature in Ancient Israel F 11:00-1:45 Dr. John C. Reeves 204B Macy 21A Cedar (for 2017-18 only) Office hours: WF by appointment (for 2017-18 only) jcreeves@uncc.edu https:\/\/pages.charlotte.edu\/john-reeves\/ \u2018Through gematria (the numerical value of the characters spelling) \u201cthe prophet\u201d is equivalent to (that of the characters spelling \u201cSage\u201d): hence […]<\/p>\n","protected":false},"author":454,"featured_media":0,"parent":91,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"class_list":["post-1452","page","type-page","status-publish","hentry"],"jetpack_shortlink":"https:\/\/wp.me\/P3kl1F-nq","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1452","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/users\/454"}],"replies":[{"embeddable":true,"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/comments?post=1452"}],"version-history":[{"count":4,"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1452\/revisions"}],"predecessor-version":[{"id":1456,"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1452\/revisions\/1456"}],"up":[{"embeddable":true,"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/91"}],"wp:attachment":[{"href":"http:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/media?parent=1452"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}