No, it's because everything you posted from Nick Grier is false.
And you don't know enough to even discuss those faults. All you can do is say "they're right because they say so". Yes, your credibility is a disaster. You simply don't have knowledge on the details. But ou know how to copy paste a conclusion. Good for you. Oh yeah, and you have a youtuber on speed-dial.
HEh, well this basically says I win. First, could you tell me what was false from Nick Grier? Then tell me what I posted from Nick Grier? Then tell me who he is?
So, my cred is demonstrating the consensus using several excellent and highly respected scholars, so that is false.
The absolute red herring of attacking the fact that I relay this information by text and one youtuber spends his money on hiring the highest level scholars so laymen can have access to the consensus opinions of actual scholars, but you think that's a point to attack, is wonderful. Cool, so you have nothing of substance to say.
But somehow, you don't actually listen to what's in those videos. And you misquote them. Hmmmm...
and yet no example....hmmmmmmmm
Claim. No real evidence provided other than, "They said so, so it must be true"
As I stated all along, it's consensus opinion. If you need further study the last video I sourced shows a good resource for understanding Intertextuality.
They go over some methods and examples. They also assure us a layman cannot hand wave this process away, like you are attempting to do.
It's funny how much you respect scholarship, even commenting on 2 sources who were only a Masters and another just a scholar in another field, saying they were not qualified to be sources. Yet suddenly when the actual scholars are telling you what the consensus is, then it's a big diversion and goalpost moving. "Oh. you can't show it's true"......As if the consensus in a field isn't evidence. As if they all had a meeting and decided their position by flipping a coin. Not years and years of looking at papers and making detained arguments.
Anyway, yeah, you got nothing. This is pure fundamentalist tactics. I knew this would happen.
Not without making assumptions about the language and the canaanite connection. And you don't understand the language nor the papers that discuss this isssues.
No the Ashera thing based on evidence is almost certain. It might now be Ashera but some famale deity was worshipped in Israel. I'll get to that.
Well. Of course I challenged it. But, there's no such to challenge here, there's no shame in not remembering. Your posts from Mary Boyce focused on a cosmic saviour, which isn't in the Hebrew bible, thats in later commentary. You tied to bring one verse, Isaiah 53:5, and that's a fail if you read the actual story, the Israel is bearing the sins of the other nations who persecuted them. Suffering in silence, they're the righteous remanant. And if you actually read Isaiah, you'll see Israel is the servant, multiple times. The other thing Boyce focused on was God as the supreme god being added late in Isaiah, but that concepts exists in Genesis, Psalms, and the story fo the Exodus. So it's a fail all around.
I'm sure you have other sources, but, they'll probably start to repeat. It looks like you've already started repeating the videos posted. So, I can see where this is going.
First, like Meagan, you are not an expert, remember? I know, what works for me doesn't count for you, you don't apply to the standards you set yourself. This is how a dishonest debater acts.
End times, messianic concepts, final resurrection those show up and are Persian.
Canaanites Were Israelites & There Was No Exodus
Prof. Joel Baden
1:20 DNA shows close relationship between Israelites and Canaanites. Israelites ARE Canaanites who moved to a different place.
6:10 Consensus. Biblical story of Exodus and people coming from Egypt and taking over through battle is not true. With slight variations here and there basically everyone will tell you they gradually came from the coastlands into the highlands. Canaanites moved away to the highlands and slowly became a unified nation after first splitting into tribes.
No Israelites until after 1000 BCE.
18:18 Isaiah 1 is 8th century. Ch 40 is suddenly different. Cyrus shows up, enter end times, Persian influence. Messianic concepts.
The only reason one would not see this is if committed to the idea that it’s not written in separate parts.
More evidence on Persian influence
Book of Isaiah - Wikipedia
The book can be read as an extended meditation on the destiny of Jerusalem into and after the Exile.
[9] The Deutero-Isaian part of the book describes how God will make Jerusalem the centre of his worldwide rule through a royal saviour (a
messiah) who will destroy the oppressor (
Babylon); this messiah is the Persian king
Cyrus the Great, who is merely the agent who brings about Yahweh's kingship.
Isaiah 44:6 contains the first clear statement of
monotheism: "I am the first and I am the last; beside me there is no God". In Isaiah 44:09–20, this is developed into a satire on the making and worship of idols, mocking the foolishness of the carpenter who worships the idol that he himself has carved. While Yahweh had shown his superiority to other gods before, in Second Isaiah, he becomes the sole God of the world. This model of monotheism became the defining characteristic of post-Exilic
Judaism and became the basis for Christianity and Islam.
[39]
ISAIAH’S BENEVOLENT CREATOR AS THE EARLIEST PERSIAN ‘INFLUENCE’ ON JUDAISM
This post is a summary of the recently published article, Jason M. Silverman, “Achaemenid Creation and Second Isaiah” Journal of Persianate Studies
Isaiah’s Benevolent Creator as the earliest Persian ‘Influence’ on Judaism | Changes in Sacred Texts and Traditions
Second Isaiah (Isaiah 40–55) represents the one of the most sustained assertions of YHWH as creator in the Hebrew Bible. As a theme, creation periodically appears throughout Second Isaiah from 40:12 to 54:16, thus almost the entire span of the work. I argue that the manner in which this text uses the theme of creation is an instance of
double influence: first, of deliberate,
negative influence in relation to Babylonian creation, and second, of a deliberate (though perhaps subconscious),
positive influence in relation to Achaemenid creation (Silverman 2010: 2–3, 6). To substantiate this claim, I will briefly describe creation as it appears in Second Isaiah, creation as it appears in the prologues to the Royal Old Persian inscriptions, contrast these with the wider Ancient Near Eastern Context, and argue for the significant of the Persian context. Thus instead of older arguments over “monotheism” and “dualism,” I argue that the locus for interaction is in the concept of creation.
The interpretative change in Isaiah’s use of creation is huge. Yahweh has started on a path of
teleological creation. His purposes are no longer restricted to the local kingdoms which worship him, nor to response in the historical moment: he has created with a view to his servants. These servants—Yahwists and Great King—function in this context. Moreover, Yahweh is now attached to a beneficent understanding of reality and not just one predicated on superior power. He also has become a creator in a manner which Isaiah develops as a foil to Marduk but an implicitly comparable one to Ahuramazda. In light of this, it is reasonable to conclude that this is one of the earliest evidences of Iranian influence on the Judaeans, in the form of creation theology.
II Isaiah and the Persians
II Isaiah and the Persians on JSTOR
Judaean Elite Encounters with the Fledgling Persian Empire: The Evidence of Second Isaiah and First Zechariah
Judaean Elite Encounters with the Fledgling Persian Empire: The Evidence of Second Isaiah and First Zechariah | Bible Interp
By Jason M. Silverman
Docent in Old Testament Studies
University of Helsinki