The Call and Mission of Isaiah
TL;DR: It is the commonly accepted view of as mentioned in this paper that the prophet of Isaiah was called in the reign of Uzziah, that his inaugural vision is related in chapter 6, that he originated the doctrine of the Remnant, and that he was responsible for the Immanuel prophecy as well as much other material of a Messianic nature.
Abstract: IT IS the commonly accepted view of Isaiah that he was called in the reign of Uzziah, that his inaugural vision is related in chapter 6, that he originated the doctrine of the Remnant, and that he was responsible for the Immanuel prophecy as well as much other material of a Messianic nature. It is doubtful, however, as the following study will show, if this is a correct estimate of the historical Isaiah. Although the superscription of Isa. 1:1 places his call in the reign of Uzziah there is no other indication in the biblical material-apart from Isaiah, chapter 6that he was called then. Isa. 7:3 f. implies that he was active in the reign of Ahaz, while II Kings 19 and 20 refer to his work in the days of Hezekiah. It is significant that these are contexts in which an enemy was harassing the Judeans. Thus in Isaiah 7 Rezin of Syria and Remaliah of Israel were attempting the conquest of Judah while in the passages in Kings Assyrians were threatening the destruction of Jerusalem unless the people voluntarily surrendered. In both instances Isaiah acts in the capacity of political and spiritual counsellor to the nation and, in declaring that the designs of the enemy would be frustrated, hoped to restore the confidence of his people in God. It would thus appear that Isaiah was called to the prophetic office, not in the prosperous reign of Uzziah (ca. 783-742)1 nor in the comparatively uneventful years of the rule of Jotham (ca. 742-735) but, in the critical period which marked the accession of Ahaz.2 For now under the relentless westward advance of Tiglath-Pileser III the kings of Syria and Israel attempted to gain control of Judah (Isa. 7:1-2). Ahaz however resisted but was forced to appeal to Tiglath-Pileser for help (II Kings 16: 7-8). A national crisis of this magnitude would naturally lead to the call and commissioning of a prophet of Yahweh. And thus it was that Isaiah appears on the scene proclaiming a complete trust in the God of Israel irrespective of the complex political movements of the day.
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01 Jan 1989
TL;DR: The "THRONE OF GOD" MOTIF in the HEBREW BIBLE as mentioned in this paper is a metaphor for the Holy Grail of the Bible and is used in the Bible.
Abstract: THE "THRONE OF GOD" MOTIF IN THE HEBREW BIBLE
68 citations
01 Jan 1986
TL;DR: The HEAVENLY COURT SCENE OF REVELATION U-5 as mentioned in this paper, U.S. Supreme Court, New Orleans, Louisiana, United States, USA, USA
Abstract: THE HEAVENLY COURT SCENE OF REVELATION U-5
58 citations
Book•
04 Dec 2017
TL;DR: In this article, the authors argue that the prophet adapts Assyrian motifs, while subverting Assyrian claims to universal dominion, and argues that First Isaiah promotes belief in a single omnipotent God who is more powerful than any human empire.
Abstract: Cover photo: Zev Radovan/BibleLandPictures.com In this new book Shawn Zelig Aster critiques the predominant scholarly position that dates many passages in First Isaiah to the Babylonian period and later. He o ers a strong case for dating much of Isaiah 1–39 to the time of Tiglath-pileser III, Sargon, and Sennacherib and analyzes the theology of First Isaiah in relation to Assyrian imperial propaganda. By relating the prophecies of First Isaiah to the historical events of the eighth century BCE, when Assyria controlled much of the ancient Near East, Aster reveals that the arguments behind Isaiah 1–2, 6–8, 10–12, 14, 19, 31, and 36–37 contain hidden polemics against the imperial propaganda of the Assyrian Empire. Aster illustrates that the prophet adapts Assyrian motifs, while subverting Assyrian claims to universal dominion, and argues that First Isaiah promotes belief in a single omnipotent God who is more powerful than any human empire. e book exposes the meaning behind these passages in Isaiah, as well as the history of Judah and Israel in the period 745–701 BCE, for students and scholars interested in the history, politics, prophecy of ancient Israel.
29 citations
TL;DR: The authors carried out a narrative analysis of Isa 5 : 1-7, looking at the complaint of Yahweh against the people of Judah and contextualized the results of the exegesis, with the aid of intercultural hermeneutics, to the Nigerian situation, whose current socio-economic and political experience is not different from that of Judah.
Abstract: The passage of Isa 5 : 1-7 could be regarded as a dirge about the un-fruitfulness and wastefulness of God's resources by the people of Judah. The people were provided with every resource needed to blossom in their endeavours, they were given the enabling environment and favourable weather, but when the time of harvest came, instead of bringing forth good fruit and bountiful harvest, they brought forth wild grape. The output does not justify the input. The owner of the resources was angered by this situation and took up a complaint against the people and decided to punish them severely.This situation of Judah is not dissimilar with that of Nigeria, who is presently experiencing endemic poverty, insecurity, corruption and political instability in the midst of abundance of minerals, human and material resources. The aim of this article is to carry out a narrative analysis of Isa 5 : 1-7, looking at the complaint of Yahweh against the people of Judah and contextualize the results of the exegesis, with the aid of intercultural hermeneutics, to the Nigerian situation,whose current socio-economic and political experience is not different from that of Judah.
5 citations