Exegesis of Isaiah 7:14-16

History of the Old Testament Exegesis of Isaiah 714-16 Historical Context of Isaiah 714-16 The make of Isaiah is a vast collection of many whole kit by both Isaiah and other anonymous writers. Although the entire book is dated from the post-exilic period, different sections of the book were indite at various times. In fact, the organization of the book isnt ordered chronologically, but rather by combining separate literary works and booklets (Hastings 424).According to Robert Alter and Frank Kemode of Harvard University Press, the book of Isaiah is broken down into three general sections Isaiah (or Proto-Isaiah), Deutero-Isaiah and Trito-Isaiah. (Alter 165). Editor and biblical scholar James Hastings noned, the book of Isaiah is the result of a long and complex literary history (425). Since the book was not all indite at the same time or by a oneness author, each sentence seems to come with its own fascinating history, with varying mounts lying between each line.Beginning with Proto-Isaiah, chapters 1-39 are thought to have been greatly written by Isaiah, part consisting of oracles and eschatology (Alter 165). Beginning the early period of Isaiahs ministry at 31-15, Isaiah describes the social integration of Jerusalem (Hastings 426). Without divulging too greatly into the historical context of chapter 7 quite yet, Proto-Isaiah addresses the period of the collapse of the northern kingdom before the Assyrians.It reveals Yahwehs coming judgment towards Assyria for its pride and refusal to recognize that it is the instrument of Yahwehs purpose, while predicting the overthrow of the Assyrian invader (Hastings 426). Moving on to Deutero-Isaiah, the prophecies in chapters 40-55 are thought to have been composed by an anonymous prophet who lodged among the Judean exiles during the time of Babylonian enslavement (Alter 174). This prophet responds to the major events that had previously taken place. Having over exerted their power and resources, the Assyrian em pire collapsed.Proceeding Assyrians weakening, the Babylonian empire took control (Alter 176). As Robert Alter farmings, just as Jerusalem is the focus and personification of the whole Judean community, so the Babylonian capital represents the entire enemy nation (176). Since Babylon is the enemy of the Judeans, much of Deutero-Isaiah speaks of freedom from the oppressing empire. Cyrus the Great, father of the Persian Empire, is portrayed as destined by Yahweh to redeem Israel, and to execute judgment upon Babylon (Hastings 197).Throughout the book, the author tries to give a renewed hope to the Hebrew exiles, while talent the glory of their prophesied redemption to Yahweh. Lastly, Trito-Isaiah is believed to be the product of the writings from a number of authors. From chapters 56-66, this last section of Isaiah is filled with poetry and narratives of the return of the exiled Jews. As predicted, Cyrus the Great defeat Babylons king, Nabonidus, and conquered Babylon. Upon Babylon s surrender to Cyrus general, Gobyras, in October 539 B. C. , Cyrus the Great took charge.According to Cyrus, he entered the country with little opposition, claiming to have been chosen by Marduk to be his restorer (Hastings 197). Marduk was the god that Nabonidus had cast away in order to focus his worship to Sin, the moon-god. In view of that, Cyrus makes it a point to bring the god back. Nonetheless, Cyrus is pictured as the friend of Yahweh and Yahwehs anointed (Hastings 197). As the new ruler, Cyrus released the Jews from their bondage and gave them his consent to return to Palestine and rebuild the Temple (Hastings 197).The historical background of Trito-Isaiah established, the major themes of this portion of Isaiah include repentance, justice and the path of the clear (Alter 182). Literary Context of Isaiah 714-16 Continuing from the historical background of Proto-Isaiah, Isaiah 7 describes Isaiahs prophetic warnings to Ahaz, the king of Judah around 732 BC. Prior to Isaiah s warnings, Israel and Aram tried to endeavour Judah, to no avail. Following the attack, at 73 beau ideal poses Isaiah to give a message to Ahaz to seek matinee idol or else lose Gods hand of protection.Unfortunately, Ahaz does not comply, and instead buys the help of the Assyrians and even sacrifices his own son to the gods in hopes of protecting Jerusalem (Buttrick 215). However, if Ahaz wanted Davids dynasty to remain, he had to be in obedience to God, as Isaiah 79 claims. To his detriment, Ahaz is not go awaying to engage in faith, a major component of the historical emergence of prophecy in those times (Buttrick 216). God even tells Ahaz to ask for whatever kind of sign that he wishes to prove Gods ability to deliver Judah, but Ahaz refuses.Although the state of affairs was the same as the preceding verses, the rushs 10 and 13 suggest a change in the time and audience. Verse 13 uses the plural when Isaiah is relaying Gods message to Ahaz, implying that the discussion took place with an audience, rather than solely speaking to Ahaz. In verse 10, again the Lord spoke to Ahaz indicates a conversation that occurred at a later point in time (Strong 31). So it is possible that the events did not all occur with the same audience and at the same time.An elicit detail, at 713 Isaiah uses the phrase my God when speaking to Ahaz, referencing the fact that Ahaz no longer serves the Lord (Buttrick 218). Looking now to the verses immediately proceeding 714-16, Gods passion for His people is revealed. At 718-19, Alter writes, Invading troops give way to swarms of horseflies and bumblebees that shall come, and shall rest all of them in unsheathed valleys (Alter 173). This verse reveals Isaiahs use of poetry to describe prophecies. Also, Isaiah uses metaphors to describe Israels destruction by plagues and swords (Alter 173).Isaiah understands that Gods judgment is out of a go for to bring Israel to nothing, so that they would finally look to God. Isaiah portrays Gods ultimate desire for the countrys purification, not for the destruction of the people (Rice 366). At verses 21-22, Gods heart for Israels redemption is portrayed through the promise of an abundance of curds and honey (Rice 364). Interestingly, its thought that Isaiah may not have written verses 21-25, because the language is so common and plain, whereas Isaiah usually uses such poetic language.Scholars propose, these passages represent a disciples recollection of his message rather than his own words (Buttrick 222). Examples such as these continue to point to the thesis that Isaiah is in fact the result of multiple authors. Commentary on Isaiah 714-16 Isaiah 714 Therefore the Lord himself result give you a sign. Behold, a unripe woman shall conceive and bear a son, and shall call his realise Immanuel. (RSV) This verse contains many important pieces that all gather up the context of the situation. George Buttrick makes an interesting comment in noting that therefore normally introduces a threat (218).Following Gods reproach towards Ahaz at 713, such a threat is to be expected. Here, Yahwehs anger stems from Ahaz direct refusal of Gods wishes at 712. Since Ahaz doesnt accept Gods offer of a sign for immediate deliverance, God gives Ahaz a sign by his own initiative. The sign, given at 714, is to come in the form of a maids son, with the name Immanuel, meaning God is with us (Buttrick 218). The word for sign here is also the same word that is used for the miraculous, and thus implies that Gods saving presence leave behind come through the child, a symbol of hope (Buttrick 218).Although the maiden has often been referred to as a virgin throughout evangelistic history, the original Hebrew text actually translates young woman (Alexander 112), or young woman of marriageable age, possibly a virgin (Buttrick 218). Also, the verse changes tenses, saying, the young woman is with child and shall bear a son (Alexander 112). This is significant because the actual woman who is to give birth may have been a woman whom was heavy(predicate) at the time, while the words may in fact be directed to a specific young lady.The answer remains unknown to this day. Isaiah 715 He shall eat curds and honey when he knows how to refuse the evil and choose the good. (RVS) In this verse, the curds and the honey refers to the most prized foods available to the nomadic wanderers, but not the food of Ahaz court (Buttrick 220). The child must be weaned before he is able to eat the curds and honey, and thus this portion refers to the period of the childs beginning stages of development. The context in which these words are being prophesied is one of judgment (Rice 368).In light of this, many scholars believe that the child eating curds and honey representation that the child will experience want and adversity so that he will be able to know and refrain from sin and decide to live righteously (Rice 368). It seems as though Isaiah is painting a picture for Ahaz o f the way of the righteous, in response to Ahaz direct refusal of good and his choice towards evil at 712. To add to this point, verses 15 and 16 may have been reversed at some point in history, since 715 seems to have the same jeopardize theme as in 717 (Buttrick 220). Isaiah 716 For before the child knows how to refuse the evil and choose the good, the land before whose cardinal kings you are in dread will be deserted. (RVS) Verse 16 seems to flow as a continuation of the word of hope and deliverance as seen at 714. As discussed earlier in this exegesis, prophesies of the days of freedom are also seen at 721-22, with promises of abundance and joy. The fact that the child will know how to refuse the evil and choose the good (RVS, 716) implies that there is a right and a wrong that the child will learn how to call between (Rice 368).Apart from the ethical decisions, 716 may also be referring to the number of years that it may take the child to learn his likes and dislikes, usual ly round three years (Buttrick 220). When the child is finally weaned, and is almost to the age in which he is beginning to make his own decisions, the enemies of Judah will be no much (Rice 368). As seen at 71, the two kings Rezin and Pekah were the enemies of Judah at that time. Therefore, the verse refers to the destruction of their power (Rice 368). Summary of Isaiah 714-16Overall, this entire passage directs its attention to the sign that Yahweh is to send to Ahaz. It goes into a poetic description of the path in which that sign, Immanuel, will come into this world and the decisions between right and wrong that he will face. Although he will face many trials, he will continue to choose good over evil. As a child, Immanuel is also a symbol of hope adding to this, his name means God is with us, which shines a light on the deliverance of the exiles (Alexander 112). This last verse brings a revelation of the Hebrew deliverance from the enemies of Judah, the two kings Rezin and Pe kah.Although addressing judgment and trials, the passage breathes in the promise of deliverance and exhales a spirit of hope for Judah. Bibliography Alexander, Neil M. Isaiah 71-25. The Sign of Immanuel. Nashville Abingdon Press, 2001. 110-113. Print. Vol. 6 of The New Interpreters Bible, Ed. Clifford E. Baldridge. 12. 1994-2001. Buttrick, George Arthur. Isaiah. Isaiah. Nashville Abingdon Press, 1956. 215-223. Print. Vol. 5 of The Interpreters Bible. Ed. Nolan B Harmon. 12 vols. 1952-1957. Hastings, James. Isaiah. Dictionary of the Bible. New York Charles Scribners Sons, 1963. Isaiah. The Literary Guide to the Bible. Ed. Robert Alter and Frank Kermode. Cambridge Harvard University Press, 1987. 165-183. Print. The Oxford Annotated Bible with the Apocrypha Revised Standard Version. Ed. Herbert G. whitethorn and Bruce M. Metzger. New York Oxford University Press, 1965. Print. Rice, Gene. The Interpretation Of Isaiah 715-17. Journal Of Biblical Literature 96. 3 (1977) 363. Academic Search Premier. Web. 5 May 2012. Strong, James. Ahaz. The Exhaustive Concordance of the Bible. Peabody Hendrickson Publishers, 1988. Print.