v. Word, Vision
Neh 6:12 but spoke that p.. bribed
Pro 29:18 without p the people go wild: but he that
Isa 15:1 p over Moab. True, at night it was
Isa 17:1 p about Damascus. Lo and behold Damascus
Isa 19:1 p about Egypt. Behold, Jehovah
Isa 21:1 p over the wilderness of the sea. What
Isa 22:1 p over the valley of vision. What do you have
Isa 23:1 p about Tyre. Howl ye ships of Tarshish
Jer 23:34 I shall say, P of the Lord, I will send punishment
Hos 12:10 and I increased the p, and through the
Nah 1:1 p over Nineveh. vision book
Hab 1:1 the p that the prophet Habakkuk saw
Rom 12:6 if the of p, let it be used according to the measure of
1Co 12:10 to another, the working of miracles; to others, p
1Co 13:2 if I had p, and understood all the
1Co 13:8 the p’s will come to an end, and tongues will cease
1Co 14:22 p, not to unbelievers, but to those
1Th 5:20 do not despise p
1Ti 1:18 that according to the p that were made
1Ti 4:14 the gift .. which was given to you through p with
2Pe 1:20 this, that no p of Scripture is of
Rev 19:10 testimony of Jesus is the spirit of the p
Rev 22:7 that keeps the words of the p of this
Rev 22:18 hear the words of the p of this book
type, DOC
see, PROPHET, REVELATION, TRIBULATION (Great), DAY OF JEHOVAH
vet, In the restricted sense of inspired prediction of the future (for a discussion of the various senses of this term, see PROPHET), has a unique place in the Scriptures. The Bible is essentially a prophetic word. God transcends time and space, and can speak of the past, the present and the future at the same time. Of the thirty-nine books of the OT, seventeen of them are “prophetic” (the Jews consider others to have this character), and in the NT there are several passages from the Gospels, many from the Epistles, and the book of Revelation, that have this character. Only the Bible contains true prophecies, since it is the eternal and omniscient Word of God. He alone is the one who announces “what is to come from the beginning” (Isa. 46:10). (a) CHARACTERISTICS. The characteristics of biblical prophecy are masterfully described by Peter (1 Pet. 1:10-12; 2 Pet. 1:16, 19-21). (A) The great theme treated by all the prophets is Jesus Christ: his person, his coming, his atoning sufferings, his return, his glory and kingdom (1 Pet. 1:11). (B) The time and circumstances of the two appearances of Christ were revealed to them in advance (1 Pet. 1:11). (C) There is perfect harmony between the OT and NT prophets (1 Pet. 1:12). (D) The Holy Spirit is the sole author of prophecy (1 Pet. 1:11, 12; 2 Pet. 1:21). (E) The prophets themselves, overwhelmed by their messages, tried to scrutinize them (1 Pet. 1:10-12; cf. 1 Pet. 1:5). (F) The same angels also desire to look into these things (1 Pet. 1:12). (G) We consider the prophetic word sure, and it is desirable to pay attention to it (2 Pet. 1:19). Those who neglect it commit folly. (H) Prophecy is “like a light that shines in a dark place”, awaiting the dawning of the great day of the Lord. It doesn’t say everything, it doesn’t show the whole scene; but it is fully sufficient to show the way over precipices. (I) No prophecy can be the object of a particular interpretation, that is, separated from the context of all Scripture. In the Bible the believer has everything he needs to know until his recollection with the Lord to walk in a perfect way (2 Tim. 3: 16-17). He does not need, therefore, anything to know the mind of God that is not contained in the Holy Scriptures. There is the certain fact that no important event took place in the past that God had not previously revealed through his servants the prophets (cf. Am. 3: 7). God always wanted to prepare the world, and especially believers. Examples include: the Deluge (Gen. 6-7), the destruction of Sodom (Gen. 18-19), Nineveh (Jon. 3), Babylon (Dn. 4-5), Samaria, Jerusalem and Israel ( 2 Chron. 36:15-16), the second destruction of Jerusalem in AD 70 (Lk. 19:41-44; 21:20-24). On the other hand, the first coming of Christ had been announced with an extraordinary precision of details. In the same way, the Bible predicts the events of the end: the signs of the return of Christ (Mt. 24:3-15), the rapture of the Church (1 Thess. 4:13-18), the appearance of the Antichrist ( 2 Thes. 2:1-12; Rev. 13), the return of Israel to Palestine, its sufferings and conversion (Zech. 12-14), the great tribulation (Mt. 24:21-30; Dn. 12:1 , 7), the battle of Armageddon (Rev. 16:14-16; 19:1-21), the glorious appearance of the Lord with all His saints (Zech. 14:3-5; Rev. 19:11-14) , the reign of a thousand years (Rev. 20:1-10), the final judgment before the Great White Throne (Rev. 20:11-15), the eternity of blessing and curse (Rev. 21-22). (See the corresponding articles) Having concluded the record of his visions in Revelation, which recapitulates and completes the entire message of the previous prophets, John solemnly affirms that no one has any right to add or subtract anything (Rev. 22: 18-19). Reverent and obedient scholars to divine revelations must assume the attitude of not disparaging prophecies (cf. 1 Thess. 5:20).
Source: New Illustrated Bible Dictionary
It literally means to speak in favor (pro-femi, to speak from or for) and in general it includes the expression that announces or prevents what is going to happen. Religiously, it is the gift or divine inspiration that allows one to prevent the future and communicate it to others so that they can foresee it or so that they can remedy their behavior and avoid it.
Almost all religions have looked at prophecy with singular interest, since it has always been considered a sign of communication with the divinity and of celestial predilection.
It is normal that men have always been concerned about the future and have lent more or less credibility to the predictions of different visionaries.
In history, the predictions of intelligent and intuitive people who formulated forecasts have multiplied, generally in critical and stimulating ways to captivate and diversify interpretations.
Curious and captivating prophecies such as those of S. Malaquías, an Irish bishop who died in 1148, and those of Nostradamus (Michel de Notre Dame, 1503-1566) are still alive in credulous environments, although they represent nothing more than the flash of ingenious men and given to divination, curiosity and esotericism, more by their interpreters than by the very documents attributed to them.
Prophecy is evidently possible on the part of God, who knows the future with full clairvoyance; but it is not possible on the part of man, who cannot know it. Yes, intuition and foresight are possible with a high probability that what is expected will happen. That is why it is dangerous to base your beliefs on opportunistic advertisements.
The same biblical prophecies must be understood in their context and be interpreted more as proclamations of conversion than as deterministic and irremediable announcements. This does not mean that many of the announcements, especially related to Christ the Messiah, and made centuries before its fulfillment (Isaiah, Jeremiah, Hosea, Micah, Amos), are not authentic foreshadowings of what was going to happen. The Word of God is “also” prophetic and the Church has always defended it that way, as it could not be otherwise. (See Predestined. Mary 2)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. prophetism)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
Peculiar form of revelation that, and keeping the sign words together, allows capturing the dialectic between revealing and veiling the revealed content. With this definition, an attempt is made to recover the data of the Scripture, overcoming the common conception that identifies it as an announcement of the future. To conceive the prophecy with the foresight does not stop being an inheritance of a false understanding and not coherent with the sacred texts; it was based on the conception that prophecy was a psychological miracle that manifested the omniscience of God. Since God knows everything, including the future and the future, he can perform the miracle of making man participate in this knowledge of his: at the moment this happens, we are in the presence of a prophecy. This perspective, consolidated for several centuries throughout theology. it has been overtaken by new biblical and theological analyses. The prophet, in the Old Testament, must be considered in the light of a particular call that God makes of a person to entrust him with a mission: man feels submitted to it and obeys to the point of giving his life in the effort. Prophecy constitutes the sign of God, who speaks with his people who listen to him: a kind of dialectic is then built between the prophet’s speaking in the name of Yahweh and Israel’s listening. The fate of happiness or misfortune of the people depends on the acceptance or rejection of the word of the prophet. The prophet also resorts to signs to give more significant value to his words: however, many times he is not understood. The prophet then puts the oracle as a word that accompanies and explains the sign that he has put.
In the time of Jesus prophecy had disappeared as it had existed in the time of the exile; This is attested to by the various rabbinical texts that affirm: ‘The spirit of prophecy has been extinguished and has been consummated in Israel with Haggai, Zechariah and Malachi’. In any case, a prophetic presence would have been maintained through the reading of the sacred texts and their commentary; In addition, a prophetic dowry is recognized for the high priest, by virtue of his office. The person of John the Baptist and his preaching are capable, in some respects, of arousing in Israel the hope that God will send his prophets again. His lifestyle, the contents of his preaching and his death itself must be read in this perspective.
Jesus of Nazareth, even though he did not define himself as a prophet -there are only two texts in which he explicitly speaks of himself in this sense: Mt 13,5 and Lk 13,33- was understood by his contemporaries as a prophet. The New Testament texts show a double way of referring to him: a prophet and the prophet: the first refers to one of the many prophets who had appeared in Israel; with the second, one thinks of the fulfillment of the prophecy of Dt 18,15-18. This impression aroused in the people and in his own disciples can be explained if one thinks about some facts that could not be interpreted in any other way: 11 Jesus interpreted the Scriptures: this activity was considered as a peculiar prophetic form. In addition, let us think that Jesus “updated” in his own person some prophetic images, such as that of the Servant of Yahveh. 2) Jesus made prophecies: his language was a typical prophetic language, made of “blessings” and “curses”, announcements of misfortune…