Critical dating the battle of carchemish Free nude video chats no registering
It was at this critical juncture that Isaiah met Ahaz and challenged him to trust in God for deliverance, but Ahaz refused (Isaiah 7:1‑19).Hezekiah (716‑687), along with his later descendent Josiah, is known for his spiritual fervor and reform (2 Chron. However, during his time, the Assyrian threat became stronger, culminating in Sennacherib’s attack of the fortified cities of Judah, including Jerusalem, and Hezekiah’s payment of tribute.The introductory chapter calling Judah into court for her sinfulness, informs us that “Your [Judah’s] land is desolate, your cities are burned with fire, your fields—strangers are devouring them in your presence; it is desolation, as overthrown by strangers. Watts would argue that the whole book was assembled in the middle of the fifth century and that there is a literary unity. It is negative, because judgment will take place and only a remnant will return; positive, because in spite of judgment, a remnant will return.And the daughter of Zion is left like a shelter in a vineyard, like a watchman’s hut in a cucumber field, like a besieged city. Hayes and Irvine argue that chapters 1-33 are essentially from the eighth century prophet. Isaiah tells Ahaz not to fear—that God will take care of the situation. Events of chapter 7 should have transpired about 735 B. Hence there are only about twelve years between Isaiah’s prediction and the fall of Israel in 722 B. Some believe the date refers to 670/69 when final deportations were made (Ezra 4:2,10.) Ahaz is told that if he will not believe, that he will not last ( Isaiah then instructs Ahaz to ask for a sign from God to confirm the fact that God will deliver him from the Syro-Ephraimite hostility.We believe that the one and only meaning of Isaiah 53 is the death of Jesus Christ. This situation refers to some period in Judah’s history during which she was invaded and suffered terribly. Some have taken this section to show an antipathy to the sacrificial system on the part of (second) Isaiah. God first gives Judah specific areas that must be rectified: Ceasing to do evil, learning to do good, justice, reproving the ruthless, defending the orphan and pleading for the widow. Consequently, God through judgment will purge away Zion’s sins until she will be called the faithful city. The promise of blessing for Zion and judgment for idolaters (‑31). The sins of Judah will be judged by God in that day of reckoning. He speaks of his court case again against the leaders (‑15). This unit speaks of the purification of Zion and uses the imagery of the Exodus (cloud by day, flame by night) to speak of God’s blessing on Jerusalem. The song of the vineyard (Judah’s sinful state) (5:1‑30). Yahweh indicts Judah with the parable of the vineyard (5:1‑7). Isaiah represents all people and Judah in particular in his uncleanness. Isaiah volunteers to go to serve Yahweh and is then given a dismal message to preach. Chapters 1-7 are set in the time of Uzziah’s declining years. Pekah of Israel and Rezin of Syria (Aram) have decided to join forces to attack a weakened Judah ruled by King Ahaz and set up a puppet king, Tabeel.
The emphasis in the first half of the book is on judgment while the last half is clearly an encouraging word of comfort: “Comfort ye, comfort ye my people (40:1).” The setting of most of the second half is certainly the exile (from a prophetic point of view).
At the same time, we are asking whether some of its messages are being stated prophetically with a fulfillment in later time. Finally he refers metaphorically to Judah as a shelter in a vineyard or a watchman’s hut in a cucumber field or a besieged city. God will harden those who have hardened themselves. The problem with Judah (Isaiah is representative) (6:5). The message is so hard that Isaiah cries out asking how long he must preach it.
We cannot with Mc Kenzie say that while Isaiah 53 speaks of vicarious suffering, it cannot refer to Jesus Christ except as the later church made it do. Yahweh delineates the sad state of affairs in which Judah finds herself. Except for God’s grace, Judah would have been wiped out like Sodom and Gomorrah (8‑9). Everything God desires in a people is missing from this city. In chapter 3 God speaks of a time when he will judge Zion and leave her leaderless and in shambles (3:1‑12). They are heavily involved in sin (like construction workers dragging stones with ropes) yet they mock God by asking Him what his plans are. This verse shows that all people stand guilty before a holy and glorious God. God in His grace cleanses those who come contritely to Him as Isaiah does. The response of service (Isaiah’s message is given to him) (6:8‑13). The answer comes back that he will preach it until devastating judgment is wrought in Judah. 13 where a stump (the holy seed or faithful remnant) is promised to Israel. Yahweh promises deliverance and predicts a divine son (7:1—12:6).
Chapters 36‑37 are a statement of the devastating results of apostate Ahaz’ refusal to trust Yahweh (the help, Assyria, becomes his son’s enemy).
They also show Yahweh’s grace to a repentant Hezekiah as the Assyrians are supernaturally routed.
Ahaz (735‑716) was not a spiritual man (2 Kings 16:1‑3).