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5. Isaiah 6-12

The Background to Isaiah 6. Although the Basic form of the Call Narrative is followed, the pericope seems to be a commissioning vision.Note its canonical placement in comparison with Ezekiel

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5. Isaiah 6-12

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    1. 5. Isaiah 6-12 BOT634 Exegesis of Isaiah

    2. The Background to Isaiah 6 Although the Basic form of the Call Narrative is followed, the pericope seems to be a commissioning vision. Note its canonical placement in comparison with Ezekiel & Jeremiah The Historical background seems to be the Syro-Ephriamite War of 734/3 BCE

    3. The Background to Isaiah 6 “On the basis of the comparison with 1 Kgs 22.19-21, Wildberger (Jesaja, 236) argues that Isaiah 6 is not a prophetic call narrative but a “throne council vision” (Thronrastsvision). Hurowitz likewise identifies it as a “throne vision” …compares Isaiah 6 to the “receipt of a commission in a heavenly scene” found in Zech 1.7ff. and Job 1.6-12, and identifies the chapter as an example of the “granting of an extraordinary commission in the heavenly throne assembly.”” [Sweeney, Marvin A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, p. 135]

    4. Isaiah 6.1-13 6.1-3 A VISION OF GOD 6.4-7 AN ACT OF CLEANSING AND PROPHETIC PREPARATION 6.8-11 THE GIVING OF THE DIVINE COMMISSION 6.12-13 CONCLUSION

    5. Isaiah 6.1 6.1: "I saw the LORD sitting on a throne. . . ." The Temple in the time of Isaiah The Cherub Throne

    7. Isaiah 6.2 Seraphs? “Studies by Joines and Keel (Visionen) have pointed to the Egyptian portrayal of winged serpent figures around the throne of Pharaoh in analogy to the cherubim; and Görg has demonstrated that the Egyptian terms srrf and sfr, ‘serpent, dragon, etc.,’ are cognates of Heb. s8a4ra4p, ‘seraph,’ indicating an even closer analogy to the imagery discussed Joines and Keel.” [Sweeney, Marvin A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, p. 139]

    10. Isaiah 6.3 "Holy, Holy, Holy – Trishagios = Psa 99 LORD of Hosts LORD of Glory God is King

    11. Isaiah 6.4-7 6.5: Unclean = tm) "my eyes have seen the king, the Lord of Hosts": Exodus 33-34 6.6-7: The cleansing ritual

    12. Isaiah 6.8-11 6.8-11: Parallel passage: 1 Kgs 22.19-23 Commission: 6.9-10 Time limit: 6.11

    13. Isaiah 6.12-13 Text Critical Problems Although a destruction that is a judgment from God is coming there will be a stump that will remain and this stump is the house of David. “But while a tenth part yet remains in it, it shall repent. It shall be ravaged like the terebinth and the oak, of which stumps are left even when they are felled: its stump shall be a holy seed.” [Tanakh, 630]

    14. Isaiah 7 7.1-9 THE SIGN OF SHEAR-JASHUB 7.10-17 THE SIGN OF IMMANUEL 7.18-25 THREAT FROM ASSYRIA

    15. Syro-Ephraimite War The Assyrian Campaign “Against Philistia” in 734/733 The Assyrian Campaigns in 733/732 and 732/731 against Syria Pekah deposed by Hoshea

    16. 7.1-9 The Sign of Shear-jashub 7.1-2: Date, Characters, the situation in Judah 7.3-6: The relations to 36.1-3 Shear-jashub = A remnant shall return 7.7-9: "If you do not stand firm in faith, you shall not stand at all."

    17. 7.10-17 The Sign of Immanuel To seek signs The problem of testing the LORD: Exod 17.2, 7; Num 14.22; Deut 6.16; Ps 78.18, 41, 56; 95.9; 106.14. The meaning of (alma4h

    18. "Young woman" "While the virginity would not be the main focus, as with hltb, nonetheless it would still follow.... The conclusion to which we are driven is that while the prophet did not want to stress the virginity, neither did he wish to leave it aside (as he could have done by using hva or some other term for ‘woman'). In fact he may have used this term precisely because of its richness and diversity.... Possibly, then, it is the dual focus of the oracle that explains the use of hml[ here." [Oswalt, Ibid., 210-211]

    19. 7.10-17 The Sign of Immanuel Who was this woman? The woman could be "any woman" (Kaiser). The woman is the royal consort so that the child would be the king's (Hammershaimb, Mowinckel). The young woman was the wife of the prophet. Based on Matt 1.23, this is a reference to Mary, while Immanuel is Jesus. Some woman who happened to be standing nearby. The Collective interpretation: Every possible wife who happened to be pregnant. A Woman that Isaiah saw in a vision. (H. Schmidt)

    20. Isaiah 7.10-25 When 7.15-17 is used to interpret the present passage. . . . 7.18-25: Threat from Assyria 7.18-19 (5.26) Bees from Assyria 7.20 The Razor from across the Euphrates 7.21-22 Superabundance 7.23-25 (5.1-7) Thorns & Thistles

    21. Isaiah 8.1-22 8.1-4 : The Maher-shalah-hash-baz sign 8.5-8 The Mighty Flood Waters Shiloah = 1 Kgs 1.33, 38, 45 The Threefold Division in Judah: Syria-Ephriam Group King Ahaz = Assyria Group Isaiah = Trust in the LORD Group

    22. Isaiah 8.1-22 8.9-10: A Message to the Nations 8.11-15: The Holiness of the LORD of Hosts 8.16-18: The Sealing of the Message 8.19-22: Interpretation of the Prophetic sayings

    23. Isaiah 9.1-7 9.1-7 [8.23-9.6] A child has been born . . . . “…the royal psalm of thanksgiving that concludes the passage in 9.1-6. This psalm celebrates the enthronement of a new Davidic monarch against the background of thanksgiving to YHWH for relieving the country from oppression by its enemies.” [Sweeney, Marvin, A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, Vol. XVI, p. 180]

    24. Isaiah 9.1-7 "The structure of the poetic oracle is straightforward: vss. 2-3 announce the transformation of darkness to light and the resultant rejoicing; vss. 4-6 give three reasons for this, in an ascending scale--the overthrow of the oppressor, the blotting out of the symbols of war, and the gift of a divinely endowed king; vss. 7 proclaims the promised permanence of his rule of peace, justice, and right." [Scott, R. B. Y., Exegesis of Isaiah 1-39, The Interpreter's Bible: CD-Rom]

    25. Isaiah 9.6/5 "For a child has been born for us, a son given to us;" “...must be understood to be a reference to a royal accession, and not a literal birth. This is in line with Ps 2.7, a hymn celebrating a royal coronation. On his accession to the throne the king was elevated as the divine ‘son’ and ‘heir’.” [Clements, Ibid., 107]

    26. The Identity of the Child “The identity of the royal ‘child’ is a much debated issue. A future messianic interpretation must be ruled out, if we are correct in rendering the verse in the past tense. Two major alternatives then remain. First, the child is a recently born heir of the Davidic house. (The language of the verse is to be taken literally.) Second, ‘child’ is a metaphorical designation for a contemporary Davidic king who, having gone through the coronation-enthronement ritual, now has the status of Yahweh’s adopted ‘sons’ (compare Pss 2 and 110 and 2 Sam 7.14). . . . [Hayes & Irving, Isaiah, the Eighth Century Prophet: His Live and Times, 180-1]

    27. Throne-Names in Egypt Horus title = The Pharaoh’s are considered the incarnation of the god Horus. Nebty title = “Second comes the Nebty title, the two goddess or ladies, the tutelary vulture-goddess Nekhbet of Upper Egypt, and the cobra-goddess Wadjet of Buto. Horus of Gold title = “Third is a title best translated as ‘Horus of God.’ King of Upper and King of Lower Egypt title = “Fourth is again a dualistic title, to be translated ‘King of Upper and King of Lower Egypt,’ literally, ‘He of the Sedge and the Bee.’

    28. Throne-Names in Egypt Son of Re title = “Fifth in the titulary is the title ‘Son of Re,’ followed by the nomen which the king had received at birth and which is now, by the combination with ‘Son of Re,’ made into a fresh legitimation. [Frankfort, Kingship and the Gods, 46-7]

    29. Throne-Names in Egypt “However, several factors tell against this equation. First, there are not five names here but four, and only emendation can produce a fifth. Second, this is not a coronation hymn but a birth announcement. Third, the Egyptians believed that their kings were god and the names express that belief. But the Hebrews did not believe this. They denied that the king was anything more than the representative of God. To be sure, throne-names were probably used in Israel (cf. 2 Kgs 23.34; 24.17), but there is no evidence that they were of the Egyptian sort." [Oswalt, NICOT: Isaiah 1-39, 246]

    30. The Names WONDERFUL COUNSELOR [#[eAy al,P,] [Isa 42.1-4; 49.4, 21; 50.4-9; 52.13-53.12; 55.6-9; 57.15; 58.6-12] = King's ability as political leader MIGHTY GOD [rABGI lae] [Isa 10.21; Deut 10.17; Jer 32.18] = Divine Warrior ETERNAL FATHER [d[;ybia]] = Concern for the welfare of the people

    31. The Names PRINCE OF PEACE [~Alv'-rf;] [Isa 43.5; 57.19; 66.12] = King as source of the peace, prosperity and general well-being of the people.

    32. Isaiah 9.8-10.4 9.8-10.4 THE CONTINUING ANGER OF THE LORD "For all this his anger has not turned away; his hand is stretched out still." “…the intention of 9.7-10.4 is to serve as a warning to the leadership of the northern kingdom of Israel concerning YHWH’s continuing anger and capacity to punish in the aftermath of the Syro-Ephraimite War. Given the historical background of the period and the Assyrian reaction to Israel’s revolt in 724, the passage appears to be a warning to northern Israel not to attempt to confront the Assyrians. This intention is evident from various features of this text.

    33. Isaiah 9.8-10.4 First of all is the repeated refrain, ‘in all this his anger has not turned and his hand is stretched out still,’ in 9.11b, 16b, 20b; and 10.4b. Not only does it convey YHWH’s anger and capacity for punishment, but it also indicates that this is a continuing state of affairs. As such, it indicates that YHWH’s anger and punishment has already been realized and that they can be realized again. Second, the historical review in 9.7-20 rehearses Israel’s punishment in the Syro-Ephraimite War but presents the events in reverse historical sequence. By working back from the present situation to prior events, it explains the background to the present situation of Israel in terms of YHWH’s punishment of the country.” [Sweeney, Marvin, A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, Vol. XVI, p. 195]

    34. Isaiah 10.5-34 10.5-19: Assyria, the rod of God's Anger 10.20-23: The Fate of the Remnant of Israel 10.24-27a: A Message of Hope and Reassurance 10.27b-34: The Advance of the Enemy and the Cutting of the forest

    35. Isaiah 11.1-12.6 E The Shoot from Jesse's root (11.1) F The Spirit of Yahweh rests on him (11.2) G The fear of Yahweh - his delight (11.3a) KEYSTONE: Yahweh's righteousness and justice (11.3b-4) G Righteousness of Yahweh and justice his girdle (11.5-8) F Knowledge of Yahweh in all the earth (11.9) E The Root of Jesse, a banner to the nations (11.10)

    36. Interpretation “There are three ways of interpreting such statements. The first is literalistic, looking for a literal fulfillment of the words. While this interpretation is possible, the fact that the lion's carnivorousness is fundamental to what a lion is and that literal fulfillment of the prophecy would require a basic alternation of the lion's nature suggest that another interpretation is intended. A second means of interpretation is spiritualistic. The animals represent various spiritual conditions and states within human beings. While this avoids the problems of literal

    37. Interpretation fulfillment, it introduces a host of other problems, chief of which is the absence in the text of any controls upon the process. Thus, it depends solely upon the exegete's ingenuity to find the correspondences. The third way of interpreting this passage, and others like it, is the figurative. In this approach one concludes that an extended figure of speech is being used to make a single, overarching point, namely, that in the Messiah's reign the fears associated with insecurity, danger, and evil will be removed, not only for the individual but for the world as well (Rom 8.19-21).” [Oswalt, Ibid., 283]

    38. Isaiah 11.11-12.6 11.10-16: The Promise of the Return in the Messianic Reign 12.1-6 A Song of Salvation

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