Prophecy (n.) is a public office; the prophet cares about lighting up a people, not saving his own soul.
Prophecy (n.) is commentary on existence written from God's side of the page.
Prophecy (n.) is the interpretation of an interpretation, so studying it is reading over the shoulder of someone reading God.
Prophecy (n.) is the voice God lends to a pain too mute to cry out.
Prophecy (n.) is less forecast than appeal: it shows tomorrow only to light up what is at stake today.
Prophecy (n.) is a curtain briefly lifted, and history offers very few such moments.
Prophecy (n.) is God's concern remembered with feeling.
Prophecy (n.) assumes God's feeling can change, for its whole point is to move people so that God's anger turns.
Prophecy (n.) declares that God is not a tool: he cannot be used, and he insures no one's safety.
Prophecy (n.) passed, Rabbi Yohanan said, after the Temple fell, from prophets to children and madmen.
Prophecy (n.) is a summons, not a skill: no training prepares for it and no talent grows into it; it simply comes as grace.
Prophecy (n.) is memory with a conscience: it keeps count of corrupt priests, callous rich men and bought judges.
Prophecy (n.) is a war with no victory parade: a weight to carry, a strain, a summons that is never finished.
Prophecy (n.) is no private affair: the prophet seeks a people's illumination, not his own salvation, and is nothing without his people.
Prophecy (n.) ends in a sentence others can hear; ecstasy ends in a memory its owner cannot even phrase.
Prophecy (n.) exists to hand on understanding, not to give anyone a thrill of exaltation.
Prophecy (n.) is a meeting, not a melting: God remains God, man remains man, and they keep company without dissolving.
Prophecy (n.) reveals God and, in the same stroke, reveals man.
Prophecy (n.) was the author of Isaiah, not the other way around.
Prophecy (n.) is something that happens to God as well as to man: he does not just send words but becomes involved.