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The books of the Latter Prophets have traditionally been treated as persuasive speeches, and interpreted according to their rhetoric. At the same time, interpreters recognize the poetic form of much prophecy. This study takes up the notion of the 'prophet' as 'poet', focusing on word-play in Hosea and on the lyrical plot of that book; the case is made for treating Hosea as a stark, full-length poem of inexhaustible power.
Here J. Andrew Dearman considers the historical context of the prophetic figure of Hosea, his roots in the prophetic activity and covenant traditions of ancient Israel, and the poetic and metaphorical aspects of the prophecy. This historical and theological commentary is a welcome addition to the NICOT series.
This book deals with central and universal issues of reward, punishment and forgiveness for the first time in a compact and comprehensive way. Until now these themes have received far too little attention in scholarly research both in their own right and in their interrelationship. The scope of this study is to present them in relation to the foundations of our culture. These and related issues are treated primarily within the Hebrew Bible, using the methods of literary analysis. The centrality of these themes in all religions and all cultures has resulted, however, in a comparative investigation, drawing attention to the problem of terminology, the importance of Greek culture for the European tradition, and the fusion of Greek and Jewish-Christian cultures in our modern philosophical and theological systems. This broad perspective shows that the biblical personalist understanding of divine authority and of human righteousness or guilt provides the personalist key to the search for reconciliation in a divided world.
This introduction to the Old Testament (Hebrew Bible) offers a literary and historical-critical approach, containing some religio-historical or theological explanations where appropriate.
In this commentary Old Testament scholar Bo Lim and theologian Daniel Castelo work together to help the church recover, read, and proclaim the prophetic book of Hosea in a way that is both faithful to its message and relevant to our contemporary context. Though the book of Hosea is rich with imagery and metaphor that can be difficult to interpret, Lim and Castelo show that, with its focus on corporate and structural sin, Hosea contains a critically important message for today’s church.
In this volume, a list of esteemed scholars engage with the literary readings of prophetic and poetic texts in the Hebrew Bible that revolve around sensitivity to the complexity of language, the fragility of meaning, and the interplay of texts. These themes are discussed using a variety of hermeneutical strategies. In Part 1, Poets and Poetry, some essays address the nature of poetic language itself, while others play with themes of love, beauty, and nature in specific poetic texts. The essays in Part 2, Prophets and Prophecy, consider prophets and prophecy from a number of interpretive directions, moving from internal literary analysis to the reception of these texts and their imagery in a range of ancient and modern contexts. Those in Part 3, on the other hand, Texts in Play, take more recent works (from Shakespeare to Tove Jansson's Moomin books for children) as their point of departure, developing conversations between texts across the centuries that enrich the readings of both the ancient and modern pieces of literature.
The only consensus that has been reached on Hosea 1-3 is that it is a notoriously 'problematic' text. Sherwood unpicks this rather vague statement by examining the particular complexities of the text and frictions between the text and reader that conspire to produce such a disorientating effect. Four dimensions of the 'problem' are considered: the conflict between text and reader over the 'improper' relationship between Hosea and Gomer; the bizarre prophetic sign-language that conscripts people into a cosmic charade; the text's propensity to subvert its central theses; and the emergent tensions between the feminist reader and the text. Aiming to bring together literary criticism and biblical scholarship, this book provides lucid introductions to ideological criticism, semiotics, deconstruction and feminist criticism, and looks at the implications of these approaches not only for the book of Hosea but for biblical studies in general.
The volume before us is a series of lectures delivered on the Bohlen Foundation by Rev. Dr. Rogers, a Rector of the Episcopal Church. This is in line with the progressive history of English Literature, as it has so often found its ablest exponents in the ranks of the clergy, as seen in Chalmers, Whately, Maurice, Stanley, Trench, Sprague, Channing, and others, the special studies of the Christian minister leading him so often into the related province of literary production. The sub-title of the volume is "Studies in Isaiah and Browning", the object being to institute a comparison between them, as prophet and poet. Of the nine chapters of the book, the first one- "The Common Ground of Poetry and Religion" may be said to lay the basis and set the form for all that follows. In such books as Santayana's "Poetry and Religion", Selkirk's "Ethics and Aesthetics of Modern Poetry", Brooke's "Theology of the English Poets", Shairp's "Culture and Religion", Scudders "Life of the Spirit in Modern English Letters" and Wilson's "Theology of Modern Literature" we have this fruitful theme, for as the author remarks-"It is impossible to say the last word about either of them", poetry being "the expression of man's highest thought" and religion "the satisfaction of his deepest need". However different, therefore, their spheres may be, they "cannot be kept apart." In chapters II, III, and IV, the author develops in full the sub-title of his work. In the first-"Isaiah Among the Prophets", he institutes a suggestive comparison between the mission of other prophets, such as Moses, Jeremiah and Hosea, and that of Isaiah, with his "passion for righteousness and contempt for half-way measures", "the most representative of them all". In the following chapter "Browning Among the Poets", he views him as contrasted with other great English poets-with Shakespeare and Wordsworth and Matthew Arnold and Tennyson, insisting that Browning, while net necessarily the greatest of our poets, has a message for all those "who are stirred by the thousand questions that give to life its interest." In chapter IV, "Isaiah and Browning", we have the specific study of these two world-authors as representing Prophecy and Poetry, wherein it is suggested that they were alike marked by intensity of spirit, by clearness, breadth and penetration of vision, by the same "enthusiasm of living, the same vigorous utterance and instinct of catholicity". In the five chapters that follow, these comparisons are continued. As Isaiah showed how Assyria was used by God to punish a sinful people, so Browning showed "how evil may be forced to do the work of good, in its own despite". As Isaiah taught how in the face of all chastisements "A Remnant shall Return", so Browning taught that under the direst conditions, something of good will be found to exist and survive. To the prophet and poet alike "The Meaning of the Future" was significant, so full of possibility and promise to those who viewed it aright. To each of them "The Force of Personality", divine and human, appealed, the "Besetting God", as he phrases it; in his closing chapter, being "a Dweller and Worker in his own world". Such, in barest outline, are the content, method and motive of a very interesting volume, one which we cordially commend to every student of Biblical and secular literature as a solid contribution to the subject discussed. Fresh and suggestive in its conceptions, extremely rich and pertinent in its concrete illustrations from scripture and the poets, guarded, in the main, from what might easily become extreme and forced comparisons, it presents in a vital manner these two great exponents of their respective generations and seeks to show that, though centuries apart and with vocations widely different, they were working on "common ground" and toward the same great moral ends.... -Princeton Theological Review, Volume 8 [1910]