In this article, the topic of Isaiah 42 will be addressed from different perspectives in order to analyze its impact on current society. Throughout history, Isaiah 42 has been a topic of constant debate and its influence has transcended borders and cultures. Through this writing, we seek to delve deeper into Isaiah 42 and understand its importance in the current context, exploring its implications and consequences. Through reflection and analysis, the aim is to offer a comprehensive vision of Isaiah 42 and its relevance in various areas, posing questions and reflections that invite reflection and debate on this topic that is so relevant today.
Isaiah 42 | |
---|---|
Book | Book of Isaiah |
Hebrew Bible part | Nevi'im |
Order in the Hebrew part | 5 |
Category | Latter Prophets |
Christian Bible part | Old Testament |
Order in the Christian part | 23 |
Isaiah 42 is the forty-second chapter of the Book of Isaiah in both the Hebrew Bible and the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Books of the Prophets. Chapters 40-55 are known as "Deutero-Isaiah" and date from the time of the Israelites' exile in Babylon. This chapter contains a poem known as the first of the "Servant songs" about the servant, whom Jewish tradition holds that Isaiah identifies as either the Israelites themselves (Hebrew: אור לגויים, or l'goyim) or Cyrus (in contrast to Jewish Christian and, thus, later gentile Christian tradition, as well as Islamic tradition).
Scholars such as John Goldingay, John Barton, and John Muddiman also hold the view that the Old Testament identifies the servant of the Servant songs as the Israelites in Is. 41:8-9; Is. 44:1; Is. 44:21; Is. 45:4; Is. 48:20 and Is. 49:3. The latter two write that "The idea of a 'servant' played a small part in the earlier chapters, being used as a designation of the unworthy Eliakim in 22:20 and of the figure of David in 37:35, but it now comes to the fore as a description of major significance, the noun being used more than 20 times in chs. 40-55. Its first usage is obviously important in establishing the sense in which we are to understand it, and here it is clear that the community of Israel/Jacob is so described."
The original text was written in Hebrew language. This chapter is divided into 25 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008).
Fragments containing parts of this chapter were found among the Dead Sea Scrolls (3rd century BC or later):
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century).
The parashah sections listed here are based on the Aleppo Codex. Isaiah 42 is a part of the Consolations (Isaiah 40–66). {P}: open parashah; {S}: closed parashah.
The Synoptic Gospels each allude to verse 1 in their accounts of the Baptism of Jesus, when the Holy Spirit descends like a dove upon Jesus and a "voice from heaven" acclaims Him as "My Beloved Son, in whom I am well pleased." (Matthew 3:17; Mark 1:11; Luke 3:22).
In Isaiah 36:6, Sennacherib, king of Assyria, had referred to Egypt as a "broken reed", criticising Israel's dependence on Egypt during the reign of king Hezekiah.
In Matthew 12:17–21, Isaiah 42:1–4 is cited as a fulfillment of Isaiah's prophecies in the life and work of Jesus Christ:
Muslim tradition holds that Isaiah 42 predicted the coming of a servant associated with Qedar, the second son of Ishmael and who went on to live his life in Arabia. Isaiah 42 also mentions that the people of Sela (a mountain near present-day Medina, Saudi Arabia) would "sing for joy" and "shout from the mountain tops", and so interpret this passage as a prophecy of Muhammad and his migration to Medina. However, the location of Sela more likely refers to a village in Edom (present-day Jordan).