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This study argues that Isa 10,16–19, located in the context of the anti-Assyrian prophecy, provides essential clues in understanding the formation of the book of Isaiah.
The final editor has deliberately excised the original historical context of Second and Third Isaiah and has placed these oracles into the historical context of the 8th-century prophet.2 But this editorial work is not fortuitous.
It shows that the Christian interpretation of Isaiah 2 and Micah 4 is best seen in the context of a rival Jewish understanding of the text.
This essay argues for a contextual exegetical reading of the servant songs in Second Isaiah.
According to him, First Isaiah, the pre-exilic prophet of judgement, when read apart from Second (the exilic prophet of consolation) and Third Isaiah (postexilic prophet of promise), loses its theological context.
On a literary level, Isaiah 36–39 shows itself to be a vital piece of the overall literary structure of Proto- Isaiah in that it highlights the fulfi lment of Isaiah’s initial Immanuel prophecy in chapters 7–12.
If there is anything radical and unprecedented about Isaiah 40-55, it is the poet’s rhetoric, which seems to suggest a new meaning and more restricted use for the word “god” ().Though the host remain a heavenly reality for Second Isaiah, serving Yhwh as they have always done, they are no longer called gods.
"Isaiah 56-66 does not constitute what most people today would recognize as a literary work. . . .
There are striking thematic and verbal parallels between Isaiah 24–27 and Rom 8.18–30 that suggest that Isaiah 24–27 provides the primary source for Paul's description of the ruin and groaning of creation in Rom 8.19–22, a possibility that is strengthened by the fact that Paul elsewhere explicitly cites Isa 25.8.
Positively I am insisting that our quest for him must start from the book of Isaiah in all its variety and complexity, and not from its few familiar and congenially informative prose sections.