(Eng) The dynamic Tree of Jesse

The objective of this paper is to study the symbolic meaning that Isaiah associates with the word “Branch.” In doing so, the goal is to understand the rich purpose and function of the “Branch” in God’s gracious plan of redemption. Is there a common usage and purpose for this symbolic word among the prophets? Are there distinct differences? The Old Testament is rich in redemptive symbolism. The Branch of the Lord is a case in point. Ultimately this study will show that this wonderful symbol or type, and its function of restoration and salvation, finds its glorious fulfillment in the great anti-type; the Lord Jesus Christ, the anointed Messiah.

Vetus Testamentum, 2003

Isa. xliv 14 forms part of the longer section Isa. xliv 9-20, one of the anti-idol polemics in Isaiah xl-lv. The verse mentions four different types of tree, two of which are well known, two hapax legomena. The identification of possible species and the confirmation that their provenance was in the West rather than in Babylonia lead to the conclusion that the author of the section was well acquainted with Western geography. An examination of the materials used for Babylonian image manufacture also demonstrates the author's ignorance in this regard. This has implications for the time and place of composition and calls into question the majority view that Isa. xliv 9-20 was composed in Babylonia in the late exilic period.

Judaica Book of the Prophets (emphasis mine). What a peculiar statement? Messiah is he who "emanates" from the root of Jesse. Why does the Jewish exegete use the word "emanate" rather than speaking of someone come through the line of Jesse by means of patrilineage and birth? And why focus on the "root" of Jesse? "A shoot will come up from the stump [root] of Jesse.".. The same Jewish commentator responds: When a tree is cut down, only the stump remains, and the twigs spring up around it. .. from its roots and its stump, a new shoot will spring [Redak].. .. Ibid. The peculiar use of "root" ‫ג‬ ‫ז‬ ‫ע‬ and thus "emanate," is made patently clear by the fact that Isaiah chapter 11, as the Jewish exegetes explain, is speaking not of normal sexual reproduction, normal arboreal reproduction, but rather "coppicing," whereby the sexual stump normally associated with arboreal reproduction is cut down (10:34), ‫מ‬ ‫ו‬ ‫ל‬ , such that what grows out of the stump must "emanate" from (or be grafted onto) the stump itself rather than coming from a union of the tree, the fruit, and normal sexual fertilization practices. Messiah "emanates" from the stump of Jesse's patrilineal line. He doesn't come through the normal sexual practices that produce the natural patrilineage of Jesse since the Hebrew word for "root" ‫ג‬ ‫ז‬ ‫ע‬ , speaks of "a felled tree." It's definitely poeticmetaphor since humans aren't trees. And yet I challenge someone to find any reference in the entire Tanakh to a person other than Messiah being said to come from the "root" ‫ג‬ ‫ז‬ ‫ע‬ of another person? Judaica Books of the Prophets, speaks of this messianic-personage as "emanating" from the stump represented as the cutting off of Jesse's natural line. Emanation implies something other than normal procreation, or mixing of separate identities, to produce a new thing. Emanation implies something completely other than normal sexual reproduction; and thus, the emphasis on the stump, or root, and the "sprout" ‫ח‬ ‫ט‬ ‫ר‬ , a Hebrew word that speaks of a basal-shoot coming out of a stump through coppicing (cutting down the stump ‫מ‬ ‫ו‬ ‫ל‬) rather than normal sexual reproduction. Symbolism observant Jews, might even wonder about the rich, symbiotic relationship, between Abraham coppicing his own stump, after it produced Ishmael in the normal manner, in order to produce Isaac as the prototype of the new mechanism for reproduction associated with the messianic-brood. Not only is it common to speak of the "family tree," but the commonality of that term is precisely why it's used in our passage. The normal family tree is produced through patrilineage. The seed of the father enters into the mother and produces the next in

2022

In the Middle Ages, stained glass was primarily used in ecclesiastical settings and it was probably one of the most important features of Gothic cathedrals all over Europe. One of the very common biblical stories that appeared in mediaeval stained-glass windows was the "Tree of Jesse”, which represents a genealogy or family tree symbolising Christ's ancestry.To what extent does the iconography of the Jesse Tree stained glass window at the Chartres represent changes in the liturgy of the Middle Ages?

"Behold, the man whose name is the Branch!" A marvelous prophesy with many significant implications which find their fulfillment in Jesus of Nazareth, the Christ. This paper exegetically defends the Messianic nature of the prophesy and makes appropriate applications.

From the point of view of synchronic analysis, Isaiah Chapters 2-12 tak-en together show a homogeneity marked by the return of some thematic and literary expressions and images: the correlation between the units into which the text can be broken down thus highlights careful drafting work. These texts have been extensively studied in diachronic 1 terms: S. Mo-winckel, for example, found these texts marked by a profound disorgan-isation (Planlosigkeit); on the other hand, in trying to rebuild the unity of 1

Religions, 2021

Arboreal imagery used to describe human life and circumstances is fairly common in the Hebrew Bible’s wisdom literature. This study examines the varied uses of comparisons between trees and humans in several wisdom psalms, in Job, and in Song of Songs. It is concluded that this imagery was adaptable and malleable enough to serve the sages’ purposes in teaching moral and ethical values through vivid descriptions of trees and their various characteristics.