1. Babylonian Exile Essay
Prophets of Zion and the Babylonian Exile In ancient Jewish culture, prophets were a part of every–
day life. They proclaimed what they understood to be God's word, and lived according to it. In times
of crisis, prophets were even more present, to warn and give consolation to the people. One time
period in which there were many prophets was the Babylonian Exile, where the people of Judah
were taken and deported to live in Babylon. Of the books of the prophets Isaiah and Jeremiah, Isaiah
63:7–64:12 and Jeremiah 29:4–23 will be examined together. The book of Isaiah can essentially be
divided into three groups of authors, the first being an eight century prophet called Isaiah of
Jerusalem. The second is an anonymous prophet who shares ... Show more content on
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Also, the following chapters have a citation from Is 11:6–9 and other traditions that supposedly do
not belong to what has been gathered and suggested as the Isaiah of the post–exilic Judean society
(Bergant, 1042).
As stated earlier and quoted from the passage itself, the Jeremian passage was written during the
Babylonian exile and deals with that current situation. It begins with God directly addressing his
exiled people, and goes on to tell them what he plans for them. "But seek the welfare of the city
where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find
your welfare For thus says the Lord: Only when Babylon's seventy years are completed will I visit
you, and I will fulfill to you my promise and bring you back to this place. For surely I know the
plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future
with hope" (Jer 29:8,10,11).
It is important to note the fact that after his initial acknowledgement of God's "gracious deeds" and
"praiseworthy acts," Isaiah's confidence in God deteriorated and not once throughout the rest of the
passage did he regain any of it. The prayer is a communal lament, but disorganized in such a way
that it adds a feeling of desperation (Mays 889). It could be said that the whole prayer
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2.
3. The 35th Chapter Of The Book Of Isaiah
Introduction
The 35th chapter of the book of Isaiah begins with the statement that even "the desert shall rejoice,
and blossom as the rose" (Isa 35:1 KJB) and ends with the promise to the children of Israel that "the
ransomed of the LORD shall return [...] they shall obtain joy and gladness, and sorrow and sighing
shall flee away" (Isa 35:10 KJB). This chapter in the book of Isaiah, found in the Old Testament of
the Bible, specifically addresses the rewards one receives through obedience to God and repenting
after sinning. During the time Isaiah 35 was written, the kingdom of Assyria threatened the
monarchy of Judah, the nation of the Israelites. According to authors of previous chapters, Judah
was facing destruction due to its disobedience to God. ... Show more content on Helpwriting.net ...
The beginning of Isaiah 35, verses 1–2, allows the reader to associate themselves with the passages.
The author states that even a place as hostile as a desert shall become a paradise for those who obey
God. Chapter 35 continues with verses 3–7 outlining the changes in the lives of his people resulting
from obedience to God. It is especially important to notice the graphic language used to convey to
the reader how God will impact their life. The chapter concludes with verses 8–10, titled "God's
Sacred Highway" in the Contemporary English Version (CEV) of the Bible. The title proves to be
fitting since these verses outline the road leading towards the Promised Land; free of hardships,
"Lions or other wild Animals" (Isa 35:9 CEV) and filled with the Lord's blessings. Chapter 35 in the
book of Isaiah guides the reader through the different stages of receiving blessings from the Lord as
a result of being obedient. The author of chapter 35 reaches out to the readers and promises that God
can change their lives for the better. At the end of the chapter, a road full of blessings leading
directly towards God is
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4.
5. 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
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9. 54: 11a Essay
105 with the portrayal of Zion using a similar syntactic structure and vocative form of 54:11a:
hd"l'_y" al{å hr"Þq'[,] hl'x'ê–al.{ Second, the term yn[I ' was already used to describe the present
afflicted state of Zion/Israel: 41:17 (~yY"nI I[]h' ); 49:13 (~xe(r:y> wY"ßnI[]w: ); 51:21 (hY"+nI[)]
. The word hr'['s. ("storm" fem. noun.) was also applied to the nations in 40:24 and 41:16, where
God judges the nations like chaff swept away by a whirlwind. Israel was supposed to see the nations
tossed away, but they themselves are still swaying without security.69 Third, v.11a picks up the
theme of comfort (hm'x'_n)U , which recurs throughout the former passages in the immediate
context of Zion: 40:1; 49:13; 51:3, 12; 52:9. Even if God has already ... Show more content on
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Verse 15 is somewhat ambiguous because of the meaning of rwg. There are several semantic choices
for the term rwg in rendering the verse: (1) to dwell as alien and dependent, (2) to attack, (3) to be
afraid of, (4) to hollow out.78 Opting for "to dwell as client," LXX reads the verse as prosh,lutoi
proseleu,sontai, soi ("strangers shall come to you").79 However, this rendering does not fit the
thematic flow of the passage. The verb is best explained as "to attack," with the resulting translation,
"If anyone attacks you, it will not be from me: Whoever assails you shall fall because of you." Verse
16 explains the reason people (53:5, 11). In addition, God makes an everlasting covenant of ~Alïv.
with his people (54:10). The term hq'd'c. collocates with h['Wvy> in 51:5, 6, 8, denoting the sense of
salvation. The use of preposition of Bi in 14a explicates that Zion will be established by God's
salvation instead of luxuriant jewels.
77Kautzsch, Gesenius' Hebrew Grammar,
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10.
11. 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
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12.
13. Comparing The Book 'Heart Over Height And Isaiah Austin's...
Hello welcome to my lecture. Today I will be comparing Nate Robinson's autobiography 'Heart over
height' and Isaiah Austin's Autobiography 'Dream again'. The purpose of this lecture is to compare
and analyse the effectiveness to manipulate the audience. Heart over height and Dream again are
both autobiographies written from the perspectives of a current and a former basketball player.
Heart over height discusses the struggles of being a short athlete in a sport that is dominated by tall
people, to expand on this Nate Robinson is doubted throughout his whole playing career on the basis
of being five foot nine. and if he was only a few inches taller he would have more respect, Isiah
Thomas said it best: 'If Nate Robinson was 6 feet tall, he'd be the No. 1 pick in the draft.'
(Robinson). On the other hand in Dream again, Isaiah Austin tells the story of how he is forced to
leave behind his life long dream of playing in the nba, ... Show more content on Helpwriting.net ...
During his professional NBA career he played 10 seasons with 8 different teams and is currently
playing overseas in the Israeli basketball league.
Dream again author Isaiah Austin is a former college basketball player who completed his career as
a member of the Baylor university basketball team and was considered a first round selection in the
2014 NBA draft but unfortunately found out he would be unable to play only a few days before the
draft.
The writing styles presented in both of these books hold similarities like past tense and
descriptiveness, But while reading dream again there was a distinctive positive difference in terms
of the descriptiveness within the writing style and use of language devices like analogies, for
example when describing how he felt when he found out he was positive for marfan syndrome, he
used an analogy of a blindsided tackle on a football field, a unbelievable blow that he didn't see
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14.
15. Isaiah Vs Jeremiah
The prophets Jeremiah and Isaiah are both prophets of the Lord. While both of them preached the
true word of God to Gods people they both did it in different ways.
The first verse of the Book of Isaiah states that Isaiah prophesied during the reigns of Uzziah,
Jotham, Ahaz and Hezekiah, the kings of Judah. Uzziah's reign was 52, and Isaiah must have begun
his ministry a few years before Uzziah's death. Isaiah lived until the fourteenth year of Hezekiah's
reign, and may have been contemporary for some years with Manasseh. Thus Isaiah may have
prophesied for as long as 64 years. Isaiah had two sons She'ar–Ya'shuv, meaning "A remnant shall
return" and Maher–Shalal–Hash–Baz, meaning, "Spoil quickly, plunder speedily."
Jeremiah was the son of Hilkiah, a Jewish priest from the Benjamite village of Anathoth. Jeremiah's
ministry was started in the thirteenth year of Josiah, king of Judah and lasted until after the fall of
Jerusalem and the ... Show more content on Helpwriting.net ...
This is mainly due to the time period that Isaiah preached in. During Isaiah's ministry it was a time
of reformation. A large portion of the time he spent preaching Hezekiah was the king and he feared
God and maintained the temple. This meant that when the people and king heard the word of Isaiah
they were happy and praised God. Even when Isaiah told Hezekiah that because of his pride and
showing off his armory to the ambassadors of Babylon that the nation of Judah would be taken into
captivity and made their servants he rejoiced and praised God for this humbling.
During Jeramiah's preach he encountered false prophets. Jeramiah brought the truth saying that the
people of Israel would be destroyed if they did not repent. The false prophets where telling them that
the kingdom of Judah would not be taken captive. Jeramiah then made a picture. He was to take a
yoke this yoke represented the bondage that the people of Judah would be put into under the control
of
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16.
17. Isaiah 's Significance Of The Old Testament But None Like...
Olivia Anderson
Ms. Gaulade
P. 5 Theology
09 December 2016
Isaiah's Significance To Us There are many books in the Old Testament but none like Isaiah. The
prophet Isaiah is one of the most significant prophets in the Old Testament. Very little is known
about his personal background but there is a lot of information on his legacy and his relevance to
Jesus Christ. The book of Isaiah has many themes in it but there are a couple main themes that
should be more frequently discussed because each book in the Old Testament adds something
special and new to Christian scripture. The book of Isaiah is a collection of many stories and
writings from multiple authors. The book is commonly split into two parts (chapters 1–39 and
chapters 40–66). It is a rough estimate that the book was written around the fifth and sixth century
BC. It is a common misconception that the book Isaiah was written only by Isaiah but that has been
argued by scholars. Many agree that it was multiple writers who contributed to the book of Isaiah.
While reading this book many readers get confused because the chapters aren't well organized.
Many themes go into the book of Isaiah from many different perspectives.
Some of the themes that go into Isaiah is how it is shown that God rules over all the earth and the
attitudes that are shown toward Jerusalem and opposing nations. Chapters 1–39 mainly deal with
Isaiah as a prophet and Judah of Jerusalem while it was under attack. Chapters 40–66 deal with how
the
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18.
19. 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
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20.
21. 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
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22.
23. Isaiah 's Immanuel, Dr. Edward Hindson
In Isaiah's Immanuel, Dr. Edward Hindson truly dives into the book of Isaiah. Hindson helps us to
grasp the importance and statute of Isaiah. He was not simply a prophet among prophets. He stands
out as a citizen of Israel and a servant of God. Hindson does not hold back on his praises of Isaiah
and agrees with W.R.Smith, that he is the second most important person throughout the whole story
of Israel (2). Isaiah's writings style still puts modern day scholars in awe. However, Isaiah's Godly
leadership is a principle throughout the book that far exceeds his other attributes. His wisdom,
words, and visions from God guided the nation of Israel throughout the reign of Jotham, Ahaz, and
Hezekiah. Hindon discusses the history of not only Isaiah ... Show more content on Helpwriting.net
...
This idea stems from perceiving the prophecies of Isaiah as immediate in his day. Scholars from
Barnes in 1840 to Archer in 1962 agree that there had to be an objective to the words Isaiah had for
Ahaz (23). They argue that the woman in the passage was a virgin until she conceived a child with
another man. Hindson and others such as Ramm point out a conceptual flaw in the hermeneutics of
dual–fulfillment. A prophecy cannot have multiple meanings just to fit the ideas of the reader. A
proper hermeneutical involves the concept of word study which Hindson carefully looks at. There is
significance in Isaiah's use of words such as therefore, sign, behold, and many other words in the
passage. Digging into the words and the context surrounding them, Hindson reveals that there is a
great amount of evidence that points to the woman in the passage being a virgin who is still a virgin
even after becoming pregnant with child (44).
Still, the most significant part of the verse is the declaration of the name of the child Immanuel
meaning "God with us." Some choose to believe all mentionings of names referring to God were
reminders from God and the people he had a message for at a certain time and place (46). Yet again,
with proper hermeneutics it is clear that the sign is directed to a plural people, not Ahaz. The sign
was to the "house of David," is mentioned in verse thirteen. The sign was a coming Messiah which
is a reoccurring theme in Hindon's book. Although
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24.
25. Glaser's The Gospel According To Isaiah 53
This paper is a review of the book, The Gospel According to Isaiah 53: Encountering the Suffering
Servant in Jewish and Christian Theology by Darrell L. Block and Mitch Glaser. This book is
comprised of a volume of outstanding essays separated into three parts: "Interpretations of Isaiah
53," "Isaiah 53 in Biblical Theology," and "Isaiah 53 in Practical Theology." This volume of essays
written by evangelical scholars wrote truths that would help bring the Good News to those who do
not know Jesus. Yet, "The underlying purpose for the book is to equip fellow believers in using
Isaiah 53 as a tool to share the gospel with Jewish people in a sensitive and effective way". The
evangelistic and apologetic approach of Isaiah 53 helps believers deepen ... Show more content on
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Feinberg discusses key themes of Isaiah 53 that resonates with postmodern concerns. Feinberg
points out themes that are taught by Isaiah's prophesy as it relates to the Servant of the Lord. He
highlights the themes: and fondness for narratives and relationships, spiritual dimensions and
freedom within the community. Postmodernism is not needed to interpret Isaiah 53 or to know
Christ as the Lord and Savior. The scripture in this particular chapter is in facet relevant to this day.
Mitch Glaser discusses "Using Isaiah 53 in Jewish Evangelism. He goes into get depth discussing
historical interpretations, traditional and polemical uses, augmentations, and objections. Glaser
states that many Christians are unfamiliar the Isaiah 53 and do not know how to expound on it.
Isaiah 53 was written to with the intent for believers to reach the Jewish people.
The final section of Part 3 is "Preaching Isaiah". Donald R. Sunukjian highlights how Isaiah should
be preached. Sunuklian gives key elements on how to reach this specific text. First, the individual
must decide the meaning of Isaiah 53. Secondly, determine the structures and begin paraphrasing
each sentence. The final element is to plan whether the message will be preach of the whole text of
Isaiah 53 or individual messages based on smaller units.
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26.
27. 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
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28.
29. Antwan Bradley . Professor Black. Bi342 . 24 February 2017.
Antwan Bradley
Professor Black
BI342
24 February 2017
Critical Reflection In the book Encountering the book of Isaiah Beyer had listed five major themes
for the book of Isaiah. Some are more in depth than the others but all of them get the point across
that is needed to be stated. These five themes are the remnant, the sovereignty of God, the servant,
the Holy one of Israel, and the Messiah. For the first theme it seems as it is all about the remnant.
The term remnant means remainder, rest, or residue. It sometimes is shown in contexts where it has
this basic meaning and refers to different kinds of objects. In Isaiah chapter ten verse nineteen it is
being described as the sparse number of trees that remain after ... Show more content on
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In Isaiah chapter one verse two the Lord has spoken. Proclaiming the Lord as the ruler of the
heavens and Earth. When the ruler speaks, the matter is settled. In Isaiah chapter 13 verse twenty
eight it also points out an important truth. Gods sovereignty does not end at the borders of Israel and
Judah. God is Lord of all nations whether or not they recognize him. Isaiah was making the point
clear that they grasp the implications of this truth even though he focused his ministry on Judah and
Jerusalem. Several people from an abundant amount of nations will recognize the Lords sovereignty
one day. While others never will, but the Lord nonetheless remains sovereign. You can find these
sayings in Isaiah chapter ten verses five through seven, in chapter thirty seven verses twenty four
through twenty six. There are many definitions for the phrase "sovereignty of God" but this is what I
found most accurate. "Sovereignty is the Lords control over his creation, dealing with his
governance over it. Sovereignty is the Lords rule over all reality and the word means principal,
chief, and supreme. It speaks first of position, God is the chief Being in the universe, then of power,
God is supreme in power in the universe. It show he exercises that power and it is revealed in the
scriptures. A sovereign God could be a dictator but God is not. Or he could be a sovereign could
abdicate the use of his powers but the Lord has
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30.
31. 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 ...
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|
|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
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32.
33. 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,
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34.
35. Analysis Of The Book ' Isaiah Reveals Yahweh 's Judgment...
Introduction The book of Isaiah reveals Yahweh's judgment and salvation. Yahweh is "holy, holy,
holy" (Isa. 6:3), and consequently He can't allow sin to go unpunished. Isaiah describes God's
looming judgment. All the while, understands that Yahweh is merciful and compassionate. The book
goes back and forth between judgment and salvation. The prophet writes much of the book in the
form of poetry and much of the content is eschatological and prophetic and this is demonstrated
perfectly in Isaiah 5:1–7. This lesson plan will examine Isaiah 5:1–7, trying to concentrate on and
discern this scriptural passage with thoughtful clarity for the intention of practical application. Isaiah
5:1–7 expresses Yahweh's judgment against the house of Israel, for not bringing forth spiritual fruit
through what He has provided for them. Initial Assessment of Isaiah 5:1–7 Prior to delving into the
passage, ensuring the development of the passage, the reader will come upon a parable (Isaiah 5:1–
6), which then the nature of the parable is given (5:7). First and foremost, this passage should be
understood in its context that Isaiah intended, refraining from attempting to interpret the passage
until its specified. Comparable to the parables told by Jesus (Matt 21:33–44), as well as other Old
Testament prophets (Jer. 12:10). "The parable offered a way for the hearers to be allowed to judge
themselves – clearly a more effective and long–lasting form of judgment." As the
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36.
37. 3.13b-14a Analysis
173
13b–14a, which expresses the two different kinds of joy: self–centered pleasure and God– centered
delight.112 The servants will enjoy the presence of God.
Second, God promises to make the faithful ride on the heights of the land.113 The precise meaning
of the heights of the land is highly ambiguous. Knight claims that "these heights are where God
places his feet, so from there one in his turn will be able to view the world below lying in the hands
of God (cf. Matt 4:8)."114 On the contrary, Achtemeier argues that "in sheer exultation, they will be
exalted and will rejoice in the abundant and secure life Yahweh gives: such is the meaning of v 14b
(cf. Deut 32:13; 33:29; Isa 33:16; Am 4:13; Mic 1:3; Hab 3:18–19)."115 The latter view seems to be
more persuasive because of its similar expression in Deut 32:13 and the LXX rendering ta. avgaqa.
th/ j gh/ j (the good places of the land).116
112Ibid.
113There is a shift of the verbal conjugation from gN:[;t.Ti (hithael second per. masc. sing.) in v.
14a to ^yTiÞb.K;r>hi (hiphil first per. masc. sing.) in v. 14b. The change of the person (first person)
and verbal form (hiphil) in v. 14b enhances God's initiative salvific work and his blessing.
114Knight, Isaiah 56–66, 29. Similarly, Herbert also says that "the phrase, ... Show more content on
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As God satisfies the needs of his faithful by providing them with drink and strength in v. 11b–c, he
will also feed them with the inheritance of their father Jacob. The land promised to Jacob in Genesis
28:13–14 now becomes the possession of the people.117 In other words, the rewards are the
abundant and secure life in the land promised to Jacob. The inheritance promised to the servants
seems to follow the thematic pattern similar to that of 57:13b. As the prophet promises the land and
God's holy mountain in 57:13b, he also presents joy in the Lord and the bounteous and protected life
on the land as God's
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38.
39. 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
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40.
41. 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
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42.
43. Thesis Statement In Isaiah 65: 17-21
In Isaiah 65:17–25, Isaiah mentions the citation of YHWH that He is about to "create new heavens
and new earth" and gives some details of the things that will occur in the new creation. One of the
things that YHWH will do is that "the youth will die at a hundred years" (Isa 65:20). Isaiah
reiterated this declaration of a new creation in 66:22–23. Isaiah's statement in Isaiah 65:20 has
received a considerable amount of debate among scholars. Scholarship is divided on the
interpretation of the creation of "new heavens and new earth," where death will re–appear a phrase
which is found in the Old Testament only in the book of Isaiah. The death in the "new heaven and
new earth" in Isaiah can be seen to be contrary to John's revelation about "new heaven and new
earth" in Revelation 21:4 which say "He will wipe away every tear from their eyes. Death will exist
no longer, grief, crying, and pain will exist no longer, because the previous things have passed
away." Scholars contend that the verse in Isa 65:20 speaks to the realization and understanding that
death will ... Show more content on Helpwriting.net ...
The study accepts the received text as it stands and does not address itself with source, form,
tradition, and redaction criticisms or other related exercises.
4. Issues concerning authorship are not considered.
5. The study accepts the essential unity of the book of Isaiah. As a result, there is no emendation or
re–arrangement of materials.
Presupposition
The trend of scholarship in the book of Isaiah demands a statement on presupposition. Accordingly,
the study takes as its starting point the following presuppositions:
1. The Bible is considered to be inspired document written and it is not a conflation of variegated
documents. As such, this researcher upholds the harmony and integrity of the book as a whole and
holds it as an authentic word of God which means that it is also a reliable historical source.
2. Isaiah, the son of Amoz, is considered the author of the book.
Methodology and
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44.
45. 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
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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
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46.
47. Thor as Portrayed in the Kenneth Branagh Movie
In this paper, I will talk about Thor as portrayed in the movie directed by Kenneth Branagh as he
may be depicted differently in other sources. Thor is the god of thunder and son of Odin, ruler of
Asgard in Norse mythology. A powerful God that was next in line for the throne of Asgard. Thor had
the power of thunder and was able to control its power with his hammer, which also allows him to
fly. Comparing Thor to Jesus, both are powerful beings. Asgard and Heaven are very similar as it is
where the Gods/God live. With great power both Thor and Jesus conquered things in their own way.
Jesus conquered sin, not by using his fists to fight Satan, but instead he was crucified to stop Satan
controls over the people. Where in Soteriology 1 payment for sin. Jesus conquered sin by offering
his body, the body of god, to repent for the people of the world's sin. Unlike Jesus, Thor's course of
action is not non–violence. He comes from Asgard, a world where war was heavily prevalent, which
was the reason Thor was banished to earth. He conquered his enemies through his hands. Though
both are godly and had similar intentions Thor's course of action for his mission was different from
Jesus according to course text.
Thor is a savior figure because he saves humanity from God's themselves specifically his brother
Loki, who betrayed his family while he was banished by their father Odin. In this film Thor is your
typical hero who is powerful and strong. In the beginning Thor thought he
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48.
49. Analysis Of The Poem ' The Markan Jesus '
The verb ἤρξατο is ingressive aorist emphatic of the arduous task of teaching that Jesus effected
with the purpose of fully revealing himself to his disciples. The ὅτι of content here is indicative what
he taught. Here, Jesus does not build his messianic identity around Jewish expectations but he
'distorts' it in a way that is incomprehensible by any Jew. He teaches that it is a must for the son of
man to suffer many things. The impersonal verb δεῖ is extremely emphatic as used here and
intimates divine agency and design, fulfilling scripture. His self–reference as the son of Man is key.
It appears as an allusion to the figure in Daniel 7:13–14 . Kingsbury agrees with Perrin that "Mark
employs son of man to interpret and to give correct content to the belief in Jesus...by emphasizing
the necessity of suffering" . The Markan Jesus is constantly been portrayed as one with authority to
forgive sin and ultimately to establish a kingdom on earth . More importantly, the Son of Man in
Jesus' self–reference must suffer; so is the depiction in Daniel 7. This assertion is not a correction of
Peter's confession, rather he ascribes it a special significance touching on his Messiahship .
Jesus goes on to define his mission which is in stark contrast to the Jewish expectations. He must
suffer many things. The πολλὰ is not adverbial but the direct object of the complementary infinitive
παθεῖν. This also draws its parallel from the suffering servant in Isaiah 53 .This is significant for it
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50.
51. The Imperative Form ( Yqiux )
54:14b–17 begins with the imperative form (yqIÜx]r); , which emphasizes the assurance of the
promise of protection.19 The repetition of hNEÜhi in 11b and 16a combines two lines, creating a
sense of excitement in the speaker. Verse 15 and v. 17a–b are bound
togetherbytherecurrenceofytiAame(yTiÞaim)e,%T"ßaiand%yIl:ï[. ' Inaddition,thephonological
cohesion by the alliteration of the m, š sound and the assonance of a, i, o in 14b (qv,[o'm)e , 15a
(yti_Aam()e , 15b (rg"ï–ym)i , 16b (Whfe_[]m;l., ayciîAmW), 16c (tyxiÞv.m;), and 17b (jP 'Þv.Mil;)
also contributes to the conjunction of 14b–17b. There is a surface level of cohesion not only within
each subunit, but also between the two subunits. Isaiah 54:11–14a is connected to 54:14b–17 by the
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Semantic Structure According to our text demarcation of Isaiah 54:11–17, we now are able to
present the following structural outline of 54:11–17:
A. Promise: Restoration of Zion (vv. 11a–14a) 1. Miserable state of Zion (11a) 2. Description of
restored Zion a. Outer restoration of Zion (11b–12c) b. Inner restoration of Zion: children (13a–
14a)
B. Promise:ProtectionofZion(vv.14b–17d) 1. Assurance of protection (14b–15b) 2. Reason:
Yahweh's sovereign power (16a–17b)
C. ConcludingRemark:Inheritanceoftheservants(17c–d)
Thematic Progression
In order to understand the relationship between the singular servant and the plural servants, we first
will discuss briefly the thematic development of the servant motif within its larger literary context of
Isaiah 40–53. Second, we will investigate the role of the
84
suffering servant and his rewards in 52:13–53:12. Then we will examine 54:11–17, in which appears
the theme of the servants and inheritance.
The larger literary block of Isaiah 40–55 is subdivided into two sections, chapters 40–48 and 49–55,
according to the distinctive thematic emphasis embodied in a different literary structure. On the one
hand, Isaiah 40–48 primarily deals with the vanity of idol worship (40:19, 20; 41:7; 42:17; 44:10,
12, 15, 17), the former and latter things (41:22; 42:9; 43:9, 18; 46:9; 48:3), God's appointed agent
Cyrus (41:2–5, 25–29; 42:1–9; 46:11; 48:14–15), and the
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52.
53. Second Isaiah Research Paper
Basim masri
Gordon Brubacher
THL 217
April 28, 2016
Second Isaiah "Second Isaiah" is the termed used to refer to the author of the second part of Isaiah
book. The book is also known as "Dureto Isaiah" is the work in which the author hides himself
behind his message. The author of Second Isaiah is unknown and his strongest introduction is his
message in the book. The book comprises of 40–55 and makes a prediction about the returning of
home by Jews in 550 to 515 BC. As the writing, thinking and preaching style of the author is
inspired from the prophetic traditions of eight century prophet Isaiah, the author is given the name
"Second Isaiah". The second Isaiah preaches the message of 'monotheism' and makes prediction
about the rise of Jerusalem ... Show more content on Helpwriting.net ...
The Servant of God or Messiah will have commendable power and his power cannot be crushed by
the Babylon attack. It also highlights that the power of teachings of God. The exodus will happen in
the desert, but even the coastland of the area will wait for the message of God's chosen servant. In
an analogy, God chose Jesus Christ to spread his message to the length and breadth of the world.
The influential message of God is spread on earth by his chosen prophets and servants. In this way,
the second Isaiah is also making prediction about the powers of Jesus Christ. Jesus Christ, according
to the Christianity, were the son of God. Interpreting this in the light of Second Isaiah, it is
appropriate to say that God has poured his spirit in Jesus Christ, making him the messiah for the
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54.
55. 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
56. 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
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57.
58. Isaiah And The Redemption Of Israel Essay
Isaiah and the Redemption of Israel
Although some might argue that the Christian faith's start began as young Jesus of Nazareth was
born, many accounts in the Old Testament say otherwise. The story of Christ was seen as a
fulfillment of a story that the people of Israel had shared for generations. Besides the Book of
Psalms, no Old Testament book alludes more to the coming of the Savior, the Son of God, than the
book of Isaiah. The book of Isaiah combines all elements of the coming Messiah in his glory and
agony, all of which was prophesied more than 700 years before his coming. The book of Isaiah was
named after the prophet who we learn, in chapter 1, was the son of Amoz and was born around 773
BCE. In addition to his prophesies regarding the Messiah, Isaiah prophesied and wrote about the
destruction and redemption of Israel, which would play an integral part in his book. When Christ
visited the Nephites in the records of the Book of Mormon, he spoke a great deal quoting the words
of Isaiah as he told the people in 3 Nephi chapter 20 that, the words of Isaiah would be fulfilled as
Heavenly Father would gather his people and restore, redeem His covenant people of Israel. So why
was there even a need for the redemption? What sins led the house of Israel for the need for a
redemption? And what will the result of that redemption be?
The book of Isaiah begins not with words of hope, consolation, or compassion but with a harsh
rebuke of the people as well as a call to repentance.
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59.
60. 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
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61.
62. 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
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63.
64. 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;
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65.
66. Absolute The Authorship Of Isaiah
Isaiah traditional view versus critical views.
It is interesting to know that there is consternation among many evangelical writers to dispute the
authorship of Isaiah as being the Jerusalem Isaiah. I do not believe the authorship is as important as
the message that derives from God through the prophet. Being critical of the writer of Isaiah does
not diminish the prophecy or vision that is being conveyed regarding various messages of
impending judgement, restoration, and reconciliation of God and the children of Israel. I am inclined
based on the biblical source that the book of Isaiah true and only authorship is Isaiah of Jerusalem
because as we see throughout the book His message foretells what the Lord mandated him to convey
to His (God) chosen ... Show more content on Helpwriting.net ...
It begins in Isaiah 1:1 when the pronouncement is made regarding the Prophet's vision and his
identity. There is no disputing as to who is speaking and who God has chosen as the designated
conduit of His (God) message. It was because he (Isaiah son of Amoz) was ready, willing, and able
to be used by God. Moreover, it (book) begins with "this is the vision of Isaiah son of Amoz" as the
book of Isaiah is introduced in Isaiah 1:1 to readers and the message is proclaimed to the hearers of
the Message from God. Isaiah 2:1 speaks of the word that Isaiah son of Amoz saw concerning Judah
and Jerusalem. These prophecies still insures that it is Isaiah the son of Amoz that is speaking and
can only be one not three Isaiah as scholars would be inclined to lead others to believe. It is also
documented through the discussion of Isaiah 1–39 and 40–66 that prophecies regarding upcoming
events could not have been told by an eight century prophet with such detail (i.e. defeat of Babylon
by Cyrus). The prediction of Cyrus as the conqueror is one in which many evangelicals have
become critical in denouncing the traditional view of one Isaiah. However, this can be deduced to
searching
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67.
68. Suffering And Allusion In Sonny's Blues And The Verse
Sonny's Blues is a short story written by James Baldwin. The story takes place in Harlem during the
early 1950's. The story talks about two brothers working on their broken relationship. The story
begins with the narrator reading the newspaper about his little brother Sonny getting arrested,
because he was caught in a heroin bust. In the story the author James Baldwin uses a biblical
allusion, a cup of trembling, to compare Sonny's suffering to the suffering servant, since they have
similar suffering. As you read the story and the verse you notice a lot of similarity between them.
Reasons why, because characters in both the story and the verse feel trapped in where they live,
most of them suffer in life, many seek and get guidance, and most of them heal in certain ways.
Feeling trapped is a major theme in Sonny's Blues and the Verse, you can see it in many of the
character in the story and the verse. According to the narrator and Sonny, Harlem is a place many of
the people try to escape it. Many of the people who live there, that aren't trying to leave, try to make
it habitable. " It looks like a parody of the good, clean, faceless life–God knows the people who live
in it do their best to make it a parody" (Baldwin 7). The narrator also says " Some escape the trap,
most didn't" (7). I believe the narrator is speaking about the people who live in Harlem. Because
most don't escape it, but they try to make it a livable place. Sonny is an example of a character that's
trying
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69.
70. Isaial 53 Research Paper
Introduction
Isaiah 53 is one of the most stand out chapters of the Old Testament and it hold one of the greatest
prophesies every written. For the ancient Israelites it was a chapter that both held meaning for them
in their times of struggle, but also told of the coming of the messiah and gods plan of redemption.
For us the Christians of today Isaiah shows the trustfulness of god and that he will always keep his
promises, it is a clear referral to Jesus and every part is confirmed in the gospels. For me Isaiah 53 is
a CenterPoint of the bible that gives clear vision of the plan that god had for us and how he would
save us, it also gives a clear representation of what Christian walk is like.
Them
The book of Isaiah was written about 800b.c during the time of the divided kingdom of Israel and
Judea. The main theme in Isaiah 53 is the theme of the suffering servant. At the time many Israelites
easily identified themselves with the image of the nation of Israel being the suffering servant. ...
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One particular verse that stands out to me, out of all the verses in Isaiah 53 is verse six. Verse six
seems to almost break the narrative of what the author is talking about in the verses before and after.
For me verse six really defines the life of a Christian, we are like sheep who have moved away from
god, we all have sin in our lives and do things that are not what god wants for us, and nothing we do
will ever be enough to free ourselves, but through Jesus we are free from our inequities, he was the
only one who could take them and we are now free from our sin through Jesus's sacrifice on the
cross
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71.
72. Unifying Themes Of The Bible
I believe that the unifying theme of the Bible is salvation. This theme can not just be seen bringing
people together all throughout the bible, but it also can be seen bringing people together in modern
times. I will be picking examples from all five sections of the bible that both show unification and
how it is related to the theme of salvation. Besides giving examples, I will also be explaining my
reasoning behind choosing these examples and how I beleive they fit well with what I am trying to
prove. We will first start with the Torah, and for this section we will be looking into the book of
Exodus where Moses leads the people of future Israel into the promised land. Then, we will look
into the book of Isaiah in which we will review The Suffering ... Show more content on
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In this part of the bible, we start reading letters that Paul sends out to different groups of people. We
read about the problems that Christians had and what Paul would believe was the best solutions for
their complications. Of the letters that he wrote, I would like to talk about the one he sent to the
Romans. In this letter he is explaining the fundamentals of the Christian faith. He is doing this since
the Romans weren't too familiar with Christianity. I would like to talk about the passage of Romans
10:9 and 12. In passage nine Paul explains that if you truly believe that Jesus is Lord and that he was
risen by God, that you will be saved. What interest was passage twelve where we read, "For there is
no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all
who call on him." He is telling us that if you believe what I mentioned before, God doesn't care who
you are, we are all the same to God. This unifies both parties in the way that they will both be saved
if they truly believe within their
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73.
74. 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
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75.
76. 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
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77.
78. Judah And Jeremiah Research Paper
The prophets Isaiah and Jeremiah were two prophets that prophesied to the falling and fallen
kingdom of Judah. Isaiah prophesies to Uzziah, Jotham, Ahaz, and Hezekiah. Jeremiah prophesies
during the reign of Josiah through the captivity of Judah. Isaiah prophesies to a rebelling nation,
while Jeremiah prophesies to a nation that has been sorely punished for this rebellion. As we can see
then, the kingdom of Judah did not listen to Isaiah, because else they would have repented.
Something that is important to see is the calling of each of these prophets. The book of Isaiah
begins, after a small genealogy, with an instant prophesy. The book of Jeremiah begins with the
calling of Jeremiah. Apparently, Jeremiah did not believe that he could be ... Show more content on
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Isaiah prophesies of this in so many places, calling Him the Arm of the Lord, the Branch,
Counsellor, Prince of Peace, Elect of God, Everlasting Father, Wonderful, the Glory of the Lord,
God, the Holy One of Israel, Immanuel, Jehovah, Lawgiver, Man of Sorrows, and many other
names. He prophesies of the coming Messiah over 20 times, speaking about exact things that would
happen to Jesus Christ. Jeremiah, on the other hand, prophesies of the Messiah only once really. In
Chapter 23, verses 5 and 6, he says that the Lord will raise up a Branch out of David, a King who
will reign forever, executing judgment on all the earth. In those days, Israel will be saved and dwell
in safety. The significance of each book is also different. Isaiah's main lesson is that God will save
his people through judgment. God's elect are always the minority, and all judgment will be for their
advantage. He also speaks of Christ as a small Root that is left from the House of David that will
become a great tree. The significance of Jeremiah is this, namely: In Christ, the "old" covenant will
be "broken" and a "new" and better covenant will be revealed. This is made clear in the book of
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