By Ulrich F. Berges

Learn of the publication of Isaiah has in recent years been strongly marked by way of a rigidity among synchronic and diachronic methods. the 1st is favoured generally by way of English-speaking, the second one by way of German-speaking students. Berges's ebook makes an attempt to mediate among the 2 poles, arguing that the ultimate shape research and the tracing of the improvement of that shape are deeply interdependent. This new examine paradigm is utilized the following to the total textual content of the publication of Isaiah. Berges works constantly from the synchronic to the diachronic and again back to the developed synchronous ultimate shape. positive factors which were time and again observed-the cross-connections, key observe institutions, resumption of subject matters, and particularly the bracketing of the e-book via chaps. 1 and 66-are lines of a planned interweaving of assorted small compositions in addition to of bigger literary redactions. The paradigm so much fitted to the ebook of Isaiah in all its complexity isn't that of 1 complete total constitution or ultimate redaction, yet that of smaller compositions that construct on each other, come into dialog with each other, and, each one in its personal approach, deliver into play particular modern difficulties. we should always no longer strength a typical thematic denominator at the e-book, however it turns into transparent that Jerusalem and Zion belong to the fundamental tenor of the publication of Isaiah because it used to be built and refashioned in the course of the centuries. The booklet of Isaiah: Its Composition and ultimate shape is translated via Millard C. Lind from its German unique, Das Buch Jesaja: Komposition und Endgestalt (Freiburg: Herder, 1998).

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42-44. 1. 170 Then there was a final redaction, which brought the whole book together and highlighted the fate of the paganized sinners and of the nations who had turned to Yhwh. 171 He agrees with Vermeylen that ‘Trito-Isaiah’ referring to an anonymous prophetic image should be struck from the exegetical vocabulary; he regards 60–62 as a purely literary continuation of 40–55, by means of which the latter text was joined to the Proto-Isaiah collection of 1–39 in the course of a ‘homecoming redaction’ in the period of the early Diadochen wars, with the bridge-text of Isaiah 35 (cf.

92 According to Ackroyd, one of the reasons lies in the presentation of Isaiah in chaps. 2-3, where the root J appears three times and nowhere else in these chapters except in the name of the prophet; here Isaiah’s name, and thereby he himself, are interpreted as proclaiming salvation. 94 Ackroyd’s important observations are accurate for 1–12 and also for 1–39, but grow progressively weaker for chaps. 40ff. In the search for the conceptual unity of the book, the person of the prophet is certainly important (in spite of the heading of Isa.

71. Webb, ‘Zion in Transformation’, pp. 72-84. 72. Webb, ‘Zion in Transformation’, p. 84. 73. Sheppard, ‘The Book of Isaiah as a Human Witness’, p. 75 The understanding of this ‘Fear not’ oracle probably is the key to the structure and testimony of the book, for in the Ahaz episode (7) the future Assyrian invasion is announced, which then happens under Hezekiah (36–38). 77 The entire book, claims Conrad, may be concerned with this: strengthening the addressees in their expectation of redemption from Babylon.

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