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Journal articles on the topic 'Isaiah 24-27'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Hogeterp, A. L. A. "Eschatologisch Schriftgebruik in het Nieuwe Testament in het licht van de rollen van de Dode Zee." NTT Journal for Theology and the Study of Religion 62, no. 2 (May 18, 2008): 140–54. http://dx.doi.org/10.5117/ntt2008.62.140.hoge.

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This article reviews eschatological interpretations of Isaiah, Psalms, and Daniel in the New Testament in light of the Dead Sea Scrolls. Q 7:18-23 and 4Q521 attest to a horizon of expectation that an anointed messenger (Isa. 61:1) and divine miracles (e.g. Isa. 26:19) confirm hope in the Lord ‐ hope that the Jesus-movement identified with Jesus as Lord. The Davidic messianism that exegesis of Ps. 110:1 in Mrk. 12:35-37a par. counters is partly informed by accents of Davidic messianism in 11QPsa. Mark 13:26-27 par., that alludes to Dan. 7:13-14, shares with 4QpsDana ar 24 2 the motif of the gathering of the elect.

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12

Hays, Christopher B. "Isaiah's Kingship Polemic: An Exegetical Study in Isaiah 24-27 By William D. Barker. Forschungen zum Alten Testament, 2. Reihe 70. Göttingen: Mohr Siebeck, 2014. Pp. xv + 254. €64.00." Religious Studies Review 43, no. 1 (March 2017): 57. http://dx.doi.org/10.1111/rsr.12821.

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13

Dautzenberg, Gerhard. "Dan G. Johnson, From Chaos to Restoration. An Integrative Reading of Isaiah 24–27, Sheffield JSOT Press 1988 (Journal for the Study of the Old Testament. Supplement Series 61 ), 150 S., $ 46.50." Biblische Zeitschrift 36, no. 2 (September 22, 1992): 294. http://dx.doi.org/10.1163/25890468-03602026.

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14

Parker, David. "From Chaos to Restoration:- An Integrative Reading of Isaiah 24–27. By Dan G. Johnson. (Journal for the Study of the Old Testament Supplement Series, 61.) Sheffield, JSOT Press, 1988. Pp. 150. £25.00." Scottish Journal of Theology 43, no. 3 (August 1990): 412. http://dx.doi.org/10.1017/s0036930600032853.

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15

Kelle, Brad E. "Formation and Intertextuality In Isaiah 24-27. Edited by J. ToddHibbard and Hyun Chul PaulKim. Society of Biblical Literature Ancient Israel and Its Literature, 17. Atlanta: Society of Biblical Literature, 2013. Pp. xiii + 264. $31.95." Religious Studies Review 40, no. 3 (September 2014): 150. http://dx.doi.org/10.1111/rsr.12151_10.

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16

Ollenburger, Bex C. "Book Review: From Chaos to Restoration: An Integrative Reading of Isaiah 24–27, by Dan G. Johnson. JSOT Sup. Series 61. JSOT Press, Sheffield, 1988. 150 pp. $46.50.; Micah and Isaiah: A Form and Tradition Historical Comparison, by Gary Stansell. SBL Diss. Series 85. Scholars Press, Atlanta, 1988. 165 pp. $10.95. (paper)." Interpretation: A Journal of Bible and Theology 44, no. 4 (October 1990): 418–20. http://dx.doi.org/10.1177/002096430004400415.

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17

Nõmmik, Urmas. "Vanaheebrea luule poeetika, juhatuseks / Ancient Hebrew Poetry: An Introduction to Its Poetology." Methis. Studia humaniora Estonica 13, no. 16 (January 10, 2017). http://dx.doi.org/10.7592/methis.v13i16.12450.

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Teesid: Põhiliselt 8.–3. sajandil e.m.a tekkinud vanaheebrea luules on põhiühikuks bikoolon ehk kahest koolonist koosnev värss (esineb ka trikooloneid, mis on aga mõnikord bikooloni sekundaarsed laiendused). Enamik värsse kasutab mõtteriimi, mida saab seletada aspektiivse mõtlemisega. Ülejäänud värsid on täiendavat laadi. Värssidest moodustatakse alastroofe, stroofe ja terveid poeeme, mida aitavad kujundada abielemendid, nagu ulatuslikud kõlamängud, võtmesõnad, anakruus, ellips, kiasm, inklusioon jms. Lähemalt vaadeldakse nii sünkroonselt kui diakroonselt Jesaja raamatu ühte tervikpoeemi (24,6–13). SUMMARYThis poetological paper aims to introduce the reader to ancient Hebrew poetry in Estonian. In preparation for reading Old Testament poetry, one should first be acquainted with the principles and most popular poetic figures of ancient Hebrew literature composed mainly from the eighth to third centuries BCE. This paper uses a hierarchical method of instruction, beginning with basic elements, such as half-lines or lines of verse (denoted here as cola and bicola respectively, and not excluding tricola), and then moving to larger units, such as a sub-strophes, strophes (stanzas), and lastly an entire poem.A bicolon can be considered the basic unit of ancient Hebrew poetry, and it is genuinely parallelistic. Parallelism is introduced to readers via an aspective way of thinking (cf. Emma Brunner-Traut). The author analyses two verse types, widely known as synonymous and antithetic verses as synonymous verses, since in some verses, using a pair of antonyms does not give sufficient reason to say that the verse is itself antithetic. The phenomenon of tricola is regarded in diachronic terms: many occurrences of tricola in the Hebrew Bible result from the addition of a secondary colon to the original bicolon sometime during the later centuries (so already Sigmund Mowinckel). Genuine tricola exist as well but are found mostly within certain genres, such as hymns. Verses that do not categorise as synonymous parallelism can be classified as extrapolative verses that are either synthetic (with the second colon reasoning the first or adding a completely new perspective) or instances of enjambment.Additional elements, such as sound figures, assist in the composition of smaller or larger poetical units, including alliteration and assonance, occasional end-rhyme or anacrusis marking the beginning of a poetical unit, ellipsis, chiasmus, inclusio, etc. The reader should especially take note of keywords that characterise a verse, a strophe, or a poem.Using all of the above-listed poetic elements and figures, the author analyses the poem Isaiah 24:6–13, which belongs to the Apocalypse of Isaiah in chapters 24–27 and can be parsed into two literary layers written by different scribal hands (bicola in vv. 6–7, 9–10, 12–13 and tricola in vv. 8 and 11). In its present form, the poem consists of four strophes (6, 7–9, 10–12, 13), but evidence suggests that it originally consisted only of two strophes, which were then divided into two sub-strophes of two bicola (6–7+9 and 10+12–13). This paper illustrates the extensive sound play, the complex network of keywords, and the patterns of anacrusis found within the poem. The synonymous verse type dominates, even in tricola, but within the poetic framework, extrapolative bicola prevail.

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