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In this study, Fredrik Hagglund presents an interpretation based on a hypothesis that conflicts emerged between the people in the land of Israel and those who returned from exile. He analyzes these conflicts with the help of contemporary refugee studies, other texts of the Old Testament, and also relevant passages in Isa 40-55. At the end of the exile, there was hope that the deported people would return to Israel, that it would be rebuilt, and that Jerusalem would again flourish. This hope is most clearly expressed in Isa 40:1-52:10. However, as time went by, there was a realization that the envisaged glorious return was in reality a rather limited return, and the joy of receiving those who returned had turned into conflicts, not least regarding the possession of land and the availability of places to live. In this situation, someone probably reflected on the message of Isa 40:1-52:10 and sought to understand what had gone wrong. Isa 53 was then inserted as an explanation of how the people in the land of Israel, i.e. the we, should have received those who returned, i.e. the servant. If this embrace had taken place, Mother Zion would have rejoiced, as described in Isa 54. Instead of these pictures painted for us in Isa 53 and 54, we encounter the reality of the conflicts described in Isa 56-66.
This study brings together the hermeneutical approaches of three Old Testament scholars, specifically as they pertain to the interpretation of Isaiah 52.13-53.12 in the framework of Christian theology. Contemporary discourse and hermeneutical discussions have led to the development of a point of confusion in theological hermeneutics, focusing on what relationship older frames of reference may have with those more recent. Bernhard Duhm is presented as a history-of-Religion scholar who does not easily abide by popular understandings of that school. Brevard Childs moves outward from particular historical judgments regarding the nature of redaction and form criticism, attempting to arrive at a proximately theological reading of the poem. Alec Motyer's evangelical commitments represent a large constituency of contemporary theological readership, and a popular understanding of Isaiah 53. Following a summary and critical engagement of each interpreter on his own terms, the study analyzes the use of rhetoric behind the respective readings of Isaiah 53, and proposes theological reading as a highly eclectic undertaking, distanced from the demarcations of 'pre-critical', 'critical', and 'post-critical'.
In addition to challenging historical-critical readings in the tradition after Duhm, this book presents three ways of reading the text based on variations of linguistic theory: one linguistic, one narratological and one intertextual. In these readings the trope personification is central.
Interpreting Isaiah requires attention to empire. The matrix of the book of Isaiah was the imperial contexts of Assyria, Babylon, and Persia. The community of faith in these eras needed a prophetic vision for life. Not only is the book of Isaiah crafted in light of empire, but current readers cannot help but approach Isaiah in light of imperial realities today. As a neglected area of research, Isaiah and Imperial Context probes how empire can illumine Isaiah through essays that utilize archaeology, history, literary approaches, post-colonialism, and feminism within the various sections of Isaiah. The contributors are Andrew T. Abernethy, Mark G. Brett, Tim Bulkeley, John Goldingay, Christopher B. Hays, Joy Hooker, Malcolm Mac MacDonald, Judith E. McKinlay, Tim Meadowcroft, Lena-Sofia Tiemeyer, and David Ussishkin.
The Oxford Handbook of Isaiah constitutes a collection of essays on one of the longest books in the Bible. They cover different aspects regarding the formation, interpretations, and reception of the book of Isaiah, as well as offers up-to-date information in an attractive and easily accessible format, accompanied by comprehensive recommendations for further reading.
Although scholars employ pictorial material in biblical exegesis, the question of how images from the Ancient Near East can contribute to a better understanding of the Bible has been left unanswered. This is the first monograph to outline a historical method for iconographic exegesis. The methodological study includes both responses to important theoretical questions such as What is an image? and What is culture? and an interdisciplinary exploration of issues of history, art history, archaeology and cultural anthropology. The three-stage method proposed is embedded in hermeneutical and exegetical reflections. The application of iconographical exegesis to the interpretation of metaphors is also considered. In demonstrating the method and its application, Izaak J. de Hulster focuses on Third Isaiah and develops three iconographical exegetical studies on yad in Isaiah 56:5, light in Isaiah 60 and grape processing in Isaiah 63.
Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their hearts and turn and be healed. This call of the prophet Isaiah in Isaiah 6 has perplexed readers of all times. Torsten Uhlig reconsiders this text and other related passages. Applying a communicative approach and engaging with recent studies on righteousness, the author presents a new interpretation of the theme of hardening in the Book of Isaiah. He argues that hardening is to be understood in the context of the communicative aspect of righteousness and elucidates the communicative acts involved in the hardening of the people. Describing the role of these passages within the communicative strategy of larger units, this monograph offers a distinctive contribution to the interpretation of the Book of Isaiah as a whole.
A comprehensive look at the HIV/AIDS pandemic in Africa, this volume features contributions from noted scholars from across the continent and beyond, providing badly needed social analysis and theological reflection from an African perspective.
A Human-Shaped God approaches the humanlike accounts of God in the Old Testament as the starting places for theology and uses them to build a picture of the divine. This understanding of God is then brought into conversation with traditional conceptions that depict God as a being who knows everything that happens, is at every place at the same time, is constant and unchanging, and does not ultimately have material form. But instead of pitting the Old Testament's humanlike view of God against traditional theology and assuming that only one of these understandings is correct, A Human-Shaped God posits that theologians should embrace both of these constructions simultaneously. This is a new way of theological inquiry that embraces both the humanlike characteristics of God and the transcendence of God in traditional theology. By seeing and understanding the humanlike depictions of God in the Old Testament and by using the rich language of traditional theology together in tandem, the reader acquires a much deeper and meaningful understanding of God.
Written by eleven biblical scholars, this study explores the theology of the suffering servant in Isaiah 53 and answers a number of imporant questions: What is a Christian interpretation of Isaiah 53? What is a Jewish interpretation of Isaiah 53? How did the New Testament writers understand Isaiah 53? How should forgiveness and salvation be understood in Isaiah 53? How can Isaiah 53 be used in Jewish evangelism? How do we preach Isaiah 53?