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23

Good question - could take a book to answer! The key phrase which unlocks (or veils?) identity is in v. 12: "O Lucifer, son of the morning!" Hebrew: הֵילֵ֣ל בֶּן־שָׁ֑חַר | hêlēl ben-šāḥar Greek: ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων | ho heōsphoros ho prōi anatellōn Grk trans.: the Day Star, which used to rise early in the morning And, important in a ...


11

Dinah, Jacob’s only daughter, born by Leah, was a virgin. She went out to see the daughters of the land. In Gen. 34:2-3, the narrator then uses a series of vav-consecutives to describe a sequence of events. And Shechem, the son of Hamor: v. 2: וַיַּרְא אֹתָהּ ("saw her") וַיִּקַּח אֹתָהּ ("took her") וַיִּשְׁכַּב אֹתָהּ ("lay with her," i.e. "had ...


10

Short Answer: No. This is a great question, and I'm glad you asked it. This verse is often used by Christian apologists to show that the Bible was ahead of its times in its scientific claims. While this sounds convincing to modern readers of English translations, it is a very poor argument to use. Exhibit A: The word "stretch" To many, the idea of God ...


8

Side note: This is an example of poetic verse where a lot is lost in translation. "I form light and create darkness" Yotzer or u'voreh choshekh - Just four words in the original Hebrew "I make well-being and create calamity" Oseh shalom u'voreh ra – also just four words in Hebrew "I am the LORD, who does all these things." Ani Adonai oseh kol eleh - ...


8

Immediate Context The prophecy in Isaiah 9 seems primarily concerned with the survival of the throne of David in the kingdom of Judah (verse 9.7,21) under the threat of Syria and Israel (9.9,11-12,21). This fits the historic context of the eighth century BC, as well as the context of the immediately preceding chapters, Isaiah 7-8, which is concerned with ...


8

It's possible to be a little more emphatic about the connection to Isaiah 63:3 which is routinely cited by commentators as an "intertext" for Revelation 19:13. This is a significant connection because, as noted in the question, this is judgment context, and the "blood" in question is that of the LORD's enemies. But (again, as noted), in Revelation the ...


8

Reading Revelation 19 with chapter 14 As a quick preface, I think the imagery from Revelation 19, of the blood-spattered robe and the winepress, needs to be read in unison with Revelation 14, where we also find the winepress image being used. Some writers are evenly split between Views 1 and 3, described below, with a few actually holding to both. Davïd ...


7

I have searched my electronic copy of Biblia Sacr JUXTA Vulgatam Clementinam and it seems in all three cases I could find, lucifer means the morning star (the planet Venus) or possibly just the day in one instance. It seems to be used as an image which suits both the Devil and Christ. It is only Capitalized as a personification in Isaiah where it seems to ...


7

The NET Bible translator's notes: The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a ...


7

The way many read Isaiah 6:9-10 is to hear it as ironic, as showing God expressing his utter frustration with Israel. God will give Isaiah his very word to proclaim to his people, but they'll still ignore what he says. The more he speaks truth, the more they'll ignore him. It won't be Isaiah's fault if people reject him for what he says. One thing that it ...


6

Hebrew The entire English phrase "Those who wait upon" (or "Those who wait for") is translated from one word: vekovye (וְקֹויֵ֤). This word finds its root in Hebrew qavah. If we look at the Strong's entry for this word, we see this: to wait, look for, hope, expect (Qal) waiting (participle) (Piel) to wait or look eagerly for to ...


6

The context of the two books gives an insight: In the Psalm, the Psalmist is saying that those who follow God (The Righteous) will flourish. The Righteous delight in the LORD (vs 4-5), they Praise the LORD (vs 1-3), etc. Isaiah on the other hand is a book of Judgement on Israel. Isaiah 57 looks at the fact that although Israel is chosen as God's people, ...


6

Option 1 is almost certainly what Isaiah meant El-Gibbor strongly parallels names like Ishmael ("God has hearkened") and Elizabeth ("God's promise"). According to a footnote in the NET Bible: גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted ...


6

The Hebrew of the Masoretic text states, כִּי יֶלֶד יֻלַּד לָנוּ בֵּן נִתַּן לָנוּ וַתְּהִי הַמִּשְׂרָה עַל שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר שָׁלוֹם כִּי (ki) : a conjunction, meaning "for." יֶלֶד (yeled): a noun that can refer to "a child" (cp. Gen. 21:8; Exo. 1:17-18, 2:3, etc.) or even "a young man" (cp. Gen. ...


6

This is Hebrew poetry, and it should be examined with the parallels in mind. Isaiah 40:12 Who hath measured the-waters in-the-hollow-of-his-hand, and-meted-out heaven with-the-span [of his hand], and-calculated the-dust of-the-earth in-a-measure, and-weighed ...


6

You do realise (I trust) that the verb bārakh “to bless” is not actually the same word as the noun bεrεkh “knee”, though they are written the same in unvocalised Hebrew script. But, historically they do seem to belong to the same root. In most Semitic languages the verb b-r-k means “to bow down to, praise, bless” (said of a man/woman praising/blessing a ...


6

Isaiah 7:11 makes it clear that this boy's birth will be a sign to King Ahaz. The boy would be named Immanuel, meaning "God with us," so Ahaz would know God had not abandoned his people, and would deliver them from the armies that were poised to attack. According to verse 14, the boy's mother was already pregnant when Isaiah and Ahaz had this conversation, ...


6

You are correct that Isaiah wrote for his times and without knowledge of the Christian future. Daniel I Block says in 'My Servant David: Ancient Israel’s Vision of the Messiah', published in Israel’s Messiah (edited by Hess and Carroll), page 22, that in trying to know whether the Israelites of the Old Testament actually understood the Messiah in our terms, ...


5

There is, as Richard points out, a whole Wikipedia page dedicated to the subject which is far superior to my quick answer down here. Topheth is probably synonymous with the valley of Hinnom (Jer 7:32), which is exactly that valley south of Jerusalem where children was sacrificed to Moloech. So you are right when associating this with Gehenna/Hell. The ...


5

Identifying the Servant Yisra'el in Isa. 49:3 The suffering servant in Isaiah 49:3 cannot be the nation of Israel. It is certainly true that the prophet Isaiah identifies the servant in Isa. 49:3 by the name "Yisra'el" when he writes, 3 And said to me, "You are my servant, O' Yisra'el, in whom I will be glorified." וַיֹּאמֶר לִי עַבְדִּי־אָתָּה ...


5

All translation is based on an understanding of the underlying text, and so is to a greater or lesser extent doctrinal in nature. Most of the time it doesn't matter. But these things are really a matter of opinion. The Hebrew is invariant, the transliteration is of the Hebrew that would be translated. I suspect that the Jewish translation is more motivated ...


5

To say that "God is the author" of the Bible is not entirely a correct statement of the Christian position. Christians do not believe that God dictated the words of the Bible, in the way that Islam believes about the Koran. The Catholic and Protestant positions are summarized here. To induce a person to write is not to take on oneself the responsibility ...


5

Isaiah 52:13-53:12 constitutes what is considered the fourth Servant song. The others are Isaiah 42:1-9, Isaiah 49:1-13, and Isaiah 50:4-9. Also, some consider Isaiah 61:1-3 a fifth Servant song, though the word "servant" is not used there. All of these songs speak of a Servant called by God to lead the nations. There is no clear referant within Isaiah ...


5

The previous verse says it all, “for I am God, and there is none else; I am God, and there is none like me,” “I make known the end from the beginning” is a declaration of His Omnipotence since He is not restricted by time as we are instead He lives in eternity and not time, His Omnipresence since He is all places at all times He is literally in the ...


5

What one has to remember is the blood on the robe that the rider on the white horse wears,is symbolic and the verse is to be interpreted symbolically.An example of this method of interpretation is in this same chapter of Revelation at verse 15 where we read, Out of his mouth comes a sharp sword with which to strike down the nations. When this ...


5

The Idea in Brief Those who follow the Lamb in heaven are clothed in white except the Lamb, who was slain and whose robe appears late in the narrative drenched in blood. So there is imagery that His blood was not only the basis for saving and making the robes of the elect to be white, but was also the basis for defeating sin and its power. That is, the ...


5

I have searched various Lexicons but there seems no clear connection between kneeling and blessing other then a general religious sense of the kneeling posture. However if we look at this good summary of uses of the word below we could trace a plausible link. bless = bestow power for success, prosperity, fertility: animals Gn 1:22, men 1:28, 7th day ...


5

The translation of almah as virgin makes no sense in context. First, the word almah is a vague term that means a young woman. Betulah is a more specific term for a virgin, especially one whose signs of virginity are still in tact. See Bably. Talmud Yevamot 60b ("והא אמר רבי שמעון 'בתולה' בתולה שלימה משמע" -"and Rabbi Shimon says that the word "betulah" ...


5

This is a good question -- or rather, set of questions. I begin by reiterating a comment from the Q&A linked by OP: to engage with this set of issues fully, one really needs to consult Catrin H. Williams, I Am He: The Interpretation of ʾAnî Hûʾ in Jewish and Early Christian Literature (WUNT II/113; Mohr Siebeck, 2000). There is plenty of other relevant ...


4

The answer isn't difficult if you get the translation right. The translation used in the question is skewed to fit with the Christian image that G-d only creates good. That is not Isaiah's lesson. He is teaching that there is only one G-d and that G-d creates all things. The question here makes that analysis difficult because it mistranslates a single, ...



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