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Dissertations / Theses on the topic 'Isaiah'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Fanwar, Wann. "Creation in Isaiah /." Sarbrücken : Müller, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017068499&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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2

Galipeau, Claude J. "Isaiah Berlin's liberalism /." Oxford : Clarendon Press, 1994. http://www.loc.gov/catdir/enhancements/fy0606/93001312-d.html.

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3

Wieringen, Archibald L. H. M. van. "Analogies in Isaiah /." Amsterdam : VU University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb35647733h.

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4

Jeon, G. S. "The role of Isaiah 1 as an introduction to the Book of Isaiah." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401556.

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5

Anderson, Joel Edmund. "Isaiah 7:14 : identity and function within the bookend structure of Proto-Isaiah." Thesis, Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-01152009-090940.

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6

Hung, Si Wai Hedy. "Eschatological concepts in Trito-Isaiah." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=210084.

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Recent doctoral theses on Trito-Isaiah have interpreted the post-exilic restoration and eschatology as universalistic. I contend such an interpretation for these reasons: post-exilic Israel's desire to become a strong people of God is an indication of particularism, and the incorporation of foreigners and the nations under her wings nurtures nascent universalism. Thus, a tension is formed. The present thesis studies the eschatological concepts of Trito-Isaiah. These are the product of post-exilic Yehud, its reflection on its own tradition and declaration of its ideologies under Persian rule. This thesis concentrates on four key texts, namely Isa 61:1-7; 56:1-8; 65:13-25; and 66:18- 24. It is exegetical and theological, drawing connections and inferences within Isaiah and with other books of the Hebrew Bible. In doing so, I seek to probe the authors' intention in the choice of words and the use of tradition in the proposed changes to religious and social practices. This exercise seeks to trace the development of the eschatological concepts in connection to the community's history. Since Trito-Isaiah exhibits, in various parts, terseness and sudden changes in theme or content, scholarship has often ascribed this to redaction. This thesis debates with scholars' fragmentation of the textual units, in the hope of connecting the themes/content from nearby texts. Chapter 1 introduces Trito-Isaiah, the use of redaction in the composition of the book of Isaiah, and the nature and the role of eschatology (its relationship with apocalypse) in this segment of Isaiah. Afterwards, a definition of universalism and particularism is provided. The history of research in Trito-Isaiah includes the works of O. Plöger, K. Pauritsch, P. Hanson, K. Koenen, and E. Dim. The distinctive position of this thesis is presented. An explanation of the diachronic approach and inner-biblical interpretation is also provided, as these are helpful in providing an account of how the writing communities of Trito-Isaiah might have interacted with the Jewish traditions and contemporary writings to produce a unique theology. There will be a section on the selection of texts, the writing communities behind Trito-Isaiah, and the intended readers for these texts. Chapter 2 deals with the dating of the selected texts and related texts, so as to construct a working hypothesis for the writing communities' intentions behind their theology. Chapter 3 studies 61:1-7, one of the earliest eschatological passages in the post-exilic period. I shall argue that the concepts of the King-Redeemer and the Servant figure are inherited from the Isaianic tradition and reinterpreted to build a righteous community. Later Trito-Isaianic material elaborates these concepts. Chapters 4 and 6 discuss 56:1-8 and 66:18-24 as the framework of Trito-Isaiah. Within the framework is found an encouragement to a community to govern themselves well in preparation for the establishment of a righteous Zion and a strategy to expand the eschatological kingdom. Since the treatment of foreigners has become controversial during the time of Ezra and Nehemiah, many scholars tend to take the framework as democratization of the priesthood, hence, marks of universalism. I shall argue that the framework has a particularistic agendum, alongside the proclamation of the universality of God's rule. Chapter 5 argues that the creation of the new Jerusalem in 65:13-25 will demand the righteous behaviour of its inhabitants. Many modern scholars treat the new Jerusalem as a perfect new world but miss the determination of the writing communities to purge evil. By comparing the traditions within and external to Isaiah, I shall demonstrate that the writing communities foster the righteous rule in Jerusalem for the purging of evil. Chapter 7 presents a summary of my major arguments and the conclusion of my research.

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7

Wenz, Paul G. "Isaiah's oracle against Philistia an exegetical and historical study of Isaiah 14:28-32 /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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8

Chappel, James. "Dignity is everything Isaiah Berlin and his Jewish identity /." Diss., Connect to the thesis, 2005. http://hdl.handle.net/10066/672.

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9

Gray, M. C. A. "Rhetoric and social justice in Isaiah." Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396611.

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10

Roos, Deomar. "Babylon in the book of Isaiah." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624671.

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11

Stromberg, Jake. "Isaiah after the exile: The author of Isaiah 56-66 as reader and redactor of the book." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491059.

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Since Duhm's commentary, scholars have treated Isaiah as three distinct books, thereby raising the question of how they came to be the one book now before us. Through an analysis of relevant portions of Isaiah, I define the editorial contribution lade to this process by the anonymous author associated with chapters 56-66, an author who lived after the exile and who inherited much that is now in 1-55.

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12

Maner, Terry Michael. "A literary analysis of Isaiah 6:1-8:18 reading the Isaiah memoirs as texts for pastoral spirituality /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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13

Lee, Stephen S. K. "Creation and redemption in Isaiah 40-55." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/28416.

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Isaiah 40-55 offer a fertile ground for the study of the interaction between the two biblical motifs of creation and redemption. Whereas von Rad's thesis of creation being subordinated to salvation is no longer acceptable, the two are still taken to be one and the same act of YHWH (Rendtorff/Hermisson), with salvation understood as a new creation overcoming YHWH's judgement (Harner/Haag), and proclaimed as a transforming wonder in a universal context (Stuhlmueller). Our re-examination of 27 pericopae from four basic genres in Isaiah 40-55 shows that the predominant theme is YHWH's sovereignty. The disputations depict YHWH as both creator of the cosmos and lord of history in contrast to the idols dependent on human workmanship. A second group of disputations, which includes the so-called trial speeches against Israel, stresses YHWH's faithfulness despite Israel's sinfulness. The exile does not signify YHWH's defeat; it is the judgement of the same sovereign God. The trial speeches argue for YHWH's incomparability on the ground of his control over past and present events as witnessed by Israel. By contrast the idols are impotent and unable to help. The salvation oracles portray YHWH as the creator of both his own people and the enemies. The connotation of power instead of novelty or intimacy in the creation language is substantiated by our survey of the use of hskip 0.8cm (br') in the Nebrew Bible. Similarly, the description of YHWH as redeemer not only points to divine forgiveness, but also involves the demonstration of YHWH's power in Babylon's downfall and Zion's restoration. Theophanic imagery of the transformation of nature is used in the salvation promises to illustrate YHWH's supreme sovereignty, and his 'hidden' act through Cyrus' victory is finally acknowledged by the nations. The macro-palistrophic structure of these 16 chapters confirms that the crisis of faith during the exile lies in the challenge of the pagan imperial powers to YHWH's sovereignty.

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14

Jelinek, John Anthony. "The identity of the messenger of Isaiah." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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15

Dyck, William R. "The remnant in Isaiah 7:1-17." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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16

Ferrell, Jason. "Isaiah Berlin and the politics of pluralism." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38484.

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In this dissertation I examine Isaiah Berlin's view of pluralism. Where some have claimed that Berlin cannot justify his commitment to liberalism given his ideas about moral pluralism---that his views are subjective---I argue that he can justify his commitment to liberalism, and avoid the problems of relativism. The departing point of my study is that unlike many, I do not think it is necessary to explicate Berlin's opinions about history, nationalism, or similar ideas---that what he says about pluralism is logically distinct from his other views. My argument has two basic parts. In the first I argue that Berlin's conception of pluralism is best understood as a response to monism, and not necessarily as a position which stands alone. As I argue, Berlin's commitment to liberalism depends less upon direct links between liberalism and pluralism, than a critique of monism which shows how vis-a-vis the corruption of positive liberty, monism leads to authoritarianism. The second part of my argument revolves around the idea that pluralism and relativism are distinct ideas, as seen in their treatment of the idea of incommensurability. Pluralism, I argue, unlike relativism, allows for comparative judgments to be made between values and cultures, because of certain assumptions it holds regarding human nature. Thus the charge that Berlin is a relativist is incorrect, in so far as it fails to consider the theoretical differences between pluralism and relativism.

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17

Cook, Paul M. "The Radical Developement of Isaiah 18-20." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517022.

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18

Thomas, Immanuel. "The messianic prophecy in Isaiah 7:14." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1201.

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19

Kim, Hyun Chul Paul. "Ambiguity, tension, and multiplicity in Deutero-Isaiah /." New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39089099b.

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20

Oh, Abraham Sung-Ho. ""Oh that You would rend the Heavens and come down" : the eschatological theology of Third Isaiah (Isaiah 56-66)." Thesis, University of Bristol, 2010. http://hdl.handle.net/1983/9c6e59af-719d-40cc-b793-1eaf0217acb2.

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21

Nganga, John Mungai. "A study of Isaiah 35:8-10 what is the highway according to Isaiah and to the church today? /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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22

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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23

Andrade, Moreno Marcos Antonio. "Historia, filosofía y diversidad valorativa en Isaiah Berlin." Tesis, Universidad de Chile, 2009. http://www.repositorio.uchile.cl/handle/2250/111499.

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licenciado en ciencias jurídicas y sociales
Este trabajo presenta un entendimiento del pluralismo de Berlin que caracteriza los valores morales como plurales, inconmensurables y objetivos. Este constituye un criterio para interpretar las acciones de seres humanos que pertenecen a formas de vida distinta de la propia, a la cual arribó gracias a su trabajo sobre filosofía de la historia. Dicho entendimiento es crucial para distinguir su pluralismo del relativismo, que solo considera el aspecto plural e inconmensurable de tales valores. El primer capítulo aborda cuestiones terminológicas. Se introduce un vocabulario y algunas nociones en torno a la historia y su metodología, para situar su pensamiento histórico en el contexto de la década del 50 y se discute dos temas suyos que son centrales en su pensamiento. En primer lugar, la definición de su papel como historiador o filósofo, y en segundo lugar, cómo la clase de indagación histórica en la que se embarcó fue influida por los autores que constituyeron sus referencias constantes. El segundo capítulo caracteriza diversas concepciones en torno a la filosofía de la historia y muestra cómo ellas se relacionan con Berlin. Presenta tres obras centrales escritas en la década del 50 y que giran en torno a asuntos propios de la metodología y la filosofía de la historia, conectando estas obras con el debate del capítulo anterior, para así elucidar cómo ellas ayudaron a configurar su pluralismo de valores. El tercer y último capítulo defiende la idea de una variedad de pluralismos éticos, mostrando y comparando a Berlin con una de las más sistemáticas versiones del pluralismo valorativo en castellano. Finalmente, se presenta una versión del pluralismo valorativo de Berlin que es compatible con sus trabajos históricos analizados en el capítulo anterior, intentando así identificar las consecuencias para su pluralismo de la idea de valores objetivos.

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24

Pond, Eugene Warren. "The Theological dependencies of John's gospel on Isaiah." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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25

Brooks, Dale. "Theological contribution of the creation motif in Isaiah." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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26

Co, Philip Su Gi Ty. "The incomparability of Yahweh in Isaiah 40-48." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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27

Musgrave, David. "The word shalom in the book of Isaiah." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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28

Wong, Gordon Cecil Ignatius. "The nature of faith in Isaiah of Jerusalem." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261495.

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29

De, Sousa Rodrigo Franklin. "Eschatology and messianism in LXX Isaiah 1-12." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611926.

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30

Kinde, Todd M. "The influence of Isaiah in Matthew 1-4." Thesis, University of Chester, 2019. http://hdl.handle.net/10034/621875.

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This study traces the four Isaianic references in Matthew 1-4 to identify their influence in the structure and theology of Matthew's Gospel. Isaiah distinctively contributes to the parallel nature of the narratives in the structure of Matthew 1-12 and particularly to the structural unity of Matthew 1-4. Further, the Abrahamic background in Isaiah contributes to Matthew's "Son of Abraham" motif. The second chapter identifies the placement of the Isaianic references in Matthew and offers an alternative view of Matthew's macrostructure. Similarly, the integral unity of Matthew 1-4 is supported by parallel themes and plotlines. The strategic placement of Isaianic references supports this proposed structure. The study proceeds with a chapter devoted to each of the four Isaianic references in Matthew 1-4. The study's intertextual methodology observes the reference's text form, Isaianic context, reference in Jewish sources, placement in the Matthean chapter, Matthean context, and a summary of Isaiah's structural and Christological influence. Two appendixes accompany the research: one identifies the Abrahamic background in Isaiah 1-12, and another reevaluates the premise of a new Moses typology in Matthew. Isaianic references influence the narrative parallelism in Matthew 1-4, highlighting the calling motif, and confirming the preaching ministry of John and Jesus. Theologically, the Isaianic references and allusions echo in Matthew 1-4 to inform Matthew's Son of Abraham Christology. As the Son of Abraham, Jesus recapitulates Israel's history, following the paradigm of the patriarch Abraham.

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31

O'Kane, Martin J. "Isaiah 28-33 : a literary and contextual analysis." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236155.

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Tradi tionally, in Isaianic studies, the aim of many commentators SInce the time of Duhm has been to try to rediscover the words of the eighth century prophet of Jerusalem. Descriptive words such as "a u then tic" and "secondary" betray the misconception tha t material which does not reach back to the time of the prophet is somehow less authentic and authoritative. The present study follows more recent trends in looking at the Book of Isaiah as a literary whole and in arguing that each section must be understood and interpreted not only in the light of its immediate context but also in the light of its place and function within the entire book. Six chapters (Isaiah 28-33) are analysed in two ways. Firstly the vocabulary is examined to establish linguistic and thematic similarities with other parts of the book and with the rest of the OT; secondly the many subsections within the six chapters are looked at contextually to determine how they relate to each other and consequently reveal a consistent and unified message. The way in which the material is arranged in chs 28-33 to highlight various themes may be seen as a microcosm of what is happening throughout the en tire book. One of the techniques used to actualize and unify composite traditions may be the concept of wisdom which seeks to instruct the reader in the way of righteousness. This analysis of chs 28-33 complements a similar one carried out by Sweeney [1988] on chs 1-4. The conclusions, too, are similar in that both studies emphasize that any section of Isaianic material, large or small, only makes sense ,*hen looked at in the light of the entire book.

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32

Bachega, Leandro. "Pluralismo e liberdade no pensamento de Isaiah Berlin." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20508.

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The present study aims to follow the British philosopher Isaiah Berlin’s thought (1909-1997) about the history of ideas and, more precisely, in development of his two concepts of liberty: the negative and the positive ones. Searching carefully the XVIII century, Berlin will identify on it the source of several ideologies and political positions current in the twentieth century, putting on risk the individual freedom. In the history of philosophy, Berlin will say, always looking for a definitive truth, to bring the perpetual peace among men, and the full knowledge about them. Berlin will be against this kind of thought, pointing the value pluralism as an incommensurably and incompatibility proof among the several human intents, and the search for a final truth lead the men to an Utopia, with tragic outcome oftentimes
A presente dissertação tem por intenção acompanhar o pensamento do filósofo britânico Isaiah Berlin (1909-1997) no tocante à história das ideias e, mais precisamente, no desenvolvimento de seus dois conceitos de liberdade: a negativa e a positiva. Debruçando-se detidamente no século XVIII, Berlin identificará nele a origem de muitas ideologias e posições políticas em voga no século XX, e que colocam em risco a liberdade individual. Na história da filosofia, afirmará Berlin, sempre se buscou por uma verdade que fosse definitiva, e que traria a paz perpétua entre os homens, bem como o pleno conhecimento destes. Berlin será contrário a este tipo de pensamento, afirmando o pluralismo de valores como prova da incomensurabilidade e incompatibilidade entre os muitos intentos humanos, e que a busca por uma verdade final conduz os homens a uma utopia, muitas vezes com fins trágicos

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33

Tracy, Mary Fidelis. "Date and function of Isaiah 2:1-5." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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34

Davis, Scott. "Agriculture as theology in Isaiah 28: 23-29." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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35

Polaski, Donald C. "Authorizing an end : the Isaiah apocalypse and intertextuality /." Leiden : Brill, 2001. http://catalogue.bnf.fr/ark:/12148/cb37718280q.

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36

Pond, Eugene Warren. "The theological dependencies of John's gospel on Isaiah." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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37

Jang, Se-Hoon. "Particularism and universalism in the book of Isaiah : Isaiah's implications for a pluralistic world from a Korean perspective /." Online version, 2002. http://bibpurl.oclc.org/web/22515.

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38

Gignilliat, Mark Salem. "Paul and Isaiah's servants : Paul's theological reading of Isaiah 40-66 in 2 Corinthians 5:14-6:10." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13455.

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Paul's reading of the Old Testament continues to witness to the significance of reading the Old Testament Christianly. This dissertation argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this dissertation explores the ways in which Isaiah 40-66's canonical from presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? The conclusion is, yes, Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.

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39

Jang, Se Hoon. "Particularism and universalism in the book of Isaiah : Isaiah's implications for a pluralistic world from a Korean perspective /." St. Lucia, Qld, 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16538.pdf.

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40

Heskett, Randall. "Messianism within the book of Isaiah as a whole." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ64778.pdf.

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41

Pruitt, Elizabeth Hartley. "A lexical analysis of tsdḳ in Isaiah 40-55." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0172.

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42

Davis, Leroy. "The servant and the spirit in Isaiah 48:16." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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43

Lund, Øystein. "Way metaphors and way topics in Isaiah 40 - 55 /." Tübingen : Mohr Siebeck, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2961414&prov=M&dok_var=1&dok_ext=htm.

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44

Clifford, Hywel C. "Theology in Deutero-Isaiah and Presocratic philosophy : a comparison." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431015.

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45

Davidson, J. G. "Exilic expressions for God : divine substantives in Deutero-Isaiah." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598317.

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Abstract:

This dissertation concerns substantives in Deutero-Isaiah (DI) that refer to Yahweh. These include titles, metaphors, similes, active substantives (e.g. “arm”, “mouth”, “anger”), el words, and the divine name. The thesis aims to demonstrate the significance and meaning of these divine substantives for the prophet’s message and theology. Isolated articles and chapters in commentaries touch on this theme, but as of yet, no systematic work has been found. The study begins by questioning the high place of verbs in previous studies of Old Testament theology, such as that by Walter Brueggemann, then uses form-critical and historical-critical approaches to examine the importance of substantives for Yahweh in DI. This includes a study of substantive and verbal patterns in Isaiah 40-55, the wide variety of types, the source of each divine substantive whether from the traditions of Israel or new, their arrangement in clusters in the prophet’s writing, covenant implications of their frequent use with the second person suffix, and how these divine substantives play a foundational role in the genesis of DI’s theological framework.

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46

Hrobon, Bohdan. "Ethical dimension of cult in the book of Isaiah." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530104.

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47

Baer, David Allen. "Translation technique and theology in LXX Isaiah 56-66." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624981.

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48

Cabrita, Joel Marie. "A theological biography of Isaiah Shembe, c.1870-1935." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612232.

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49

Yang, Ah Li. "Paul's prophetic reapplication of Isaiah in Romans 9-11." Thesis, University of Bristol, 2000. http://hdl.handle.net/1983/3e3a93bf-53d7-4811-afdb-e09c77517cc7.

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50

Espinoza, Joseph M. "The holiness of God in the book of Isaiah." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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