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By James W. Watts

These essays are written in honour of John D.W. Watts, previously Professor of previous testomony at Southern Baptist Seminary, Louisville, Kentucky and outdated testomony editor of the note Biblical remark, renowned for his contributions, particularly to scholarship at the prophetic books. as a result, the essays right here tackle the literary, redactional and canonical questions posed through the Hebrew Bible's prophetic literature. The prophetic books have defied effortless class in response to style or facile rationalization in their ancient improvement. With a different specialise in the books of Isaiah and of the Twelve Prophets, the character and formation of prophecy as literature is probed from various methodological standpoints, together with textual feedback, synchronic literary research, culture historical past and redaction criticism.

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1-6 (also dealing with Edom) and that the two passagers belong to the same context. 1-6 as a depiction of the Divine Warrior's last stop on his way to Zion for works of both judgement and vindication (1995a: 255-60). She thinks the same basic patttern is present in chs. 34-35. Unlike Steck, who argues that the transformation of the wilderness in ch. 35 is the transformation of ruined Edom so that the exiles might pass through that land on their way home, Mathews (more cogently) thinks that ch. 35 speaks metaphorically of the wilderness of Zion; thus ch.

40-55. According to Seitz, Isaiah's response to Hezekiah should be read as a prophetic announcement of future divine action and not as a judgement determined by Hezekiah's actions. Also, Hezekiah's response should be read as an affirmation of the prophetic word (it is 'good') and an acceptance of the well-being granted by God in his own days, along with a future which he cannot control. ' The king's actions—never condemned by the prophet—merely point to days beyond his knowing, days to come (v.

4a, reading them TATE The Book of Isaiah in Recent Study 49 as 'intertexts'. In an earlier article, he pursues the imagery of light in the book of Isaiah ('in good deconstructive fashion', 1991: 104). 1, 19). In this approach, the reader decides which textual threads to follow and whether or not to finally tie them all together or just leave them without resolution (1991: 107). He also pursues the images of fire and water, good light, evil darkness, water, dryness, sun and shade, and smelting. When this kind of reading is done by a scholar as skilled as Miscall, it can be interesting and evocative, but I cringe to think about the results of such reading by most laity and preachers in the churches.

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