How to use Prophetical in a sentence

prophetical
  • Greater weight must be laid upon the independent evidence of the prophetical writings, and the objection that Palestine could not have produced the religious fervency of Haggai or Zechariah without an initial impulse from Babylonia begs the question.

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  • Apocalyptical elements disclose themselves in the prophetical books of Ezekiel, Joel, Zechariah, while in Isaiah xxiv.

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  • The critical studies of recent years have shown that most of the Old Testament prophetical books are composite.

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  • The different order of the books in the English Bible is due to the fact that when the Hebrew Bible was translated into Greek between the 3rd and 1st centuries B.C., the Hebrew tripartite division was disregarded, and the books (including those now known as the " Apocrypha ") were grouped mostly by subjects, the historical books being placed first (Genesis - Esther), the poetical books next (Job - Song of Songs), and the prophetical books last (Isaiah - Malachi).

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  • As distinguished from the Priestly Narrative (to be mentioned presently), it has a distinctly prophetical character; it treats the history from the standpoint of the prophets, and the religious ideas characteristic of the prophets often find expression in it.

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  • Even rarer than these rare perceptions of the evidence of the quasi-historical books to their origin are such half-perceptions of the literary origin of the prophetical books as is betrayed by Ibn Ezra, who appears to question the Isaianic authorship of Is.

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  • Lowth's contribution to a more critical appreciation of the Old Testament lies in his perception of the nature and significance of parallelism in Hebrew poetry, in his discernment of the extent to which the prophetical books are poetical in form, and in his treatment of the Old Testament as the expression of the thought and emotions of a people - in a word, as literature.

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  • It fed itself, not upon the laws, but upon the narrative, the prophetical and the poetical writings of the Old Testament, and it had a more spiritual and ethical tone than the Halaka.

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  • But the sermons or discourses of the homiletic Midrashim are classified according to the reading of the Pentateuch in the Synagogue, either the three year cycle, or else according to the sections of the Pentateuch and Prophetical books assigned to special and ordinary Sabbaths and festival days.

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  • But the great prophets disallowed this claim, and the distinction which they draw between true prophecy and divination is recognized not only in the prophetical law of Deuteronomy but in earlier parts of the Pentateuch and historical books.

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  • The first requisite of real progress, after dogmatic prejudices had been broken through, was to get a living conception of the history in which the prophets moved; and this again called for a revision of all traditional notions as to the age of the various parts of Hebrew literature - criticism of the sources of the history, among which the prophetical books themselves take the first place.

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  • On the theology of the prophets there is a separate work by Duhm (Bonn, 1875), and Knobel's Prophetismus der Hebraer (1837), is a separate introduction to the prophetical books.

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  • The value of their work is evident, especially in Job, Ecclesiastes and the prophetical books.

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  • The first stage of his later development, which resulted in the establishment of the "Irvingite" or "Holy Catholic Apostolic Church," in 1832, was associated with conferences at his friend Henry Drummond's seat at Albury concerning unfulfilled prophecy, followed by an almost exclusive study of the prophetical books and especially of the Apocalypse, and by several series of sermons on prophecy both in London and the provinces, his apocalyptic lectures in 1828 more than crowding the largest churches of Edinburgh in the early summer mornings.

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  • The fact that it stands in the third division of the Hebrew Canon, the Writings or Hagiographa, along with such late works as Job, Psalms, Chronicles, Daniel, Ecclesiastes and Esther, must be allowed weight; the presumption is that the arrangers of the Canonical books regarded it as being in general later than the Prophetical books.

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  • The historical and prophetical books and the Pentateuch are wholly concerned with the nation.

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  • Comparatively little is said of it in the Pentateuch and the prophetical and historical books.

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  • The ideas which characterize the Old Testament are planted upon lower levels of thought, and they appear in different aspects (legal, prophetical, historical) and with certain developments both within its pages and in subsequent literature.

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  • The denunciations in the prophetical writings of gross injustice, oppression and maladministration seem to presuppose definite laws, which either were ignored or which fell with severity upon the poor and unfortunate.

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  • There is a marked growth of refinement and of ideas of morality, and a condemnation of the shameless vice and oppression which went on amid a punctilious and splendid worship. It is extremely significant that between the teaching of the prophetical writings and the spirit of the Mosaic legislation there is an unmistakable bond.

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  • On literary-historical grounds the Pentateuch in its present form is post-exilic, posterior to the old monarchies and to the ideals of the earlier prophetical writings.

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  • It may perhaps be no mere chance that with the dynasties of Omri and Jehu the historical continuity is more firm, that older forms of prophetical narrative are preserved (the times from Ahab to Jehu), and that to the reign of the great Jeroboam (first half of the 8th century), the canonical writers have ascribed the earliest of the extant prophetical writings (Amos and Hosea).

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  • The impetus to the purification of the old Semite religion to which the Hebrews for a long time clung in common with their fellows - the various branches of nomadic Arabs - was largely furnished by the remarkable civilization unfolded in the Euphrates valley and in many of the traditions, myths and legends embodied in the Old Testament; traces of direct borrowing from Babylonia may be discerned, while the indirect influences in the domain of the prophetical books, as also in the Psalms and in the so-called "Wisdom Literature," are even more noteworthy.

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  • It contains prophetical passages from the Old Testament relating to the person and work of Christ, accompanied by explanatory notes.

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  • The position of the book among the Hagiographa, instead of among the Prophetical works, seems to show that it was introduced after the closing of the Prophetical Canon.

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  • Some commentators have believed that Daniel was not an actual prophet in the proper sense, but only a seer, or else that he had no official standing as a prophet and that therefore the book was not entitled to a place among official prophetical books.

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  • But if the work had really been in existence at the time of the completion of the second part of the canon, the collectors of the prophetical writings, who in their care did not neglect even the parable of Jonah, would hardly have ignored the record of so great a prophet as Daniel is represented to have been.

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  • The theme in its main outlines is a popular one in biblical prophecy, but when these 53 verses are carefully examined and compared with prophetical thought elsewhere, several difficult problems arise, an adequate solution of which cannot as yet be offered.

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  • There is the same kind of personification, fresh examples of the "prophetical interpretation of history," and by the side of the older "primitive" thought are ideas which can only belong to this later period.

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  • It is significant, therefore, that the narratives in Genesis (apart from P) reflect a certain tolerant attitude; there is much that is contrary to prophetical thought, but even the latest compilers have not obliterated all features that, from a strict standpoint, could appear distasteful.

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  • Nothing is known of him, unless the very late prophetical writing with the account of his visit to Nineveh rests upon some old tradition, which, however, can scarcely be recovered (see Jonah).

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  • On the other hand Lowth's Lectures on Hebrew Poetry, and the same author's Commentary on Isaiah (1778), show the beginnings of a tendency to look mainly at the aesthetic aspects of the prophetical books, and to view the prophets as enlightened religious poets.

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  • This is analogous to the Judaean adaptation of the prophetical treatment of Saul's life, and it also reflects certain priestly rivalries (see Levites).

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