Relevant bibliographies by topics / Isaiah 24-27

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Isaiah 24-27'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Isaiah 24-27"

1

Pagán, Samuel. "Apocalyptic Poetry: Isaiah 24–27." Bible Translator 43, no. 3 (July 1992): 314–25. http://dx.doi.org/10.1177/026009359204300302.

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Coggins, Richard. "Book Reviews : Isaiah 24-27." Expository Times 100, no. 7 (April 1989): 270. http://dx.doi.org/10.1177/001452468910000714.

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Williamson, H. G. M. "Sound, Sense and Language in Isaiah 24-27." Journal of Jewish Studies 46, no. 1-2 (July 1, 1995): 1–9. http://dx.doi.org/10.18647/1785/jjs-1995.

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Sweeney, Marvin A. "Textual Citations in Isaiah 24-27: Toward an Understanding of the Redactional Function of Chapters 24-27 in the Book of Isaiah." Journal of Biblical Literature 107, no. 1 (March 1988): 39. http://dx.doi.org/10.2307/3267823.

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Hays, Christopher B. "Make Peace with Me: The Josianic Origins of Isaiah 24–27." Interpretation: A Journal of Bible and Theology 73, no. 2 (March 10, 2019): 143–57. http://dx.doi.org/10.1177/0020964318820593.

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Isaiah 24–27 has been an enduring mystery for scholars of the book. Contrary to theories that it is the latest part of the book, it is not apocalyptic; its imagery of divine feasting and conquering death have very ancient cognates; and its Hebrew language does not indicate lateness. The passage celebrates the receding power of Assyria in Judah, and especially from the citadel at Ramat Raḥel near Jerusalem, in the late seventh century. This was the time of King Josiah and his scribes, who saw a political opportunity and issued an overture to the former northern kingdom: “Make peace with me!”
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Gordon, R. P., and D. G. Johnson. "From Chaos to Restoration: An Integrated Reading of Isaiah 24-27." Vetus Testamentum 41, no. 3 (July 1991): 380. http://dx.doi.org/10.2307/1519105.

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Seitz, Christopher R., and Dan G. Johnson. "From Chaos to Restoration: An Integrative Reading of Isaiah 24-27." Journal of Biblical Literature 109, no. 2 (1990): 334. http://dx.doi.org/10.2307/3267031.

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Hays, Christopher B. "From Propaganda to Apocalypse. An Empirical Model for the Formation of Isaiah 24–27." Hebrew Bible and Ancient Israel 6, no. 1 (2017): 120. http://dx.doi.org/10.1628/219222717x15058249085091.

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Watts, John D. W. "Book Review: I. Biblical Studies: From Chaos to Restoration. An Integrative Reading of Isaiah 24–27." Review & Expositor 86, no. 4 (December 1989): 620–21. http://dx.doi.org/10.1177/003463738908600414.

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Balogh, Csaba. "The Problem with Isaiah's So-Called ‘Refrain Poem’: A New Look at the Compositional History of Isaiah 9.7–20." Journal for the Study of the Old Testament 42, no. 3 (March 2018): 363–90. http://dx.doi.org/10.1177/0309089216690385.

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This article argues that Isaiah's so-called ‘refrain poem’ ( Kehrvergedicht) in Isa. 9.7–20 is a composite text, going back to two early prophecies with different concerns. Isaiah 9.7–17* focused originally on the arrogant refusal of the divine word, while Isa. 9.18–20* reflected on the chaotic social circumstances in Samaria in the eighth century. The refrains in vv. 9,1 11cd, 16ef and 20cd were added to these two already connected prophecies at a later stage. The theological summary in v. 12 is yet another addition, closely affiliated with 5.24–25. Unlike v. 12, the refrains do not have the repentance of Israel in view, nor its final destruction, but the fall of Assyria in Isa. 10.5–15, 24–27. The refrains support the theory that the Isaianic collection was formed by means of reusing, restructuring and reinterpreting earlier material.
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Dissertations / Theses on the topic "Isaiah 24-27"

1

Barker, William Dale. "Isaiah 24-27 : studies in a cosmic polemic." Thesis, University of Cambridge, 2007. https://www.repository.cam.ac.uk/handle/1810/252036.

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This study primarily aims to demonstrate that: 1.) the background material for Isa. 24-27 is Canaanite, as represented in the north Canaanite Ba’al tradition of Ugarit, 2.) Isa. 24-27 is not a series of isolated allusions to various segments of the Bal’al Myth, but a coherent framework and narrative progression that has been intentionally adopted from the Ba’al-Mot Myth, and 3.) the function of Isa. 24-27 is to describe the eternal and cosmic kingship of YHWH, while condemning Canaanite deities (i.e. E1, Ba’al and his rpum, Mot, Litan, Shapash, and perhaps Asherah) and cult institutions (i.e. Ba’al worship, the asherim and the marzēah). This indicates that the message of Isa. 24-27 is in keeping with the kingship and anti-idolatry themes present elsewhere in Isaiah. With this interpretation, there is a polemic continuity between Isa. 7-13, Isa. 14-23, and Isa. 24-27. It better connects Isa. 24-27 and Isa. 28. This study begins by reviewing the recent history of interpretation of Isa. 24-27. In Chapter Two various interpretations of the Ba’al Myth are reviewed, and an alternative interpretation is proposed. Chapter Three investigates the nature and functions of chthonic deities throughout the ancient Near East, and compares them to מָוֶת in the Hebrew Bible, with particular reference to Isa. 25:6-8. Chapter Four begins with an exegetical analysis of Isa. 25:6-8, which is followed by an inquiry into banqueting practices and banqueting in the mythic literature of the ancient Near East. Chapter Five seeks to define the marzēah in Ugarit, and also distinguishes between the funerary marzēah and other types of marzēah gatherings. Chapter Six argues that Mesopotamian and Egyptian myths influenced the Ugaritic conceptualisation of Litan, but that only these Ugaritic Litan traditions had a direct influence on the Hebrew Bible’s conceptualisation of Leviathan. The chapter concludes that Leviathan in Isa. 27:1 is part of the polemic against Mot and the establishing of YHWH’s cosmic kingship over every enemy, including Death and its allies. Chapter Seven is an analysis of the Ugaritic-Hebrew parallel word pairs in Isa. 24-27. Chapter Eight looks into additional evidence of the Ugaritic background in Isa. 24-27. Chapter Nine details the evidence of a Ugaritic background to Isa. 28, and defines the connections between Isa. 24-27 and 28, all of which contribute to the proclamation of YHWH’s kingship and the condemnation of Canaanite deities and cult practices that is evident throughout Isa. 24-28. Chapter Ten concludes not simply that there is an Ugaritic background to Isa. 24-27, but that most of the Ugaritic background material exists in a single myth, narrated in less than three cuneiform tablets (KTU 1.4-1.6). The only Ugaritic material that forms background to Isa. 24-27 and comes from outside the Ba’al-Mot Myth is related to kingship, death or the marzēah cult.
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Hibbard, J. Todd. "Intertextuality in Isaiah 24 - 27 the reuse and evocation of earlier texts and traditions." Tübingen Mohr Siebeck, 2003. http://deposit.ddb.de/cgi-bin/dokserv?id=2824209&prov=M&dok_var=1&dok_ext=htm.

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Hibbard, James Todd. "Intertextuality in Isaiah 24 - 27 : the reuse and evocation of earlier texts and traditions /." Tübingen : Mohr Siebeck, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2824209&prov=M&dok_var=1&dok_ext=htm.

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Kim, Jin-Hak. "The City in Isaiah 24-27 : a theological interpretation in terms of judgment and salvation." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1111.

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Thesis (DTh)--Stellenbosch University, 2008.
As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. It is shown that this rhetorical strategy is deeply embedded in the social and cultural context. The expectation was that the historical and political chaos which was triggered by international pressures and Israel’s unfaithfulness and injustice might cause Israel to reflect on what happened and what would happen to the city in God’s eschatological time. The rhetorical strategy also highlights the eschatological-apocalyptic character of the text and the author of Isaiah 24-27 uses it to focus on the ideological and theological textures by means of which he warned that “Zion theology” could become “Zion ideology” if it became located beyond prophetic voice and criticism. Furthermore, it is shown that the theological texture highlights God’s theological viewpoint that is symbolized by subjects such as universalism and the restoration of Zion/Jerusalem through judgment and salvation both of which are dialectically reflected in the destiny of the city of Zion/Jerusalem. At a deeper level, this theological engagement is based on God’s steadfast covenant love and justice, through which, God as husband and king, makes a demand on the city Jerusalem/Zion, the wife and the faith community. We have attempted to show from Isaiah 24-27 that God’s kingship is expressed in an apocalyptic manner which is beyond human power and intervention in order to emphasize God’s absolute sovereignty in controlling human destiny, especially the city. In line with the odd literary genre of the text, there still exist traditional prophetic thoughts which demand human responsibility on issues such as repentance, execution of social justice and righteousness in life.
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Carr, William W. "Hermeneutical approaches to the Isaiah apocalypse an examination of form- and redaction-critical interpretive principles and foundations for a new study of Isaiah 24-27 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Steiner, Elizabeth. "A discussion of the Canaanite mythological background to the Israelite concept of eschatological hope in Isaiah 24-27." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c50562f6-8f26-43ea-826c-b24d00e5686b.

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The thesis begins with an overview of views concerning the dating of Isa 24–27 and its place within the genres of apocalyptic and eschatology, before stating its aim as showing how Canaanite myths were used by the author to give future hope rooted in cultic ideals. The second chapter looks at the image of the divine warrior, with particular emphasis on the chaos enemy as the dragon/serpent/sea, and the remarkable similarities between Isa 27:1 and the Ugaritic KTU 1.5.i.1–5. A possible cultic setting of the combat myth is examined, together with the question of why the myth appears here in an eschatological manner. The following chapter discusses the Israelite and Canaanite traditions concerning the holy mountain and divine banquet. Zion motifs are compared with those of Mt. Zaphon, and the nature of cultic feasts considered in Israelite and Canaanite literature, as well as later traditions. Chapter Four argues that the verses concerning death and resurrection represented exile/oppression and restoration, at a time when ideas of resurrection and judgment after death were emerging. The Israelite imagery of Mot/Death and Sheol are examined in relation to the nature of Ugaritic Mot, showing how Canaanite traditions were used to demonstrate Yahweh’s might and the possibility of individual and universal restoration. The following chapter places Israelite religion within the context of Canaanite fertility cults and popular practices. That myth and cult are connected is the basis for the view that the themes in Isa 24–27 were passed down to the post-exilic era via cultic activities and the reuse of myths to promote Yahweh, whether the author was aware that he was using ancient, mythological ideas or not. The sixth chapter gives a short overview of hope in the Hebrew Bible, before demonstrating how the universalism of Isa 24–27 combines with the ancient mythic themes to provide an eschatological hope in an all-encompassing deity. The paper concludes that the author of these chapters deliberately used Canaanite mythology to show how the final victory, rule, and celebration of Yahweh would bring about a personal and moral victory for all nations.
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Books on the topic "Isaiah 24-27"

1

Formation and intertextuality in Isaiah 24-27. Atlanta: Society of Biblical Literature, 2013.

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Isaiah's kingship polemic: An exegetical study in Isaiah 24-27. Tübingen: Mohr Siebeck, 2014.

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3

From chaos to restoration: An integrative reading of Isaiah 24-27. Sheffield, England: JSOT Press, 1988.

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4

Hibbard, James Todd. Intertextuality in Isaiah 24-27: The reuse and evocation of earlier texts and traditions. Tübingen: Mohr Siebeck, 2006.

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Hibbard, James Todd. Intertextuality in Isaiah 24-27: The reuse and evocation of earlier texts and traditions. Tübingen: Mohr Siebeck, 2006.

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Authorizing an end: The Isaiah Apocalypse and intertextuality. Leiden: Brill, 2001.

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United States Catholic Conference. Dept. of Education. God our Father, God of Love, Catechetical Sunday 1999: September 19, 1999 : Isaiah 55:6-9, Philippians 1:20-24, 27, and Matthew 20:1-16. Washington, D.C: United States Catholic Conference, 1999.

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Studies in Isaiah 24-27. Leiden: Brill, 2000.

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Hibbard, J. Todd. Intertextuality in Isaiah 24–27. Mohr Siebeck, 2019. http://dx.doi.org/10.1628/978-3-16-157847-2.

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Bosman and Harm van Grol, eds. Studies in Isaiah 24-27. BRILL, 2000. http://dx.doi.org/10.1163/9789004494091.

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Book chapters on the topic "Isaiah 24-27"

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Becker, Uwe. "Isaiah 24–27 and Intertextuality." In Imperial Visions, 129–40. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666560354.129.

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"Isaiah 24–27:." In The Holy One of Israel, 134–40. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cg4ktn.16.

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"Yahweh’s Irrevocable Decision (14:24-27)." In Isaiah 13-27, 78–86. Fortress Press, 1997. http://dx.doi.org/10.2307/j.ctv1hqdhsg.8.

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"Introduction." In The Origins of Isaiah 24–27, 1–23. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.001.

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"The Rhetoric of Chaos." In The Origins of Isaiah 24–27, 24–51. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.002.

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"The Royal and Divine Victory Banquet." In The Origins of Isaiah 24–27, 52–67. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.003.

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"Revivification of the Dead as National Deliverance." In The Origins of Isaiah 24–27, 68–94. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.004.

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"The Lofty City and the Army of the Height." In The Origins of Isaiah 24–27, 95–126. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.005.

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"Josiah and the Remains of Israel." In The Origins of Isaiah 24–27, 127–75. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.006.

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"The Language of Isaiah 24–27 in Light of Hebrew Diachrony." In The Origins of Isaiah 24–27, 176–212. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108582360.007.

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