Use two examples from the prophetic texts we’ve examined to address the role of foreign imperialism in the development of ideas and language in prophetic literature. How do prophets living in the neo-Assyrian and neo-Babylonian periods differ from those who lived before this time? How does the emphasis on text-as-icon in foreign propaganda affect how prophetic oracles are generated, collected, and transmitted? In what way do prophetic texts KNOW that they are texts and draw attention to that…and what does this tell us about the changing role of writing/textuality in ancient Israelite/Judahite society?
