As Those Who Are Taught: The Interpretation of Isaiah from by Claire Mathews McGinnis, Patricia K. Tull (eds.)

By Claire Mathews McGinnis, Patricia K. Tull (eds.)

This ebook bargains a selective survey of the historical past of Isaiah's reception over the process millennia, from the Septuagint and early types, carrying on with throughout the centuries in Jewish and Christian exegesis, and concluding with the overdue 20th century. each one bankruptcy contains an introductory survey of Isaiah's interpretation inside a specific old context, after which pursues a selected side of Isaiah's reception by way of one in every of Isaiah's many readers in that point interval. Contributing authors symbolize a wide selection of experts within the fields of bible study, rabbinics, and Christian heritage and theology. Aimed basically at students operating within the fields of religious study, hermeneutics, and the heritage of interpretation. it's going to even be of curiosity to clergy and lecturers.

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As Those Who Are Taught: The Interpretation of Isaiah from the LXX to the SBL (SBL Symposium Series, No. 27)

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Extra resources for As Those Who Are Taught: The Interpretation of Isaiah from the LXX to the SBL (SBL Symposium Series, No. 27)

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2:323, 331. 81. See Eugene H. Merrill, “Rashi, Nicholas de Lyra, and Christian Exegesis,” WTJ 38 (1975): 66–79. 82. J. , The Commentary of Rashi on the Twelve Prophets, Isaiah, and the Psalms, vol. 2 (Amsterdam: Hertsberger, 1930). 83. Abraham ibn Ezra, The Commentary of Ibn Ezra on Isaiah (New York: Feldheim, 1948; repr. from edition by M. Friedländer, London, 1873). For a discussion of Ibn Ezra’s reasons for positing a sixth-century anonymous author for the latter prophecies, see Uriel Simon, “Ibn Ezra between Medievalism and Modernism: The Case of Isaiah 40–66,” in Congress Volume: Salamanca, 1983 (VTSup 36; Leiden: Brill, 1985), 257–71.

Targum Jonathan swerves similarly but by an independent route: it uses dyb(#w (“and he shall enslave”). The conversion continues with mt’s dqdq, which almost certainly refers to the daughters’ physical head or skull. lxx reads dqdq metaphorically as a reference to social caste, much as #)r is routinely understood in social contexts. The result is a)rxou&saj. This too is a hapax equivalency and has exegetical motives written all over it. Interestingly, Targum Jonathan again adopts a similar approach.

Tuckett, “Luke 4:16–30, Isaiah and Q,” in Logia: Les paroles de Jesus—The Sayings of Jesus (ed. J. Delobel; Leuven: Leuven University Press, 1982), 343–54; Paul B. DeCock, “The Understanding of Isaiah 53:7–8 in Acts 8:32–33,” in The Relationship between the Old and New Testament (ed. I. du Plessis; Bloemfontein: New Testament Society of South Africa, 1981), 111–33; and David Secombe, “Luke and Isaiah,” NTS 27 (1981): 252–59. 63. Catrin Williams, I Am He: The Interpretation of ‘anî hû’ in Jewish and Early Christian Literature (WUNT 2/113; Tübingen: Mohr Siebeck, 2000).

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