The Return of YHWH: The Tension between Deliverance and by Blazenka Scheuer

By Blazenka Scheuer

The papers amassed during this quantity view vital moments of choice for the German Evangelical Church within the nineteenth and twentieth centuries and remove darkness from their effects for the formation of a well-liked church self sustaining of the kingdom. a primary concentration is at the interval of the nationwide Socialist dictatorship from 1933 to 1945 and the fight among Church and country. A neighborhood concentration is put on Hesse.

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Extra resources for The Return of YHWH: The Tension between Deliverance and Repentance in Isaiah 40-55 (Beihefte zur Zeitschrift für die Alttestamentliche Wissenschaft)

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Rather, the term refers to the words, reported in Isa 40–55 and directed to the Israelites in the second half of the sixth century BCE. When referring to the exiled Judeans in Babylon, the term “the exiles” will be used. At the same time, based on the assumption that the message of Isa 40–55 was highly relevant also for the non-exiled Judean community, the term “the Israelites” shall be employed as a designation for the people of YHWH in general. In the course of my study considerable attention will be paid to the questions of content, to which the terms “theme” and “motif” are connected.

E. ”24 Thus, in Deut 11:2 YHWH says “Not to your children…which have not _____________ 19 Thus, Clifford here sees an accusation of the present, exilic Israel, Clifford, Fair Spoken, 105–6. Cf. ” 20 Thus, Westermann asserts that “this reversal of the natural relationship between God and man … f lashes out for just a moment,” Westermann, Isaiah 40–66, 131. Cf. also Koole, Isaiah 40–48, 348 and Booij, “Negations,” 398–9. 21 Koole, Isaiah 40–48, 350. It is generally assumed that the expression refers to Jacob, not Adam or Abraham, as some exegetes argue.

50 Discussing the redaction history of Isa 40–55, scholars have continued to postulate that the harsh utterances and the calls to repentance stem from a later hand. Thus, as we have seen above, Hans-Christoph Schmitt, argues for a post-exilic schultheologische Bearbeitung of Isa 40– 55. 52 Schmitt sees both the accusatory tone of Isa 48 and the call to repentance in Isa 55:6– 47 48 49 50 51 52 judgement and not as any hint of the present spiritual state of the exiles. Unlike Westermann, Whybray sees a call to the exiles for “personal repentance” only in Isa 55:7.

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