The Theory of the Prophetic Corpus of the Old Testament

Clements also makes it clear that ad-lib prophecies must be deconstructed in ways that illustrate how their preservation in text has altered original meaning or intent. Clements argues that the preservation and written form of the great prophets' words tends to " drink d profess the sense of uniqueness and unrepeatable divine inspiration that [a] a great prophet possessed."

Clements' early focus is on Amos and his judgments upon the North. Clements argues that the pompous scholarship that reasons Amos' declarations refer to the Assyrian conquest are invalid. He argues kind of that such declaration refer to the fall of the house of Jehu and the passing play of its re stand forative Jeroboam II. Showing the cultural and political condition that can influence the original meaning of oral prophecy, Clements argues that associating Amos' prophecies with the catastrophe of 722 would be a later interpretation by the friendship of Jerusalem.

The author also discusses The Messianic Hope in the honest-to-god Testament by tracing the attempt of previous scholars from the nineteenth and twentieth century to deal with the fact that not more of the Old Testament pertains to any kind of messianic expectation. As he writes, "It is not simply that such a call get through is assumed to be present in the Old Testament, except that it is taken to be the central and dominant feature of

Clements focuses on Isaiah, discussing a variety of building complex issues stemming from Isaiah 7:14. Clements discusses the literary context of the prophecies of Isaiah. He believes that in Isaiah 6:1-9:6 there is ample support for what amounts to virtually a memoir of Isaiah. Isaiah 7:2-8:4 he believes stands as a portion of the larger passage that encompasses the idea of sign-names given to 3 children. In pointing out this kind of unity, Clements argues that Immanuel represents a reference to Isaiah's own son, like Shear-jashub and Maher-shalal-hash-baz. He shows how alteration of oral prophecy sets off specific interpretations based on the manipulations of others.

For instance, those who favor Hezekiah as a positive image in his father Ahaz's image added the violet accession material to be found in Isaiah 8:23-9:6. It is such a process of alteration that Clements argues has lead to an rase broader application of Immanuel. As Clements maintains, the end product of such a reconstruction "leave us with a clear and dour account of the prophet's message at the time of the Syro-Ephraimite conflict and a convincing explanation as to why this message was officially assuring in content, but ultimately threatening in its implications once it had been rejected by Ahaz." In Beyond Tradition-History: Deutero-Isaianic cultivation of First Isaiah's Themes, Clements explores the similarities to be found in Isaiah 1-39 and 40-55. He argues that Isaiah 40-55 is very a purposeful effort to copy themes found in Isaiah 1-39. However, he argues that this purposeful copying is an effort to attempt to present the information in 40-55 as a "supplement and sequel."

it, intimately of all in the books of prophecy." Clements provides a history of the idea of messianic prophecy, from its downfall to its reascendancy. He discusses the views of Schleiermacher who argues that the link between Judaism and Christianity was less theological and more historical and those of more
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