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Journal articles on the topic 'Isaiah'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

MARTENS, ELMER A. "Impulses to Mission in Isaiah: An Intertextual Exploration." Bulletin for Biblical Research 17, no. 2 (January 1, 2007): 215–39. http://dx.doi.org/10.2307/26423922.

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Abstract How Israel is to relate to nations is a subject still under discussion in Isaiah studies. One position is that Israel has a mediating but essentially passive role as witness. This essay supports that position but argues that the "mission texts" in Isaiah also call for Israel to take the initiative in sharing God's good news. The argument is made using the method of innerbiblical interpretation or intertextuality and shows thereby how dominant the mission theme in Isaiah is. Sample texts are taken from each of the three so-called Isaiahs.

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2

Jang, Sehoon. "Is Hezekiah a Success or a Failure? The Literary Function of Isaiah's Prediction at the End of the Royal Narratives in the Book of Isaiah." Journal for the Study of the Old Testament 42, no. 1 (September 2017): 117–35. http://dx.doi.org/10.1177/0309089216661175.

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Recent studies on both the redactional and literary unity of Isaiah have emphasized the pivotal role of Isaiah 36–39 as a transitional bridge between the two major parts of the book of Isaiah. More specifically, a growing number of commentators have understood that Hezekiah is cast as an ideal role model and remains exemplary even in Isaiah 39. However, this interpretation of Hezekiah as an idealized king is an oversimplification and does not recognize the complexity of the character of Hezekiah portrayed in these chapters. The purpose of this article is to propose a synchronic reading of how Isaiah's prediction at the end of the royal narratives in the book of Isaiah plays a key role in providing a coherent evaluation of Hezekiah as a blemished monarch who used to be a success but has become a failure.

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3

Moore, Rickie D. "John Goldingay’s Theology of the Book of Isaiah: An Appreciative Response." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 9–15. http://dx.doi.org/10.1163/17455251-02501004.

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This review of John Goldingay’s Theology of the Book of Isaiah, presented in the light of Goldingay’s fruitful engagements with Pentecostal scholars for many years, affirms its deft handling of the richness and complexities of Isaiah’s thought in a way that is highly accessible and refreshingly creative. Particular note is taken of Goldingay’s skillful way of laying out the theological themes of the book of Isaiah in relation to its structural features, both in its parts and in its entirety, and also to the author’s effective rhetorical tactic of drawing out the newness of Isaiah’s key theological terms by rendering and elaborating them in entirely fresh ways. The review points to two areas that might have been given more attention in Goldingay’s work as key embodiments of Isaiah’s theology: the historical narratives in Isaiah that focus on Ahaz and Hezekiah, respectively, and the theme of the raising up of children.

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4

Zaganas, Dimitrios. "Basile de Césarée et sa postérité : la transformation de l’homélie In ebriosos en commentaire sur Isaïe 5,11–12." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 3 (November 15, 2019): 397–413. http://dx.doi.org/10.1515/zac-2019-0027.

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Abstract This article critically re-examines the textual relationship between the Enarratio in prophetam Isaiam attributed to Basil of Caesarea and Basil’s (genuine) homily In ebriosos. It studies how Basil makes use of Isaiah 5:11–12 in his In ebriosos, and shows its degree of resemblance to the Enarratio in Isaiam 5:11–12. Moreover, it refutes the arguments in support of Basil’s authorship of the Enarratio as well as its anteriority and influence on the In ebriosos. The study argues instead that the anonymous author of the Enarratio made use of a certain part of Basil’s In ebriosos in his attempt to fabricate the beginning of his explanation on Isaiah 5:11–12. Finally, the article examines the process of transformation of the homily under discussion into a commentary.

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5

Tamba, Gerbin, Sarwedy Nainggolan, Daniel Siswanto, Janes Sinaga, Juita Lusiana Sinambela, and Beni Chandra Purba. "Nabi Yesaya Teladan Kekuatan Iman dalam Masa Ujian: Menggali Pesan Nabi Yesaya dalam Analisis Makna Puasa dalam Konteks Yesaya 58:6-10." JUITAK : Jurnal Ilmiah Teologi dan Pendidikan Kristen 1, no. 4 (December 12, 2023): 13–26. http://dx.doi.org/10.61404/juitak.v1i4.117.

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This research explores an in-depth understanding of the Prophet Isaiah's message about the strength of faith in facing times of trial, with a focus on analyzing the meaning of fasting in the context described in Isaiah 58:6-10. This research aims to understand how the Prophet Isaiah became an example of the strength of faith through the teachings of fasting, in line with his theological and contextual understanding. Text and context analysis methods are used to detail the meaning and implications of fasting in Isaiah's writings, with the aim of identifying teachings that can empower people to strengthen their faith during times of trial. It is hoped that the results of this research can contribute to practical and theological understanding of the power of faith in the context of trials, especially through understanding the message of the Prophet Isaiah about the meaning of fasting.

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6

Lovell, Nathan. "Immanuel in Imperial Context: Isaiah, God, and History." Bulletin for Biblical Research 32, no. 2 (July 1, 2022): 123–40. http://dx.doi.org/10.5325/bullbiblrese.32.2.0123.

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Abstract This article investigates the implications of the Immanuel prophecy for the doctrine of God and the political idea of Israel that emerge from the book of Isaiah. It does this in conversation with both the Immanuel tradition elsewhere in the OT, as well as with an alternative ideology that Isaiah encountered through Assyria. I argue that Isaiah’s use of Immanuel in the context of the Syro-Ephraimite crisis and Assyrian aggression (Isa 6–12) allows him to avoid framing Zion theology as an Israelite version of Assyrian imperialism. But, in doing so, Isaiah also implies that the transcendent, high, and lofty God of Isa 6 will be willing to be “with” a people suffering his own judgment.

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7

Mikusheva, Anna, and Jesse M. Shapiro. "Isaiah Andrews, 2021 John Bates Clark Medalist." Journal of Economic Perspectives 36, no. 1 (February 1, 2022): 177–90. http://dx.doi.org/10.1257/jep.36.1.177.

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Isaiah Andrews is an exceptionally warm and caring person, a remarkable teacher, a collaborator and mentor, an exemplary contributor to his department and profession, and a brilliant econometrician. In this article, we review Isaiah’s contributions to econometric theory in the context of Isaiah’s receipt of the 2021 John Bates Clark Medal.

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8

Gignilliat, Mark S. "Isaiah’s Offspring: Paul’s Isaiah 54:1 Quotation in Galatians 4:27." Bulletin for Biblical Research 25, no. 2 (January 1, 2015): 205–23. http://dx.doi.org/10.2307/26371272.

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Abstract Paul’s Isaiah quotation in Gal 4 is ground well worked. Another scholarly contribution is warranted, however, because aspects of Isaianic research over the past several decades, research largely unexamined within Pauline scholarship, may shed light on Paul’s deployment of Isa 54:1 within his allegorical appeal to the Sarah/Hagar narrative. Moreover, Paul’s larger “offspring” theology within Gal 3 and 4 may find its substantial location within the broader cross-currents of Isaiah’s theologizing on the self-same subject matter. In particular, the identification of the “servants” of the Lord as a theme, if not the major theme, of Isaiah 54–66 opens up a dialogical conversation between Isaiah and Paul concerning a theological problem they both share, namely, “Who are the true offspring of Abraham/Zion?” Isaiah recalibrates Abraham’s promised offspring via the emerging figure of the servant of the Lord in the redemptive dynamic of Isa 40–53, and this recalibration leans into the unfolding of the servants as the progeny of the servant’s work. In summary, within an Isaianic frame, Abraham’s offspring are the servant’s offspring.

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9

Chan, Aaron Heng Yeong. "Ethics in the Message of Isaiah." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (June 1, 2017): 47–66. http://dx.doi.org/10.36421/veritas.v16i1.10.

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Form-critical studies in the ethical basis of Isaiah has reached an impasse. Many ethical injunctions in Isaiah 1-39 does not fit into either wisdom or legal categories according to form-critical approaches. This article will re-examine the ethical basis of Isaiah 1-39 by employing a literary-canonical approach. Keywords: OT Ethics, Ethics, Prophecy and Law, Isaiah’s ethics Bahasa Indonesia: Studi kritik bentuk mengenai dasar etika dalam kitab Yesaya telah mencapai kebuntuan. Banyak perintah etis dalam Yesaya 1-39 tidak dapat digolongkan baik ke dalam kategori hikmat atau hukum menurut pendekatan-pendekatan kritik bentuk. Artikel ini akan meninjau ulang dasar etis dalam Yesaya 1-39 dengan menggunakan pendekatan literer-kanonis. Kata-kata kunci: Etika PL, Etika, Nubuat dan Taurat, Etika Yesaya

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10

Campbell, Warren C. "The Residue of Matthean Polemics in the Ascension of Isaiah." New Testament Studies 66, no. 3 (June 5, 2020): 454–70. http://dx.doi.org/10.1017/s002868851900050x.

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This article explores the literary relationship between the Matthean tradition and the Ascension of Isaiah, a second-century pseudepigraphon detailing Isaiah's visions of the ‘Beloved’ and his polemical (and fatal) engagement with the ‘false prophet’ Belkira. While the lexical affiliation between these texts has been a point of interest, the discussion has oscillated between types of sources utilised, whether gospel material mutually shared with Matthew or Matthew itself. Though this paper details lexical contact, it pushes beyond philological similarity and posits narrative imitations as well as shared polemical strategies. The result is that Isaiah is more readily seen as a figure fashioned after the Matthean Jesus, and the ‘martyred prophet’ motif that ripples throughout the Gospel of Matthew as appropriated and narrativised by the Ascension of Isaiah for a second-century conflict over prophetic practices.

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11

Smoot, Stephen O. "An Egyptian View of the Monotheism of Second Isaiah." Catholic Biblical Quarterly 86, no. 1 (January 2024): 15–36. http://dx.doi.org/10.1353/cbq.2024.a918368.

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Abstract: This article reexamines the contested issue of the nature of the monotheism of Second Isaiah. I approach this subject with an interdisciplinary method that compares the declarations of monotheism in Second Isaiah with those in ancient Egyptian religious texts (primarily hymns). I argue that the Egyptian material may illuminate the monotheistic declarations of Second Isaiah by setting those declarations in a cross-cultural ancient Near Eastern rhetorical context. This comparative approach reinforces the reading of the text that sees Second Isaiah's monotheism as a monotheism of perspective that exalts Yhwh above the gods of the nations, rather than as a strict ontological monotheism that altogether denies the existence of deities other than Yhwh. This article, accordingly, makes the additional case for the utility of Egyptian evidence in topics related to critical biblical scholarship.

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12

Grey, Jacqueline. "Embodiment and the Prophetic Message in Isaiah’s Memoir." PNEUMA 39, no. 4 (December 22, 2017): 431–56. http://dx.doi.org/10.1163/15700747-03904018.

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Abstract In the Isaiah memoir, the prophet refers to three children that function as signs that embody his message. The signs of all three children are connected to the political situation of the Syro-Ephraimite Crisis preoccupying Judah at that time. The physical presence of Shear-Jashub (Isa 7:1–9) emphasized the immanence of the prophetic word. It highlights a value of the prophetic community of Isaiah: that a prophetic word, like embodiment, is present. The second child, Immanuel (Isa 7:10–16), highlights the importance of the physical presence of bearers of the prophetic message as imperative to the prophetic message. That is, the message of Isaiah relied upon the prophet and those that embodied his signs to be visible in the community, even when their presence was uncomfortable and unwanted. The third sign (Isa 8:1–4) is produced by the collaboration of Isaiah and the woman-prophet. This highlights the prophetic community of Isaiah as a discerning community that emphasized inclusivity as imperative. Like Isaiah’s community, the pentecostal family both historically and today identifies itself as a prophetic community. Isaiah’s memoir reminds us that prophetic communication should be relevant and immediate. A prophetic community addresses real-world problems and offers solutions that promote the holistic well-being of people and creation in their context. A prophetic community is committed to embodying its message. Yet, while this community is embodied and located in a culture, it needs to see beyond its own culture and the political challenges of its location. While it is important to identify and address the theological and social issues of each location, however, this should not be the sole lens through which we envision the future of Pentecostalism and the future of the Society for Pentecostal Studies.

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13

Cunha, Wilson de Angelo. "Isaiah 39 and the Motif of Human Trust in First Isaiah." Journal of Biblical Literature 141, no. 1 (March 15, 2022): 105–20. http://dx.doi.org/10.15699/jbl.1411.2022.6.

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Abstract A standard view suggests that Isa 39 occupies its present location in chapters 36–39 for ideological reasons, providing a link with exile presupposed in chapters 40–66. Without denying Isa 39's connection with Isa 40–66, I show that Isa 39 also belongs to the motif of human trust prevalent in First Isaiah by tracking the triad “silver, gold, and treasures” in chapters 2, 30–31, and 39. I further argue that chapter 39 was purposefully assigned its current literary location to round off First Isaiah's political critique of foreign alliances. As a necessary implication, Isa 39 does not present a pious Hezekiah. Instead, First Isaiah ends with a paradigmatic negative version of the Davidic dynasty, highlighting its failure to trust YHWH as the main reason for the reality of exile.

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14

Goswell, Gregory. "Isaiah’s New Covenant (Isaiah 59:21)." Bulletin for Biblical Research 32, no. 4 (December 2022): 379–93. http://dx.doi.org/10.5325/bullbiblrese.32.4.0379.

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Abstract The differences between Isa 59:21 and Jer 31:31–34 make it unlikely that the Isaianic author is directly interacting with Jeremiah, though both passages speak of a future divine covenant. This covenant is alluded to in a number of passages in Isa 40–66 and is linked to several other major Isaianic themes, such as the servant of Yhwh, justice, and the final state of salvation. God’s promise of a covenant (59:21) applies only to those in Jacob who turn from their acts of injustice (59:20). The servant of Yhwh is the meditator of the covenant (42:6; 49:8), and this everlasting covenant (55:3; 61:8) will secure lasting blessings for the sons of Zion, the servants of Yhwh (54:13, 17). Their reception of God’s spirit and the placing of God’s word in their mouth will enable God’s people to obey his instructions (59:21) and enjoy the state of salvation described in chapters 60–62.

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15

Brettler, Marc, and Amy-Jill Levine. "Isaiah’s Suffering Servant: Before and After Christianity." Interpretation: A Journal of Bible and Theology 73, no. 2 (March 10, 2019): 158–73. http://dx.doi.org/10.1177/0020964318820594.

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The so-called “Suffering Servant” of Isaiah 52:15–53:12 takes on new meaning in each of his settings, from the exilic or early post-exilic community of Deutero-Isaiah, to the repurposing of this figure by the author of Daniel, mid-second century BCE during the persecutions of Jews by Antiochus IV Epiphanes, through the numerous New Testament citations of and allusions to Jesus as fulfilling Isaiah’s predictions concerning this servant, and on to several post-biblical Jewish understandings of this enigmatic figure. In showing how and why the servant receives such numerous readings, we demonstrate both how readers across the centuries and within different traditions understand Isaiah through their own circumstances, and why Jews and Christians should respect each other’s readings rather than attempt to “prove” the truth of one tradition on the basis of a specific understanding of prophecy.

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16

Friesen, Courtney J. P. "Extirpating the Dragon." Journal of Ancient Judaism 4, no. 3 (May 14, 2013): 334–51. http://dx.doi.org/10.30965/21967954-00403003.

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In its translation of Second Isaiah’s Ode to Yahweh’s Arm (Isa 51:9–11), LXX Isaiah lacks the Book of Isaiah’s most explicit reference to primordial divine combat – “Was it not you who hewed Rahab to pieces, who pierced the dragon?” (Isa 51:9b). This article suggests that this minus should not simply be attributed to the demythologizing tendency of the translator – many other “mythological” features are retained – or to an accidental omission. Rather, it should be understood within the larger literary context of the pericope and the translation as a whole. The representations of creation in LXX Isaiah consistently reflect the linguistic and conceptual influence of LXX Genesis. Thus, it is argued that the translation’s reinterpretation of divine combat results in a view of creation more in harmony with Genesis.

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17

VanDyke, Elizabeth. "The Materiality of Scribal Practice in Isaiah 8:1–2: Papyrus, Pens, and Authority in Inscribing Prophecy." Journal of Biblical Literature 143, no. 1 (March 15, 2024): 47–66. http://dx.doi.org/10.15699/jbl.1431.2024.3.

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Abstract Isaiah 8:1–2 is an elusive text, in regard to both its interpretation and its import. In these verses, YHWH commands Isaiah to write למהר שלל חש בז on a large גליון with a חרט אנוש. The writing surface, writing tool, and message are obscure and contested. However, I argue that the puzzle of Isaiah’s writing materials has not yet been persuasively solved, as scholarship has failed to consider Judah’s Egyptian scribal heritage. With this context, the prophet’s writing surface (גליון) can be correctly understood as a section of papyrus, and his tool (חרט אנוש) can be read as a red rush pen. These proposed identifications of Isaiah’s tools harmonize with comparative, etymological, epigraphic, and art-historical evidence for scribalism in the Levant and Egypt. Moreover, they illuminate the purpose and genre of YHWH’s message. It appears that Isaiah was borrowing the format and tropes of royal decrees, which were transcribed on large pieces of papyrus in front of witnesses. The use of red ink also hints at the text’s significance. The scene described in Isa 8:1–2 thus indicates that prophecy had taken on the garb of written record. The word of God was becoming not just an oral message but an authoritative document.

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18

Troxel, Ronald L. "Writing Commentary on the Life of a Text." Vetus Testamentum 67, no. 1 (January 23, 2017): 105–28. http://dx.doi.org/10.1163/15685330-12341253.

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In preparing to construct a new critical edition of Isaiah 1-39, the author argues that textual criticism is not merely preparatory to exegesis and literary criticism, but is best presented in the form of a commentary on the life of the text. Doing so requires eliminating the old divide between ‘higher’ and ‘lower’ criticism, only the former of which Eichhorn mentioned in order to commend literary-critical reading over against theological reading, not philological. The later backformation ‘lower criticism’ designated textual criticism practiced on the basis of rules and stemmata that made it a substantially mechanical task. Study of manuscripts from the Judaean desert has already raised questions about the validity of the divide for some books, and Troxel’s analysis of problems in Isaiah 6:13b raises similar skepticism for study of the text of Isaiah. Accordingly, he proposes writing a commentary on the life of Isaiah’s text, without the ‘higher’/‘lower’ divide.

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19

Williamson, H. G. M., and J. Ridderbos. "Isaiah." Vetus Testamentum 37, no. 4 (October 1987): 497. http://dx.doi.org/10.2307/1517579.

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20

Williamson, H. G. M., and J. D. W. Watts. "Isaiah." Vetus Testamentum 42, no. 3 (July 1992): 429. http://dx.doi.org/10.2307/1518749.

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21

Broyles, Craig C. "Isaiah." Bulletin for Biblical Research 14, no. 2 (January 1, 2004): 273–76. http://dx.doi.org/10.2307/26422723.

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22

Broyles, Craig C. "Isaiah." Bulletin for Biblical Research 14, no. 2 (January 1, 2004): 273–76. http://dx.doi.org/10.2307/bullbiblrese.14.2.0273.

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23

Olyan, Saul M. "Is Isaiah 40–55 Really Monotheistic?" Journal of Ancient Near Eastern Religions 12, no. 2 (2012): 190–201. http://dx.doi.org/10.1163/15692124-12341237.

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Abstract Isaiah 40–55 is often understood as a work bearing witness clearly and unambiguously to a “novel,” “consistent” and “extreme” monotheism, the monotheistic biblical work par excellence. Yet the author of this article challenges such claims in light of texts such as Isa 40:1–8 and 40:25–26, which recognize the existence of the heavenly host and the volition (40:25–26) or agency (40:1–8) of its members, and in view of Isa 51:9–11, which alludes clearly to the mythic conflict between Yhwh and the sea dragon as a reality. A statement such as “besides me there is no god” (45:5) must, therefore, be interpreted in light of these texts, which are all too frequently ignored by those who speak of Second Isaiah’s “radical” monotheism. “Besides me there is no god” is more likely a claim about Yhwh’s incomparability and unique power and agency than about his sole existence. If there is anything radical and unprecedented about Isaiah 40–55, it is the poet’s rhetoric, which seems to suggest a new meaning and more restricted use for the word “god” (אלהים).Though the host remain a heavenly reality for Second Isaiah, serving Yhwh as they have always done, they are no longer called gods.

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24

Emerton, J. A., and J. D. W. Watts. "Isaiah 1-33 and Isaiah 33-66." Vetus Testamentum 38, no. 1 (January 1988): 124. http://dx.doi.org/10.2307/1518132.

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25

Pronsloo, W. S. "Jesaja 7:14 en die maagdeIike geboorte." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 323–27. http://dx.doi.org/10.4102/ve.v18i2.566.

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Isaiah 7:14 and the virgin birth. Despite the fact that Matthew 1:22-23 uses Isaiah 7:14 to legitimise the virgin birth - or, rather the virgin conception - Isaiah 7:14 can not be interpreted to be a prediction of the virgin birth. Matthew 1 :22-23 is a total reinterpretation of Isaiah 7:14 and cannot be applied as a criterion to the reading of Isaiah 7:14. These are two unique texts, each having its own junction and message.

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26

Effa, Allan. "Spiritual renewal and the healing of creation." Missiology: An International Review 47, no. 4 (October 2019): 360–71. http://dx.doi.org/10.1177/0091829619869951.

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This article is a biblical exploration of the interplay between spiritual renewal of the people of God and the spirit’s work of renewing and healing creation. On the flip side, it highlights the biblical theme of environmental distress as a consequence of human disobedience. Beginning with God’s social covenant with Israel, the article moves to a primary focus on ecological texts in the book of Isaiah. Isaiah’s vision encompasses climactic catastrophes, the plight of animal species, the integrity and pollution of the soil, deforestation, and the languishing and flourishing of the entire created order. Isaiah’s pneumatology uniquely portrays the work of the Creator Spirit as one of renewing and breathing new life into a suffering world. This article offers a fresh exegesis of the ecological texts of Isaiah and considers a number of practical implications for mission in light of the environmental challenges particularly unique to Canada’s province of Alberta. It concludes by charting some of the ways people who exhibit the fruit of the spirit might alter their lifestyles and contribute to the spirit’s work of healing creation.

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27

Flint, Peter W. "Six Viable Readings from Isaiah 1–39 in the Great Isaiah Scroll (1QIsaa)." Thème 24, no. 2 (July 12, 2018): 219–39. http://dx.doi.org/10.7202/1050508ar.

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In order to illustrate the contribution of the Great Isaiah Scroll from Qumran (1QIsaa) to textual criticism, this paper presents six viable readings for Isaiah 1–39, i.e. variants that most likely represent the original Hebrew text. In assessing the cases of Isaiah 3 : 24 ; 9 : 16 [English 9 : 17] ; 18 : 7 ; 19 : 18 ; 21 : 8 ; 23 : 10, the author takes into account the textual character of the manuscript, the scribal habits of the copyist, the work of scholars and commentaries on the Book of Isaiah, recent translations of Isaiah, as well as the context and the overall sense of the passage. In all six instances — with the possible exception of Isa 19 : 18 — the reading in 1QIsaa is found to be compelling. These readings and similar ones should therefore be included as part of the main text of Isaiah (not the apparatus) in future editions of the Hebrew Bible, and part of the main text of Isaiah in future translations (not the footnotes).

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28

Williamson, H. G. M., and E. W. Conrad. "Reading Isaiah." Vetus Testamentum 43, no. 1 (January 1993): 139. http://dx.doi.org/10.2307/1518793.

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29

Coady, C. A. J. "Isaiah Berlin." International Philosophical Quarterly 38, no. 1 (1998): 91–93. http://dx.doi.org/10.5840/ipq199838174.

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30

Clifford, Richard J., and Edgar W. Conrad. "Reading Isaiah." Journal of Biblical Literature 111, no. 4 (1992): 699. http://dx.doi.org/10.2307/3267444.

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31

Smith, Gary V. "First Isaiah." Bulletin for Biblical Research 27, no. 1 (January 1, 2017): 105–7. http://dx.doi.org/10.5325/bullbiblrese.27.1.0105.

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32

Kaldor, Uzi, and Russell M. Pitzer. "Isaiah Shavitt." Journal of Physical Chemistry 100, no. 15 (January 1996): 6017–22. http://dx.doi.org/10.1021/jp9634666.

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33

Zagorin, Perez. "Isaiah Berlin." New Vico Studies 15 (1997): 65–71. http://dx.doi.org/10.5840/newvico1997156.

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34

Redditt, Paul L. "Isaiah 26." Review & Expositor 88, no. 2 (May 1991): 195–99. http://dx.doi.org/10.1177/003463739108800208.

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35

Conner, Benjamin T. "Isaiah 35." Interpretation: A Journal of Bible and Theology 73, no. 4 (September 3, 2019): 389–91. http://dx.doi.org/10.1177/0020964319857610.

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36

Barney, Kevin L. "Isaiah Interwoven." FARMS Review 15 (2003), no. 1 (January 1, 2003): 353–402. http://dx.doi.org/10.5406/farmsreview.15.1.0353.

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37

Berwick, Donald M. "To Isaiah." JAMA 323, no. 17 (May 5, 2020): 1663. http://dx.doi.org/10.1001/jama.2020.2754.

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38

Sommer, Benjamin D., Klaus Baltzer, Margaret Kohl, and Peter Machinist. "Deutero-Isaiah: A Commentary on Isaiah 40-55." Journal of Biblical Literature 123, no. 1 (2004): 149. http://dx.doi.org/10.2307/3268557.

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39

Williamson, H. G. M., and Jan L. Koole. "Isaiah, Part 3, Volume 2, Isaiah 49-55." Journal of Biblical Literature 120, no. 1 (2001): 153. http://dx.doi.org/10.2307/3268604.

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Ogden, Graham S. "Literary Allusions in Isaiah: Isaiah 44.28–45.13 Revisited." Bible Translator 54, no. 3 (July 2003): 317–25. http://dx.doi.org/10.1177/026009350305400302.

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Oosting, Reinoud. "Changes of Syntactic Patterns in the Textual Tradition of the Book of Isaiah: A Corpus-Linguistic Approach." HIPHIL Novum 4, no. 1 (June 1, 2017): 13–22. http://dx.doi.org/10.7146/hn.v4i1.142164.

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Assuming that biblical texts have been reworked and updated during the long period of their history of development and transmission, this paper examines the syntactic changes in the textual tradition of the Book of Isaiah. The first part is devoted to the linguistic variation within the authoritative text of Isaiah and concentrates on the interchange of prepositions in the Masoretic Text. The second part deals with the transmission of the text of Isaiah and pays attention to the differences between the Masoretic Text of Isaiah and the text of Isaiah in the Dead Sea scrolls and the Old Greek Translation, the Septuagint. In both parts, the linguistic patterns gathered from the ETCBC database serve as the starting point for the examination. By computer-assisted registering, sorting, and comparing the various syntactic patterns, one gains insight into the complex history of the Hebrew text of Isaiah.

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Wagner, Eric. "Liken God to the (Disabled) Servant." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 3, no. 1 (April 14, 2024): 73–106. http://dx.doi.org/10.33182/aijls.v3i1.2845.

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When Isaiah 40:18 asks “To whom might you liken God? What likeness might you set up for him?” readers of Isaiah 40-55 encounter potent rhetoric that invites analysis. Recognizing that corporeality is key to the rhetoric of Isaiah 40-55, spatial theory and disabilities studies offer promising hermeneutical approaches to analyze the bodies of Isaiah 40-55. By synthesizing these approaches, this study establishes a mixed-methods approach which it then applies to representations of corporeality in Isaiah 40-55. This mixed-methods analysis reveals an underlying corporeal spatial rhetoric throughout Isaiah 40-55. Characters portrayed with only a single reference to their body tend to remain insignificant. Characters with two or three references to their body typically appear in weak (straw man) arguments. Characters represented with greater corporeal complexity (i.e., more than three body parts) prove to be rhetorically complex figures. Identifying comparable complexity in God’s body and the body of the Servant, the conclusion emerges: liken God to the (disabled) Servant.

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Mason, Steven D. "Getting a “Handle” on Holistic Christian Mission: The Contribution of Isaiah 61 as a Discrete Old Testament Voice." Missiology: An International Review 40, no. 3 (July 2012): 295–313. http://dx.doi.org/10.1177/009182961204000306.

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This study of Isaiah attempts to show that Isaiah 61 reflects a number of ideas indicative of a holistic view of salvation in the eschatological age—an age inaugurated by Jesus. The development of “righteousness” and the “servants of the Servant” themes serve to show that the individual of Isaiah 61 fulfills the high standard on both accounts. Moreover, the mission of the servant in Isaiah 61 is inherently holistic, as had been established early on in the book. This involves the covenant expectation to fulfill a range of righteous actions indicative of the good news of salvation. To argue that Isaiah 61 serves as a paradigm for Christian mission is, on one level, self-evident from Jesus' own reference to the text in Luke 4. However, this essay has a larger hermeneutical point. A Christian reading of Isaiah 61 in its own context complements what we learn from the New Testament's employment of the text. Isaiah 61 reveals a call placed upon all Christians, not just Jesus. This standard for mission is not only achievable by the Spirit of God (Isa 61:1) but is also to be emulated by all servants of the Servant as the progression of the book implies. As Christians pursue holistic, and distinctively Christian mission, the fundamental idea must be recalled—as servants of the Servant Jesus Christ, righteous action, in terms outlined in Isaiah 61 and its context, is a covenant obligation.

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Stulac, Daniel J. D. "The destroyed city as grazing space: Interpretive possibilities in Isaiah 5.17, 17.2, 27.10, and 32.14." Journal for the Study of the Old Testament 43, no. 4 (June 2019): 678–92. http://dx.doi.org/10.1177/0309089218786087.

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In four instances, the book of Isaiah depicts a destroyed city as a grazing space for domestic livestock (5.17, 17.2, 27.10, and 32.14). Scholars typically insist that such language, when it is understood in its proper historical context, conveys a straightforward, negative image of destruction. By contrast, this essay proposes that the grazing-space topos entextualizes a concrete phenomenon in which ancient city spaces underwent revegetation in the aftermath of their demolition, attracting domestic flocks and herds. Historical city destruction therefore contributed to a larger agroecological story through which survivors might have begun to imagine the renewal of their livelihoods. Correspondingly, the grazing-space topos served Isaiah’s author-redactors as a theological ‘pivot point’ by which to express their hope for restoration. Thus, a historically responsible interpretation of the topos as it appears in the book of Isaiah today should respect its capacity for both negative and positive interpretive possibilities.

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MacDougall, Byron. "Gregory of Nyssa’s Life of Gregory Thaumaturgus and the Conversion of Neocaesarea." Scrinium 12, no. 1 (November 17, 2016): 281–90. http://dx.doi.org/10.1163/18177565-00121p15.

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Gregory of Nyssa’s Life of Gregory Thaumaturgus concludes with a scene describing how the people of Neocaesarea, while crowding together at a festival in the city’s theatre, bring a plague upon themselves by praying to their ancestral god. The prayer uttered by the citizens is itself a text from Isaiah in the Septuagint, and moreover a verse which Gregory of Nyssa expounds in one of his homilies. Gregory’s exegesis of that verse in the homily reveals the significance of the same verse’s appearance in the Life’s conversion narrative. In the Life, Gregory Thaumaturgus stops the plague, and his behavior evokes a subsequent verse from Isaiah with a soteriological meaning of its own. The account of the conversion of Neocaesarea, a scene which has otherwise puzzled commentators, is thus structured so that its people and Gregory Thaumaturgus together dramatize Isaiah’s prophecy of universal salvation as it was understood in Christian exegesis.

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Balogh, Csaba. "Isaiah’s Prophetic Instruction and the Disciples in Isaiah 8:16." Vetus Testamentum 63, no. 1 (2013): 1–18. http://dx.doi.org/10.1163/15685330-12341093.

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Abstract Isa 8:16 is considered a key reference regarding the formation of the book of Isaiah and the role of prophetic disciples in this process. This article argues, however, that originally this verse had a more limited significance. The instruction to which v. 16 refers is to be identified with vv. 12-15 rather than an early ‘book’ of Isaiah. The expression ‘the instructed ones’ (of YHWH rather than the prophet) is applied to the prophet’s audience. This term reflects Isaiah’s characteristic view of prophesying as an act of instruction and prophecy as a form of teaching, and it does not presuppose the existence of any prophetic school. The view that sealing the instruction would allude to preserving prophetic teaching for the posterity is discounted here in favour of understanding the symbolic act as a metaphor from the legal sphere refering to authentication, with no inherent temporal significance.

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Ljunggren, Magnus. "Andrey Belyj and Isaiah." Studia Litterarum 2, no. 1 (2017): 212–19. http://dx.doi.org/10.22455/2500-4247-2017-2-1-212-219.

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Bilo, Dyulius Thomas. "Betapa Indahnya Kedatangan Mereka Yang Membawa Berita Damai (Yesaya 52:1-12)." JURNAL LUXNOS 4, no. 2 (February 14, 2021): 237–54. http://dx.doi.org/10.47304/jl.v4i2.132.

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Abstract: It is interesting to study the phrase “how beautiful it is to come with them who bring messages of peace” in the context of the book of Isaiah. This sentence is appropriate to state how God is the savior and liberator for the Israelites who have been punished through exile and slavery to other nations. But in reality not everyone is able to understand the meaning of this expression. In its exploration, this paper aims to explain how the news of Israel's liberation from exile and slavery, how the state of the Israelites in exile and slavery, how God freed them, how beautiful the deliverance or salvation that God did for the Israelites, and how the correlation of Isaiah's message with Micah's message , Nahum, and the Apostle Paul, and how to interpret the expression "how beautiful the arrival of those who bring messages of peace" in the world of Christian education. It was preceded by an introduction covering the division of Isaiah, the meaning of Isaiah's name, and the ministry of the prophet Isaiah. Abstrak: Sangat menarik untuk mengkaji ungkapan “betapa indahnya kedatangan mereka yang membawa berita damai” dalam konteks kitab Yesaya. Kalimat ini tepat untuk menyatakan bagaimana Allah sebagai penyelamat dan pembebas bagi bangsa Israel yang telah dihukum melalui pembuangan dan perbudakan bangsa lain. Namun kenyataannya belum semua orang mampu memahami maksud dari ungkapan tersebut. Dalam eksplorasinya tulisan ini bertujuan menjelaskan bagaimana berita pembebasan Bangsa Israel dari pembuangan dan perbudakan, bagaimana keadaan Bangsa Israel di tempat pembuangan dan perbudakan, bagaimana Allah membebaskannya, bagaimana keindahan pembebasan atau penyelamatan yang Allah kerjakan bagi Bangsa Israel, dan bagaimana korelasi berita Yesaya dengan berita Mikha, Nahum, dan Rasul Paulus, dan bagaimana memaknai ungkapan “betapa indahnya kedatangan mereka yang membawa berita damai” dalam dunia pendidikan Kristen. Sebelumnya didahului pengantar yang mencakup pembagian kitab Yesaya, arti nama Yesaya, dan pelayanan Nabi Yesaya.

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Watts, John D. W. "Book Review: Annotated Bibliography for Christian Social Ministries: II. Biblical Studies: Isaiah, Interpreting Isaiah, Isaiah." Review & Expositor 85, no. 1 (February 1988): 132. http://dx.doi.org/10.1177/003463738808500136.

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Goldingay, John. "Isaiah Then and Now: Reflections on the Responses to The Theology of the Book of Isaiah." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 30–42. http://dx.doi.org/10.1163/17455251-02501007.

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In this response to reviews of The Theology of the Book of Isaiah, the author discusses the relationship between systematic theology and biblical theology in connection with the study of Isaiah, the importance of listening to the meaning of Isaiah in its historical context, and the way the author works with that meaning as a preacher.

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