SKIEN, NORWAY - The book was conceived on the 16th of Adar — two days after Purim — while the scroll of Esther was still alive in the author’s mind. That origin is fitting, because Wage War with Prophecy: The Purim Amalek Factor is itself an act of prophetic warfare: a scholar’s argument, assembled across decades of biblical research, that the church has systematically misunderstood one of its most powerful gifts.

Published by A Michael Hylton Har Tziyon AS, the book is the work of Skien-based author, Bible scholar, and covenant messenger Antony Hylton — a Covenant theologian whose fifty-plus published titles span biblical Hebrew, prophetic theology, and revival history. His music ministry, Qol Tziyon Covenant Messenger, has reached listeners in ninety-seven countries, making him one of Norway’s most internationally distributed independent voices in sacred music and biblical teaching.

At the centre of the book is a question that Hylton insists the charismatic church has never fully answered: what did the apostle Paul mean when he told Timothy to “wage the good warfare” with the prophecies spoken over him (1 Timothy 1:18)? The answer, Hylton argues, is disarmingly practical. A prophetic word is not a private spiritual experience to be kept in a journal. It is a declaration to be held, prayed, and deployed — a weapon against the forces that seek to silence God’s purposes in an individual life, a community, or a generation.

The book’s structural framework is drawn from one of the most overlooked chapters in the Hebrew Bible. In 1 Chronicles 25, King David appoints twenty-four divisions of Levitical musicians under three founding prophets — Asaph, Heman, and Jeduthun — and designates their music as prophecy. Each of the book’s twenty-four chapters is headed by one of these family names, its Hebrew meaning forming a theological lens for the chapter’s argument. The sequence runs from “God increases” to “I have exalted the help” — a compressed narrative of prophetic formation that Hylton traces from the ancient Temple to the worship of the age to come.

The scholarship ranges widely. Early chapters examine the Hebrew, Aramaic, and Greek vocabulary of prophecy with precision — tracing the navi, the roeh, the chozeh, and the Greek prophētēs through their biblical occurrences. Medieval Jewish philosophy enters through Saadia Gaon’s rational defense of prophecy, Maimonides’ hierarchy of prophetic grades, and the ecstatic Kabbalistic techniques of Abraham Abulafia. Norwegian readers will recognise the figure of Sigmund Mowinckel — whose Psalmenstudien established the ‘cult-prophetic’ framework that reshaped twentieth-century Old Testament scholarship — given extended treatment alongside the Pentecostal revival history he never engaged: Azusa Street, Smith Wigglesworth, T.B. Barratt’s bridge to Scandinavia, Lewi Pethrus’s Stockholm congregation, and the ecumenical prophetic witness of David du Plessis.

The Purim connection gives the book its most distinctive argument. Haman the Agagite, Hylton contends, is not merely a historical villain but an archetype — the Amalekite principality that recurs in every generation to attack the prophetic people of God from the rear, targeting the weary and the discouraged. Esther’s three days of fasting before she approaches the king is read as a model of prophetic intercession: patient, precise, and ultimately lethal to the enemy’s strategy. The festival of Purim, with its decree of reversal, becomes a theology of prophetic warfare — the word that was meant to destroy becomes the instrument of victory.

“Throughout the Bible, prophecy was never a fringe experience,” Hylton writes. “It was woven into the life of God’s people through worship, prayer, and the proclamation of God’s word. The 24 prophetic families of 1 Chronicles were not a professional guild — they were the whole people of God in prophetic maturity. That is still the vision. The question is whether we have the formation to carry it.”

The book concludes with an eschatological horizon: the coming Temple of Ezekiel 40–48, the 24 elders of Revelation surrounding the throne, and the new song that the redeemed will sing when prophecy gives way to face-to-face sight. It is simultaneously a work of scholarship, a manual for prophetic practice, and — fittingly for a book conceived in the wake of Purim — a declaration of war.

Wage War with Prophecy: The Purim Amalek Factor — The 24 Prophetic Families, the Spirit of Warfare, and the Coming Temple Age is available now worldwide through major online retailers and digital platforms, including Amazon KDP and Draft2Digital distribution.

About the Author

Antony Hylton (Michael Adi Nachman) is a Messianic Gentile Bible scholar, author, songwriter, and filmmaker based in Skien, Norway — the birthplace of Henrik Ibsen. He is the founder of A Michael Hylton Har Tziyon AS, with more than fifty published titles in biblical Hebrew studies, prophetic theology, and revival history. His previous works include William Branham: Sign and Witness, Yahuwah and the Temple Prophets: A Bibliometric Biography of Sigmund Mowinckel, and Reflecting on the Psalms Made Simple. He leads the international music ministry Qol Tziyon Covenant Messenger, whose Scripture-based recordings have reached ninety-seven countries.

Media Contact

A Michael Hylton Har Tziyon AS

Skien, Norway

Email: AmichaelhyltonhartziyonAS@hotmail.com

Website: antonyhylton.carrd.co

Notes for Editors

Review copies available on request.

The author is available for interview in English and Norwegian.

High-resolution author photo and book cover available on request.

Media Contact
Company Name: A Michael Hylton Har Tziyon AS
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Country: Norway
Website: https://antonyhylton.carrd.co/