Isaiah Thesis

Isaiah Thesis
Isaiah was a major prophet that lived in the 8th century when the Babylonian Exile happens which is
the single most important event in the history of the bible's formation. Isaiah was a guy that was so
connected to God and a guy that have a big passion for his God. Isaiah's work was written in
Prophet Isaiah which is one of the biggest bible book. The book of the isaiah was written in three
sections which are before the Exile, during the exile, and after the exile ended. The key themes for
this book is sin lead to suffering, God's power/authority, and the redemption that can be found in
suffering.
I believe that Isaiah was a prophet because the bible sated him as one of the three major prophets
during the Babylonian
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Isaiah 6: 1-13 Research Paper
The Passages of Isaiah
First passage: Isaiah 6: 1–13 During his life, Isaiah is a sinful man. Every word that comes out of his
lips are sinful and the people around him are sinful. One day, the Lord appeared to Isaiah. With him
are these flaming creatures that had six wings. They are calling out holy things about the Lord.
Isaiah starts saying how he is an unholy man and now the Lord has appeared to him. One of the
creatures took a piece of burning coal and put it to Isaiah lips. After doing this, the creature says that
Isaiah's guilt has been taken away and his sins were forgiven. Then the Lord asked, "Whom shall I
send?". Isaiah volunteered and the Lord told him to tell the people all about him, so that when they
become blind or when they ... Show more content on Helpwriting.net ...
That gloom will no longer be in the towns where Jesus is, and how He shall humble everyone and be
honored, fore he is presenting a better future for them. Once again, a new start. The clothing that
soldiers wore at war will be used to fuel fire. That is showing how the bad in life can be forgiven
and by following God, can be burned forever. Then they are talking about how Jesus would be born
and people would praise him. He would give them a new beginning, a second chance, a fresh start.
The Connection Between The Symbol and The Passages The symbols of these passages are the
tongs of fire and coal. The symbolism of the fire and coal are the meaning of new starts. The coal
and fire gave Isaiah a new start with his life. His sins were forgiven, and became a prophet for the
Lord. In the next passages, new beginnings are discussed and how Jesus would bring them to
everyone. Though Jesus isn't a symbol, He represents the same thing as the fire and coal. God and
Jesus (both of which are technically one) will always give you unlimited forgiveness and new starts.
Plus, they are always there for us, so no matter what happens, they will comfort us and support us.
That is what the fire and coal mean: new beginnings in our faith and

Old Testament Exegetical Paper – Isaiah 62
The prophet Isaiah lived in the Southern Kingdom of Judah in the 3rd century B.C. He had a
reputation as an uncompromising prophet who did not soften his words of condemnation and urge to
make changes (Stafford 616). The nation of Judah stood in a precarious position: the wickedness of
the people, the civil war which divided the Israelites into two kingdoms of Judah and Israel, the
neighboring countries which stood by, threatening war and the dilemma that faced the leaders about
whether or not they should take on allies all indicated the downfall of the nation of Judah if the
people did not heed his words and change their ways. According to The Interpreter's Bible, Isaiah 62
was written in the later part of the prophet Isaiah's life. By ... Show more content on Helpwriting.net
...
Most references to Zion take place in the books of Psalms, Lamentation and Isaiah. Its first
appearance is in 2 Sam 5:6 as "the stronghold of Zion". G.A. Barois points out that "it need not be
interpreted restrictively as a single building, but rather as the fortified crest of the hill between the
valleys " (959). The name ‘Zion' has been suggested by many to designate the entire walled town
that covered the southeast hill of Jerusalem. During the exile however, the whole of Judah came to
be known as Zion. ‘Zion' occupies synonymous parallelism with the noun ‘Jerusalem' (not just the
southeast hill) while "sons of Zion" and "daughters of Zion" implies the inhabitants of Jerusalem
(Lam. 4:2, Isa. 10:32). In 1Kings 8:1,2 we read, " out of the City of David which is Zion " Hence
we can correctly assume that both refer to the same place, which is Jerusalem. Since my chosen
passage is about ‘Zion', it is good to be sure what exactly is being spoken about.
Now that I've mentioned Zion the city, I'd like to cover another important aspect concerning cities
that's mentioned several times in the Bible— watchmen. According to The NIV Exhaustive
Concordance, the word ‘watchmen' has been used 13 times in the Old Testament (the singular
form, ‘watchman', has been used 16 times). This word is often used figuratively in the Bible, hence
it is important to understand its particular meaning in the passage chosen. ‘Watchmen' is mostly
found in the books of

Exegetical Analysis Of The Passage Of Micah 4 : 1-5
In this paper, I will provide analysis of the passage of Micah 4:1–5 with the components of
authorship, date, occasion and purpose; genre and structure; exegetical analysis of the text; main
themes and theological message; and theological implications and appropriation. Micah 4:1–5 is
paralleled with Isaiah 2:1–4 with some minor differences. Within the context of this paper, I am not
going to elaborate their differences and about which one came first.
Authorship, Date, Occasion and Purpose Micah lived in a similar period as the other prophets Hose,
Amos and Isaiah. According to Micah 1:1, the prophet Micah prophesied during the reigns of three
kings in the kingdom of Judah. In Micah 1:1 "as well as Hezekiah (725 or 715–687 BC), it also ...
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The condemnation in Micah 3:9–12 is followed immediately by a promise in 4:1–5 that announces
the restoration of Zion. The theme changes from impending judgement to salvation. Micah looks
beyond the present calamity to a time when nations shall come to Zion to worship and to learn the
instruction of Yahweh and there will be peace amongst them.
Genre and Structure Hillers says, "except for the heading (1:1), which is clearly non–poetic, the
book of Micah is evident in some sort of verse." Hillers proposes a tripartite plan as follows:
Chapters 1–3 as "doom"; Chapters 4–5 as "grace"; and Chapters 6–7 as "further admonition and
comfort". Anderson and Freedman says that Chapter 4 and 5 are called the "unit of Book of
Visions." "The first item in the Book of Visions is an apocalypse, a vision of the end and
consummation of history." Based on the understanding of the latter days in verse 4:1 that denote the
final period of history and is not a technical expression for the end of history, I do not agree that this
passage can be treated as an apocalypse. Ben Zvi says that "some have claimed that 4:1–4 reflects
(post monarchic) temple liturgies, and particularly those associated with the dedication of the
(second) temple." Allen maintains that 4:1–5 is a poem "closely connected with the cultic traditions
attested in the hymnbook" but associates with times earlier than the historical

What Is Isaiah 13: 1-22
Isaiah's major themes are justice and judgement. Isaiah's purpose was to foretell events that would
soon take place. Babylon and the surrounding nations were the audience he was speaking to. Yet, the
judgement that Isaiah warned would occur to the Babylonians also represents a futuristic judgement
that will take place in the tribulation period described in the Book of Revelation. Babylon had fallen
into sin, and God would destroy Babylon like He did Sodom and Gomorrah. The entire passages
reveal God's final judgement that will take place in the last days. Furthermore, the scriptures in
Isaiah appear to emphasize God's great wrath and judgement upon sinners. Isaiah 13:1–22 holds
significant meaning by the author. The meaning is "the principle ... Show more content on
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Implications are "inferences in a text of which an author may or may not have been aware" (Stein,
2011). The first implication of Isaiah 13 concerns the preparation for the Lord's coming in the final
days. We all must prepare ourselves and be ready. Anyone who has not accepted the Jesus as their
personal Lord and Savior will not have eternal life. None of us knows when the Lord will come.
Therefore, we must be prepared always. While Isaiah was speaking primarily to the Babylonians
and warning them of their upcoming judgment and destruction, everyone should certainly prepare
for the coming final judgement and tribulation in the last days. The second implication of Isaiah 13
is that we must humble ourselves and fear the Lord. Isaiah 13 verse 11 explains how God will
humble the proud and rid people of their conceited attitudes. The third implication is found in Isaiah
13:14–15, which describes how people will attempt to escape the Lord's judgement, and those who
are caught will be "fall by the sword" (Isaiah 13:15). While the verse describes people who attempt
to flee from the Lord's wrath, the verse implies that some might succeed in escaping the Lord's
judgement. When God's judgement is here, no one who is not saved will succeed in escaping His
coming judgement. However, those who are saved will escape His final judgement. The fifth
implication is that God is almighty and powerful. These passages reflect his utmost power.

The Importance of a Single Authorship of Isaiah
INTRODUCTION
The Importance of a Single Authorship of Isaiah
When a critic attacks the authorship of Isaiah, it is like the "devil" putting his foot in the door.
Modern criticism has cast doubt on the Bible. The written Word of God is a battlefield and many a
skeptic has tried to dethrone the Bible claiming it is just another book.
Denying a single authorship of Isaiah:
1. Casts doubt on the written Word of God
2. Makes Jesus appear ignorant when He said Isaiah wrote the scroll of Isaiah
3. Promotes skepticism about the authorship of other books
4. Makes Paul appear ignorant in quoting from Isaiah
5. Makes New Testament writers appear ignorant quoting from Isaiah
A Brief Overview of the Book of Isaiah
As a whole, Isaiah can be divided into three main parts:
Isaiah 1–35 – describes Messiah as a mighty Ruler and King
Isaiah 36–39 – relates to the times of Hezekiah
Isaiah 40–66 – describes the Messiah as the meek and lowly Servant of the LORD
Some scholars feel that Isaiah 1–35 and Isaiah 40–66 must be works of different authors. The first
part of Isaiah reveals a Messiah who is a mighty Ruler and King. The last part of Isaiah reveals a
meek and lowly Messiah who is a suffering victim. This shift from "a mighty ruler" to "a suffering
victim," make some critics feel there are at least two authors to Isaiah. Other critics claim that
certain portions of Isaiah 13:24–27 and certain verses in Isaiah 14 and 21 were also written by
someone other than Isaiah. Therefore, according to

Importance Of Trust Brings Strength : Isaiah 40
Trust Brings Strength: Isaiah 40:27–31
Dennis Mennella
Old Testament Survey 2015
7/6/2015
Outline of Text
I. God's Power (v. 27)
II. Questions (v. 28)
a. Reaffirmation (v. 28)
b. Everlasting (v. 28)
c. Unlimited
III. Strengthening (v. 29)
IV. Endurance (v. 30)
V. Trust (v. 31)
a. Renewal (v. 31)
b. Strength to those who Trust (v. 31)
Isaiah 40:27–31: Trust Brings Strength The book of Isaiah is written from the point of view of
speaker to his own people as Jacob–Israel. Isaiah reassures the people of Judah that God is ready to
bring them home and how uplifting he is. He begins by comforting them and telling them about the
faithfulness, goodness and power of God. That God is capable of renewing ... Show more content on
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(Eusebius, 200)
Verse 28: "Have you not known? Have you not heard? The Lord is the everlasting God, the Creator
of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable."
The verse starts with the re–questioning of two important and obvious, questions. After the first
question, Isaiah takes the time to remind the people that God did make the world and everything in
it. He tells them how the nations rise and fall at God's command. Isaiah then uses the questions to
tell the people what they should already know about the nature of God, though they might not
remember. "Everlasting God" means that God is enduring, how he has existed throughout the ages.
He has not just come and gone. He always is. "Of the ends of the earth" refers to its limits. It refers
to how God is the creator of the parts of the earth and the secrets of the earth that we know, as well
as the creator of those parts and secrets we do not know. Isaiah wants his readers to remember that

God made it all. Sometimes people tend to re–create God in their own image. Here, Isaiah wants his
readers to understand that God is not faced by the same limits as we are. First, he wants them to
know that God is not limited by physical fatigue as humans are. God never gets tired. Second, he
wants them to know that God's understanding and knowledge is unlimited

Isaiah 40-66
There are several challenges with the historical background and political setting of Isaiah 40–66
concerning author, date, time and situation of life for the Jews. LaSor notes that traditional views
that Isaiah authored the entire book are held by very few scholars. More and more critics are
accepting a two book theory with chapters 1–39 as book one and chapters 40–66 as book two.
Moreover, there are further refinements resulting in three books, dividing chapters 40–66 into 40–55
(Deutero–Isaiah) and 56–66 (Trito–Isaiah). (LaSor, William 1996., 281)
Since the argument for multiple authorships and time periods directly affect the historical and
political setting, it is necessary to briefly review them now. As noted by Laser, Internal evidence ...
This would be sufficient to account for the introduction of later viewpoints resonating with its
origins. (LaSor, William 1996., 285)
Thus, the historical and political setting for Isaiah 40–66 could be spread across the rule of three
dominant nations, Assyria, Babylon, and Persia. Boadt notes that while the theme of Deutero–Isaiah
was Consolation, the overall theme of the book centered on God as the Holy One of Israel; foreign
rule was God's disciplinary tool, and God's makes Zion the Divine dwelling place. (Boadt 1984,
417)
The IDB provides a brief overview of Israel's political setting after the invasions of Assyria in the
first century.
"From the late 8th to the late 2nd cent., under Assyrian, Babylonian, Persian, and Greek domination,
the sovereignty of monarchic Israel was confined to Jerusalem and its hinterland. This small colonial
sovereignty was embodied first in a vassal monarchy, then in an exiled monarchy, which was briefly
restored, then in a monarchic priesthood." (Sakenfeld 2006 2009,

Isaiah 6 : The Blessings, Authority, And Curses In The Bible
Isaiah 6
The warning in Isaiah 6, issued specifically to the kingdom of Judah during Isaiah's ministry can
also be applied to what will likely happen at the end of the age. In fact, hardening of hearts to the
message of the gospel is happening already. Regardless of what is to come, God commissioned
Isaiah to proclaim His forthcoming judgment. In addition to proclaiming judgment, God's words
through the prophet would further harden the hearts of the people and otherwise make them ignorant
to any good news that Isaiah had to offer. Fortunately, and in spite of God's judgment, there was
hope as a remnant of Israel would survive the judgment and be saved by God's grace. Thus, the
remnant of people that would survive would be the heirs of God's promises to Abraham. Without
survivors, the Abrahamic Covenant would have been null and void, and all hope would of have been
completely lost (Dennis & Grudem, 2008)
Jeremiah 18–20
God has the sovereign authority and ability to form and shape nations as it so pleases Him. The
blessings and curses stated in Deuteronomy, in a sense are the instruments by which God molds and
shapes nations. Thus, if God threatens to judge a nation, and the nation turns away from wickedness
and repents, God withholds the judgment. Conversely, if God promises to bless a nation as He did
Israel with the covenants, and the nation does evil, God sends judgment instead of blessing. The
blessings and curses are the exercise of God's authority and

The Call Of Isaiah
The introduction of this passage in Isaiah the six chapter begins by giving the reader an account of
what is known as the "the call of Isaiah". We also can see that Isaiah is more than just a prophet, but
he is a visionary, leader, priest, and a messenger of things to come. Not much about Isaiah is known
except the names of his father, and last two sons. We also see in Scripture, according to Isaiah 8, that
he is married, and his wife is a prophetess, but her name isn 't mentioned in Scripture. There has
never been a vision in scripture so clear that depicts God as "sitting on a throne". Yet the imaginative
details of Isaiah 's vision opens the door for the reader allowing him/her to see an active God,
instead of one who just sits at a ... Show more content on Helpwriting.net ...
For years the king had lived in alienation and separation, under divine displeasure (2Ki. 15:5; 2Ch.
26:16ff.), and as his death approached he remained, to the human eye, uncleansed. Thus, Uzziah, as
the darkness of death closed in upon him, was symbolic of Isaiah 's view of the nation, its plight and
its problems.
Another question that arises during the reading of this narrative is, what is the tension between the
prophetic office and the political position? Again, as stated before, this is unusual behavior for a
prophet to make mention during the time of his call. I can understand that Isaiah is possibly standing
in the office of priest during this time but how does this transitional calling influence the people
around and the culture of the social climate. In looking into the later parts of the vision, it could be
possible that the position of God sitting on a throne is a revelation that mirrors God being identified
as Lord and moving Isaiah from one office of responsibility to the next.
Next Isaiah gives a picture description of the beginning part of the vision. He references God
"sitting on a throne, high and lifted up, and his train feeling the Temple". This for some scholars has
given implication that Isaiah is present in the Temple during the time of the vision, thus suggesting
that he is also a priest during the time of his call. But the divine was not present alone in this
experience. Isaiah also mentions the presence and the attendance of

Isaiah 52: The Suffering Servant
Jordan Mobley
REL–334
Professor Roberts Isaiah 52:13– 53:12: The Suffering Servant
Isaiah 52:13– 53:12 is widely known as the fourth Servant poem found in the book of Isaiah.
Chapters 52 and 53 are found in what is labeled by many scholars to be 'Second Isaiah'. The
majority of Biblical scholars split Isaiah into three different sections: First Isaiah (1–39), Second
Isaiah (40–55), and Third Isaiah (56–66). The fourth Servant poem is sometimes referred to as the
"suffering servant" passage, and it is the topic of many theological debates. The over–arching
question that surrounds this controversial passage is this, who is the suffering servant? The research
that follows delves into the fourth Servant poem in such a way as to uncover what ... Show more
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It was not uncommon for Old Testament writers to personify the nation of Israel when describing
them, for instance, Israel is compared to a barren woman in Isaiah 54:1. But, the argument made for
Jesus is the undeniable similarities between the descriptions of the Suffering Servant in Isaiah 53
and Jesus' life, death, and resurrection. When a person reads Isaiah 53 in light of Jesus as the
Messiah, The correlations are incredibly similar. The problem that arises with that is this, is it
reasonable to interpret Isaiah 53 with Jesus as the Servant because he easily fits in the

First Isaiah Research Paper
The First Isaiah, or the Isaiah of Jerusalem, was an extremely important prophet who wrote chapters
1–39 in the book of Isaiah. Located in Judah near Jerusalem "before the Babylonian exile", which
was around 740 BC, Isaiah grew up in a generally wealthy family at the time (Newland 163; Miller
92; Brown 76). He was educated and could write very well, and was called to be a prophet later in
his life (Newland 164). However, society at this time was extremely corrupt, and the people
committed many sins, such as idolatry. Isaiah became a prophet when he had a "vision" and saw
God as king in a temple along with His "seraphs" or angels serving Him (Miller 96–97). Isaiah was
astonished, as he felt "unclean" due to the fact that he was from such a corrupt ... Show more content
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He uses the juxtaposition of his friend and God, as well as the juxtaposition of the loved one and the
people of Judah. He compares his friends' loved one to a "vineyard on a fertile hillside" because
during that time period, "a lover compared to a garden... [was] found in Samerian and Akkadian
texts" (Is. 5:2; Walton 25). Relating the story to something that people were familiar with allowed
them to have a better understanding of the message of the story. Also, farming took up a major part
in people's lives in Israel, so that was a part of the culture and lifestyle at the time. Isaiah's friend
"planted the choicest of vines" and "within [the vineyard] he built a watchtower" to make sure that
the grapes were growing right and were not damaged or disrupted, just like God watches over us to
make sure that we are not sinning or becoming corrupted (Is. 5:2). Isaiah's friend "looked for the
crop of grapes, but what it yielded was wild grapes", which meant that he saw his plants disobeying
what he wanted them to do and what he wanted them to become (Is. 5:2). This is related to how
when God looked to see what the people in Judah were doing, He saw that they were not following
His teachings. The

Interpreting the 'Servant Song' of Isaiah 52:13-53:12 Essay
Introduction: In this essay we shall undertake the above assignment title in the following way.
Firstly; we shall look briefly at some exegetical issues, which may affect, the actual translation of
the text. Secondly we shall endeavour to examine the differing opinions of interpretation concerning
the passage and the identity of the servant in particular, interacting and engaging with both the
perceived strengths and weaknesses of the prospective views. Thirdly; a brief conclusion will be
given.
In this essay, the arguments with regards date and authorship of Isaiah, will not be dealt with, as the
subject is vast and the above title does not expressly demand it.
Exegetical issues: The purpose of this section will be to study some ... Show more content on
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The next significant exegetical issue we shall examine is found in 53:3 and concerns the phrase 'a
man of sorrows, and acquainted with grief; ' (ESV) Alternative reading;
'A man of suffering, familiar with disease.' (JPS TNK) The Hebrew word under consideration is
ylixo+
The basic meaning of this root is "to be(come) sick" or "faint." The verb is used fifty–nine times.
Due to the nature of the verb there is seldom any difference in translating with the auxiliary "be" or
"become." (Theological Wordbook of the Old Testament (electronic ed.) Page 286
In the disputed translation above, the sense given by the TNK seems to have a greater weight of
evidence on it's side, those who think of the servant as an historical leprous prophet or teacher of the
law (Duhm) could gain support for their thesis from this text.
The next phrase we shall look at could also have a bearing on the above interpretation of the
servants identity, the phrase is found in 53:4 'We esteemed him stricken, smitten by God, and
afflicted.' (ESV emphasis mine) or alternatively 'We accounted him plagued, Smitten and afflicted
by God.(TNK emphasis mine) The relevant Hebrew word in this phrase is ‫ָנַגע‬ 'The essential
meaning

Analysis Of Isaiah 58 : 1-12 Records A Message Of God
The fasting is one of the most important practices that help a Christian with his spiritual growth. The
first purpose of fasting with prayer is to worship God correctly. In Isaiah 58:1–12 records a message
of God which was spoken by Isaiah the prophet. The Lord tells Isaiah in the first few verses to
proclaim loudly the sins of the nation. God wanted his people to know that He sees and judges their
transgressions. Verse two talks about the outward righteousness of the people as they go to church,
obey the Word of God, fast and appear to be eager to know more about God. However, the Lord sees
the heart and He is not impressed with their religious acts. And this passage speaks to many
Christians today. Is our worship a real obedience under God 's grace, or is it a self centered
obedience to give God a favor? Fasting is the complete definition of humility before God of putting
aside the desires of the flesh in order to see their weakness. We deprive ourselves from our pleasure
to share it to others and for His glory. Thus Isaiah 58:6–8 further explains the purpose of fasting, "Is
not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens,
and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the
hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that
thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth
as

Observing The Land Meaning
Fourth, the inheritance of the land motif in the eschatological context points to the future completion
of the redemption of God. Wright asserts the function of the eschatological vision of the possession
of the land:
The historical people and land together, therefore, is rather like a prototype, or a sign, pointing to
something that lay beyond their present empirical reality. As Israel
Num 27:11; 36:8; Deut 4:38; 15:4; 19:14; 25:19; 26:1; Josh 13:6; 23:4; Judg 2:6; Ezek 36:12; 1 Chr
28:8; Ps 69:36.
164Wright, Old Testament Ethics for the People of God, 94. Cf. John E. Hartley, Leviticus (WBC;
Dallas: Word Books, 1992), 437.
165Wright, Old Testament Ethics for the People of God, 95; Moshe Weinfeld, The Promise of the
Land (Berkeley: University of California, 1993), 183–221. Weinfeld said, "Observing the laws of
resting the land is, according to the priestly sources, a necessary condition for dwelling in the land."
... Show more content on Helpwriting.net ...
The phrase `#r–la, hWEÜq; in v. 34). The righteous not only will inherit the land but also will dwell
(WnàK.v.y)I in the land forever through their descendants (vv. 27, 29 cf. Isa 57:15; 60:21).171
However, the wicked and their descendants will be cut off. The transience of the wicked is
compared to grass and green plants that wither quickly (vv. 1, 2 cf. Isa 57:13a). This contrasting
thematic pattern of the righteous and the wicked reappears in Isaiah 57 where the faithful who trust
in the Lord will inherit the land but the idolatrous wicked will have no peace (57:19–21). Moreover,
the thematic pattern of the faithful response (trust in the Lord) and the promise of the new era of
salvation (righteousness like the dawn and justice like the noonday sun) in Ps 37:5, 6 reappears in
Isa 58:6–10. The prophet Isaiah connects the responsibilities of the new community and the new age
by means of the light imagery. Psalm 37 and the co–text of Isaiah 57 and 58 demonstrate a similar
thematic and theological

Themes Of Second Isaiah
Second Isaiah is enclosed within the Book of Isaiah as one of the compositions during the exile.
Consequently, it is comprehended as one the first of the Latter Prophets in the Hebrew Bible and the
first of the Major Prophets in the Christian Old Testament. Furthermore, the writings predominantly
consist of an anonymous prophet who more than likely lived with the Hebrew exiles during the
period of Babylonian captivity. In order to obtain a permissible amount of understanding of the
superscription Second Isaiah, it is imperative to understand the historical background and context..
Ergo, with this knowledge we can best fathom and appreciate the meaning, emotions, and
perspective of the target audience and the major themes of this collection of writings. The second
Book of Isaiah has major themes of restoration & prophecies of a return, social justice. and the
advent of the concept of monotheism. Additionally, it encompases and functions as guidance for the
exiles as they face harsh living conditions and a lack of hope. Lastly, it is also significant to discuss
the correspondence of Second Isaiah with Genesis, the first book of the Old Testament. Firstly, to
best understand the meaning and subject matter of Second Isaiah it is essential as readers we grasp
the historical background and context of its writings. Second Isaiah is a collection of writings on the
unknown prophet a couple generations into the exile. The exile of the South Kingdom happened in
two phases as

The Bible Of Isaiah 's ' Prophets ' And ' Isaiah 49 '
ers of Isaiah contain a series of beautiful poetic prophecies about a servant who would bless the
world through his life, labors, and suffering. Collectively these prophecies are known as the
"Servant Songs" or the "Servant Psalms." Though an issue of some debate, a typical list of the
Servant Songs includes Isaiah 42:1–6; 49:1–6; 50:4–9; 52:13–15; 53:1–12.[1]
Through the centuries, scholars, saints, and students have debated the identity of the servant. Some
speculate the servant is Isaiah himself. Others suggest that perhaps the servant is Cyrus, the great
and magnanimous king who united the Medes and Persians, conquered Babylon, and allowed the
Jews to return to Judah. One of the songs, Isaiah 49:1–7, specifically identifies Israel as the servant.
Still others see Moses, Jeremiah, and Abraham as fulfillments of the prophecies.[2] Indeed, a case
can be made for each of these individuals or entities, and others, to be a fulfillment of some of the
Servant Song prophecies, but Latter–day Saints and other Christians typically identify "the Servant"
as Jesus Christ, for it can be shown that he fulfills all the prophecies of the Servant Songs and some
only he can fulfill. Thus while other individuals or entities such as Isaiah, Cyrus, or Israel appear to
fulfill certain portions of the Servant Songs' prophecies, in that capacity they can appropriately be
viewed as a type or a symbol for Jesus Christ–the Servant who fulfills them all.
While a study of what the Servant Songs may

Isaiah 53 Essay
mission God has commissioned to the people due to their stubbornness. Thus, Israel was delivered
up to plunderers and robbers (42:22–25). This rebellious servant is in paradoxical relationship with
the ideal servant figure in 42:1–9, creating tension between them. The blind and deaf servant theme
continues in 43:1–13, introducing the task of the servant as God's witness. In spite of the fragility of
the servant, God still loves the servant Israel and wills to use the servant as his witness among the
nations (43:10, 12; 44:8).26 God's original purpose in choosing his servant is for the nations to
experience God's incomparable sovereign power and for his glory to be proclaimed among the
nations, but the servant keeps failing to faithfully accomplish the task. Nevertheless, God's
unconditional grace and the promise of redemption to his servant Israel are repeatedly declared in
the subsequent passage (43:22–44:23). This unit's uniqueness is the transformation of the
descendants of the servant through the outpouring of the Spirit upon them (44:3–5) and the
forgiveness ... Show more content on Helpwriting.net ...
Historical–critical scholars suggest that the identity of the servant is an anonymous contemporary of
Second Isaiah, Second Isaiah himself, a group (Israel, ideal Israel, a remnant), the Davidic messiah,
the king Jehoiachin (597 B.C.), the exiled people, and so on. However, the question of the identity
of the servant remains intractable among scholars. As Clines points out, there is an intentional
opacity about the text. Moreover, the highly poetic and rhetorical nature in the language of Isaiah 53
prevents us from acquiring the precise historical information of the servant's identity. The questions
concerning the identity of the servant seem to be secondary in the movement of thought in 52:13–
53:12. See David Clines, I, He, We and They: A Literary Approach to Isaiah 53 (JSOTSup 1;
Sheffield: JSOT,

The 53rd Chapter Of Isaiah 53: Servant Songs
The key to understanding this chapter lies in correctly identifying who is speaking. It took me
several times of reading and looking through cliff notes to understand this. The 53rd chapter of
Isaiah is a beautiful, poetic song, one of the four "Servant Songs" in which the prophet describes the
climactic period of world history when the Messiah will arrive and the Jewish people assume the
role as the spiritual leaders of humanity. Isaiah 53 is a prophecy foretelling how the world will react
when they witness Israel's salvation in the Messianic era. The verses are presented from the
perspective of world leaders, who contrast their former scornful attitude toward the Jews with their
new realization of Israel's grandeur. After realizing how unfairly they treated the Jewish people, they
will be shocked and speechless. ... Show more content on Helpwriting.net ...
Early in the Book of Isaiah, God predicts the long and difficult exile of the Jewish people. Chapter
53 occurs in the midst of Isaiah's "Messages of Consolation," which tell of the restoration of Israel
to prominence as God's chosen people. The Jews have held steadfast to their beliefs for thousands of
years, amidst all forms of persecution and hardship. They have done so in the belief that the Jewish
people – as bearers of God's message of morality and justice – have a unique and crucial role to play
in human history. As the prophet Isaiah predicts, this will become eminently clear when the
Messiah, the King of Israel, arrives. May it be speedily in our

Historical, Social, And Political Factors In The Book Of...
The book of Isaiah has a lot of unique historical, social, and political factors to it. The prophet Isaiah
prophesied during the reign of King Ahaz and Hezekiah (740–681 BC). Isaiah mainly worked
during the reign of Hezekiah, However; his first narrative was under King Ahaz in 734–733 BC. In
which, King Ahaz was dealing with crisis regarding foreign powers and was struggling on how to
protect his people. One of main themes in the book of Isaiah is that not to trust in human power but
instead one should trust in God. Isaiah prophesied under a very complicated social setting, Isaiah
lived during a time of rapid corruption in the government of Israel. He preached that the government
was not following God's covenant. He also preached to the people of Israel who rebelled against
God's covenant. The prophet Isaiah also guided the leaders of Israel during very tough political
times.
The leaders of Israel were struggling to maintain power due to its neighbors. The prophet Isaiah
guided Hezekiah by preaching that he should place his trust in God and not Assyrian alliance.
However, King Hezekiah was not consistent with his trust in God, which later resulted in the fall of
reign. The book of Isaiah can be broken down into three sections. Chapters 1 to 39 represent the call
of judgement for the city of Jerusalem. Chapters 40 to 55 represent the prophet Isaiah in exile, and
chapters 56 to 66 represent the return from exile to a new Jerusalem. Each section highlights a part
of Isaiah's

Hezekiah Vs Sennacherib Essay
Sennacherib vs. Hezekiah In both the Taylor Prism of Sennacherib and 2 Kings 18–19, the event of
Judah attacked by Sennacherib is described. However, as both are compared Sennacherib's story is
more boastful and feels to be less truthful because of its boastful nature. They do share components
and allow the study of the people, but both stories differ as well. The one thing that could help
decide the truthfulness of each story is to know what really happened that night. Within the first
paragraph of the Taylor Prism of Sennacherib, praises to Sennacherib fill about half of the paragraph
and the other is about Assur blessing him to be so powerful (p. 112). For the first paragraph to be
about his own power and where it came from hints at the victories described in the other paragraphs.
One component missing is how human Sennacherib should have been. The whole story is how he
conquered, he besieged, he caught, ... Show more content on Helpwriting.net ...
Sennacherib mentions nothing of any soldier disappearing or dying; yet 2 Kings 19 states "the angel
of the Lord went forth, and slew a hundred and eighty–five thousand in the camp of the Assyrians
(p. 117)." It's hard to believe an angel actually came down and slaughtered that many soldiers
without it being mentioned on Sennacherib's side. If Sennacherib saw an angel slaughter some of his
army, he'd be singing a different tune about gods. However, something happened for him to decide
to go back to Nineveh. It could have been the tribute, but they still disagree on what was in the
tribute. The Hebrew version mentions nothing of Hezekiah losing his daughters or his harem, and to
go to battle and to stop only after getting a tribute sounds lack luster. It's hard to believe, and if
Sennacherib would have been honest and said a rebel happened somewhere else that needed his
attention, it would beneficial to fill in the

Isaiah Research Paper
1st Isaiah
From a historical and geographical perspective, the book of Isaiah is an accurate representation. A
lot of what has been found through archeology supports the events in the book. The book of Isaiah
focuses on the south kingdom of Judah. During the book, the North Kingdom is in the process of its
down fall. The book of Isaiah gives us insight into the minds of the southern kings at the time. Thus,
we are able to see the historical context of how the south eventually fell.
Much of Isaiah's messages to the Kings are in the form of political instruction. Isaiah first important
message as a prophet comes during the time of King Ahaz. At this time Assyria has grown very
strong. The North Kingdom is already vassal. Thus, the north and Aram are planning a rebellion.
They threaten Ahaz by telling him to join the rebellion or they will invade the south kingdom.
Isaiah's message is to stay out of the conflict and trust God. Ahaz however, calls Assyria to aid him
and uses treasures from the temple in order to bribe the Assyrians (Brubacher, Meta). In the end,
Assyria crushes the rebellion saving the south but making them vassal in the process. The next king,
Hezekiah inherits a vassal nation. He is most known for his rebellion against Assyria. Isaiah tells
him to stay out of the revolt as the lord will take of the situation. Hezekiah believes he will have a
chance since a new ruler recently took the throne and decides to join the rebellion. In theory, this
mentally would have made sense. The time of a new king taking the throne is the best time to rebel.
His disregard for the message ... Show more content on Helpwriting.net ...
We are able to see the mistakes they make and what the prophet Isaiah did to try to stop them. In the
meta narrative as a whole we gain insight into why the rulers made the decisions they did and why
the southern kingdom ended up falling just like the

Mark 12 Research Paper
While Mark 12 is told by someone who was a part of the early Christian church, Isaiah 5 was told
by the prophet Isaiah. According to Elmer A. Leslie the "Vineyard Song," as Isaiah 5:1–7 is most
often called, was mostly given at the autumnal festival of Booths. Leslie refers to the song as a
"prophetic appeal to the house of Israel, the Northern Kingdom, and to the house of Judah, the
Southern Kingdom, for justice and righteousness of conduct in every human relationship." Isaiah the
son of Amoz prophesied from 742–701 BCE. During this time, Isaiah's focus was to communicate
YHWH's will for his people to the Israelites. Isaiah particularly focuses on the periods between
735–500 during a time in which Israel was divided and turning away from YHWH. Most
importantly, Isaiah 5:1–12 was told by an Israelite, for the Israelites. ... Show more content on
Helpwriting.net ...
It is clear both through Mark and John, as well as the rest of the gospels, that in the Christians
tradition, Jesus is necessary for people to have a relationship with God. In Mark 12:1–12, the tenants
are unable to give the fruit directly to God. The fruit must be delivered by servants and when the
servants are unsuccessful in retrieving the fruit, the son is sent. Mark says that this new way of
reaching God will work; the people just have to accept the son. The parable itself, as told by Jesus
within the story of Mark, is directed at the Pharisees. The parable is told immediately after Jesus
throws people out of the temple and directly confronts the Pharisees. From a current Christian
perspective that reads optimistically into Mark's intentions, it can be concluded that by "tenant"
Mark only means those who have rejected the notion of the son and not the entire Jewish people.
With this understanding, Mark is speaking to everyone. Mark is preaching that anyone can have a
relationship with God so long as they do not act as the tenants do; so long as people accept the son
and through their

Isaiah Of Amoz Research Paper
Isaiah is a prophetic manual of events that are handed down to humankind through the Prophet
Isaiah of Amoz. This book is composed of 66 chapters. The first 39 chapters covers God's words of
divine judgement against Israel and Judah. Moreover, the destruction of Israel oppressors the
surrounding nation which included Assyria is eminent. However, the remaining 27 chapters bring
words of comfort and hope for Israel through their release from captivity, the promise of the future
Redeemer and the future Kingdom. This paper intent is to allow the reader to look into theme and
theological messages of the entire book of Isaiah.
God's sovereignty God is highly exalted above all others and there is none like Him in Heaven and
in Earth and He able ... Show more content on Helpwriting.net ...
These comforting words from the Lord is geared towards the assurance that He will never leave
Israel nor will He forsake them. In this section of Isaiah 40–66 it is vivid to understand that after the
release of Israel from captivity and the fall of Babylon the suffering servant/Messiah will bring
renewed hope to the people of God. God does not want His people to lose hope; but they must
continue to trust and be faithful to Him. Isaiah begins with the word from the Lord in God's
proclamation as He says "Comfort ye, comfort ye my people" (Isa. 40:1, KJV). These comforting
words was to instill the confidence of the people in Yahweh who is the King of kings and Lord of
Lords. Moreover, is paramount to know and understand that Judah still had 100 years of adversity
and more than 70 years in exile. Subsequently, the need for comfort and assurance was essential
because they (Judah) could envision an end to their plight in sight. God insists on letting His chosen
people know that as His servants they were responsible for carrying out His purpose. Unfortunately
they have become blind and deaf towards God; yet He will restore them; but only this time He will
utilize a Servant that will not fail Him in the form of Jesus Christ. It is God's grace that is now being
utilized for those who are

Isaiah 1-39 And Primary Ideas
The five major sections of Isaiah 1–39 and primary idea in each part are as noted below:
Superscription in 1:1 that introduces the prophet and also make it known to the readers who the
prophecies are addressed, as this one places Isaiah in Jerusalem during the eighth century (Tullock,
J., & McEntire, M. 2012).
Call narrative; appears in chapter 6 which, usually in first–person address, tells about the prophet's
initial experience in which God assigned him with a task and a message. Chapter 6 contains two
unique features of Isaiah's preaching, before and afterward, he would be a prophet of judgment and
doom (Tullock, J., & McEntire, M. 2012).
Judgment oracles; Isaiah 2–5 and 9–12 A Judgment oracles is one of a negative tone which
announcing

The Unity Of Isaiah 56-66 : A Literary And Linguistic...
34K. Elliger, "Der Prophet Tritojesaja," ZAW 49 (1931): 112–40; idem, Die Einheit des Tritojesaja
(Jes 56–66) (BWANT 45; Stuttgart: Kohlhammer, 1928); idem, Deuterojesaja in seinem Verhältnis
zu Tritojesaja (Stuttgart: Kohlhammer, 1933). Other scholars who argue for one authorship are: H.
Odeberg, Trito–Isaiah (Isaiah 56–66): A Literary and Linguistic Analysis (Uppsala: A. –B.
Lindequistska Bokhandeln, 1931), 27–31; W. Kessler, Gott geht es um das Ganze (BAT 19;
Stuggart: Calwer Verlag, 1960); D. R. 143 the unity of Isaiah 56–66, arguing for multiple authors
who wrote different subjects over several centuries. A number of scholars tend to accept his view
even though they disagree on the dates of the various oracles.35 More recently, ... Show more
content on Helpwriting.net ...
36J. Vermeylen, Du Prophète Isaïe à l'apocalyptique. Isaïe I–XXXV, miroir d'un demi–millénaire
d'expérience religieuse en Isräel. 2 vols. (EB; Paris, 1977–1978); S. Sekine, Die Tritojesajanische
Sammlung (Jes 56–66) redaktionsgeschichtlich untersucht (BZAW 175; Berlin: W. de Gruyter,
1989); K. Koenen, Ethik und Eschatologie im Tritojesajabuch: Eine Literarkritsche und
redaktionsgeschichtlishe Studie (WMANT 62; Neukirchener Verlag: Tübingen, 1990).
37Paul Hanson, Dawn of Apocalyptic (Philadelphia: Fortress, 1975), 41–46. Hanson also claims on
the basis of metrical and structural analysis that there is a transition of the form from poetic to
prosaic in chapters 60–62. cf. E. R. Achtemeier, The Community and Message of Isaiah 56–66: A
Theological Commentary (Minneapolis: Augsburg, 1982). 144 entire dimension of a holistic reading
that derives from its canonical shape. At times this search for conceptual consistency as a major
criterion for recovering editorial activity has led to tortuous exegesis."38 On the other hand, these
approaches use Isaiah 56–66 as a means of reconstructing a historical development of the text by
assigning dubious historical references to alleged historical events and dates lying behind the text.39
The aforementioned discussion leads us to the following study. We will focus on the final form of
the book as a whole and read Isaiah 56–66 in relation to the preceding chapters 1–39 and 40–55,
searching for

Isaiah : The Prophet Of Isaiah
Isaiah: The Prophet Isaiah came during a pivotal time in history. The world was changing rapidly
and life was on the edge of prosperity and ruin, as it is today. In this uncertain time Isaiah was called
by God to deliver a message of warning, comfort, and deliverance. Christians view the prophecies of
Isaiah as a projection of the coming of Jesus Christ. Isaiah spoke of divine judgment and the
promises of God through the Prince of Peace. Isaiah's message of the future King was very
meticulous. He describes how Christ will come, Christ's character and Christ's purpose. In this paper
I will dissect Isaiah's prophecies in the Old Testament and reference them to the events of Christ in
the New Testament. "Therefore the Lord himself will give you a sign. Look, the young woman is
with child and shall bear a son, and shall name him Immanuel." Isaiah 7:14 This was Isaiah's
response to King Ahaz, who refused to ask the Lord for a sign, but this was also a prophecy of how
the Savior would come. God gave King Ahaz as well as the world a sign of hope which a virgin will
conceive. "God with us," is the meaning of Immanuel which the son shall be named. This gives
hope that God will always be with us even through His son. This prophecy of Jesus' being born of a
virgin was fulfilled in the New Testament in the book of Matthew 1:20–23 which states, "But just
when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, "Joseph,
son of David, do not be

Isaiah 40: 1-1
The History Behind the Word of God in Isaiah The word of our God is meant to be our strong hold,
our everlasting support, and the thing that we turn to when we are fearful. This idea is mentioned
several times throughout both the Old and the New testament, each time bringing more validity to
the steadfastness of our Sovereign Lord and his permanent word. The book of Isaiah alone is able to
convey and support the idea of God's word being the supreme law of the land no matter what is
happening in day to day life. For example, Isaiah 40:1–11 show us that even through judgement and
punishment, God still finds a way to show grace and give reason for comfort through his word. This
everlasting comfort and mercy is reason enough to study the Biblical ... Show more content on
Helpwriting.net ...
The book of Isaiah can actually be split into three parts and three distinct historical periods. Proto–
Isaiah, the first thirty–nine chapter, takes place during the Assyrian crisis which occurred when
Kings Sargon II and Shalmeseser V defeated the Northern Kingdom of Israel. The fall of the
Northern Kingdom concerned most of the population in Israel as they could not comprehend how
God would continue to fulfill His promises to them. However, God had a plan but, first he had to rid
the nation of its sin and inequity, "There would be a purging of the nation because God is holy.
Before the nation could inherit the promises made to the fathers, it would have to be made holy." It
is important to note that all throughout Proto–Isaiah the people are being condemned and judged for
their sinful actions, this could explain why this portion of Isaiah is also known as "The Book of
Judgement." However, Deutero–Isaiah is next, chapters forty through sixty–six, and this portion is
known as "The Book of Comfort" for a reason. This portion of Isaiah is set in the time of the
Babylonian exile, where all of the people of God are still being punished for their sins as they work
as slaves for the Babylonian people. However, God makes it clear in the very beginning of Isaiah 40
that the people have been forgiven and that his word remains true, they must continue to trust in
Him. God speaks at the beginning of Isaiah forty with a message of peace by saying "Comfort,
comfort my people, says your God" (Isa 40:1 ESV). He continues on to speak on how the war will
come to an end and the people will be forgiven. He then ends Isaiah forty by speaking on the
permanence of God's word, "...but the word of our God will stand forever" (Isa 40:8 ESV). All of
Deutero–Isaiah takes after Isaiah 40:1–11 as God works to comfort his

Servant Song By Isaiah: The Book Of Isaiah 53
Servant Song 53
The book of Isaiah, chapter 53, is one of the four "Servant Songs" which defines the pinnacle period
of history where the Messiah arrives. Also it shows how the Jewish people will assume the roles of
specific spiritual leaders. Isaiah 53 foretells how the world will respond when they witness the
salvation of Israel in the Messianic Era. The verses present the perspective from leaders who
compare their previous attitudes toward the Jews. When they realize how they treated the Jewish
people, they will be surprised and amazed. In the original text (Hebrew) it refers to the Jewish as a
"Suffering Servant", Isaiah 53 becomes a foundation of Christians claiming that Jesus is Messiah.
This statement was based off many mistranslations and alteration of the text. In order to fully
understand specific verses of the text, we must first read the original Hebrew words. When the Bible
gets translated into different languages, for people, a lot of the core is lost. In the King James
Version it uses different language which is ancient and could be hard for the reader to understand.
Since it is not in line with its Jewish roots, so it frequently goes against Jewish teachings.
The Context of Isaiah 53 ... Show more content on Helpwriting.net ...
The fourth "Servant Song" is Isaiah 53 and the others are chapters 42, 49, and 50. In this particular
chapter, the servant is not clearly acknowledged but mentioned as "my servant," instead. In the other
Servant Songs, the "servant" is simply mentioned as the Jewish nation. In the beginning of chapter
41, the connection of the Servant with the nation of Israel is mentioned nine times by Isaiah but that
is it. Verses such as Isaiah 41:8 states "You are My servant, O Israel" and Isaiah 49:3 says "You are
My servant, Israel" just to give a couple of examples. Also there are many other mentions in the
Bible of the Jewish people seen as "servant." (Jeremiah 30:10 and Psalms

Worship Lessons From Isaiah.
WORSHIP LESSONS FROM ISAIAH
As we continue with Worship Lessons from the Old Testament we will dive into the book of Isaiah.
Before I get into my main point, I wanted to give you a quick biography of the prophet Isaiah, since
many of us, including myself, have at one time or another skimmed through this book. Who exactly
was the prophet Isaiah?
Born In Jerusalem
Lived about 700 years before Christ
Jewish tradition says he was of royal descent and may have been a cousin of King Uzziah
He was married to a prophetess (Isaiah 8:3) and had two sons.
His ministry lasted at least 40 years
Quoted the New Testament more than any other prophet and the list can go on and on.... (but I will
spare you from boredom)
You might ask, "HOW DOES HIS LIFE HAVE ANY SIGNIFICANCE OF WORSHIP IN TODAY
'S DAY AND AGE?"
To answer that question lets look at what the definition of worship is? Worship is to honor with
extravagant love and extreme submission (Webster 's Dictionary, 1828). We quickly tend to assume
that the only worshiper in the old testament was King David. We have a misconception that because
he was gifted and talented in music that he is automatically a worshiper but we have to be careful
that we don 't fall victim to categorizing worship or leadership mainly into something YOU DO as
oppose to something that YOU LIVE. To go a little further in depth, let me break down a certain
event in Isaiah 's life that I think really showcases him and what true worship really is.
Isaiah 's

What Was The First Word Of Isaiah's Testament Prophecy?
1. What were the first words of Isaiah's testament prophecy (Isaiah 1:1–5, 16–20–27–31)?
Isaiah told the people of God about the warning from God because of their disobedience to him.
2. Was the prophecy of Isaiah to equally concern both Judah (Southern Kingdom) and Israel
(Northern Kingdom)? Compare Isaiah 1:1–9 and 7:1–9?
Yes, the Northern Kingdom had sinned greatly against God and the Southern Kingdom was headed
in that direction. Isaiah came primarily as a prophet for Judah but his message was also for the
Northern Kingdom.
3. What is the future word of hope Isaiah is to give to Judah (Isaiah 2:1–4) and what is to be his
appeal to them (Isaiah 2:5)?
It shall come in the latter days that the mountain of the Lord's house shall be ... Show more content
on Helpwriting.net ...
7. To who does the prophecy of Isaiah 9:6–7 relate (Matthew 1:21, 28:18, Luke 2:11, Acts 2:36)?
They refer to the birth of Christ and the establishment of his eternal kingdom.
8. How is the prophetic promises of Isaiah 11:1,2 to be fulfilled (Like 1:31–33, Acts 15:15–18)?
It shall be like a tree chopped down to a stump a new branch will grow the Messiah. He would be
greater than the original tree and bear much fruit the Messiah is the fulfillment of God's promise that
a descendant of David would rule forever.
9. In reading Isaiah 12:1–6 as a reference to the future reign of Christ in his one thousand year
(millennial) Kingdom, how will Thanksgiving be expressed?
With hymns of praise, expressing our gratitude to God thanking him and praising him and telling
other about him. We must praise him and we should share the good news with others.
10. Isaiah 13:1–23:18 contains a serious of prophecies concerning nations surrounding Judah and
Israel. Relate the Lord's word to Isaiah regarding each of the following nations.

1. Babylon destroyed, God said I will rise up against them, says the Lord of hosts.
2. Moab – The burden against Moab – 5 parts also

Prophet Isaiah
Topic: What are the major themes in the prophesy of Isaiah
| |
|TABLE OF CONTENTS |
|INTRODUCTION.............................................................................................2 |
|REDEMPTION FROM BANYLON........................................................................3 |
|ISRAEL, SERVANT OF THE LORD AND YAHWEH THE SOVEREIGN RULER.............3 ...
|
|Chapter one serves as an introduction to the entire prophecy, especially the first section of the book
(Prophecies Concerning Judah And |
|Jerusalem, chapter 1–12), and provides an example of the messages God wanted Isaiah to deliver.
The corrupt condition of the nation and |
|city is described and their hypocritical worship condemned (chapter 2–15).Even so, the Lord offers
a call to repentance and for those |
|willing to cleanse themselves and replace their evil doings with justice and compassion so that they
can be forgiven and eat the good of |
|the land. For those who refuse and continue in their rebellion, they will be devoured by the sword
(chapter 16–20). |
|The last half of chapter contains an announcement of the coming judgment upon Judah and
Jerusalem. |
|The corrupt condition of Jerusalem is described, for the 'faithful' city has become a 'harlot' (Isaiah
1:21). The city is full of murderers|
|and rebellious princes who care not for the widows and fatherless, but only rewards and bribes
(Isaiah 1:23). The Lord promises to purge

Analysis Of The Suffering Servant Of Isaiah 53
Bock's book is a compilation of essays by a number of different people who believe that Jesus is the
Messiah and as the title shares, that Jesus is the Suffering Servant of Isaiah 53. There are three parts
that the volume is divided into. Richard Averbeck starts off the text by analyzing Christian
interpretations of Isa 52.13–53.12. The chapter supplies a helpful discussion of Franz Delitzsch's
interpretation of a three level pyramid. In the pyramid, the servant songs in Isaiah have a sweeping
reference to Israel as an elect nation as well as a more specific indication to the remnant within
Israel. Then the most precise referent being the Suffering Servant who exemplifies the assignment of
the remnant for Israel and Israel for the nations. ... Show more content on Helpwriting.net ...
Two sermons are used to show the reader how to preach Isaiah 53. John S. Feinberg gives a timely
discussion on the postmodern themes in Isaiah 53. Feinburg puts emphasis on the narrative of
postmoderns and stresses the personal narrative structure of the chapter by asserting, "It is also the
story of a God who wants so desperately to have a relationship with his people that he sent his
servant to tell them and show them how much he cares for them" (p. 214). Mitch Glaser presents his
own testimony of how Isaiah 53 was useful in his own growth and testimony. He overviews some of
the differing methods in which Isaiah 53 has been and is used in evangelism to Jewish people. Then
he analyzes the polemical use from contemporary objections and responses to those objections to
Isaiah 53. He explains orthodox Jewish objections to Isaiah 53's use by Christians as opposed to the
average Jewish person's more secular outlook to the passage. Too often, we assume that Jews think
like Christians when it comes to God's holiness, personal sin, and blood atonement. However, this is
not so.
The scholarship of the book overall is terrific. It includes well known and trustworthy scholars
providing the solid and competent scholarship I was expecting. The Evangelical side of some of the
authors was not as strong as it could have been, especially in the discussion of the historical critical
approach to Isaiah. The evangelistic aim of the book may confuse some; however, the clear aim is to
convert. The writiers are only taking the commandment of God to make disciples and preparing
fellow Christians with the knowledge they may need when approaching a

Essay about Beowulf as a Messianic Narrative
Beowulf as a messianic narrative has been a subject of great controversy. Given the time period,
'Christianity' was not completely established, and it was entwined with cultural paganism, as seen
woven throughout the text. The definition of a messianic narrative (containing the ultimate
messianic figure) is found in Isaiah 53, a prophecy spoken by God through the Hebrew prophet
Isaiah. This is the standard to which Beowulf must be compared to determination the nature of the
poem. Many scholars such as Harold Bloom (quoting E. Talbot Donaldson), Roberta Frank, Rich
Lawson, Seamus Heaney, and J. R. R. Tolkien (quoting R. W. Chambers) have critically viewed
Beowulf to determine the nature of the epic, resulting in a diverse range of ... Show more content on
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Bloom and Donaldson argue that whilst Christian elements are present, heroic paganism is more
prevalent in Beowulf. This is supported by the death of Beowulf, reading, "of all the world–kings,
[he was] keenest for fame," summarising Beowulf, and suggesting his life only amounted to self–
glorification.
In assessing the Christianity of Beowulf, Frank suggests that, like King Alfred did of Remiguis's
commentaries, the author of Beowulf used pagan analogies for Christian concepts. Lawson explores
this in the role fate has throughout the poem. "The Geat prince placed all his trust in...his Maker's
favour," Then Beowulf speaks, "The Father...shall apportion the honours...to whichever side shall
seem to Him fit,". The poet wrote, "Fate had not assigned him the glory of battle,". The composer's
personification of 'Fate' portrays the place it has taken – God's place. Lawson writes of this, "The
pagan concept of fate...is tied to God," suggesting that Beowulf is resigned to fate, but the author is
using this to illustrate the nature of God. Frank also states, "What matters is how the rulers...served
God's purpose,", also calling Beowulf a, "Pagan prince of peace,". While Beowulf demonstrates a
pagan trust in fate, Lawson and Frank believe it was the author using paganism to convey the
messianic narrative, and that Beowulf was instrumental in doing so.
In analysing Beowulf, Lawson concluded it was a messianic narrative including a messianic figure,

The Holy One of Israel in Isaiah
The Holy One of Israel This essay concerns about the meaning of the divine title 'The Holy One of
Israel' in the Book of Isaiah. It is going to state clearly the study approach before going into the
discussion.
Approach of this essay
The book of Isaiah had been studied through different approaches of which three are quite
distinctive[1].
(1) A pre–critical, or traditional, understanding, still found in some conservative scholars. They keep
the entire book of Isaiah connected to the prophet Isaiah of the eighth century B.C.E. There is
nothing intrinsically impossible as the approach is 'prophecy'. With the rise of 'historical criticism',
such an approach has been commonly rejected in the interpretive world.
(2) A critical ... Show more content on Helpwriting.net ...
Israel acquires holiness by being obedient to God's commandments and faithful to His covenant
(Lev 11:44; Deut 28:9)[4]. The concept of holiness permeates the life of Israel. Even the land
occupied by the people is considered holy (Zech 2:12). The capital city Jerusalem is designated as
the city of God, the holy habitation of the Most High (Ps 46:4).
The Holy One of Israel
The term 'The Holy One of Israel' reflects the dialectical relation between 'The Holy One' and
'Israel'. It is a relation with the Holy One with a non–holy entity[5]. The Holy One requires Israel to
be holy. 'Be holy because I, the Lord Your God, am holy' (Lev 19:2). The separate one becomes the
attached one. Their relation is bound by covenant. The challenge of the relation is Israel's
unfaithfulness in worshipping other god's. The most notable example is the imposition of Baal
worship on the northern kingdom by Ahab's marriage to Jezebel. Both the northern and the southern
kingdoms suffered captivity. Any 'rebellious' from Israel side causes 'discipline' from The Holy One
side. 'Exile' from Israel causes 'In the midst' from the other, 'punishment' causes 'redemption', 'go
astray' causes 'teaches and leads' etc. In the Book of Isaiah, the Holy One is the Lord, God. The Lord
has passion. He is angry at Israel who rejects His laws (5:24; 31:1) but His compassion is good news
more directly for the powerless (29:19). He is the Creator of Israel (43:15), the Maker of this nation
(17:7;

The Testament Of Isaiah And Isaiah
Throughout the Old Testament God carried out his plan to bring His people back to Him. Often the
people of Israel would fall away from their relationship with God by worshipping false Idols such as
Baal or by disobeying His commands in general. One of the main ways God got his message of
redemption to His people was via prophets, spiritually gifted individuals that God lifted up to
communicate His will to the people of Israel. The prophets Jeremiah and Isaiah often were used to
call Israel out on their wickedness, and to warn then of God's coming judgement that would teach
them a lesson. It is clear from what the prophets wrote, that God very much intended to wipe the
sins of the nation's away, one way or another. This is a message that still very much applies today,
Isaiah and Jeremiah were meant to steer God's people back to Him and their messages with
Christians today are supposed to do the same. Judah and Israel in their time were constantly full of
sins and needing to be cleansed. In the beginning of Isaiah, he opens by stating that they were a
"sinful nation, A people laden with iniquity, A brood of evildoers, Children who are corrupters! They
have forsaken the lord." (Isaiah 1:4, New King James Version). The sins of Judah and Israel were
many and that is why God sent the prophets with the message they gave. In attempt to warn the
people that disobeying God's commandments would lead to harsh punishment. It is apparent that
God did respond to the sins harshly. In

New Prophets And Its Impact On The Nation Of Israel,...
Many new prophets came about in books Isaiah through Malachi. The goal for the prophets was to
have Christ–like characteristics and tell people the good news. God is the shepherd who chooses his
prophets to change the future. This was a time where the nation of Israel, Judah, Jerusalem and
Nineveh were not obeying God. However, God offered hope to the people by exiling the nation and
offering the people a new opportunity for a personal relationship. The nations existed to be a
disappointment to God because he had clearly informed the people to walk humbly with him in
order to experience the good life.
God had an unconditional love for his people, but he can still get angry when people oppose his
word. He offered forgiveness to the Israelites even when they turned against him to worship a false
god. Also, God did not ignore people who rebelled against him. He knew all the actions of everyone.
God was angry with the people of Nineveh because they had a strong rebellion against him. There
were people in the city who didn't believe in him and he casted a wrath. God is good to the people
who follow him, but he becomes bitter toward people who deliberately deny him as the Father. The
time period of Nineveh was a disappointment to God. There has been judged upon nations, but
forgiveness was offered. This is a reoccurring theme throughout the Old Testament. It goes to show
that God doesn't like when his people turn their backs against him, but he is willing to forgive them
if they

Book Report Obst 661
LIBERTY UNIVERSITY
ISAIAH 37:1–38
A BIBLE STUDY
SUBMITTED TO DR. ROBERT DIXON
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
THE COURSE OBST 661
LIBERTY BAPTIST THEOLOGICAL SEMINARY
BY LYNDA L. DURRETT
SEPTEMBER 22, 2013
TABLE OF CONTENTS
I. INTRODUCTION.............................................................................2
II. DAY OF TROUBLE...........................................................................2
A. PLEA FROM HEZEKIAH..............................................................3
B. SENNACHERIB WILL RETURN AND PERISH.............................................4
III. SENNACHERIB THREATENS AGAIN..................................................4
A. RABSHAKEH RETURNS WITH A MESSAGE....................................4
B. HEZEKIAH'S PRAYER.................................................................5
IV. THE WORD FROM THE LORD............................................................5

A. BECAUSSE OF ... Show more content on Helpwriting.net ...
God is always faithful to those that trust in Him and in this study you will see that faithfulness when
His children call upon Him with a faithful, humble, and trusting heart.
II. A DAY OF TROUBLE
Before we can really understand what is taking place in verse one of the chapter and to see what
news that has Hezekiah so upset, we must look back to the end of chapter 36 in which we have a
field commander of the Assyrian King who had been sent to give Hezekiah a message. Now this
field commander went to Jerusalem with a large Army and according to verse 2 "He stood at the
channel for the Upper Pool on the road to Laundryman's Field". It's here that he delivers a message.
It was a message warning that the God of Israel would not save them from destruction and that they
should reject their God and put their trust in the King of Assyria.[1]
A. THE PLEA FROM HEZEKIAH
It was a message of peace and prosperity if they would follow King Sennacherib and deny the God
of Hezekiah, delivered by Rabshakeh the Field Commander. It is also eerily close to the message
that the Antichrist brings to those seen in the book of Revelation if they take the mark of the Beast.
Hezekiah of course when told of the message becomes very distressed. He is sure to be thinking of
what happened to those

The Suffering Servant Of Isaiah 52 And 53
THE SUFFERING SERVANT OF ISAIAH 52 AND 53
The book of Isaiah provides a message to the nation of Israel and is one of the most powerful books
of prophecy in the Bible. The prophet spoke of events to come that many have attempted to discern.
Scholars, Rabbis and Christian Clergy differ in their interpretations of these passages in Isaiah 52
and 53.
This paper will address these biblical passages in Isaiah 52 and 53, which describes a "suffering
servant" to the Lord God. There has been a debate as to whether these passages where describing the
Messiah who would come to restore Israel as God's chosen people or if the passage was describing
the nation of Israel as the "suffering servant". Christian scholars and clergy view these passages as
describing Jesus who they affirm as the Messiah. The text is written in a poetic form and flows from
one subject to another, however, many view these passages as being extremely detailed prophecy
about the Messiah to come. I will point out key passages and explain how these passages provide
clarity about whom the writer was speaking. This paper will point out why Jesus is the "suffering
servant", who is mentioned in Isaiah and explain why the "suffering servant" is not the nation of
Israel as others propose.
Jesus Came to Serve as a Sacrifice
Jesus of Nazareth is believed by Christians to be one of the Holy Trinity, defined as being comprised
of the Father, the Son, and the Holy Spirit. As such, Jesus as the Son, is regarded as

Isaiah Thesis

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