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The Canonical Function of Isaiah 13-14 A
Word & World Volume XIX, Number 2 Spring 1999 Serving Notice on Babylon: The Canonical Function of Isaiah 13-14 A. JOSEPH EVERSON California Lutheran University Thousand Oaks, California OR WELL OVER A GENERATION, THE PREMISE HAS BEEN WIDELY ACCEPTED THAT chapters 40-66 of the Isaiah scroll are a later expansion of earlier material found in Isaiah 1-39. This view is so prominent that the terms First Isaiah, Second Isaiah, and/or Third Isaiah are readily used in theological conversation, in seminary catalogs, course offerings, and in standard commentary and monograph titles. At no point in the scroll of Isaiah are the problems with these distinctions more apparent than in Isaiah 13-14. Here within the very heart of “First Isaiah,” we encounter poetry that is unambigu- ously addressed to Babylon, anticipating the downfall of that empire. How are we to understand the poetry in chapters 13-14? Do these chapters consist of small units which once had meaning in the eighth-century world?1 Were 1R. E. Clements, Isaiah 1-39 (Grand Rapids: Eerdmans, 1980) 129-138, discerns five originally separate units within chapter 13; he contends that in three, Babylon was originally Yahweh’s instrument of destruction (13:2-3; 4-5; and 6-8). Only in the fifth originally separate unit (17-22) does Clements see the poem revised to be a word against Babylon. For an interpretation of the entire chapter against the eighth-century background, see J. R. Hayes and S. A. Irvine, Isaiah, the Eighth Century Prophet (Nashville: Abingdon, 1987). A. JOSEPH EVERSON is professor and chair of the department of religion at California Lutheran University. -
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
J. Barton Payne, "The Unity of Isaiah: Evidence from Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56
J. Barton Payne, "The Unity of Isaiah: Evidence From Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56. The Unity of Isaiah: Evidence from Chapters 36-39 J. Barton Payne [p.50] The four chapters of Isaiah 36-39 that appear also in II Kings 18-20 and that contain historical dialog between the prophet and his king, Hezekiah, have produced more critical debate than any other section of I and II Kings.1 They furnish also some of our primary evidence for the unity of the Book of Isaiah,2 forming, as Delitzsch has put it, a “bridge” to the prophecies that follow.3 A thorough treatment of this evidence hence becomes impossible under present limitations. The writer would seek, however, to indicate three specific areas within this larger discussion in which sharpened awareness may contribute to a defense of the total authority of Scripture. L. CONDITIONING FACTORS IN EVANGELICALISM’S APPROACH TO ISAIAH 36-39 If we take, for example, such a question as the relation of Isaiah 36-39 to II Kings 18-20, it appears at the outset that liberal and conservative writers reach opposite conclusions because of their respective methodologies. The liberal, e.g. S.R. Driver, limits his admissable evidence to inductive comparisons of literary detail and of thematic concepts; he thus decides in favor of the priority of Kings.4 The conservative, e.g. Franz Delitzsch, while utilizing historical prose style as a confirmatory factor, concentrates on two reasons that arise (1) out of an analogy with other sections of Kings and Isaiah and (2) out of the authority of Chronicles, deductively applied to the chapters in question; he thus insists upon the originality of Isaiah.5 Bible believing scholars appear to be conditioned by five distinctive principles. -
It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
Most Common Jewish First Names in Israel Edwin D
Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names. -
Worthy of Another Look: the Great Isaiah Scroll and the Book of Mormon
Journal of Book of Mormon Studies Volume 20 Number 2 Article 7 2011 Worthy of Another Look: The Great Isaiah Scroll and the Book of Mormon Donald W. Perry Stephen D. Ricks Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Perry, Donald W. and Ricks, Stephen D. (2011) "Worthy of Another Look: The Great Isaiah Scroll and the Book of Mormon," Journal of Book of Mormon Studies: Vol. 20 : No. 2 , Article 7. Available at: https://scholarsarchive.byu.edu/jbms/vol20/iss2/7 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Worthy of Another Look: The Great Isaiah Scroll and the Book of Mormon Author(s) Donald W. Parry and Stephen D. Ricks Reference Journal of the Book of Mormon and Other Restoration Scripture 20/2 (2011): 78–80. ISSN 1948-7487 (print), 2167-7565 (online) Abstract Numerous differences exist between the Isaiah pas- sages in the Book of Mormon and the corresponding passages in the King James Version of the Bible. The Great Isaiah Scroll supports several of these differences found in the Book of Mormon. Five parallel passages in the Isaiah scroll, the Book of Mormon, and the King James Version of the Bible are compared to illus- trate the Book of Mormon’s agreement with the Isaiah scroll. WORTHY OF ANOTHER LOOK THE GREAT ISAIAH SCROLL AND THE BOOK OF MORMON DONALD W. -
ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God
ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God I. MAIN IDEA God’s ongoing judgment of human cities one after another culminates in the destruction of the final version of the rebellious “City of Man by the glory of Christ’s second coming (Davis). This is sometimes called “Isaiah’s Apocalypse.” II. BACKGROUND In the previous chapters God’s judgments were directed toward Judah, then to the nations surrounding Judah. In the next chapters (24-27) God’s judgment is toward the entire earth followed by his glorious victory. Figure 1 God's expanding judgments in Isaiah The judgments taking place in Chapter 24 appear to be describing the horrific judgments which take place during the Tribulation Period described in Revelation Chapters 6-18, followed by the 2nd coming of Jesus Christ (Rev. 19). See the figure below.1 1 The figure is adapted from Paul Benware, Understanding End Times Prophecy (Chicago, Moody, 2006), p. 201 as referenced in John MacArthur’s, Because the Time is Near (Chicago, Moody, 2007), 16. The timeline is based on the futurist view of Revelation. For various methods of interpreting Revelation see “What the Bible Says about the Future” <www.TaylorNotes.Info>. III. SUMMARY A. The Judgments of God on the Whole Earth (24:1-6) 1. The whole earth is going to be devastated by God because it has been defiled by people who have “disobeyed the laws, violated the statutes and broken the everlasting covenant” (24:5). 2. “Everlasting covenant” …There is no single covenant known as the everlasting covenant because the title applies to several different covenants. -
Old Testament Order of Prophets
Old Testament Order Of Prophets Dislikable Simone still warbling: numbing and hilar Sansone depopulating quite week but immerse her alwaysthrust deliberatively. dippiest and sugar-caneHiro weep landward when discovers if ingrained some Saunder Neanderthaloid unravelling very or oftener finalizing. and Is sillily? Martino And trapped inside, is the center of prophets and the terms of angels actually did not store any time in making them The prophets also commanded the neighboring nations to live in peace with Israel and Judah. The people are very easygoing and weak in the practice of their faith. They have said it places around easter time to threaten judgment oracles tend to take us we live in chronological positions in a great fish. The prophet describes a series of calamities which will precede it; these include the locust plague. Theologically it portrays a cell in intimate relationship with the natural caution that. The band Testament books of the prophets do not appear white the Bible in chronological order instead and are featured in issue of size Prophets such as Isaiah. Brief sight Of Roman History from Her Dawn if the First Punic War. He embodies the word of God. Twelve minor prophets of coming of elijah the volume on those big messages had formerly promised hope and enter and god leads those that, search the testament prophets? Habakkuk: Habakkuk covered a lot of ground in such a short book. You can get answers to your questions about the Faith by listening to our Podcasts like Catholic Answers Live or The Counsel of Trent. Forschungen zum Alten Testament. -
Micah at a Glance
Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 33: Micah at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 33: Micah at a Glance" (2017). The Owner's Manual File. 13. https://digitalcommons.liberty.edu/owners_manual/13 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. MICAH AT A GLANCE This book records some bad news and good news as predicted by Micah. The bad news is the ten northern tribes of Israel would be captured by the Assyrians and the two southern tribes would suffer the same fate at the hands of the Babylonians. The good news foretold of the Messiah’s birth in Bethlehem and the ultimate establishment of the millennial kingdom of God. BOTTOM LINE INTRODUCTION QUESTION (ASKED 4 B.C.): WHERE IS HE THAT IS BORN KING OF THE JEWS? (MT. 2:2) ANSWER (GIVEN 740 B.C.): “BUT THOU, BETHLEHEM EPHRATAH, THOUGH THOU BE LITTLE AMONG THE THOUSANDS OF JUDAH, YET OUT OF THEE SHALL HE COME FORTH” (Micah 5:2). The author of this book, Micah, was a contemporary with Isaiah. Micah was a country preacher, while Isaiah was a court preacher. -
Ancient Israel's Neighbors
Ancient Israel's Neighbors Isaiah was God’s prophet who was called to preach, teach, and prophesy to the entire known world, not just to those who lived in his kingdom. He prophesied to Arabia (Isaiah 21:13–17), Assyria (10:12–19), Babylon (13:6– 22; 21:1–10; 47:1–15), Edom (34:1–15), Egypt (19:1–25), Ethiopia (20:1–6), Moab (15:1–16:4), and Philistia (14:28–32). ISAIAH 2:16 And upon all the ships of Tarshish, and upon all pleasant pictures. Tarshish, the precise location of which is unknown, was probably a prosperous and bustling Mediterranean seaport. Through Tarshish, Solomon imported luxury items, including gold, silver, ivory, apes, and peacocks (1 Kings 10:22). Perhaps because of the city’s wealth and afuence, the destruction of Tarshish and its ships symbolizes the Lord’s judgment on the proud and arrogant (Psalm 48:7; Isaiah 23:1, 14). ISAIAH 7:18 And it shall come to pass in that day, that the Lord shall hiss for the y that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. The y and the bee often symbolize ghting soldiers (Deuteronomy 1:44; Psalm 118:12). These symbols are well chosen because “the ooding of the Nile brought . swarms of ies,” and “the hill districts of Assyria were well known for their bees” (J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary, 89). In this case, Isaiah prophesies that the Lord will prompt the Assyrian armies, here referred to as “bees,” to come down on Judah. -
Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton
Scholars Crossing LBTS Faculty Publications and Presentations 1998 Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton Homer Heater Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Heater, Homer, "Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton" (1998). LBTS Faculty Publications and Presentations. 281. https://digitalcommons.liberty.edu/lts_fac_pubs/281 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. JETS 41/1 (March 1998) 23-43 DO THE PROPHETS TEACH THAT BABYLONIA WILL BE REBUILT IN THE ESCHATON? HOMER HEATER, JR.* Dispensationalists have traditionally argued that "Babylon" in Revela tion 14 and chaps. 17-18 is a symbol indicating some form of reestablished Rome. * In recent days a renewed interest has been shown in the idea that the ancient empire of Babylonia and city of Babylon will be rebuilt.2 This conclusion comes from a reading of the prophets—Isaiah and Jeremiah -
Translating Common Words
Open Theology 2016; 2: 471–475 Bible Translation Open Access John Goldingay* Translating Common Words DOI 10.1515/opth-2016-0038 Received February 7, 2016; accepted May 9, 2016 Abstract: The Dictionary of Classical Hebrew, now complete, particularly helps one study common words, both ordinary words and words with theological freight. Such study suggests some myopia in how English translations render words such as ḥesed, ’āhēb, sānē’, yārē’, dāraš, biqqēš, ‘ebed, nāsā’, yĕšû‘āh, mišpāt, and ṣĕdāqāh. The paper considers ways of translating some of these words and then considers Isaiah 56:1. This example also points to the usefulness of keeping the same translation for a particular word, to help readers perceive links within the text. There is thus a case for stepping back from recent practice associated with dynamic equivalence. Keywords: Sheffield Dictionary; English translation; yārē’; ‘ebed; yĕšû‘āh; mišpāt; ṣĕdāqāh; Isaiah 56:1 The completion of the Sheffield Dictionary of Classical Hebrew in 2011 was an important moment for biblical translation. One might admittedly add two qualifications to that statement. One is that the Dictionary itself is more interested in understanding words than in translating them. The other is that the Dictionary is not stopping just because it is complete; the editors have announced that they are now going back to the beginning in order to revise it. Nevertheless, the completion of Volume Eight is a landmark that invites some reflection.1 Thirty years ago, when I was first writing a commentary on a book of the Bible, my teenage son saw me working with a stack of existent commentaries and remarked, “So, you read all those commentaries and you make a précis of them and then you publish that as your commentary?” I hope it wasn’t so, but there is a danger in working in the way I was.