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| Eight-century Israelite prophet. He insisted that socioeconomic justice and personal morality must accompany worship of God. |
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| The designation of the kind of prophecy that begins in the eight century B.C.E. The prophets of this era communicate with a wider circle of people, including average Israelites, and more of their messages were put into writing. These prophets are known for their message of necessity of social justice and the worship of only God. |
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| Ruler of the Persian Empire (539-530 B.C.E.) who allows the Judahites (the remaining Israelites) to return to their ancestral land (Judah). Isaiah calls him God's messiah (annointed one) in Isaiah 45:1-3. |
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| Leading character in the book of Daniel. He lived in the time of the exile and is an example of remaining faithful to God among the temptations and persecution of life in a culture dominated by non-Israelites who worship many gods. |
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| Originally it was a phrase prophets used to speak of the time when God would act on the behalf of the Israelites to bring them victory. Later prophets reverse its meaning to warn of the time when God would act against Israel and Judah because of their unfaithfulness to God. In the New Testament, it refers to the second coming or Parousia of Christ. |
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| Sixth-century prophet who was taken to Babylon in the first wave of exiles from Jerusalem in 597 B.C.E. There he has dramatic visions about the presence of God moving to be with the exiles. These visions contributed much to the development of apocalyptic thought and imagery. |
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| Late seventh-early sixth century Israelite prophet who questions God about why injustice flourishes and disasters are coming on Judah, particularly on the heels of the reforms of the good king Josiah. |
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| Sixth century prophet who encourages those who have returned to Judah from exile to rebuild the temple. He sees this rebuilding as a step toward peace and the establishment of God's kingdom. |
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| The Jewish feast that celebrates the retaking of the temple by Judas Maccabee in 164 B.C.E. It is also known as the Feast of the Dedication because Judas rededicated the temple to God after it had been defiled by Antiochus IV. |
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| Syrian king who outlawed Judaism in Judea and defiled the temple in 167 B.C.E. His actions led to the Maccabean Revolt. He added the title Epiphanes to his name. |
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| Eight-century prophet whose message takes the form of an allegory. His unfaithful wife (Gomer) is given as a parallel for the Israelites' unfaithfulness to God that is seen in their worship of other gods and their oppressive social and economic systems. |
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| Indictment-verdict pattern |
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| A literary pattern the prophets borrow from the judicial and governmental (empire ruler to vassal) spheres in which the charges are set out and the declaration of the verdict follows. For example: "for three transgressions of Moab and for four, I will not revoke the punishment" (Amos 2:1). |
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Isaiah (first)
AKA Isaiah of Jerusalem |
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| Eight-century prophet who has a theophany of God in the temple as his call to a prophetic mission. |
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| Seventh to sixth century prophet of Judah who lives through the various stages of the exile in Jerusalem. He becomes the pattern for the persecuted and rejected but faithful prophet. |
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| Prophet who is probably active in the sixth century. With his vision of a locust plague he asserts that disaster can only be averted through proper worship to God, including temple services with prophets taking and important role. |
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| Leading character in the story of the book of Jonah. This folktale questions important prophetic and deuteronomistic themes. |
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| Judean revolt that began in 167 B.C.E. against the decrees outlawing the practice of Judaism in Judea by Antiochus IV. |
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| Late sixth to early fifth century post-exilic prophet. He looks forward to a faithful leader who will call the people to repent so that God's blessings will come to them. |
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| Eight-century Israelite prophet who emphasized the importance of social justice. He argued that God will not accept the worship of people who treat other unjustly. |
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| Seventh century prophet who writes an oracle against the Assyrians. |
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| Capital of the Assyrian empire. This is the city to which Jonah was sent to preach. Its inhabitants are Ninevites. |
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| Prophet who writes oracles against the Edomites soon after the fall of Jerusalem. |
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| Ancient people of what is today Iran. |
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| The Israelite prophets active in the time after the return to Judah from the Babylonian exile to their ancestral homeland. |
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| Writes during the exile of Judah. |
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| Abode of the dead in Israelite though. There were no distinctions between righteous and wicked people here and the dead eventually faded out of existence. |
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| Visionary experience of the presence of God; see Isaiah 6:1-13. |
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| Writes after Judah's return from exile. The messages of hope and restoration for the people found in these prophets were particularly important for the early church, which used them to understand the meaning of the ministry and death of Jesus. |
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| (1) Post-exilic prophet who urges the people to complete the temple and treat the poor justly. (2) Father of John the Baptist. |
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| Seventh-century prophet who warned that the "Day of the Lord" would bring destruction on the nation unless the people stopped worshiping multiple gods. He also envisions restoration after the devastation. |
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