His ephemeral work — anti-normality, anti-materialist, anti-classist — had assumed an exhortative, prophetical tone.
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What do the historical, didactical and prophetical books of the New Testament contain?
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The term would thus be an official title, and the thought would not be unsuitable to one whose message closed the prophetical canon of the Old Testament.
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Supplement; see Geiger, Jüd. Zeit. vii. 142 MSS. Nos. 217–218, in the Bibliothèque Nationale, Paris, contain commentaries by him on the prophetical books and on Psalms; the Rome MSS. contain a commentary on the five Megillot.
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Apocalyptic elements can be detected in the prophetical books of Joel and Zechariah, while Isaiah chapters 24–27 and 33 present well-developed apocalypses. The Book of Daniel offers a fully matured and classic example of this genre of literature.
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He also participated in the conferences held at Powerscourt House. Denny studied the subject of biblical prophecy and assisted by John Jewell Penstone (1817–1902) prepared valuable charts to illustrate dispensational teaching. The best known publication was "A Prophetical Stream of Time".
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The Prophetical Stories (Jerusalem: Magnes, 1988);Deuteronomy: Issues and Interpretation (London:Clark & Continuum, 2002); Introduction to the Literature of the Hebrew Bible (Jerusalem: Simor-Eisenbrauns, 2009);Angels in the Bible: Israelite Belief in Angels as Evidenced by Biblical Traditions (Hebrew; Jerusalem: Carmel 2012).
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Concerning the Election of Grace [Sparrow] Published in 1656 21\. Aurora [Sparrow] Published in 1659 22\. The Fifth Book of the Author, on Incarnation [Sparrow] Published in 1661 23\. Several Treatises [Sparrow] 24\. Christian Information: prophetical passages out of Jacob Behmen’s Works [Anonymous] Published in 1662 25\.
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The battle of Ziz is the last important date in the history of the Moabites as recorded in the Bible. In the year of Elisha's death they invaded Israel. and later aided Nebuchadnezzar in his expedition against Jehoiakim. Although allusions to Moab are frequent in the prophetical bookse.g.
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Later, the Church Society sent Victor Moses in 1986Gnana Robinson (Edited), Directory of the United Theological College, Bangalore, 1910-1997, Bangalore, 1997, p.124. to the United Theological College, Bangalore where Victor Moses undertook postgraduate studies specializing in Old Testament under Theodore N. Swanson and E. C. John and D. N. Premnath working out a dissertation entitled The concept of remnant in the prophetical books of the Old Testament.Ch. Victor Moses, The concept of remnant in the prophetical books of the Old Testament in Thesis Titles, Board of Theological Education of the Senate of Serampore College, Bangalore, 1991 By 1988, Victor Moses returned to take up ecclesiastical duties with the Andhra Evangelical Lutheran Church Society.
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In Christianity, the term historicism refers to the confessional Protestant form of prophetical interpretation which holds that the fulfillment of biblical prophecy has occurred throughout history and continues to occur; as opposed to other methods which limit the time-frame of prophecy-fulfillment to the past or to the future.
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During this time he published a number of prophetical charts, which were widely circulated and contributed articles for the Sunday School Times. In 1918, he completed Dispensational Truth, but high demand for the work led him to produce a greatly expanded edition of 1920. Larkin was an advocate of gap creationism.McIver, Thomas Allen. (1989).
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Caron often painted scenes of massacres, reflecting the background of civil war that cast a shadow over the magnificence of the court. Caron also painted astrological and prophetical subjects, such as Astrologers Studying an Eclipse and Augustus and the Sibyl. This theme may have been inspired by Catherine de' Medici's obsession with horoscopes and predictions.Blunt, 100.
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The rest of the populace, Herseni argued, "are forever non-human."Crina Poenariu, "An Outline of the Ideological Premises of a Prophetical Literary Discourse in the Literary Journal Gând Românesc", in Iulian Boldea (ed.), Studies on Literature, Discourse and Multicultural Dialogue. The Proceedings of the International Conference Literature, Discourse and Multicultural Dialogue, Vol. I. Arhipelag XXI Press, Târgu-Mureș, 2013, , p.
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The seven fires prophecy was originally taught among the practitioners of Midewiwin. Each fire represents a prophetical age, marking phases or epochs of Turtle Island. It represents key spiritual teachings for North America, and suggests that the different colors and traditions of humans can come together on a basis of respect. The Algonquins are the keepers of the seven fires prophecy wampum.
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Twelve Years: 1833–1845 (University of Chicago Press, 1970), p. 207. John Henry Newman dedicated his Lectures on the Prophetical Office of the Church (1837) to Routh as one "who has been reserved to report to a forgetful generation what was the theology of their fathers".Ian Ker, John Henry Newman. A Biography (Oxford: Oxford University Press, 2010), p. 137.
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A likeable, sensitive man with the long grey beard of a > prophet. He waxed enthusiastic over my solution. He, too, regard my movement > as a "prophetic crisis" – one he foretold two years ago. For he had > calculated in accordance with a prophecy dating from Omar's reign (637-638) > that after 42 prophetical months, that is, 1,260 years, Palestine would be > restored to the Jews.
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James Edward Gordon was founder of the British Society for Promoting the Religious Principles of the Reformation, closely related to the Albury Circle, and also was a "Recordite", an associate of The Record edited by Alexander Haldane. Critics of the Circle included the brothers Gerard Thomas Noel and Baptist Wriothesley Noel. The former was a prophetical exegete with a closely related approach; the latter a prominent evangelical.
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The ethnographical work in the Florentine Codex and the songs of the Cantares Mexicanos both written in Classical Nahuatl. The prophetical and historical accounts of the books of Chilam Balam written in the Yucatec Maya language. As well as numerous smaller documents written in other indigenous languages throughout the colonial period. No true literary tradition for Mesoamerican languages of the modern period has yet emerged.
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Hoare was noted as an evangelical preacher, and edited The Christian Herald, a prophetical journal that appeared from 1830 to 1835, and was published in Dublin. Its editorial line was historicist and premillennialist. It reported in detail on the first two prophetic conferences at Powerscourt House, and ran some articles by John Nelson Darby. A sequel publication, under the same title, was later started by Michael Paget Baxter.
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The Samaritan chronicles (the Book of Joshua and Abu al-Fath's Annales) recount a similar discussion between Zerubbabel and Sanballat. As Josephus says that the Samaritans had two advocates, he doubtless meant the two apostles Dositheus and Sabbæus, whose doctrine, including the sanctity of Mt. Gerizim, rejection of the prophetical books of the Old Testament and denial of the resurrection, was on the whole identical with that of the Samaritans.
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The legenda, for instance, came into being among the admirers of Elisha, around the end of the 9th century BCE. The parable appeared when the disciples of the prophets began to discuss the nature of the prophets' mission and of the word of the Lord pronounced by them. This genre was probably created in late pre- exilic and early post-exilic times. The climax of the prophetical stories is the epopee about Elijah and the Lord's fight against Baal.
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The complete New Testament was published again in 1840, followed by the Pentateuch which was published in London in 1847, Proverbs and the prophetical books were published in 1849. The whole Old Testament was published before 1867. A version of the gospels and Acts was printed in Stolpen by Gustav Winterib for the British and Foreign Bible Society in 1876. Even though the whole Bible had been translated by 1867, it had never been published as a whole book.
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Quaker writer George Bishop wrote, > Yea, Wenlock Christison, though they did not put him to death, yet they > sentenced him to die, so that their cruel purposes were nevertheless. I > cannot forbear to mention what he spoke, being so prophetical, not only as > to the judgment of God coming on Major-general Adderton, but as to their > putting any more Quakers to death after they had passed sentence on him. Bishop, George. New-England judged, by the spirit of the Lord.
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Apocalyptic literature is a genre of prophetical writing that developed in post-Exilic Jewish culture and was popular among millennialist early Christians. Apocalypse (ἀποκάλυψις, apokálypsis) is a Greek word meaning "revelation", "an unveiling or unfolding of things not previously known and which could not be known apart from the unveiling".Goswiller 1987 p.3 As a genre, apocalyptic literature details the authors' visions of the end times/end of the age as revealed by an angel or other heavenly messenger.
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Samuel Garratt (20 February 1817, London–21 March 1906, Ipswich) was an English clergyman active in the Evangelical Party of the Church of England. Garratt was appointed the minister of Trinity Church in St Giles in the Fields in 1850. His parish included the St Giles Rookery, a notorious slum occupied by a community of Irish Catholics. He attracted a broad range of Evangelical Anglicans to his church where he preached about "prophetical questions" having closely studied the Book of Revelation.
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Zechariah as depicted by James Tissot The book of Zechariah introduces the prophet as the son of Berechiah, the son of Iddo (Zechariah 1:1). The book of Ezra names Zechariah as the son of Iddo ( and ), but it is likely that Berechiah was Zechariah's father, and Iddo was his grandfather. His prophetical career probably began in the second year of Darius, king of Persia (520 BC). His greatest concern appears to have been with the building of the Second Temple.
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In its last phases, the prophetical narrative described its heroes as martyrs who taught foreigners the omnipotence of the god of Israel. 4b. The theological discussion about the essence of prophecy. The quality of the word of the Lord engaged the disciples of the prophets for a long time in the 6th and 5th centuries BCE. Is the word of the Lord always fulfilled? The question was raised and received a positive answer in an addition to the law concerning prophecy in Deut 18: 21-22.
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Thus, a Sayyid of patrilineal lineage, being the son of a Mir, can also be called "Mirza". This example substantiates the fact that there are different opinions concerning the transmission of the title Sayyid. Another historical opinion of Ottoman Naqib al Ashrafs expresses that children of maternal prophetical descent are called Sharif. However, in 1632 when an Ottoman court challenged a man wearing a Sayyid green turban, he established that he was a Sayyid on his mother's side, which was accepted by the court.
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The final book of the New Testament is the Book of Revelation, also known as the Apocalypse of John. In the New Testament canon, it is considered prophetical or apocalyptic literature. Its authorship has been attributed either to John the Apostle (in which case it is often thought that John the Apostle is John the Evangelist, i.e. author of the Gospel of John) or to another John designated "John of Patmos" after the island where the text says the revelation was received (1:9).
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Originally known as Pietro da Fossombrone, he was born about 1248, and entered the Franciscan order around 1270. Believing that the rule of St Francis was not being observed and interpreted according to the mind and spirit of the Seraphic Father, he retired to a hermitage with a few companions and formed a new branch of the order known as the "Clareni". The influence of the prophetical writings of Joachim of Floris, a Calabrian abbot, on Angelo and his followers, and in fact on the "Spirituals" generally of the thirteenth century, cannot be overrated.Donovan, Stephen.
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In 1597–8, James wrote two works, The Trew Law of Free Monarchies and Basilikon Doron (Royal Gift), in which he established an ideological base for monarchy. In the Trew Law, he sets out the divine right of kings, explaining that for Biblical reasons kings are higher beings than other men, though "the highest bench is the sliddriest to sit upon"."Kings are called gods by the prophetical King David because they sit upon God His throne in earth and have the count of their administration to give unto Him." Quoted by Willson, p 131.
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See below, at paragraph 6, for further stories of this kind. 4a. The Prophetical Stories: The Narratives about the Prophets in the Hebrew Bible – Their Literary Types and History (Hebrew: 1982, 1986; English: 1988). In the ten chapters of this book Rofé summarized eighteen years of study, between 1964 and 1982. This is a first effort in Biblical research to present a comprehensive description of all the stories about the prophets, defining their genres, such as legend, biography, historiography, parables, and determining the origin of the genres and their subsequent development.
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Originally, the prophecy and the Ojibwa migration story were closely linked. However, the last half of the prophecy appears to apply to all peoples in contact with the Anishinaabeg. Consequently, with the growth of the Pan-Indian Movement in the 1960s and the 1970s, concepts of the Seven fires prophecy merged with other similar prophetical teaching found among Indigenous peoples of North America forming a unified environmental, political, and socio-economic voice towards Canada and the United States. The Seven fires prophecy was originally taught among the practitioners of Midewiwin.
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In April 1861, Titcomb was presented to the vicarage of St. Stephen's, South Lambeth, where a new district church had been erected. From 1870 to 1876 he acted as rural dean of Clapham, Surrey, and in 1874 was made an honorary canon of Winchester Cathedral. His London engagements were also numerous: he was a member of the Eclectic Society and of the Prophetical Society, where he read papers; he lectured at the Christian Evidence Society, and argued with atheists at Bradlaugh's Hall of Science. His wife died on 25 January 1876, aged 52.
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When they meet Eddie and learn he can understand the Titans' messages, they see him as a prophetical "Chosen One", though a 'dispute about the translation' leaves them unsure if he will be the savior or destroyer of the world. Ophelia also becomes concerned when Eddie, in the heat of battle, transforms into a winged creature, an effect Eddie decides to use to his advantage at the time. Eddie helps Lars, Lita, and Ophelia create an army, named "Ironheade" to fight against General Lionwhyte. They successfully raid Lionwhyte's "Pleasure Tower" and defeat him.
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Quaker writer George Bishop wrote, > Yea, Wenlock Christison, though they did not put him to death, yet they > sentenced him to die, so that their cruel purposes were nevertheless. I > cannot forbear to mention what he spoke, being so prophetical, not only as > to the judgment of God coming on Major-general Adderton, but as to their > putting any more Quakers to death after they had passed sentence on him. Henry Wadsworth Longfellow recreated the Christison trial in his play John Endicott which included the damnation of Atherton by the accused.Longfellow, Henry W. Poetical Works.
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It is certain that Isaiah knew his book, for he follows and even imitates him in his early speeches (compare , ff, with ; ff with ff, ). Cheyne concludes that Amos wrote the record of his prophetical work at Jerusalem, after his expulsion from the northern kingdom, and that he committed it to a circle of faithful followers residing there. The apocryphal work The Lives of the Prophets records that Amos was killed by the son of Amaziah, priest of Bethel. It further states that before he died, Amos made his way back to his homeland and was buried there.
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England (or Judah), the seat of apostolic government, was allocated to Cardale, the "Pillar of the Apostles". By then he had retired from active legal work in 1834 and remained in England while his fellow apostles travelled far and wide. In 1839, when the apostles' authority was questioned by some members of the church, Cardale acted decisively: he recalled his fellow apostles and discontinued the regular meetings of the Council of the Churches, in which critical voices had been raised. The end of the church's prophetical element was underlined by the adoption in 1843 of an elaborate new liturgy.
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LaHaye held apocalyptic beliefs and asserted the end of the world was near. Other believers in dispensational premillennialism, who believe that the return of Jesus is imminent, criticize various aspects of his theology, saying he has "some real problems with his prophetical teachings in the Left Behind series." It is noted that "in books 8 & 9, LaHaye and Jenkins teach that [non-willing] recipients of the mark of the beast can still be saved". However, in The Mark, "the Chang scenario" is developed, whereby a character receives both the mark of the beast and the sealing of the Lord.
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Folio 69r of the La Cava Bible The decoration of the La Cava Bible is limited to the four crosses mentioned above, frames surrounding explicits and titles, and decorated initials. There are two linear, compass drawn Crosses, one serving as frontispiece on folio 1 verso, and the other in the introduction to the prophetical books on folio 143 recto. On folio 100 verso the title frame for the Psalms is in the form of a cross. The text on folio 220 verso, which contains the prefaces by Jerome used to introduce the New Testament, is written in the form of a cross.
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In 1911, he earned a Bachelor of Arts degree from Queen's University in Kingston, Ontario. Aberhart had aspired to take ministerial training at the Presbyterian Knox College Divinity School, but the church in Brantford was reluctant to take on the support of both him and his family in the four-year training period. He became fascinated with prophetical teaching in the Bible and studied a correspondence course by the American evangelical theologian Cyrus Scofield. He had been introduced to this system while attending a men's Bible Class at Zion Presbyterian, taught by William Nichol, an elderly physician.
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This included his speculations that the Roman Catholic Church would unite with the Eastern Orthodox Church and the Anglo-Catholic wing of the Church of England to become the Antichrist. In 1867 he left London for Ipswich where he was appointed the minister for St Margaret's Church by the Simeon's Trustees, an Evangelical Anglican organisation. In 1881 he was appointed as an honorary canon at Norwich Cathedral. He gave up his benefice in 1895, but remained active, sharing his understanding of the prophetical aspects of the Christian scriptures with the readers of the The Times of London until shortly before his death.
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There is no evidence, however, of any direct influence of the Parisian thinkers on Albalag, as he could have come to his view by a more natural process; viz., by combining the two opposite influences of Ibn Roshd and Al-Gazzali, whose idea of the difference between philosophical and prophetical knowledge is at the bottom of the latter's work, the Munkid. Accepting these two influences, the view of the double truth necessarily follows. It may be added that Albalag interpreted the Biblical account of the Creation as signifying that the six days represent the relative order of things, while he conceives the seventh day as pointing to the world of ideals.
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Numerous citations are found, especially in Abraham ibn Ezra, from Gikatilla's commentaries on Isaiah, the Minor Prophets and the Psalms. Gikatilla is the first Jewish exegete who gave a purely historical explanation of the prophetical chapters of Isaiah and of the utterances of the other prophets. He refers the prophecies in the first part of Isaiah to the time of King Hezekiah and to the Assyrian period, and those in the second part to the time of the Second Temple. According to him, Joel 3:1 does not refer to the Messianic time, but to the numerous prophets' disciples contemporary with Elijah and Elisha.
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Worked examples of horary charts are found in Volume 2 of Christian Astrology. He then began to issue his prophetical almanacs and other works, which met with serious attention from some of the most prominent members of the Long Parliament. Lilly was on intimate terms with Bulstrode Whitelocke, William Lenthall the speaker, Sir Philip Stapleton, Elias Ashmole and others. Even John Selden seems to have acknowledged him, and probably the chief difference between him and the mass of the community at the time was that, while others believed in the general truth of astrology, he ventured to specify the future events to which he referred.
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Guido was converted between the age of 18 and 25. It is almost certain he became familiar with the Reformed faith through printed works. On 22 September 1540 a proclamation banned a large number of books: by Erasmus in Latin, Melanchthon, Eobanus Hessus and others, as well as the New Testament, the Gospels, the Epistles, and the Prophetical books of the Bible in French and Flemish. These books were deemed heretical by the Roman Catholic Church authorities. In 1543 books were burned in the marketplace of Lille: La Doctrines des Enfants (a Lutheran catechism), also Lamentations of Jesus Christ, La Sant Otraison and a book by a Flemish priest entitled: Letters Institution 2.
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The Luxeuil Lectionary (Luxeuil) is a 7th-century manuscript discovered by Mabillon in the Abbey of Luxeuil, but because among its very few saints' days it contains the feast of Saint Genevieve, Germain Morin, it has been attributed to Paris. It contains the Prophetical Lessons, epistles, and Gospels for the year from Christmas Eve onwards. At the end are the lessons of a few special Masses, for the burial of a bishop, for the dedication of a church, when a bishop preaches, "et plebs decimas reddat", when a deacon is ordained, when a priest is blessed, "in profectione itineris", and "lectiones cotidianae". This lectionary is purely Gallican with no apparent Roman influence.
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The New Testament is the second part of the Christian Bible. It tells about the teachings and person of Jesus, as well as events in first-century Christianity. It consists of four narratives called gospels about the life, teaching, death and resurrection of Jesus. It includes a record of the Apostolic ministries in the early church, called the Acts of the Apostles; twenty-one letters called "epistles" written by various authors to specific groups with specific needs concerning Christian doctrine, counsel, instruction, and conflict resolution; and one Apocalyptic book, the Book of Revelation, which is a book of prophecy, containing some instructions to seven local congregations of Asia Minor, but mostly containing prophetical symbology about the end times.
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The manuscript (excluding paper flyleaves) has 746 folios (so 1,492 pages), which include a quire of six illuminated pages added at the end; the page dimensions are 16 x 12 cm. The manuscript includes "eighty-four different groups of texts, including hundreds of poems". The Biblical and liturgical texts include the Pentateuch, the Haftarot prophetical readings, Tiqqun soferim, Five Scrolls, and the full annual cycle of the liturgy, as well as the Haggadah (Passover ritual) and the earliest complete Hebrew text of the Book of Tobit, which is not included in the Tanakh or canon of the Hebrew Bible.Tahan, 121; BM Other texts include the Pirkei Avot, prayers, gematria, legal texts and calendars.
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Lagos and Western/Northern Areas (LAWNA) is a child of a unification process. Historically, in order to unite and centralize the activities of the Church, the Parent Areas (Lagos, Ilesa, Zaria and Kabba) agreed and formed a platform then known as The Apostolic Church, Federal and Western, Northern Areas Council (FAWNAC) which was later changed to The Apostolic Church, Lagos and Western/Northern Areas (LAWNA) Territory in compliance with the spoken word of the Lord through prophetical ministry in 1969. LAWNA Territory which was a unification of those four Areas in 1970 has today grown into 79 Areas across the country; and seven missionary fields overseas. The Territory covers 27 states out of the 36 states of The Federal Republic of Nigeria.
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Henry St. John Thackeray, The Septuagint and Jewish Worship, 1923. Jerome excluded both the Book of Baruch and the Letter of Jeremiah from the Vulgate Bible, but both works were introduced into Latin Vulgate bibles sporadically from the 9th century onwards; and were incorporated into the Sixto-Clementine Vulgate edition. In the Vulgate it is grouped with the prophetical books which also include Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, and the Twelve Minor Prophets. In the Vulgate, the King James Bible Apocrypha, and many other versions, the Letter of Jeremiah is appended to the end of the Book of Baruch as a sixth chapter; in the Septuagint and Orthodox Bibles chapter 6 is usually counted as a separate book, called the Letter or Epistle of Jeremiah.
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Some partnership minyanim differ over details—such as whether to wait for ten women or whether women can lead the hallel service—but they all retain certain basic practices. Within a partitioned service, women read from the Torah, make the blessing on the Torah, chant the weekly prophetical portion of the Bible known as haftarah, lead some parts of the service, teach Torah, make speeches, sit on boards, and take part in decision-making. But women do not generally lead parts of the service that are thought to require a traditional quorum, or minyan – such as leading prayers known as kaddish and kedusha which traditionally require the response of “amen” from ten men. The spread of partnership minyanim, according to Kaplowitz, does not follow a pattern based on proportionality to size of Orthodox populations.
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Following resignation from his pastorship and editorship, he supported Charles Fitch in the call for Millerites to leave established churches. In January 1844 he started publishing The Voice of Truth, and in September 1844 he supported the "seven month movement". After the Great Disappointment he criticised movements towards the establishment of an Adventist denomination, and advocating "Age to come" doctrine, renamed his magazine The Advent Harbinger and Bible Advocate then in 1850 The Prophetical Expositor.Gary Land, Historical dictionary of Seventh-Day Adventists, Scarecrow Press, 2005. p.187 In 1849 Marsh published The Bible Doctrine or True Gospel Faith, following Millerite views of the millennium, but in 1851 in The Age to Come repudiated some of these and adopted the views of John Thomas in Elpis Israel concerning a national regathering of Israel to Palestine.
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Thomas and Marsh now agreed in belief in a kingdom on earth and the restoration of Israel, but disagreed on whether this was essential for baptism. Thomas considered that it was, and if it was essential for baptism, therefore it was also essential for fellowship and communion. The tension over rebaptism continued from 1852 to 1860. Marsh and Nathaniel Field of Jeffersonville, Indiana in the Prophetical Expositor, and Thomas in the Herald of the Kingdom conducted an increasingly heated exchange of articles on whether the return of the Jews, and understanding of the promises to Abraham, was a prerequisite for a valid baptism, and therefore communion.Janet Stilson, David Graham, and Mark Mattison, A Brief History of the Formation of the Church of God General Conference, A Journal from the Radical Reformation, Fall 1991, Vol.
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Here, from the loggia of the papal palace, he excommunicated the army of Conradin of Swabia which was passing on the Via Cassia, with the prophetical motto of the "lamb who is going to the sacrifice". Other popes elected in Viterbo were Gregory X (1271) and John XXI (1276) (who died in the papal palace when the ceiling of the recently built library collapsed on him while he slept), Nicholas III and the French Martin IV. The Viterbese, who did not agree with the election of a foreigner directed by the King of Naples, Charles I of Anjou, invaded the cathedral where the conclave was held, arresting two of the cardinals. They were subsequently excommunicated, and the popes avoided Viterbo for 86 years. Without the popes, the city fell into the hands of the Di Vicos.
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Yalkut haMachiri is similar in its contents to Yalkut Shimoni, with the difference that while the latter covers the whole Bible, haMachiri covers only the books of Isaiah, Jeremiah, Ezekiel, the twelve Minor Prophets, Psalms, Proverbs, and Job. In the introductions, apparently very similar, to these books, Machir gave his motivation in composing the work: to gather the scattered aggadic teachings into one group. He seems to have thought it unnecessary to do the same thing for the Pentateuch and the Five Scrolls, as it had been done already (to a certain extent) in Midrash Rabbah; but it may be concluded that Machir intended to make such a compilation on the earlier prophetical books as well. From his introduction to the part on Isaiah, it would seem that he began with Psalms and finished with Isaiah, though in his introduction to the part on the Psalms he mentions the other parts.
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