A Sign and a Wonder: The Redactional Formation of Isaiah by Paul M. Cook

By Paul M. Cook

Whereas many reports on Isaiah have an interest within the formation of the e-book, quite few have addressed the improvement of the oracles pertaining to overseas international locations. Like many different prophetic books, the publication of Isaiah incorporates a part of international countries oracles (Isaiah 13-23), yet inside of this assortment is a smaller grouping of literary fabric that bargains with the international locations of Cush (Ethiopia) and Egypt (Isaiah 18-20). This publication considers the formation of this smaller workforce approximately Cush and Egypt in the literary context of the expansion of the bigger assortment and the improvement of those person chapters. This booklet additionally contributes a clean method of the formation of overseas countries oracles in Isa 13-23.

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Extra info for A Sign and a Wonder: The Redactional Formation of Isaiah 18–20

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16 chapter one begins his study by observing that the verb ‫‘( חזה‬to see’) appears at the beginning of major divisions in the first part of the book, namely, 1:1; 2:1; 13:1. From these three superscriptions, Liebreich posits three corresponding types of prophetic utterances: a ‫( ָחזוֹן‬cf. 1:1) is primarily denunciatory in character, a ‫( ָדּ ָבר‬cf. 2:1) is thought to be more positive, while a ‫( ַמ ָשּׂא‬cf. 39 He identifies four main divisions within Isa 1–39, with the nations oracles located in Division II, which spans 13–27.

14 When ‫ ַמ ָשּׂא‬means ‘utterance’ or ‘oracle’ in the Hebrew Bible, the term is used primarily as an introduction to prophetic material. 15 Weis’s main objective is to argue for ‫ ַמ ָשּׂא‬as a specific literary genre. He defines a ‫ ַמ ָשּׂא‬as a prophetic clarification of a previous message from Yhwh, brought about either by misunderstanding about the divine intention or by changes that have taken place in the unfolding of human events. In Ezek 12:10–16, for example, the prophet is 11 Other instances include an expression of arrogance (2 Kgs 19:22/Isa 37:23) and lifting the voice in praise or joy (Ps 93:3; Isa 24:14; 52:8).

The description of the king of Assyria in 20:1, 4, 6 corresponds with mention of Assyria in 19:23–25, while reference to Yhwh speaking (‫ ) ִדּ ֶבּר יְ הוָ ה‬in 20:2 is understood as a link with the same expression at 21:17; 22:25; 24:3; 25:8. Despite these common elements, Liebreich fails to discuss how the narrative provides a transition from one ‫ ַמ ָשּׂא‬group to another and how these textual links are supposed to contribute toward that end. Rather, it appears that these common elements are more coincidental than intentional.

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