By Mathews McGinnis, C. (ed.), Tull, P.K. (ed.)
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Additional resources for As Those Who Are Taught (Sbl - Symposium)
Weren, “Quotations from Isaiah and Matthew’s Christology (Mt 1,23 and 4,15–16),” in Studies in the Book of Isaiah (ed. J. van Ruiten and M. Vervenne; BETL 132; Leuven: Leuven University Press; Peeters, 1997), 447–65; Weren, “The Use of Isaiah 5,1–7 in the Parable of the Tenants (Mark 12,1–12; Matthew 21,33–46),” Bib 79 (1978): 1–26; A. M. Leske, “Isaiah and Matthew: The Prophetic Influence in the First Gospel: A Report on Current Research,” in Jesus and the Suffering Servant: Isaiah 53 and Christian Origins (ed.
Goering, “An Introduction to Medieval Christian Biblical Interpretation” (197–203). 81 Rashi’s peshat interpretation began with issues of translation, grammar, and syntax and proceeded to the elaboration of selected midrashic texts that he found to be relevant both to literal exegesis and to the needs of his community. 82 Two other primary medieval rabbinic interpreters of Isaiah were Abraham ibn Ezra in Spain and David Kimchi (Radak) in southern France. 83 David Kimchi also contributed greatly to the understanding of Hebrew grammar and philology.
Thus, it is necessary to proceed with caution and give greater weight to the more obvious data. A Special Status for Israel/Judah Some passages in the Greek Isaiah appear intended to preserve a special status for Israel/Judah and its descendants. At 1:9, the Hebrew text expresses just how close the people had come to irrecoverable catastrophe: If the Lord of hosts had not left us a few survivors, we would have been like Sodom, and become like Gomorrah. (nrsv) OFDJQLO@LO :;@O@QQDOD EC
As Those Who Are Taught (Sbl - Symposium) by Mathews McGinnis, C. (ed.), Tull, P.K. (ed.)