The article is aimed at answering the question if the Babylonian texts, depicting Marduk as the creator of the world, had any influence on the text and theology of the Book of Deutero-Isaiah. In these texts, Marduk speaks about himself as the creator and master of the whole world. Some contemporary exegetes, who have compared Babylonian texts with the text of the Book of Deutero-Isaiah, want to see their influence on the editing and theology of this Book.
The article proposes a new translation and interpretation of the messianic prophecy in Isa. 55:1-7, whose vv. 3-5 are thoroughly analyzed. The analysis includes not only the meaning of the individual words, but also the syntactic situation of the whole sentences. It was taken into account the problem of the historical context in which Deutero-Isaiah lived, worked and preached his message. This survey is designed to obtain a better understanding of the periscope, a more consistent translation and structure of the whole passage. The study undertakes an inquiry into the question of whether the eternal covenant in Isa. 55:1-7 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeocentrism toward the irenic ethnocentrism typical of the Book of Jonah
PL
Abstract: The article proposes a new translation and interpretation of the messianic prophecy in Isa. 55:1-7, whose vv. 3-5 are thoroughly analyzed. The analysis includes not only the meaning of the individual words, but also the syntactic situation of the whole sentences. It was taken into account the problem of the historical context in which Deutero-Isaiah lived, worked and preached his message. This survey is designed to obtain a better understanding of the periscope, a more consistent translation and structure of the whole passage. The study undertakes an inquiry into the question of whether the eternal covenant in Isa. 55:1-7 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeocentrism toward the irenic ethnocentrism typical of the Book of Jonah.
The article tries to describe the theology of David’s testimony in Isaiah55:3-5 in light of its historical background, to wit the last decade of theBabylonian exile, and in relation to the internal quandary of Judean Exiles.The study undertakes an inquiry into the question of whether the eternalcovenant in Isaiah 55:3-5 is the continuation of the Sinaitic Covenant, orrather does its content go beyond the Mosaic Law, creating a totally newrelationship of God with Israel. The study also draws attention to the existenceof a redactional addition, which swifts the weight of the originalmessage from a revanchist Judeo-centrism toward the irenic ethnic-centrismtypical of the Book of Jonah.
The article tries to describe the theology of David’s testimony in Isaiah 55:3-5 in light of its historical background, to wit the last decade of the Babylonian exile, and in relation to the internal quandary of Judean Exiles. The study undertakes an inquiry into the question of whether the eternal covenant in Isaiah 55:3-5 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeo-centrism toward the irenic ethno-centrism typical of the Book of Jonah.
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