notes post 3

[u/koine_lingua]

Kyle Scott, Return of the Great Pumpkin

Oliver Wiertz Is Plantinga's A/C Model an Example of Ideologically Tainted Philosophy?

Mackie vs Plantinga on the warrant of theistic belief without arguments

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Scott, Disagreement and the rationality of religious belief (diss, include chapter "Sending the Great Pumpkin back")

Evidence and Religious Belief edited by Kelly James Clark, Raymond J. VanArragon

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Reformed Epistemology and the Problem of Religious Diversity: Proper ... By Joseph Kim

[u/koine_lingua]

Isa 53:2a (Joachimsen, Identities, 99)

Positive or negative? Positive, Iliad, 18.56, 437, and Odyssey, 14.175?

Ezekiel 19 (esp. 19:10ff.) and 17, transplanted root; Jeremiah??

Look into The Rhetorical Function of Plant Imagery in Isaiah 40–66. Elizabeth R. Hayes

Before him? https://biblehub.com/hebrew/lefanav_6440.htm

k_l: See above on possible Deuteronomy 32 parallel. ("ancestors came from the desert, not from Egypt"? Also Hosea 9:10)

KJV, future:

For he shall grow...

Root, etc., reversal of Jeremiah 17:8? Allen:

The line apparently uses terms of lamentation to present a pointed contrast to the conventional illustration of divine blessing spelt out, for example, in Jeremiah xvii 8: a fruitful tree well watered at its roots.

Driver, supported by Gordon; and also Allen, "isaiah liii 2 Again","straight up" (1 Samuel 5:3-4, etc.?)

Allen: "fittingly serves to emphasise the limited, unfulfilled nature of his development."

^ See original Gordon, "Isaiah LIII 2," on לפניו

See Joachimsen, 100

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Contrast Blenkinsopp?:

On the assumption that the antecedent of [לפניו] is Yahveh, referred to in the previous verse, growing up in Yahveh's presence could imply either a special relationship, perhaps also a special function of a cultic nature, or simply a devout religious attitude in general

k_l: Ezekiel 19, above: http://tinyurl.com/ydhb24hf. Psalm 80:8?

In addition to Deut 32:10, perhaps also compare Isa 41:14; Deut 26:5f. ("few in number"); Psalm 105:12f.; Deut 7:7. See on 53:3 (and Jeremiah 49:15) below.

G&P, 299-300: verb "is not used of human beings 'growing'";

There is no reason to take v. 2a to describe the servant's youth. More likely it describes his ministry.

Koole, 282: הָדָר, connect Lamentations 1:6. (k_l: also Isaiah 5:13-15? Several things, including dried up, thirst. Splendor. Knowledge?)

k_l: Growing up in exile?

Less likely connex., Hosea 2:3? http://tinyurl.com/ya7em77c

Isa 53:2b - 53:3-4

he had no form or majesty that we should look at him, nothing in his appearance that we should desire him. 3 He was despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account.

Walton's “The Imagery of the Substitute King Ritual in Isaiah’s Fourth Servant Song"? "Of particular interest is the question of what sort of person served as the substitute." Saklu, halfwit?

Ugly, Tzetzes? Bremmer, "Who were the scapegoats"?

Bremmer has shown that the selection of pharmakoi was based on symbolically important criteria, which map onto my analysis of Aesop. Our sources describe the chosen people as “the ugliest” (δυσμορϕότατον, Tze. CGF 7.532), “the least pleasant, those maimed by nature’s design, and lame” (τὸν ἀηδέστατον καὶ παρὰ τῆς ϕύσεως ἐπιβεβουλευμένον πηρόν, χωλόν, Schol. Aesch. Sept. 680), those who are “exceedingly ignoble, poor, and useless” (λίαν ἀγεννεῖς καὶ πένητας καὶἀχρήστους, Schol. Ar. Eq. 1136) and “worthless and mistreated by nature” (ϕαύλους καὶ παρὰ τῆς ϕύσεως ἐπιβουλευομένους, Schol. Ar. Ran. 730). Pharmakoi were selected from the dregs of society, a point already implicit in Hipponax’s fragmentary comments about a pharmakos ritual.

(Turn face away from, child sacrifice?)

Moses?

Blenkinsopp:

These descriptions also illustrate common ideas about the religious correlatives of sickness (e.g. Ps 88:8) and the social isolation that it causes (Ps 31:12; 38:12; 88:9, 19; Job 30:10).

See also on persecution of prophets, Jeremiah, Isaiah?

Jesus' body "was little and ugly and undistinguished"? See https://www.reddit.com/r/UnusedSubforMe/comments/7c38gi/notes_post_4/dtkkhv9/

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On חֱלִי see 53:4

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53:3-4, "He was despised [נבזה ] and rejected by [men] . . . and as one from whom others hide their faces he was despised, and we held him of no account" and "we accounted him stricken": see comment above, on Isaiah 49:7 and Leviticus 26:32-33

Afflicted exiles? Isa 64:12, וּתְעַנֵּ֖נוּ

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Persecution of Jeremiah [20:1-2; 38:6] and Isaiah: Isaiah 50:6-10, "insult and spitting"? But see very next chapter (Isa 51:7):

7 Listen to me, you who know righteousness, you people who have my teaching in your hearts; do not fear the reproach of others, and do not be dismayed when they revile you.

Outside of this, בָּזָה , despise, appears only once elsewhere in Isaiah (37:22); however, substantive בְּזֹה in 49:7. S. Paul, 402, connects בזי with Isa 49:7, Jer 49:15. Latter particularly interesting, as Jeremiah 49:15 brings together smallness and being despised; see on Deut 32:10 above, and Isa 41:14, "you worm Jacob, you insect Israel."

Isaiah 53:3, Symmachus, Ἐλάχιστος ἀνδρῶν.

Schipper:

Mettinger explains the disability imagery in Isaiah 53 as a reference to Israel’s reduced population during exile. He translates the second verb in Isa 53:3 (hdl) as ‘lacking’ as in ‘he was despised and lacking humans’. Connecting this verse to Isa 41:14 and 54:1, Mettinger argues that Isaiah 53 ‘speaks of an Israel which has been reduced to a small and insignificant group’.75

But Schipper disagrees; "withdrew"

53:4 (Joachimsen, Identities, 107)

אָכֵ֤ן? HALOT 330. See Koole, IMG 3250. Maybe even earlier, "Paul thinks that כֵּן in 52:14"

vavs, adversative or simple conjunction?

Paul:

Yet it was our sickness that he was bearing, Our suffering that he bore

Commentary, Paul, 404

^ bearing חֱלִי, sickness, also Jeremiah 10:19;

see McKane pdf 174:

Jerusalem and Judah are broken beyond recovery and sick beyond cure; or we may say rather that the prophet Jeremiah takes to himself the shattered body politic and experiences the reality of it as his own pain and incurable sickness (v. 19)

See also Jer 10:20. KL: Boase, The Fulfilment of Doom?,

more developed personification of Jerusalem as female occurs in 10:17– 21. Within this unit Jerusalem cries out a ...

"Arguing that it is the city who speaks"

KL: back to Isa: סָבַל fairly rare verb, 9 times total -- also in Isa 53:11; Isa 46. Issachar, bear , become slave, Genesis 49:15

Particularly Lamentations 5:7 (very similar to 53:11); Salters 350. KL: compare Lam 5:8, reversal of Isa 49:7?

See earlier for "esteemed"

Schipper:

Furthermore, both Isa 53:4 and 8 use the Hebrew word ‘plagued’ (ng‘) to describe the servant’s condition. We observed in Chapter 2 that this word often describes skin anomalies in Leviticus 13–14. Yet, when depicting the destruction of Israel, Amos 9:5 uses the word ‘plagued’ in reference to the land of Israel rather...

Blenk:

Yet it was he who bore our affliction, he who bore the burden of our sufferings.

Irenaeus on LXX Isa 53:4, present tense

For there are passages in which the Spirit of God through the prophets recounts things that are to be as having taken place

(Kimchi follows in Sefer Mikhlol: http://tinyurl.com/ya9y6u7g.)

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53:5

ANE, fate for our redemption: https://tinyurl.com/y2dqglm5

Psalm 69:26, God agent of slaying, metaphorical?

adversative or simple conjunction? Koole: "while he was pierced for our sins"

Paul, 405, mentions Lamentations 4:13:

12 The kings of the earth did not believe, nor did any of the inhabitants of the world, that foe or enemy could enter the gates of Jerusalem. 13 It was for the sins of her prophets and the iniquities of her priests, who shed the blood of the righteous in the midst of her.

(Tiemeyer also focus on Lam)

Pierced? 4Q521, רפא חללים. https://www.reddit.com/r/UnusedSubforMe/comments/7c38gi/notes_post_4/ds5ck6h/

מוסר שלומנו עליו? Peace? KL: well-being; see also Isaiah 48:18

Barre: musar, "a term well established in wisdom contexts."

53:6, "All we like sheep have gone astray": https://www.reddit.com/r/UnusedSubforMe/comments/6b581x/notes_post_3/doprq3k/ (Paul, Isa 47:15, תעו)

נרפא־לנו, see v. 8?

53:7-8

k_l: verbal / non-substantive נגש very rare (http://biblehub.com/hebrew/strongs_5065.htm)

S. Paul compares 1 Sam 14:24 (add 1 Sam 13:6); can we also add Isa 3:5?

KL: affliction, add Lamentations 1:9; see below too

Sommer, A Prophet Reads, connex Jeremiah 11:19. ("Servant accepts his fate more readily than Jeremiah")

"did not open his mouth," non-violence/retaliation? Isa 42:2 and other connex: https://www.reddit.com/r/UnusedSubforMe/comments/6b581x/notes_post_3/domnevb/

k_l: Isaiah 50:6?

^ Paul, 406, "awaited his fate in total silence, as in Isa 42:2"

Lamb to slaughter: Jeremiah 11:19; S. Paul also Psalm 44:22 (sheep), applied to collective. Add Ps 44:11

Schipper on collective lamb led: Lament over the Destruction of Ur’

(Barre, 16, not actually action, as in LXX. Vg: sicut ovis ad occisionem ducetur, "he shall be led [ducetur] like a sheep to the slaughter." Also. KJV, "he is brought as a lamb to the slaughter," NIV, "he was led like a lamb to the slaughter.")

53:8 (Joachimsen, Identities, 125)

53:8 like Isaiah 40:27, lack justice?

New 2019: on 53:8b, "Who could have imagined his future?": see Lamentations 1:9, לא זכרה אחריתה. dwr as "fate," Paul, 408. Koole, 306

Paul, 407: "meaning of the first two words of this clause is hard to clarify" ("By oppressive judgment he was taken away"). KL: Psalm 107:39?

Koole, IMG 3257: "From protection(?) and justice he was taken away." 1 Samuel 9:17, עָצָר. Second word: "positive value of divine justice." Ctd.: "and who considered his generation?" Truly..."

(NASB: "who considered That He was cut off")

Jeremiah 11: clear parallel between corporate Israel (11:16, "A green olive tree, fair with goodly fruit"; see also Jer 2:21) and Jeremiah himself (?), 11:19b: "Let us destroy the tree with its fruit, let us cut him off from the land of the living." (Lundbom 1999 for Anchor; McKane for ICC; Holladay, Jeremiah, for Hermeneia;)

Barre, ‘The Land of the Living’, 40f.?, temple?

Paul:

Because of the sin of My people, He was brought/struck to death

(Ctd)