Isaiah 34-66, Volume 25: Revised Edition (Word Biblical Commentary) [Revised] 9780310522041, 0310522048

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W O RD BIBLICAL COMMENTARY

Editorial Board O ld Testament E ditor: Nancy L. deClaisse-Walford (2011 – ) New Testam ent E ditor: Peter H. Davids (2013 – )

Past Editors General Editors Ralph P. Martin (2012 – 2013) Bruce M. Metzger (1997 – 2007)

David A. H ubbard (1977 – 1996) Glenn W. Barker (1977 – 1984)

Old Testament Editors: Jo h n D. W. Watts (1977 – 2011)

Jam es W. Watts (1997 – 2011)

New Testament Editors: Ralph P. Martin (1977 – 2012)

Lynn Allan Losie (1997 – 2013)

Volumes 1 2 3 4 5 6a

Genesis 1 – 1 5 ........... . . Gordon J. W enham Genesis 16 – 5 0 ......... . . Gordon J. W enham E xodus........................ .........John I. Durham L ev iticu s.................... ...........John E. Hartley N u m b e rs.................... ............. Philip J. Buck! Deuteronom y 1:1 – 21:9, 2nd e d . . . Duane L. Christensen 6b Deuteronom y 21:10– 34:1 2 ........... D uane L. Christensen 7a Joshua 1–12, 2nd e d .. ...........Trent G. Butler 7b Joshua 13–24, 2n d ed . ...........Trent G. Butler 8 J u d g e s ........................ ...........Trent G. Butler 9 R u th -E s th e r............. . . . . Frederic W. Bush 10 1 Samuel. 2nd e d . . . . ...........Ralph W. Klein 11 2 S a m u e l.................... ........... A. A A nderson 12 1 Kings, 2nd e d .......... .........Simon J. Devries 13 2 Kings........................ ..................T. R. Hobbs 14 1 C h ro n icle s............. ............... Roddy Braun 15 2 C h ro n icle s............. . . Raymond B. Dillard 16 Ezra, N ehem iah . . . . . .H. G. M. Williamson 17 Job 1 – 2 0 .................... . . . . David J. A. Clines 18a Job 21 – 3 7 .................. . . . . David J. A. Clines 18b Job 38 – 42 .................. . . . . David J. A. Clines 19 Psalms 1 – 50, 2nd ed. .........Peter C. Craigie. Marvin E. Tate 20 Psalms 51 – 1 0 0 ......... ...........Marvin E. Tate 21 Psalms 101 – 150, rev e d ......... Leslie C. Allen 22 Proverbs...................... . . . Roland E. M urphy 23a E cclesiastes............... . . . Roland E. M urphy 23b Song o f Songs/L am entations . . . . Duane H. G arrett, Paul R. House 24 Isaiah 1 – 33, rev e d . . . . . . . Jo h n D. W Watts 25 Isaiah 34 – 66, rev. ed. . . . . . Jo h n D. W Watts 26 Jerem iah 1 – 2 5 ......... .........Peter C. Craigie. Page H. Kelley, Joel F. Drinkard J r. 27 Jerem iah 26 – 52 . . . . . . . . Gerald L. Keown. Pamela J. Scalis«2 , Thom as G. Sm others *forthcoming as of 2014 **in revision as of 2014

28 Ezekiel 1 – 1 9 ............... ........... Leslie C. Allen 29 Ezekiel 20 – 4 8 ............. ........... Leslie C. Allen 30 D a n ie l.......................... . . John E. Goldingay 31 H osea– Jo n a h * * ......... .........Douglas Stuart 32 M icah– M alachi**. . . . .........Ralph L. Smith 33a Matthew 1 – 13............. . . Donald A. H agner 33b Matthew 14 – 28........... . . Donald A H agner 34a Mark 1 – 8:2 6 * * ........... . . . R obert A. Guelich 34b Mark 8:27 – 16:20 . . . . ........... Craig A Evans 35a Luke 1 – 9:2 0 ............... ........... John Nolland 35b Luke 9:21 – 18:34......... ........... John Nolland 35c Luke 18:35 – 24:53. . . . ........... John Nolland 36 John. 2nd e d . . . . George R. Beasley-Murray 37a Acts 1 – 1 4 * .................. . . . Stephen J. Walton 37b Acts 15 – 2 8 * ............... . . . Stephen J. Walton 38a Romans 1 – 8 ............... . . Jam es D. G. Dunn 38b Romans 9 – 1 6 ............. . . . Jam es D. G. Dunn 39 1 C o rin th ia n s* ........... . . . Andrew D. Clarke 40 2 C orinthians, rev. ed. .........Ralph P Martin 41 G alatians................Richard N. Longenecker 42 E p h e s ia n s.................... . . Andrew T. Lincoln 43 Philippians, rev. ed. .. .Gerald E H aw thorne, r ev. by Ralph P Martin 44 Colossians. Philemon** . . . Peter T. O ’Brien 45 1 & 2 Thessalonians** ..................F. F. Bruce 46 Pastoral E p istle s......... . William D. M ounce 47a Hebrews 1 – 8 ............... . . . . William L. Lane 47b Hebrews 9 – 13............. . . . . William L. Lane 48 Jam es............................ .........Ralph P Martin 49 1 P e te r.......................... . . J. Ramsey Michaels 50 Ju d e , 2 P e te r* * ........... R ichard J. Bauckham 51 1, 2, 3, J o h n , rev e d .. . . . Stephen S. Smalley 52a Revelation 1 – 5 ........... ...........David E. Aune 52b Revelation 6 – 1 6 ......... ........... David E. Aune 52c Revelation 17 – 22 . . . . ........... David E. Aune

25

W ORD BIBLICAL COMMENTARY Isaiah 3 4 - 6 6 Revised Edition

JO H N D . W . W ATTS General Editors: Bruce M. Metzger, David A. Hubbard, Glenn W. Barker Old Testament Editors: John D. W. Watts, James W. Watts New Testament Editors: Ralph P. Martin, Lynn Allan Losie

To

my colleagues in Isaiah studies, whose names fill these volumes. Your attention to this prophetic book has made these decades some of the most productive in scholarly history.

ZO NDERVAN

Isaiah 34 -66 , Volume 25 C o p y r ig h t © 2 0 0 5 b y T h o m a s N e ls o n , Inc. P re v io u s ly p u b lis h e d as Isaiah 34 -66 . F o rm e rly p u b lis h e d by T h o m a s N e ls o n . N o w p u b lis h e d b y Z o n d e r v a n , a d iv is io n o f H a r p e r C o llin s C hristian Publishing. R e q u e s ts fo r in fo rm a tio n s h o u ld b e a d d re s s e d t o : Z o n d e r v a n , 3 90 0 Spark s Dr. SE, Grand Rapids, Michigan 49546 T h is e d itio n : IS B N 9 7 8 - 0 - 310 - 5 2 2 0 4 -1 T h e L ib r a r y o f C o n g re s s has c a ta lo g e d th e o rig in a l e d itio n as fo llo w s : L ib r a r y o f C o n g re s s C o n tr o l N u m b e r: 2005295211 S c r ip tu r e q u o ta tio n s in th e b o d y o f th e c o m m e n ta ry m a rk e d N R S V a re fro m th e N e w Revised S ta n d a rd

Version o f the Bible c o p y rig h t ® 1989 b y th e C h ris tia n E d u c a tio n o f th e N a tio n a l C o u n c il o f C h u rc h e s o f C h r is t in th e U n ite d S ta te s o f A m e ric a , and a re u se d b y p e rm is s io n . A ll rig h ts re s e rv e d . S c r ip tu r e q u o ta tio n s m a rk e d N IV a re ta k e n fro m T h e H o ly B ib le , N e w International Version ® , N IV ®. C o p y r ig h t © 1973, 1978, 1984 b y B ib lic a , In c ®. U sed b y p e rm is s io n . A ll rig h ts re s e rv e d w o rld w id e . T h e a u th o r ’s o w n tra n s la tio n o f th e S c rip tu re te x t a p p e a rs in ita lic ty p e u n d e r th e h e a d in g Translation . A ll rig h ts re s e rv e d . N o p a rt o f th is p u b lic a tio n m ay b e re p r o d u c e d , s to re d in a re trie v a l s y s te m , o r tr a n s ­ m itte d in any fo rm o r by any m e a n s—e le c tr o n ic , m e c h a n ic a l, p h o to c o p y , re c o r d in g , o r a ny o th e r —e x c e p t fo r b r ie f q u o ta tio n s in p rin te d re v ie w s , w ith o u t th e p rio r p e rm is s io n o f th e p u b lis h e r. T h e G ra e c a , H e b ra ic a , a nd S e m itic a fo n ts u se d to p r in t th is w o rk a re a v a ila b le fro m L in g u is t’s S o ftw a r e , In c ., P.O. B o x 5 8 0 , E d m o n d s , W A 9 8 0 2 0 – 0 5 8 0 U S A ; te l. (425)775-1130.

To

J. Wash Watts ( 1896 – 1975) and James W. Watts (1960 – ) my fath er and my son, who have both been inspiration and help in this work beyond my ability adequately recognize o r th an k

Contents List ofEssays and Tables Excursuses Strands Editorial Preface Main Bibliography T e x t and C omm entary

PROLOGUE (1:1–4:6) Title (1:1) In the Hall of the King of Heaven and Earth, Rebellious Children, Violent Worshipers, Polluted City (1:2–31) Israel’s Disappointed Father and Outraged Patron of Jerusalem’s Temple (1:2–20) How Has She Become a Harlot? Let Me Smelt Your Dross Like Lye (1:21–31) Title (2:1) The Mountain of YHWH’s House (2:2–4) Israel Not Welcome/The Day of YHWH (2:5–22) Jerusalem’s Ordeal (3:1–4:6) Jerusalem Shall Totter (3:1–12) YHWH Stands for Judgment (3:13–15) “In That Day”: Haughty Daughters of Zion (3:16–4:1) YHWH’s Branch (4:2–6) PART I: THE DECREED DESTRUCTION OF THE WHOLE LAND (5:1–33:24) Introduction to Part I (5:1–6:13) Requiem for Israel (5:1–30) My Friend’s Song for His Vineyard (5:1–7) Therefore My People Are Exiled (5:8–25) Signal to a Distant Nation (5:26–30) In God’s Heavenly Courtroom (6:1–13) ACT 1. JERUSALEM’S ROYAL HEIR (7:1–12:6) Scene 1: Of Sons and Signs (7:l –9:6 [7]) Narrative: A Word for the King and a Sign (7:1–16) The Setting (7:1–2) Keep Calm and Steady (7:3–9) The Sign: “Within Three Years” (7:10–16) Announcement: YHWH Is Bringing Critical Times, the Assyrian Era (7:17–25)

3 6 17 18 34 41 43 50 60 62 66 69 73 77 78 81 81 87 95 98 112 114 115 119 122 132 142

vi

C ontents

Memoirs of the Prophet (8:1–9:6 [7]) Swift-Plunder, Hastening-Booty (8:1–4) Waters of Shiloah Refused (8:5–10) YHWH is Your Fear (8:11–15) Sealing the Prophet’s Testimony (8:16–18) To Instruction and to Testimony (8:19–22) To Us a Son Is Born (8:23–9:6 [9:1–7]) Scene 2: A Word against Jacob (9:7 [8]–10:23) A Prophetic Interpretation of History (9:7 [8]–10:4) The Assyrian King, Rod of My Anger (10:5–19) “In That Day”: Only a Remnant of Israel (10:20–23) Scene 3: A Word for Jerusalem (10:24–12:6) Jerusalemites, Do Not Fear the Assyrian (10:24–27c) “In That Day”: The March of Conquest (10:27d–32) The Forester before Jerusalem (10:33–34) A Shoot from the Stump of Jesse (11:1–10) YHWH’s Second Deliverance (11:11–16) Hymns for “T hat Day” (12:1–6)

146 147 152 155 158 162 166 176 177 183 190 193 194 197 201 204 213 218

ACT 2. THE BURDEN OF BABYLON (13:1–27:13) Title (13:1) Introduction (frame): YHWH’s Wars and Babylon’s Fate (13:2–14:23) The Day of YHWH (13:2–16) Babylon’s Fate—Israel’s Hope (13:17–14:23) YHWH Overwhelms Babylon (13: l7–22a) (For) Jacob’s Hope (13:22b–14:2) Taunt over a Fallen Tyrant (14:3–21) Oracle against Babylon (14:22–23) The Assyrian Period (14:24–23:18) YHWH’s Plan for Assyria and the Whole Land (14:24–27) In the Death Year of King Ahaz (14:28–32) Burden: Moab (15:1–16:14) Burdens: Damascus and Egypt, 716–714 B.C.E. (17:1–20:6) Reflections on Israel’s Position (17:1–9) Admonition and Two “Woe” Passages (17:10–14) Address to “All You People of the Land” (18:1–7) Burden: Egypt (19:1–20:6) See! YHWH against Egypt (19:1–15) Worship of YHWH in Egypt: Five “In That Day” Passages (19:16–25) Isaiah Demonstrates against an Alliance with Egypt (20:1–6) Four Ambiguous Burdens (21:1–22:25) Burden: A Swampland (21:1–10) Burden: Silence (21:11–12) Burden: In the Wasteland (21:13–17) Burden: The Valley of Vision (22:1–14) Shebna and Eliakim Are Dismissed (22:15–25) Burden: Tyre and the Desolate Land (23:1–27:13)

223 235 240 243 251 251 254 256 267 269 272 275 278 288 290 295 300 304 304 310 319 323 324 331 332 334 343 350

Contents

vii

Burden: Tyre (23:1–18) A Concluding Liturgy (24:1–27:13) See: YHWH Devastates the Land (24:1–13) Responses: They Raise Their Voices (24:14–20) YHWH of Hosts Reigns on Mount Zion (24:21–25:8) Response from a Yahwist (25:9–12) Response: Song of the Judeans (26:1–19) The Judgment and Its Results for Israel (26:20–27:13) YHWH Emerges to Judge the People of the Land (26:20–21) Leviathan’s Fate/Israel’s Hope (27:1–6) “T h at Day” for Israel (27:7–13)

356 366 372 381 384 393 395 404 405 407 411

ACT 3. THE WOES OF ISRAEL AND JERUSALEM (28:1–33:24) Disaster from Expansion (28:1–29) Woe, Ephraim’s Drunkards (28:1–13) Scoffers in Jerusalem (28:14–22) YHWH’s Strategy: A Parable (28:23–29) Disaster for Jerusalem’s Policies (29:1–24) Woe, Ariel (29:1–8) Like a Sealed Book (29:9–14) Woe, You Schemers (29:15–24) Disaster from Rebellious Self-Help (30:1–33) Woe, Rebellious Children (30:1–18) Hope from the Teachers (30:19–26) A Cultic Theophany (30:27–33) Disaster from False Faith in Egypt (31:1–32:20) Woe to Those Who Go Down to Egypt for Help! (31:1–9) Suppose a King . . . (32:1–8) Until Spirit Is Poured Out (32:9–20) God’s Promise to Judge the Tyrant (33:1–24) Woe, You Destroyer (33:1–6) See! Their Valiant One! (33:7–12) Who Can Survive the Fire? (33:13–24)

416 422 422 432 441 446 446 451 455 459 459 467 471 475 476 480 484 489 489 492 495

PART II: THE OF ZION: THE NEW ORDER (34:1–61:11)

503

ACT 4. THE INHERITANCE OF THE NATIONS AND ISRAEL (34:1–49:4) 511 First Imperative: Summons to the Nations (34:1–8) 517 Second Imperative: Find and Read the Scroll of YHWH (34:9–35:10) 528 The Hezekiah/Isaiah Inset Narratives (36:1–39:8) 543 The First Reading from History: The Assyrian’s Speech (36:1–37:8) 551 A Reading (Continued): From Hearsay to Knowledge—Sennacherib, Hezekiah, and Isaiah (37:9–38) 564 A Reading (Continued): Hezekiah’s Illness (38:1–8, 21–22) 581 A Reading: Hezekiah’s Psalm (38:9–20) 586 A Reading (Continued): Hezekiah’s Mistake (39:1–8) 596 Third Imperative: In the Hall of Voices (40:1–11) 602 YHWH Introduced to the Nations: The Continued (40:12–31) 614

viii

C ontents

Coastlands and Peoples Assemble for Trial; Israel Affirmed as YHWH’s Servant (41:1–20) YHWH Defends His Authority and His Choice of Cyrus (41:21–42:12) YHWH Sends His Servant to Rescue Israel (42:13–43:21) Remember These, Jacob! (43:22–44:23) YHWH Introduces Cyrus (44:24–45:13) In YHWH Is Legitimacy and Strength (45:14–25) Bel Bows . . . My Purpose Stands (46:1–13) Sit in the Dust, Daughter Babylon (47:1–15) Move Out from Babylon! (48:1–22) Israel’s Swansong: A Light to Nations (49:1–4)

630 643 661 679 689 703 708 712 718 727

ACT 5. THE INHERITANCE OF JERUSALEM (49:5–54:17b) A Light to Nations (49:5–12) YHWH Has Comforted His People (49:13–21) Even the Captive of a Champion (49:22–50:3) A Student’s Tongue (50:4–51:8) Awake! Put on Strength! (51:9–52:2) How Fitting: A Messenger’s Feet (52:3–12) The Punishment for Our Peace (52:13–53:12) Sing, You Barren One! (54:1–17b)

730 734 739 745 749 765 773 777 794

ACT 6. THE INHERITANCE OF YHWH’S SERVANTS (54:17c–61:11) 802 Title: The Heritage of YHWH’s Servants (54:17c) 807 A House of Prayer for All Peoples (55:1–56:8) 811 The Dark Side of Jerusalem (56:9–57:13) 823 I Shall Heal Him (57:14–21) 832 YHWH’s Kind of Fast (58:1–14) 836 Troubled Times in Judah (59: l–15a) 846 YHWH Decides to Act (59:15b–21) 853 Zion’s Day Dawns (60:1–22) 858 YHWH’s Agents to Bless Jerusalem (61:1–11) 868 EPILOGUE: FOR ZION’S SAKE—NEW HEAVENS AND NEW LAND (62:1–66:24) A New Name for Jerusalem (62:1–7) YHWH’s Oath and a Disturbing Apparition (62:8–63:6) Sermon and Prayers (63:7–64:11 [12]) YHWH’s Great Day: A New Jerusalem (65:1–66:24) YHWH Deals with His Opponents (65:1–16) YHWH Moves to Finish His New Jerusalem (65:17–25) The One YHWH Esteems (66:1–5) YHWH Confirms His Servants in His New City (66:6–24)

877 878 883 892 907 909 921 926 933

Indexes Authors Cited Biblical Backgrounds Key Hebrew Words

943 943 957 958

Essays and Tables E xcursuses PART I

“The ʿAlmah” (7:14) TheAncient Craft of Washing Clothes Babylon and the King of Babylon in the Vision of Isaiah The Babylonian Period ca. 612–540 B.C.E. “Burden” in the Prophets Chronology of Eighth-Century Reigns “The City” A Comparison with Micah 4:1–3 “Daughter Zion” : C ities in Isaiah Day o f YHWH/Divine Warrior Decide One’s Fate “Desolation” in Isaiah The Destruction of the Land The Divine Banquet Drama in Israel and EarlyJudaism? Elam The Era ca. 640–587 B.C.E. First-Person-Plural Speeches Form-Critical Categories in Chaps. 40–66 Genre in First-Person Passages “The Hand of God” Hezekiah’s Pools and Waterworks “Highway” Immanuel ( 7 : 1 4 ) Isaiah 1–12 Isaiah 7:14 and the Virgin Birth ofJesus Isaiah 7:14 as Messianic Prophecy Isaiah 7:14 in Context Isaiah’s Worldview Jerusalem Jerusalem—An Example of War in a Walled City Jewish Colonies and Temples in Egypt Judah King Hezekiah (ca. 715–701 B.C.E.) Kings in Isaiah “The Land” Leviathan = Tyre Literary Drama in the Old Testament? The Medes Messiah, Son ofDavid Moab

136 129 237 241 236 13 378 45 30 c ix

387 78 249 390 lx x x ii i

328 420 x c ii i lx x xci

39 339 128 137 4 140 139 138 c x iv

8 61 316 8 269 116 376 409 lx x x iv

252 175 285

X

E ssays and T ables

The Mountain of YHWH Oracles against the Nations (OAN) Parallels between Isaiah and the Psalms The “Remnant” in Isaiah Rhetorical Questions in Isaiah Scribal Wisdom and Scribal Prophecy The Sealed Testimony Silence about Hezekiah Symbolic Names for Isaiah and His Sons Torah in Isaiah Types ofPolitical Organizations The Vassal Years of Hezekiah and Manasseh (ca. 700–640 B.C.E.) Wisdom in Isaiah YHWH and Death

46 224 cviii 126 37 xliv 160 271 127 48 113 352 443 402

PA R T II

as “Coastland” as “the Underworld” The Address to the Nations in Isaiah 34–66 “An Age” Cambyses/Darius (522–ca. 518 B.C.E.) The “Case of Zion” “Choose” and “Elect” “Create”/ “Creator” Cults of the Dead in Israel Cyrus in History Cyrus in Isaiah Darius (518–485 B.C.E.) Effecting Regime Change Exodus Typology Hezekiah’s Rebellion (705–701 B.C.E.) and Sennacherib’s Campaign (701 B.C.E.) Identifying the “Servant of YHWH” Isaiah 53 and Its Later Appropriation Is Israel Finally “Saved”or “Lost”according to Isaiah? Jerusalem—A Persian Temple City Law Codes under the Persians Lilith Meshullam, Son of Zerubbabel The Nations in Isaiah Opposition to the Prophet’s Program Parties in PalestinianJudaism “No Peacefor the Wicked” The Place of 34:1–40:11 in Isaiah The Pointing ofFinal Kaf (‫ )ך‬in Isaiah 49 “Redeem” “Righteous” and “Righteousness” The Role offeusalem/Zion in Isaiah 40–54 The Servants of YHWH

622 742 509 798 732 526 677 624 830 697 698 805 503 609 550 650 791 917 857 762 536 759 521 810 754 725 514 742 640 673 613 803

Essays and Tables

xi

The Sufferer/Martyr of Isaiah 50:4–9 and Isaiah 53 A Theologyfor the Nations Waitingfor YHWH in Isaiah Zerubbabel

783 630 628 757

Strands part i

“Abandon” “The Day of YHWH” Divine-Warrior Passages in Isaiah “Glory, Honor of YHWH” God’s First-Person Speeches “Holy” “The Holy One of Israel” “Humankind” “ All Flesh”“A Human” “In That Day” “I ”Passages Isaiah, Son of Amoz Jerusalem/Zion “Justice” “King” “Knowledge” and “Understanding” “Light” and “Darkness” “People” Rebellious Children (Individuals) “Remnant” Servant/Servants “We, Us, Our” “YH W H ” and “G od” “YHWH of Hosts” “You”

ciii cxii cxi 108 xc 107 29 57 cxii xliv xxxviii 10 38 117 27 55 xciv 24 126 lxxx xcv lxxxix cxi xcvi

PARTII

“Advise, Counsel”; “Counsel, Advice, Strategy, Plan” “Faithfulness”, “Security”, “ Truth” The Nations No “Peace” for the “Wicked” / “Rebel” “Peace” Peoples and Lands “Righteousness” The “Servant of YHWH”in Isaiah 40–66 “The Way”

545 600 522 726 600 523 674 653 610

I llustrations

Chronological Chart of Reigns Desolation Language Dramatis Personae in Isaiah 34–66 Historical Data Parallel to Isaiah 28:1–33:24 Pools and Waterworks

15 79 506 421 340

Editorial Preface The launching of the Word Biblical Commentary brings to fulfillment an enterprise of several years’ planning. The publishers and the members of the editorial board met in 1977 to explore the possibility of a new commentary on the books of the Bible that would incorporate several distinctive features. Prospective readers of these volumes are entitled to know what such features were intended to be; whether the aims of the commentary have been fully achieved time alone will tell. First, we have tried to cast a wide net to include as contributors a number of scholars from around the world who not only share our aims, but are in the main engaged in the ministry of teaching in university, college, and seminary. They represent a rich diversity of denominational allegiance. The broad stance of our contributors can rightly be called evangelical, and this term is to be understood in its positive, historic sense of a commitment to Scripture as divine revelation and to the truth and power of the Christian gospel. Then, the commentaries in our series are all commissioned and written for the purpose of inclusion in the Word Biblical Commentary. Unlike several of our distinguished counterparts in the field of commentary writing, there are no translated works, originally written in a non-English language. Also, our commentators were asked to prepare their own rendering of the original biblical text and to use the biblical languages as the basis of their own comments and exegesis. What may be claimed as distinctive with this series is that it is based on the biblical languages, yet it seeks to make the technical and scholarly approach to a theological understanding of Scripture understandable by—and useful to—the fledgling student, the working minister, and colleagues in the guild of professional scholars and teachers as well. Finally, a word must be said about the format of the series. The layout, in clearly defined sections, has been consciously devised to assist readers at different levels. Those wishing to learn about the textual witnesses on which the translation is offered are invited to consult the section headed Notes. If the readers’ concern is with the state of modern scholarship on any given portion of Scripture, they should turn to the sections on Bibliography and Form/Structure/Setting. For a clear exposition of the passage’s meaning and its relevance to the ongoing biblical revelation, the Comment and concluding Explanation are designed expressly to meet that need. There is therefore something for everyone who may pick up and use these volumes. If these aims come anywhere near realization, the intention of the editors will have been met, and the labor of our team of contributors rewarded. General Editors: Bruce M. Metzger David A. Hubbard† Glenn W. Barker† Old Testament Editor: John D. W. Watts Associate Editor: James W. Watts New Testament Editor: Ralph P. Martin Associate Editor: Lynn Allan Losie

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Commentary Bibliography Cited in text by author’s name only. Alexander, J. A. A Commentary on the Prophecies of Isaiah. Rev. ed. J. Eadie. Grand Rapids, MI: Zondervan, 1970. Auvray, P. Isaïe 1–39. SB. Paris: Gabalda, 1972. Baltzer, K. DeuteroIsaiah: A Commentary on Isaiah 40–55. Trans. M. Kohl. Ed. P. Machinist. Hermeneia. Minneapolis: Fortress, 2001. Beuken, W. A. M.Jesaja 1–12. HKAT. Freiburg: Herder, 2003. ______. Jesaja, Deel II–III (Isa 40–66). 2 vols. POut. Nijkerk: Callenbach, 1979–89. ______. Isaiah: Part 2 (Isa 28–39). Translated by B. Doyle. HCOT. Leuven: Peeters, 2000. Bewer, J. A. The Book of Isaiah. Vols. 3–4 of Harper’s Annotated Bible. New York: Harper & Bros., 1950. Blenkinsopp, J. Isaiah 1–39. AB. New York: Doubleday, 2000. ______. Isaiah 40–55. AB. New York: Doubleday, 2002. ______. Isaiah 56–66. AB. New York: Doubleday, 2003. Bonnard, P. E. Le Second Isaïe, son disciple et leurs éditeurs. SB. Paris: Gabalda, 1972. Brueggemann, W. Isaiah I (1–39). Westminster Bible Companion. Louisville: Westminster John Knox, 1998. ______. Isaiah II (40–66). Westminster Bible Companion. Louisville: Westminster John Knox, 1998. Bruno, A. Jesaja, eine rhythmische und textkritische Untersuchung. Stockholm: Almqvist & Wiksell, 1953. Budde, K. “Das Buch Jesaja 40–66.” In HSAT. Ed. E. Kautzsch and A. Bertholet. 4th ed. Tübingen: Mohr, 1921–23. Buhl, F. Jesaja. 2d ed. Copenhagen: Gyldendal, 1912. Cheyne, T. K. The Book 0f the Prophet Isaiah. 5th ed. New York: Dodd, Mead, 1904. Childs, B. S. Isaiah. OTL. Louisville, KY: Westminster John Knox, 2001. Clements, R. E. Isaiah 1–39. NCB. Grand Rapids, MI: Eerdmans, 1980. Delitzsch, F. J. Biblischer Commentar über den Propheten Jesaia. Leipzig: Dörffling und Frank, 1869. ______. Biblical Commentaries on the Prophecies of Isaiah. Trans. J. Martin. Edinburgh: T & T Clark, 1910. Dillmann, A. Der prophet Jesaja. Rev. R. Kittel. Leipzig: Hirzel, 1898. Döderlein, J. C. Esaias, ex recensione textus Hebraei. Altorfi, 1789. Duhm, B. Das BuchJesaja. HKAT 3.1. 5th ed. Göttingen: Vandenhoeck & Ruprecht, 1968. Eichrodt, W. Der Heilige in Israel: Jesaja 1–12. BAT 17.1. Stuttgart: Calwer, 1960. ______. Der Herr der Geschichte: Jesaja 13–23, 28–39. BAT 17.2. Stuttgart: Calwer, 1967. Elliger, K. Deuterojesaja. Vol. 1, Jesaja II: 40:1–45:7. BKAT 11. Neukirchen-Vluyn: Neukirchener Verlag, 1970–78. Eusebius Pamphili of Caesaria. Der Jesajakommentar (Gr.). Vol. 9 of Eusebius Werke. Ed.J. Ziegler. Berlin: Akademie, 1975. Feldmann, F. Das Buch Isaias. EHAT. Münster, 1926. Fohrer, G. Das BuchJesaja. 3 vols. ZBK Zurich: Zwingli, 1960–64. Gesenius, W. Der Prophet Jesaia. Leipzig: Vogel, 1829. Goldingay, J. Isaiah. NIBCOT 13. Peabody, MA: Hendrickson, 2001. Gray, G. B. A Critical and Exegetical Commentary on the Book of Isaiah I-XXVI. ICC. New York: T & T Clark, 1912. Guthe, H. Jesaja. Tübingen: Mohr, 1907. Hertzberg, H. W. DerErsteJesaja. 3d ed. Leipzig: Schloessmann, 1955. Hitzig, F. Der prophetJesaja. Heidelberg: Winter, 1833. Ibn Ezra (Abraham ben Meir) (1090–1164). Commentary of Ibn Ezra on Isaiah. (Heb.) Trans. M. Friedlander. 2d ed. New York: Feldheim, 1966. Jensen, J. Isaiah 1–39. OT Message 8. Wilmington: Glazier, 1984. Kaiser, O. Isaiah 1–12. 2d ed. Trans. R. A. Wilson. OTL. Philadelphia: Westminster, 1983. ______. Isaiah 13–39. 2d ed. Trans. R. A. Wilson. OTL. Philadelphia: Westminster, 1983. Kelley, P. H. “Isaiah.” In Broadman Bible Commentary. Vol. 5. Nashville: Broadman, 1971.149–374. Kilian, R.Jesaja 1–39. EdF 200. Darmstadt: Wissenschaftliche Buchgesellschaft, 1983. ______. Jesaja 1–12. NEchtB 17. Würzburg: Echter, 1986. ______.Jesaja II: 13–39. NEchtB 32. Würzburg: Echter, 1994. Kimchi, D. The Commentary of David Kimchi on Isaiah. (Heb. with introduction in Eng.) Ed. L. Finkelstein. Columbia University Oriental Studies 19. New York: Columbia UP, 1926. Reprint, New York: AMS Press, 1966. Kissane, E. J. The Book of Isaiah. Rev. ed. 2 vols. Dublin: Browne and Nolan, 1960. Köhler, L. Deuterojesaja (Jesaja 40–55)

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stilkritsch untersucht. BZAW 37. Giessen: Töpelmann, 1923. Koole, J. L. Isaiah, Part 3. 3 vols. Trans. A. P. Runia. HCOT. Kampen: Kok Pharos, 1997–98. König, E. Das BuckJesaja. Gütersloh, 1926. Leslie, E. A. Isaiah. New York: Abingdon, 1963. Levy, R. Deutero-Isaiah. London: Oxford UP, 1925. Luther, M. DerProphetJesaia. Vols. 25, 31.2 of D. Martin Luthers Werke. Kritische Gesamtausgabe 25. Weimar, 1883. 87–401. ______. Lectures on Isaiah Chs. 1–39. Vol. 16 of Luther’s Works. Ed. and trans. J. Pelikan and H. C. Oswald. St. Louis: Concordia, 1969. Luzzato, S. D. Commentary on the Book of Isaiah. (Heb.) 1855. Reprint, Tel Aviv: Davir, 1970. Marti, K. Das BuchJesaja. KHC. Tübingen: Mohr, 1900. Mauchline, J. Isaiah 1–39. TBC. London: SCM Press, 1962. McKenzie, J. L. Second Isaiah. AB 20. Garden City, NY: Doubleday, 1968. Motyer, J. A. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, IL: InterVarsity Press, 1993. Muilenburg, J. “The Book of Isaiah.” In IB. Ed. G. A. Buttrick et al. New York; Nashville: Abingdon-Cokesbury, 1956. 5:382–773. Nägelsbach, C. W. E. Der ProphetJesaja. Leipzig: Klasing, 1877. North, C. The Second Isaiah. Oxford: Oxford UP, 1964. Oswalt, J. N. The Book of Isaiah, Chapters 1–39. NICOT. Grand Rapids, MI: Eerdmans, 1986. ______. The Book of Isaiah, Chapters 40–66. NICOT. Grand Rapids, MI: Eerdmans, 1998. Procksch, O. Jesaia I. (Isa 1–39.) KAT 9.1. Leipzig: Scholl, 1930. Scott, R. B. Y. “The Book of Isaiah.” IB. New York; Nashville: Abingdon, 1956. 5:149–381. Scullion, J. Isaiah 40–66. OT Message. Wilmington, DE: Glazier, 1982. Seitz, C. R. Isaiah 1–39. IBC. Louisville: Westminster John Knox, 1993. Skinner, J. The Book of the Prophet Isaiah in the Revised Version. CBib. Cambridge: Cambridge UP, 1963. Steinmann, J. Le Livre de la Consolation d ’Israel. LD 28. Paris, 1960. Sweeney, M. A. Isaiah 1–39 with an Introduction to Prophetic Literature. FOTL 16. Grand Rapids, MI: Eerdmans, 1996. Volz, P. Jesaja II: Zweite Hälfte: 40–66. KAT 10. Leipzig: Scholl, 1932. Westermann, C. Das Buch Jesaja: Kapitel 40–66. ATD. Göttingen, 1966. Translated by D. M. G. Stalker as Isaiah 40–66. Philadelphia: Westminster, 1969. Whybray, R. N. Isaiah 40– 66. NCB. Grand Rapids, MI: Eerdmans, 1975. ______. The Second Isaiah. OT Guides. Sheffield: Sheffield Academic Press, 1983. Wildberger, H. Jesaja 1–12. BKAT 10. Neukirchen-Vluyn: Neukirchener Verlag, 1972. Translated by T. H. Trapp as Isaiah 1–12. Minneapolis: Augsburg, 1991. ______. Jesaja 13–27. BKAT 10. Neukirchen-Vluyn: Neukirchener Verlag, 1978. Translated by T. H. Trapp as Isaiah 13–27. Minneapolis: Augsburg, 1999. ______. Jesaja 28–39. BKAT 10. Neukirchen-Vluyn: Neukirchener Verlag, 1982. Translated by T. H. Trapp as Isaiah 28–39. Minneapolis: Augsburg, 2002. Young, E. J. The Book of Isaiah. 3 vols. NICOT. Grand Rapids, MI: Eerdmans, 1965–72. Ziegler, J., ed. Isaias. Septuaginta 14. Göttingen: Vandenhoeck & Ruprecht, 1939. ______. ed. Isaias. 3d ed. Septuaginta: Vetus Testamentum Graecum Auctoritate Academiae Scientiarium Göttingensis 14. Göttingen: Vandenhoeck & Ruprecht, 1983.

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General Bibliography Cited in text by author’s or editor’s name and shortened title. Achtemeier, E. R. The Community and Message of Isaiah 56–66: A Theological Commentary. Minneapolis: Augsburg, 1982. Ackroyd, P. “Isaiah I-XII: Presentation of a Prophet.” In Congress Volume Göttingen 1977. VTSup 29. Leiden: Brill, 1978.16–48. Alt, A. Kleine Schrift en zur Geschichte des Volkes Israel. 3 vols. Munich: Beck, 1953–59. Anderson, B. W., and W. Harrelson, eds. Israel’s Prophetic Hetitage. FS J. Muilenburg. New York: Harper; London: SCM Press, 1962. Balentine, S. E., and J. Barton, eds. Language, Theology, and the Bible. FS J. Barr. Oxford: Clarendon, 1994. Barrick, W. B., and J. R. Spencer, eds. In the Shelter of Elyon. FS G. W. Ahlström. Sheffield: JSOT Press, 1984. Bartelt, A. H. The Book around Immanuel: Style and Structure in Isaiah 2–12. Biblical and Judaic Studies from the University of California, San Diego 4. Winona Lake, IN: Eisenbrauns, 1995. Barth, H. Die Jesaja-Worte in der Josiazeit: Israel und Asshur als Thema einer Produktiven Neuinterpretation des Jesajaüberlieferung. WMANT 48. Neukirchen-Vluyn: Neukirchener Verlag, 1977. Beck, A. B., et al., eds. Fortunate the Eyes That See. FS D. N. Freedman. Grand Rapids, MI: Eerdmans, 1995. Becker, J. Isaias—Der Prophet und sein Buck. SBS 30. Stuttgart: Katholisches Bibelwerk, 1968. Becker, U. Jesaja— Von derBotschafi zum Buch. FRLANT 178. Góttíngen: Vandenhoeck & Ruprecht, 1997. Begrich, J. Studien zu Deuterojesaja. BWANT 4.25. Stuttgart: Kohlhammer, 1938. Berges, U. Das BuchJesaja: Komposition und Endgestalt. Herders Biblische Studien 16. Freiburg: Herder, 1998. Boer, P. A. H. de. Second-Isaiah’sMessage. OtSt 11. Leiden: Brill, 1956. Böhnke, M., and H. Heinz, eds. Im Gespräch mit dem dreineinen Gott: Elemente einer trinitarischen Theologie. FS W. Breuning. Düsseldorff: Patmos, 1985. Bosman, H. J., H. Van Grol et al., eds. Studies in Isaiah 24–27. OtSt 43. Leiden: Brill, 2000. Blum, E., et al., eds. Die Hebräische Bibel und ihre zweifache Nachgeschichte. FS R. Rendtorff. Neukirchen-Vluyn: Neukirchener Verlag, 1990. Brownlee, W. H. The Meaning of the Qumran Scrollsfor the Bible. New York: Oxford UP, 1964. 247–49. Broyles, C. C., and C. A. Evans, eds. Writing and Reading the Scroll of Isaiah: Studies of an Interpretive Tradition. 2 vols. VTSup 70.1–2; FIOTL 1–2. Leiden: Brill, 1997. Brunet, G. Essai sur l’Isaïe de ’lHistoire. Paris: Picard, 1975. Budde, K. Jesaja’s Erleben: Eine gemeinverständliche Auslegung derDenkschrift desPropheten (Kap. 6:1–9:6). Gotha: Klotz, 1928. Carrez, M. et al., eds. De la Torah au Messie. FS H. Cazelles. Paris: Desclée, 1981. Childs, B. S. Isaiah and the Assyrian Crisis. SBT 2.3. Naperville, IL: Allenson, 1967. Chilton, B. The Glory of Israel: The Theology and Provenience of the Isaiah Targum. Sheffield: JSOT Press, 1982. ______. The Isaiah Targum: Introduction, Apparatus and Notes. Wilmington, DE: Glazier, 1987. Clifford, R. J. Fair Spoken and Persuading: An Interpretation of Second Isaiah. New York: Paulist Press, 1984. Coggins, R., et al., eds. Israel’sProphetic Tradition. FS P. Ackroyd. Cambridge: Cambridge UP, 1982. Conrad, E. W. “Prophet, Redactor and Audience: Reforming the Notion of Isaiah’s Formation.” In New Visions, ed. R. F. Melugin and M. A. Sweeney. 305–26. ______. Reading Isaiah. OBT. Minneapolis: Fortress, 1991. Conrad E. W., and E. G. Newing, eds. Perspective on Language and Text. FS F. I. Andersen. Winona Lake, IN: Eisenbrauns, 1987. Darr, K. P. Isaiah’s Vision and the Family of God. Louisville: Westminster John Knox, 1994. Diedrich, F., and B. Willmes, eds. Ich bewirke das Heil und erschaffe das Unheil (Jesaja 45, 7): Studien zur Botschaft der Propheten. FS L. Ruppert. FB 88. Würzburg: Echter, 1998. Dillman, A. Der ProphetJesaja. Leipzig: Hirzel, 1890. Donner, H. Israel unter den Völkern: Die Stellung der klassischen Propheten des 8. Jahrhunderts v. Chr. zur Aussenpolitik derKönige von Israel and Juda. VTSup 11. Leiden: Brill, 1964. Driver, G. R. “Difficult Words in the Hebrew Prophets.” In Studies in Old Testament Prophecy. FS T. H. Robinson, ed. Η. H. Rowley. Edinburgh:

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T & T Clark, 1950. 52–7 2 . ______. “Hebrew Notes on Prophets and Proverbs.” JTS 41 (1940) 162–75. ______. “Hebrew Scrolls.” JTS2 (1951) 21–25. ______. “Isaiah I-XXXIX: Textual and Linguistic Problems.”JSS 13 (1968) 36–57. ______. “Isaianic Problems.” In Festschriftfür Wilhelm Eilers. Ed. G. Wiessner. Wiesbaden: Harrassowitz, 1967. 43–57. ______. “Linguistic and Textual Problems: Isaiah I-XXXIX.”JTS 38 (1937) 36–50. ______. “Linguistic and Textual Problems: Isaiah XL-LXVI.”JTS 36 (1935) 398–405. ______. “Studies in the Vocabulary of the Old Testament.” JTS 34 (1933) 337–381. ______. “Vocabulary of the OT, VI.”JTS 34 (1933) 375–83. Driver, S. R. Isaiah: His Life and Times and the Writings Which Bear His Name. New York: Randolph, 1883. Eaton, J. H. Festal Drama in DeuteroIsaiah. London: SPCK, 1979. ______. “The Origin of the Book of Isaiah.” V T 9 (1959) 138–57. Ehrlich, A. B. Randglossen zur hebräischen Bibel textkritisches, sprachliches und geschichtliches. Vol. 4, Jesaia, Jeremia. Leipzig: Hinrichs, 1912. Elliger, K. Deuterojesaja in seinem Verhältnis zu Tritojesaja. BWANT 63. Stuttgart: Kohlhammer, 1933. ______. Die Einheit des Tritojesaia, Jesaia 56–66. Stuttgart: Kohlhammer, 1928. Exum, J. C., and H. G. M. Williamson, eds. Readingfrom Right to Left. FS D. J. A. Clines. JSOTSup 373. Sheffield: Sheffield Academic Press, 2003. Fey, R. Amos und Jesaja: Abhängigkeit und Eigenständigkeit desJesaja. WMANT 12. Neukirchen-Vluyn: Neukirchener Verlag, 1963. Fohrer, G. “Neue Literatur zur alttestamentlichen Prophede.” TRu 45 (1980) 1–39, 108–15. ______. Studien zur Alttestamentlichen Prophetie (1949–1965). BZAW 99. Berlin: Töpelmann, 1967. Follis, E. R., ed. Directions in Biblical Hebrew Poetry. Sheffield: JSOT Press, 1987. Gitay, Y. Prophecy and Persuasion: A Study of Isaiah 40–48. Forum Theologiae Linguisticae 14. Bonn: Linguistica Biblica, 1981. Goedicke, H., ed. Near Eastern Studies. FS W. F. Albright. Baldmore: Johns Hopkins UP, 1971. Gordon, R., ed. “The Place Is Too Smallfor Us”: The Israelite Prophets in Recent Scholarship. SBTS 5. Winona Lake, IN: Eisenbrauns, 1995. Gottwald, N. K. All the Kingdoms of the Earth. New York: Harper & Row, 1964. 222–28. Grosheide, H. H., ed. De Knecht: Studies rondom Deutero-Jesaja. FSJ. Koole. Kampen: Kok, 1978. Hanson, P. D. The Dawn of Apocalyptic. Rev. ed. Philadelphia: Fortress, 1979. Hardmeier, C. “Verkündigung und Schrift bei Jesaja: Z u Entstehung der Schriftprophetie als Oppositionsliteratur im alten Israel.” TGI 73 (1983) 119–34. Harner, P. B. Grace and Law in Second Isaiah: “I Am the Lord.” Lewiston, NY: Mellen, 1988. 71–117. Hausmann, J., ed. Alttestamentlicher Glaube und biblische Theologje. FS H. D. Preuss. Stuttgart: Kohlhammer, 1992. Hoffmann, H. W. Die Intention der Verkündigung Jesajas. BZAW 136. Berlin: De Gruyter, 1974. Høgenhaven, J. Gott und Volk bei Jesaja: Eine Untersuchung zur biblischen Theologe. ATDan 24. Leiden: Brill, 1988. Holladay, W. L. Isaiah: Scroll of a Prophetic Heritags. Grand Rapids, MI: Eerdmans, 1978. Irwin, W. H. “Isaiah 28–33: Translation with Philological Notes.” Diss., Pontifical Biblical Institute, Rome, 1973. Jones, D. R. “The Tradition of the Oracles of Isaiah of Jerusalem.” ZAW 67 (1955) 226–46. Kitchen, K. A. The Third Intermediate Period in Egypt (1100 to 650 B.C.E.). Warminster: Aris & Phillips, 1973. Köhler, L. Deuterojesaja (Jes. 40–55) stilkritisch untersucht. BZAW 37. Giessen: Töpelmann, 1923. ______. Kleine Lichter. Zurich: Zwingli, 1945. ______. Old Testament Theology. Trans. A. S. Todd. London: Lutterworth, 1957. Kuenen, A. Historisch-kritische Einleitung in die Bücher des Alten Testaments. Trans. T. Weber and A. T. Müller. 3 vols. Leipzig: Schulze, 1885–94. Originally published as Historisch-kritisch Onderzoeh naar het ontstaan en de Verzemeling van de boeken des Ouden Verbands (1861–65). Kutscher, E. Y. The Language and Linguistic Backgound of the Isaiah Scroll (1QIsaa). Leiden: Brill, 1974. Laato, A. A Star Is Rising: The Historical Development of the Old Testament Royal Ideology and the Rise of theJewish Messianic Expectations. Atlanta: Scholars Press, 1997. Lack, R. La symbolique de lime d ’Isaie: Essai sur l’image littéraire comme element de structuration. AnBib 59. Rome: Biblical Institute Press, 1973. Melugin, R. F. TheFormation of Isaiah 40–55. BZAW 141. Berlin: De Gruyter, 1976. Melugin, R. F., and M. A. Sweeney, eds. New Visions of Isaiah. JSOTSup 214. Sheffield: Sheffield Academic Press, 1996. Mèrendino, R. P. DerErsle und der Letzte: Eine Untersuchung von Jes 40–48. VTSup 31. Leiden: Brill, 1981. Mowinckel, S. “Die

General Bibliography

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komposition des Jesajabuches Kap. 1–39.” AcOr 11 (1933) 267–92. Noth, M. Die israelitschen Personennamm. BWANT 46. Stuttgart: Kohlhammer, 1928. O’Connell, R. H. Concentricity and Continuity: Literary Structure in Isaiah. JSOTSup 188. Sheffield: Sheffield UP, 1994. Olyan, S. M., and R. C. Culley, eds. “A Wise and Discerning Mind.” FS B. O. Long. BJC 325. Providence, RI: Brown Judaic Studies, 2000. Pauritsch, K. Die neue Gemeinde: Gott sammelt Ausgestossene und Arme (Jesaia 55–66). AnBib 47. Rome: Biblical Institute Press, 1971. Postma, F., et al., eds. The New Things: Eschatology in Old Testament Prophecy. FS H. Leene. ACEBTSup 3. Maastricht: Shaker, 2002. Reid, S. B., ed. Prophets and Paradigms. FS G. M. Tucker. JSOTSup 229. Sheffield: Sheffield Academic Press, 1996. Rignell, L. G. A Study of Isaiah, Ch. 40–55. Lund: Gleerup, 1956. Schoors, A. I Am God Your Saviour: A Form-Critical Study of the Main Genres in Is. xl–lv. VTSup 24. Leiden: Brill, 1973. Schramm, B. The Opponents of Third Isaiah: Reconstructing the Cultic History of the Restoration. JSOTSup 193. Sheffield: Sheffield Academic Press, 1995. Schunk, K.-D., and M. Augustin, eds. Goldene Äpfel in silbemen Schalen. Frankfort am Main: Lang, 1992. Sekine, S. Die Tritojesajanische Sammlung (fes 56–66) redaktionsgeschichtlich untersucht. BZAW 175. Berlin: De Gruyter, 1989. Skilton, J. H., ed. The Law and the Prophets. FS O. T. Allis. Nutley, NJ: Presbyterian & Reformed P. C., 1974. Stenning, J. F., ed. and trans. The Targum of Isaiah. Oxford: Clarendon, 1949. Stuhlmueller, C. Creative Redemption in Deutero-Isaiah. Rome: Biblical Institute Press, 1970. Sweeney, M. A. Isaiah 1–4 and the Post-Exilic Understanding of the Isaianic Tradition. BZAW 171. Berlin: De Gruyter, 1988. Talmon, S. “Observations on Variant Readings in the Isaiah Scroll (1QIsaa).” In The World of Qumrân from Within: Collected Studies. Jerusalem: Magnes; Leiden: Brill, 1989. 117–30. Torrey, C. C. The Second Isaiah. Edinburgh: T & T Clark, 1928. Tur-Sinai, N. H. “A Contribution to the Understanding of Isaiah I–XII.” In Studies in the Bible. Ed. C. Rabin. ScrHier 8. Jerusalem: Magnes; Hebrew Univ., 1961. 154–88. Van Ruiten, J., and M. Vervenne, eds. Studies in the Book of Isaiah. FS W. A. M. Beuken. BETL 132. Leuven: Peeters, 1997. Vaux, R. de. Ancient Israel: Its Life and Institutions. Trans. J. McHugh. New York: McGraw-Hill, 1961. Vermeylen, J. Du prophète Isaïe à l’apocalyptique. 2 vols. Paris: Gabalda, 1977. Vermeylen, J., ed. The Book of Isaiah = Le livre d ’Isaïe: Les oracles et leurs relectures unite et complexité de l’ouvrage. BETL 81. Leuven: Leuven UP; Peeters, 1989. Vincent, J. M. Studien zur literarischen Eigenart und zur geistigen Heimat von Jesaja, Kap. 40–55. BBET 5. Frankfurt am M.: Lang, 1977. Vollmer, J. Geschichtliche Rückblicke und Motive in der Prophetie des Amos, Hosea, und Jesaja. BZAW 119. Berlin: De Gruyter, 1971. Waard, J. de. A Handbook on Isaiah. Textual Criticism and the Translator 1. Winona Lake, IN: Eisenbrauns, 1997. Watts, J. W., and P. R. House, eds. Forming Prophetic Literature: Essays on Isaiah and the Twelve. FS J. D. W. Watts. JSOTSup 235. Sheffield: Sheffield Academic Press, 1996. Watts, J. Wash. A Survey of Syntax in the Hebrew Old Testament. Grand Rapids, MI: Eerdm ans, 1964. Westermann, C. Basic Forms of Prophetic Speech. Trans. H. C. White. Philadelphia: Westminster, 1967. Whedbee, J. W. Isaiah and Wisdom. Nashville: Abingdon, 1971. Wiklander, B. Prophecy as Literature: A Text-linguistic and Rhetorical Approach to Isaiah 2–4. Rev. ed. ConBOT 22. Malmö: Gleerup, 1984. Willey, P. T. Remember the Former Things: The Recollection of Previous Texts in Second Isaiah. SBLDS 161. Atlanta: Scholars Press, 1997. Williamson, H. G. M. The Book Called Isaiah: Deutero-Isaiah’sRole in Composition and Redaction. Oxford: Clarendon, 1994. Ziegler, J. Untersuchungen zur Septuaginta des Buches Isaias. ATA 12.3. Münster: Aschendorff, 1934.

I s a ia h 34–66

Part Two: The o f Zion: The New Order (34:1–61:11) This volume is a continuation of Isaiah 1–33. Relevant explanation of the format and methods used are given there (xxxvi–xxxviii). The first volume dealt with the prologue and acts 1 through 3 (chaps. 1–33). This volume continues with acts 4 through 6 and the epilogue (chaps. 34–66). O bstacles t o t h e Resto r a tio n o f J erusalem in t h e La t e S ix t h and Fift h C en tu r ies b .c .e .

There is currently a vigorous debate about Persian history and how it relates to the biblical accounts. Much has been written since the first edition of this commentary appeared. This bibliography will be noted in the excursus sections that follow, but we can hardly do it justice here. The debate over Persian influence on the Torah illustrates the kind of issues that are involved (see J. W. Watts, ed., Persia and Torah, Atlanta: SBL, 2001). However, this commentary is less concerned with the historical reality than it is with the literary intention and integrity of Isaiah. Nevertheless, the historical setting of the sixth-century restoration determines the issues that the book of Isaiah addresses. The exiles faced formidable obstacles in their wish to return to Palestine and to rebuild Jerusalem. The first obstacle was the Babylonian Empire, which had brought them into exile and destroyed their land. A second obstacle was the people who remained or moved into the land vacated by the exiles, where they became entrenched by the support of Babylonian officials and by ruling factions of neighboring nations. Those who had increased their holdings by staying in the land were obviously not eager for the former owners to reclaim it. Jews who had established their families and livelihoods in Babylon were not eager to give up their situations and start over again in Palestine, where they would have to face the spectacle of the destruction that had been wrought, which must now be cleaned up and rebuilt. The economic problems in getting a devastated territory back into viable operation were immense. Ezra-Nehemiah provides ample documentation of this situation. A number of parties emerged among the Jews. Each of these had its own objectives and expectations. Uniting them behind a common goal was difficult, if not impossible. But the Persian conquest of Babylon and Persia’s policies sought to unite the people in the restoration of Jerusalem and its temple on two different occasions. Persian authorities protected Jews against the pressure of neighboring rulers, and in each of those eras Persian emperors appointed Jewish governors to accomplish the task, as Ezra-Nehemiah tells it and as the Vision of Isaiah celebrates it. Excursus: Effecting Regime Change Empires have often determined to change the regimes of client states. Rome tried it in Israel in the first and second centuries C.E. The United States of America is trying it in Iraq as I write. The process is often much more difficult and prolonged than was anticipated.

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I saiah 34 :1–61:11

Isaiah argues that God (YHWH) was determined to bring about a total change in regimes and societies in the Near East in what we call the eighth to the sixth centuries B.C.E. Those to be changed included the kingdoms of Israel and Judah. The process began with the destruction of the existing social and political structures. YHWH announced that this should take place (5:1–5; 6:1–13). He raised up the Assyrian nation and its leaders in the eighth and seventh centuries and sent them against Canaan and Egypt. They destroyed much and deported whole populations, including Israel. He then raised up Babylon to complete the job. Nebuchadnezzar did just that, destroying Jerusalem in 586 B.C.E. Regime change then required the substitution of another form of government. The Persian Empire was brought in to accomplish this. It was given the task of returning Israelites to their heritage and of rebuilding Jerusalem and its temple. Cyrus occupied Babylon in 539 B.C.E., and the first delegation to restore Jerusalem was sent back about 530 B.C.E. under a Judean prince named Sheshbazzar. Under Zerubbabel in the reign of Darius substantial progress was made toward rebuilding the temple, which was completed in 515 B.C.E. Major changes had been accomplished for Judah and for each of the other countries of the region. Judah had been a more or less independent kingdom, a vassal of Egypt, before it became a province of the vast Persian Empire with an appointed governor. Many Judeans and Israelites lived abroad in Mesopotamia and in Egypt but were tied to Jerusalem by the temple and the festivals held there. Even more, they were ruled by the Scriptures that had been promulgated by Ezra. Thus YHWH achieved his “regime change” for his people, now called “Judeans” or “Jews.” “Regime change” was possible. In this case it took more than three centuries and the armies of at least three empires. T h e Str u c tu r e and Arg u m en t o f Part II (c h a ps . 34–66 )

Part II (chaps. 34–66) of the Vision of Isaiah deals with the new order under YHWH and the Persian Empire. It defines the particular roles (“the inheritances,” 54:17c) to be played in the new order by the Babylonian diaspora of Jews and by the nations (act 4), by Jerusalem (act 5), and by YHWH’s devotees who assemble in the temple (act 6). Part II is composed as three acts and an epilogue. Each has a distinct setting and is built around a particular crisis. YHWH is the central character and speaker of part II of Isaiah. Isa 34:1–40:31 serves as an introduction for him. From chap. 41 on he becomes the main speaker. Act 4, “The Inheritance of the Nations and Israel” (34:1–49:4), is set in Babylon. The approaching Persian armies and impending collapse of Babylon provoke a crisis. The act portrays a massive gathering of peoples from all the world (within Isaiah’s horizon) to witness YHWH’s revelation of himself as the determining factor in the destruction that has occurred and of the new era that is beginning. Israel (the Babylonian diaspora) is among the nations. Act 5, “The Inheritance of Jerusalem /Zion” (49:5–54:17b) , is set in Jerusalem. A new emperor and the assassination of a leader in Jerusalem precipitate a new crisis. Jerusalem’s population is onstage and is told to prepare for God’s return to his city. An unnamed servant takes a major role. Act 6, “The Inheritance of YHWH’s Servants” (54:17c–62:12), depicts chaotic conditions in Palestine. YHWH’s recruits form a new people, “the servants of YHWH,” which is open to anyone,Jew or Gentile (“one from the nations”) , who

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will commit to YHWH. The act closes with the recognition that Jerusalem is a viable city again. The epilogue (chaps. 62–66) takes place in Jerusalem as the day for reopening the temple approaches. This “opening” may be the one supported by the preaching of Haggai and Zechariah in 515 B.C.E. This would fit the situation in the Vision and the assumed date of the author. The presentation would also have seemed very relevant to readers during the renewal under Ezra in the next century. Thinking of it as the earlier event keeps the development of the Vision together. The problems of aggressive neighbors and divisive Jewish parties were common throughout the period. The epilogue returns to issues introduced in chap. 1. H. C. P. Kim (Ambiguity, Tension, and Multiplicity in Deutero-Isaiah [New York: Lang, 2003] 256) has summarized ways one can determine major divisions in Isaiah. If one divides between singular and plural forms of “the servant” in chaps. 40–66, the divisions could be chaps. 1–39, 40–54, and 55–66. The statement “there is no peace, says YHWH, for the wicked” in 48:22 and 57:21, and its counterpart in 39:8, “there will be peace and security,” suggest a division into chaps. 1–39, 40–48, 49–57, and 58–66. The scribal gap in 1QIsaa suggests a break after chap. 33. This commentary uses these and other indicators to find major breaks at the end of chap. 33, near the beginning of chap. 49, and near the end of chap. 54. R ole D evelopment and R ole Reversal in C haps . 34–66

The major roles that appeared in chaps. 1–33 continue in chaps. 34–66, but virtually all of them are reversed, evolve, or are substituted. This can be demonstrated by a few examples of the major roles. YHWH continues to be the central figure, but his role in administering the strategy of judgment and curses (chap. 1 and 6:11–13) is reversed to become that of comforter for Israel (40:1–2) and restorer of Jerusalem. While Israel was understood first to have a political role as the northern kingdom (1:2–7; chaps. 5, 10), in chaps. 40–48 the role has evolved so that she here becomes simply YHWH’s servant people in exile. Note that a “servant of YHWH” figure appears in chaps. 42–53, but “servants of YHWH” in 54:17cd–66:15. In chaps. 65–66, the people of YHWH is composed of the “servants” who loyally worship in the restored temple. At the beginning, Jerusalem appeared as the Davidic capital under judgment (1:9–31; chap. 3) and promise (2:2–4; 4:2–5). Her role has changed, and in chap. 34–57 she appears as the pile of ruins that remain after Nebuchadnezzar’s assault. Finally she is pictured as a restored city in chaps. 60–62. The “Mountain of YHWH” (2:1–4) appears in 56:7; 57:13, 19; 65:11, 25; and 66:20. Assyria is replaced by Cyrus’s empire with a reversed role. The Babylon of Nebuchadnezzar (chaps. 13, 14, 21) and Merodach-Baladan (chap. 39) is replaced by the decaying Babylon of Nabunaid (chaps. 46, 47, and 48:14, 20). Kings, officials, and the prophet Isaiah play small roles in the first three acts (chaps. 1–33). In part II, Hezekiah and Isaiah appear only in chaps. 36–39. Other individuals are implied without being named and occasionally appear in anonymous cameo appearances. The commentary suggests that they be identified as Sheshbazzar (48:16b), Zerubbabel (50:4–9 and chap. 53), the prophet (61:1–3), and an official (62:6), all officially recognized and appointed by Persian kings.

506

Isaiah 34:1–61:11

In addition to YHWH, at least six persons (or places) play roles throughout the three acts. Strand: Dramatis Personae in Isaiah 3 4–66 J N At

io n s

Z

e r u s a l e m

/

io n

I

sr a e l

/J

a c o b

E

m P e r o r

A

G e n t

/

S

e r v a n t

S

e r v a n t s

/ M

P

y

e o p l e

Ac t 4 3 4 :1 – 4

3 4 :8 – 15

4 0 :2 7

Sennacherib

4 1 :8 , 9

4 0 :1

3 4 :5 – 7

3 5 :10

4 1 :8 – 16

3 6 :1 – 1 0 ,

4 2 :1 , 18 – 2 0

4 2 :20

4 3 :10

4 3 :21

4 4 :2 , 21

4 7 :6

4 1 :1 – 5

c h s . 3 6 – 38

4 2 :2 4

4 3 :9

4 0 :1 – 2 , 9

4 3 :1 – 7 , 2 2 – 28 c h . 3 9

4 5 :22

4 1 :2 7

4 4 :1 – 2 , 2 1–23

Cyrus

4 5 :4

4 9 :1

4 4 :2 6 , 28

4 5 :4 , 1 7 , 1 9 ,

4 1 :2 5

4 8 :16 – 1 9 , 2 0

4 2 :1–6

4 9 :3

25 4 8 :1 – 1 6 , 1 7 – 20

1 3 – 20

4 4 :2 7 – 2 8 4 5 :1 , 13

4 9 :3

4 8 : 14 – 1 5 , 20

4 9 :5–6

Ac t 5 4 9 :6 , 2 2

4 9 :1 4

D arius

4 9 :5

4 9 :13

5 2 :1 0

5 1 :3 , 1 1 , 16

4 9 :4–6 , 7 , 8

5 0 :4–9 , 10

5 0 :4

5 3 :15

5 1 :17

4 9 :12

5 2 :13 – 15

5 1 :16 – 22

5 2 :1 , 7 – 9

5 1 :4–8

5 3 :11

5 2 :4–22

5 4 :1 – 1 7 b

5 2 :1 1 – 12

A

c t

5 3 :8

6

5 5 :4 a , 7

5 9 :2 0

5 6 :8 , 10

D arius

6 0 :3 , 5 b–1 4

6 0 : 14

5 8 :1 , 14

ch . 60

6 1 :6 b, 11

6 1 :3

5 9 :20

The Prophet

Servants o f YH W H 5 4 :17 cd

5 8 :1

6 3 :6 , 1 1 , 1 4 ,

5 7 :1 4 6 1 :7

c h . 61 E p il o g u e 6 2 :2

6 2 :6 , 7 , 11

6 3 :7

A n Official

6 3 :17

6 3 :1 , 3 , 6

6 4 : 10

6 5 :9

6 2 :10

6 5 :8 , 9 , 1 3 ,

6 4 :2

6 5 :1 8 , 19

6 6 :1 8 – 19

6 6 :8 , 1 0 , 1 3 , 20

1 4 , 15 6 6 :15

18 6 4 :9 6 5 :1, 3 , 5 , 1 0 , 19, 23

Two Persian emperors play major roles in Isa 40–66. Only the first, Cyrus, with sixty references in chaps. 41–48, is mentioned by name. Prominent references to him occur in 41:25, 42:1–4, 44:28, 45:1–8, 45:13, 45:24, 46:10b–13, and 48:14–15. He liberated Babylon, decreed that Israel could return to build its temple, commissioned Sheshbazzar to lead the first return, and gave him the vessels that had been looted from the temple by the Babylonians. The second is Darius I, who is mentioned eighty-seven times in chaps. 49–57. He appears or is prominently mentioned in 49:5–8; 51:4–8; 52:1, 6, 13–15; 53:10; 54:11–15; 55:11; 56:1, 8; and 57:1, 11. He confirmed and repeated the decree for restoration, commissioned Zerubbabel, had the temple built, and secured the safety of Palestine by bringing Egypt under control. The third continues to be Darius I if the opening of the temple in chap. 66 is

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understood to be that of 515 B.C.E. as this commentary does. Over one hundred statements are made in chaps. 58–63 about him. He appears or is mentioned in 58:1–14; 59:4–15; 60:1, 17–21; 61:3b, 7–11; and 63:1–5. (If one think of the reopening of the temple in chap. 66 as occurring in 445 B.C.E., this is Artaxerxes I, who confirmed and repeated the decree to restore the temple, appointed Ezra and then Nehemiah to carry out his instructions, financed the restoration, built the walls and established the city, and recaptured Egypt, securing Palestine’s safety again.) The Vision follows the pattern of Ezra-Nehemiah in recognizing the powerful Persian commitment to the restoration. Undoubtedly, Persia had ulterior motives in doing this. A loyal and strong Judah was one more element for stability in that frontier region. However, the Vision understands these efforts as ways by which YHWH accomplished his strategy for his people and for the world. D ramatized C ontroversy

The book of Isaiah, especially chaps. 34–66, is clearly controversial in tone and purpose. It presents a particular view of God’s will for Israel and Jerusalem in the postexilic period, a view that is in conflict with that espoused by other groups. This accounts for the tension that is evident in its scenes between different groups and between YHWH and certain of these parties. The book’s dramatic structure allows these debates to be heard from both sides, but there is no doubt concerning the implied author’s position. This characteristic of the book of Isaiah is particularly clear in the so-called disputation speeches. Adrian Graffy’s book (A Prophet Confronts His People, AnBib 104 [Rome: Biblical Institute Press, 1984]) has defined the disputational speech narrowly and dealt specifically with certain clear examples of the genre. He has also shown how the term does not fit many other examples for which it had been loosely used. The book of Isaiah sees the Persian Empire, particularly the emperors Cyrus and Darius I (and Artaxerxes I), as God’s instruments for a restoration of Jerusalem and its temple. It sees Israel’s role in the postexilic era to be that of a religious people, with Jerusalem as the symbol of its worshiping unity. It sees no political or military role for Israel. Nor does it foresee a complete return to Palestine. Yet in all this it envisions YHWH at work to fulfill his purposes with Israel and Jerusalem as expressed in promises to Abraham and David. It sees the possibility of Moses’ covenantal law being accepted and obeyed as never before with the promised blessings that should accompany such obedience. The Vision portrays a great controversy that YHWH conducts with his people, Israel/Jacob, his city, Zion/Jerusalem, and the nations, a continuation of the dispute pictured in the prologue (chaps. 1–4). This controversy has two sides, and the book needs to present both. Part I (chaps. 1–33) has been dominated by YHWH’s views and actions. Only occasionally, as in 2:5 and 8:11–17, has there been a hint of another viewpoint. Part II (34–66) allows the other side to be heard, even to determine the course of the controversy. There are few efforts to counter YHWH’s accusations against Israel and Jerusalem, but there are charges against YHWH for abandoning his covenant commitments. The first counterpoint appears in 34:16 when a reading of “the scroll of

508

ISAIAH 34:1–61:11

YHWH” is requested. W hen 37:30–35 is re a d , it presents an em barrassing contrast to YHWH’s stated policy toward Jerusalem and its people from that pictured in 34:9–16. YHWH’s conciliatory reply com es in 40:1–11. A second com plaint from Israel is cited in 40:27: “My way is hid d en from YHWH. A nd my justice is disregarded by my G od.” Replies addressed to Servant Israel continue through chap. 48. Israel’s final com plaint appears in 49:1–4. A nother com plaint, this time from Z io n /Jeru salem , comes in 49:14: “YHWH has forsaken me. YHWH has forgotten m e.” YHWH’s response dom inates 50:15–54:17b. M ore com plaints are voiced in 57:1–2, 58:3, and 62:1. T he final com plaint appears in 63:7–64:12 in an appeal to restore Israel to h e r privileged position. YHWH answers in 65:1–16, bu t the conflict continues through the end o f the Vision. T he Vision prom ises perfect peace (2:1–4; 11:6–9; 65:17–25), yet it also recognizes th at there can be no peace for the adversary (48:22; 57:21). A nd YHWH’s trium ph in reopening the tem ple for worshipers from the nations in chap. 66 is m arred by violence that leaves bodies strewn around the tem ple area. YHWH and his speakers m aintain control of the podium . They usually present the com plaints, as though they were notes lying on a desk, which they pick up and read. An exception is the long speech in 63:7–64:12. Summary o f M a jo r T hem es

P art II discusses the new status and com position of the people o f God in the perio d after the destruction o f Jerusalem . This was a period o f change for Palestine. T he ethnic and cultural m akeup o f its peoples changed. Pluralism was the o rd e r of the day. T he Vision anticipates th at the new people o f God will reflect th at pluralism. Groups from all the peoples will be am ong those who gather to worship in the new tem ple. Israel (the exiles in Babylon) is assured a place, and persons from Jerusalem will have a place, b u t only if they becom e “servants of YHWH,” a g roup that may also include o th er peoples. This will be a time for new identifications. Even G od’s nam e will change. H e will be called “the God of tru th ” (65:15–16). Those who worship and serve him will be called by an o th er nam e (65:15). In these chapters from 54:17b to 66:24 they are simple called “the servants o f YHWH.” T he th reaten ed ju d g m en t upon rebellious Israelites will certainly be carried out (65:1–7, 11–12). But a rem n an t o f the descendants o f Jacob and Ju d ah will in h erit the land (65:9–10), and a surviving rem n an t o f the peoples will be recognized with faithful Israelites as “servants o f YHWH” and jo in in worship at Jeru salem ’s tem ple. This new tim e for God will focus on a new Jerusalem and a rebuilt tem ple. Everything will cen ter in Jerusalem , the m ountain of YHWH (65:17–24). Pilgrimage to Jerusalem will be the principal religious exercise. It claims prophetic foundation for this (37:35) and sees the new city as a new creation (65:17–25). T he tem ple will be called YHWH’s “house o f prayer for all peoples” (56:7). N ot sacrifices, b u t prayer, will be the essence o f worship in the new tem ple (56:7; 66:1–3). A m ajor change from chaps. 1–33 lies in the direct address to “the nations.” They are onstage and repeatedly addressed through chaps. 34–66. They are invited, even com m anded, to serve as witness to what God is doing for Jerusalem

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and for his people. They are invited (chap. 55) to become a part of the worshiping congregation that gathers in Zion. They come and even bring Israelites with them to the great inauguration of the restored temple (chap. 66). Excursus: The Address to the Nations in Isaiah 34–66 The peoples and nations were, with Israel and Judah, the object of YHWH’s wrath and decree of destruction in part I of Isaiah (chaps. 1–33). Isa 34:1–7 reaffirms YHWH’s right to do this, but the assembly called together by 34:1 intends to lead them, along with the remnants of Israel and Judah, into a different relationship with YHWH. Isa 2:2–4 had already pointed the way. The nations are addressed repeatedly. They are called to witness YHWH’s restoration of Jerusalem and to participate in supporting the remnants of Israel. They will aid in their return to Zion to worship YHWH and will join them there. In response to the prayer of Hezekiah (37:20) to save Jerusalem from the Assyrian invader so that “all the kingdoms of the land shall know that you are YHWH, you alone,” 34:1–49:5 presents a series of lessons in Yahwistic theology for the nations, and for Israel, who has become very much like the nations she has joined. Masculine plural imperatives addressed to the nations are sprinkled through the rest of the book and remind the reader of the nations’ continued presence. The first unit, begun by a plural imperative, is structured around four particles that introduce things that belonged to YHWH : a nger against the nations that led to their destruction (34:2–4); a sword in the heavens that descended on Edom and on the people of his ban (34:5–6b); a sacrifice in Bozrah (34:6c–7 ); and an ongoing , “dispute,” with Zion, including vengeance and retributions (34:8). The second imperative (34:16) sits between two opposing pictures of the landscape (34:16–15 and 34:17–35:10) that P. D. Miscall (Isaiah 34–35: A Nightmare/A Dream, JSOTSup 281 [Sheffield: Sheffield Academic Press, 1999]) has aptly called “a nightmare and a dream.” This imperative calls for the reading aloud of “the scroll of YHWH.” Chaps. 36–39 follow, apparently in response to the order to search and read. Isa 37:21– 35 tells of a scroll of YHWH’s words that Isaiah had written and sent to Hezekiah, a scroll that included promises about survivors from Jerusalem (37:32) and God’s protection for the city (37:35). These provide new grounds for reopening the . The third (40:1) calls on the nations to support God’s people (under the ban in 34:5) and Jerusalem (destroyed in the general devastation pictured in 34:9–15). The passage extends through v 11. Then YHWH is introduced to the nations in 40:12–31 as the creator of heavens and earth, as greater than the nations, and as unique. A fourth imperative group begins chap. 41. YHWH speaks: “Listen to me in silence, you coastlands! Let peoples renew strength! Let them approach, then let them speak. Let us assemble [the same word in 34:1] for the trial” lit. “for the judgment”). The issue is YHWH’s role in bringing the Persian armies under Cyrus, but with all the nations assembled, YHWH’s particular attention turns to Israel/Jacob (41:8–20). A fifth plural imperative appears in 41:21: “Present your case. . . . Show your proofs, says the King ofJacob.” A sixth imperative calls for singing in praise to YHWH (42:10– 12). YHWH is identified as the controlling power in “the former events” that have occurred and now in the new things that are coming into existence (44:26–45:14; 46:11– 13; 48:14b–15). After addresses to Israel and to Cyrus, the word turns back to the assembled nations in 45:20, “gather yourselves and come”; in 45:21, “announce and present”; and in 45:22, “turn to me and be saved.” “Daughter Babylon” is addressed in 47:1. Israel takes the opportunity to address the nations in 49:1–4 in complaint against

510

Isaiah 34:1–61:11

her Lord, YHWH. Another “servant” announces his own appointment (49:5–12). An actual with Zion begins again with Zion’s complaint in 49:14. It continues through the chapter. The “nations” and the kings react to “YHWH’s servant” in 52:15. However, the Vision gives no account of how the nations responded to its presentation of YHWH and his appeal. From 49:5–54:17 nations are spoken about a number of times, but not addressed. They are no longer onstage, although they will be invited to participate. The masculine plural imperatives return in 55:1–6 (12) and 57:14. Are these still the gathered nations and peoples? Should chap. 56 be read as addressed to the nations? Are they being invited to take part in Zion’s worship? Representatives of “all humankind” are in the final scene to witness God’s opening of his temple for worship. So the peoples of the world are onstage and are repeatedly addressed in chaps. 34–66. They are witnesses to what YHWH has to say to Israel, to Cyrus, to Babylon, and to Jerusalem. Some of them are among the “servants of YHWH” who are called to gather for worship in the new temple. God’s call in the book of Isaiah is universal. The new people of YHWH (“servants of YHWH”), in whom the promise and covenant with ancient Israel is to be fulfilled, draws from the nations of Palestine and the world, even as it makes a place for the faithful from the Diaspora and remnants in Jerusalem and Palestine.

A ct 4 . The Inheritance o f the N ations and Israel (34:1–4 9 :4) Act 4 is set in Babylon. A massive convocation of the nations of the world within the horizon of Isaiah’s Vision is summoned (34:1). These nations, including Israel (the Babylonian diaspora), are onstage and addressed throughout the act. This commentary’s treatment of 34:1–49:4 together as one act flies in the face of long-established scholarly traditions and the division of the material in my first edition, so it requires some justification here. What unites this material is its setting in Babylon during the exile. That setting has been obvious to interpreters in chaps. 40–48, but it is also true of chaps. 34–39. The time is after the land, including Jerusalem, has been destroyed. God is called upon to explain why he has changed his policy (37:35; 38:6) to allow the destruction of Jerusalem (34:8; see Comment) . There are other reasons why chaps. 34–49 should be read together: The scene depicting the nations gathered before YHWH is consistent throughout. The nations are addressed in plural imperatives. Chap. 34 thus provides the setting and background for the message of “comfort” in 40:1. The depiction of “Servant Israel” occurs in 40:1–49:4 but ceases in the following chapters. (It reappears in the prayer of 63:7–64:12 and in YHWH’s reply in 65:1–16.) Most importantly, the chapters are structured by a pattern of complaint and response. Recognition of the destruction of Jerusalem in 34:8–15 (see Comment) elicits a complaint calling for the reading of the scroll (34:16), which occurs in chaps. 36–39. Isa 40:1–49:5 is a response to the implied accusation that YHWH has not kept his promise to defend the city. YHWH’s defense begins in 40:1. The speeches are directed to the nations as he explains his intention to raise up Cyrus to restore the city and return his people (44:28; 45:13), but the proceedings are interrupted by Israel (exilic Israel?) with a complaint of neglect (40:27). YHWH’s explanations and assurances to Israel appear repeatedly in the following chapters as Israel is called to join in the operation that will restore Jerusalem. Ultimately Israel refuses to participate, repeating her claim that she has been wronged (49:1–4). This is the last speech from Israel in the Vision, although a voice is raised on her behalf in 63:7–64:12. Isa 49:5 addresses a different servant, who is called to take up the challenge presented to Cyrus in chaps. 44 and 45. It adds the instruction “to bring Jacob back to him and gather Israel to himself.” It therefore begins a new act. Act 4 is motivated by a crisis occasioned by the approaching Persian armies led by Cyrus and the apparent inability of Babylon to protect itself. The act introduces YHWH to the nations as creator of all the world and Lord of their history. YHWH is the major speaker, and he assures the people of Israel (the Babylonian diaspora) that they are his instrument (servant) and have an active role to play in the new era. The act points to YHWH’s role in past events (chaps. 34–39), his foreknowledge of events to come, and his control of new events as they develop. It closes with a call for everyone (Israel and the gathered nations) to get out of Babylon (48:20), ostensibly ahead of the approaching armies.

Isaiah 34:1–49:4

512 C ontents

From curse to blessing (34:1–40:11) Address to the nations (34:1–15) Order directing attention to the scroll of YHWH (34:16) Songs in response (34:17–35:10) The reading of the context (36:1–37:30) The scroll of YHWH (37:21–35) The context continued (37:36–39:8) The order to comfort YHWH’s people and Jerusalem (40:1–11) YHWH’s speeches to the nations and Israel (40:12–48:22) To the nations (40:12–26: 41:1–7, 17: 42:25; 43:8–13, 16–21; 44:6–20; 45:9–13, 18–25; 46:1–2, 5–13; 48:14–16a, 20b–22 . Israel’s complaints and YHWH’s responses (40:27–31; 41:8–16; 43:1–7, 147–15, 22–28; 44:1–5, 21–22; 46:3–4; 48:1–11, 12–13, 17–20) To Cyrus (45:1–7, 14) Babylon (chap. 47) Heavens and Earth (44:23; 45:8) Servant Israel to the nations (49:1–5)

The act allows YHWH to interpret the age that is drawing to a close (chaps. 34 and 36–39) and to announce himself as Lord of the age that is dawning (chap. 35; 40:1–49:5). YHWH rules both ages and is the continuing presence that provides continuity. Changes that occur in the new age are his will and according to his plan. The act deals with the role of the large number of Jews in Babylon in the new order in Jerusalem. They are assured of a strong role and invited to participate, but they are reluctant and decline. Historically, the role of the Diaspora in the rebuilding of Palestine in the returns of Sheshbazzer and Zerubbabel (latter third of the sixth century B .C .E .) was minimal. They showed no enthusiasm for the rebuilding of the city or the temple. The act reflects this attitude. The major roles later played by Ezra and Nehemiah lie outside the horizons of this book. H istorical Background

for

Act IV

Bibliography Ackroyd, P. R. Exile and Restoration. Philadelphia: Westminster, 1968. 17–38. Aharoni, Y., and M. Avi-Yonah. MBA. 146, 161, 168. Ahlström, G. W. The History of Ancient Palestine. Minneapolis: Fortress, 1993. 812–906. Albertz, R. “Darius in Place of Cyrus: The First Edition of Deutero-Isaiah (40.1–52.12) in 521 B.C.E.” JSOT 27 (2003) 371. Asher, A. Η. E. “Judah and Her Neighbors in the Seventh Century: From the Death of Hezekiah to the Fall of Jerusalem, 786 B.C.E.” Diss., Univ. of South Africa, 1997. Barstad, Η. M. The Babylonian Captivity of the Book of Isaiah: “Exilic”Judah and the Provenance of Isaiah 50–55. Oslo: Novus; Institute for Comparative Issues in Human Culture, 1997. ______. “Lebte Deutojesajain Judäa?” NTT 83 (1982) 77–87. ______. The Myth of the Empty Land: A Study of the History and Archaeology ofJudah during the “Exilic”Period. SO fasc. suppl. 28. Oslo: Scandinavian UP; Novus, 1996. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. Winona Lake, IN: Eisenbrauns, 2002. 44–49. Originally published as Histoire de l’Empireperse de Cyrus à Alexandre (Leiden: Nederlands Instituut voor het Nabije Oosten, 1996). Bright, J. HI. 343–59. Fried, L. S. The Priest and the Great King:

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Temple-Palace Relations in the Persian Empire. Winona Lake, IN: Eisenbrauns, 2004. Frye, R. N. The History of Ancient Iran. Munich: Beck, 1984. Gaiser, F. J. “‘To Whom Then Will You Compare Me?’ Agency in Second Isaiah.” WW 19 (1999) 141–52. Herodotus. Herodotus. (Greek and English.) Trans. A. D. Godley. 4 vols. New York: Putnam’s , 1921– 24. König, F. W. Die Persika des Ktesias von Knidos. Graz: Weidner, 1972. Oded, B. “Judah and Exile.” IJH. 476–88. Olmstead, A. T. History of the Persian Empire [Achaemenid Period]. Chicago: Univ. of Chicago Press, 1948. Root, M. C. The King and Kingship in Achaemenid Art: Essays on the Creation of Iconography of Empire. Acta Iranica 19. Leuven: Peeters, 1979. Sapff, B. M. “Jes. 40 und die Frage nach dem Beginn des deuterojesajanischen Corpus.” In Gottes Wege suchend. Ed. F. Sedlmeier. Wurzburg: Echter, 2003. 355–73. Smith, S. Isaiah Chapters XL–LV. London: British Academy, 1944. 24–48. Soggin, J. A. A History ofAncient Israel. Trans. J. Bowden. Philadelphia: Westminster, 1984. 248–57. Tull, P. K. “Rhetorical Criticism and Beyond in Second Isaiah.” In The Changing Face of Form Criticism in the Twenty-first Century. Ed. M. Sweeney and E. Ben Zvi. Grand Rapids, MI: Eerdmans, 2003. 326–34. Yamauchi, E. M. Persia and the Bible. Grand Rapids, MI: Baker, 1990.

From a perspective in Judea/Palestine, events of the late seventh century B.C.E. and the first half of the sixth were dominated by rivalry between Babylon and Egypt. A broader perspective reveals that four powers were rivals for Assyria’s vacant throne. They were Lydia, Media, Babylon, and Egypt. Media and Babylon collaborated in the defeat of Nineveh in the late seventh century and then signed a treaty of peace. This freed Babylon to turn her attention westward toward Palestine and Egypt, while Media concentrated on campaigns to the north and northwest. Media’s Cyaxares was hampered by an invasion of Scythians from the north but used twenty-eight years of vassalage to them to strengthen his hold on Armenia, Cappadocia, and Parthia. His attempt to push beyond the Halys River into Lydia failed. Lydia under Croesus consolidated her hold on the Ionian Greek cities of the Aegean coast and on the western half of Asia Minor. The trade from the Black Sea and Mediterranean areas made her rich. Nebuchadnezzar rebuilt Babylon and returned some of the lost luster to that ancient city. Meanwhile, Pharaoh Necho consolidated his territory in a bid to succeed Assyria. Although Babylon defeated Egypt handily, it is clear that the Neo-Babylonian Empire lived under the shadow of powerful empires to the north. Babylon’s power lay in Nebuchadnezzar, who died in 562 B.C.E. He was succeeded by Amel-Marduk, who released Jehoiachin from prison (2 Kgs 25:27– 30) and may have entertained thoughts of returning him to Jerusalem. In 556 B.C.E. Nabunaid (the Greeks call him Nabonidus) of Haran displaced him. Nabunaid was more interested in reforming religious institutions than in building the empire. He weakened the position of the priests and temples of Marduk in Babylon, then he withdrew to the oasis of Tema, leaving administration in Babylon to Belsharazur, known in Dan 8:1 as Belshazzar. Babylon’s power barely outlived Nebuchadnezzar. Its moment in the sun was in fact a brief interim between the rules of Assyria and Media-Persia. In 559 B.C.E. Cyrus II became the ruler of one Persian tribe in Parsagarda and a vassal to King Anshan. Through a series of fortuitous circumstances he quickly united all Persia under his flag. In 555 B.C.E. Nabunaid sought an ally against Media and found him in Cyrus. Cyrus promptly rebelled against Media, allowing Nabunaid to recapture Haran, his birthplace, from the Medes. Two Median

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armies decided in the field to join Gyrus. With their addition to his forces he quickly made himself master of Media, ruling from Ecbatana. This was the Median-Persian alliance that was to become the greatest empire the world had seen. At Nebuchadnezzar’s death in 562 B.C.E. no one could have foreseen the turn of events that in the next twelve years would make the prince of an obscure Persian tribe a threat before which Babylon trembled. Babylon at midcentury was ruled by a surrogate, Belshazzar. Corruption, economic failure, military weakness, and religious confusion characterized Babylonian life. Although Nabunaid had credited Babylon’s god, Marduk, for his own rise to power, now the Marduk temples were neglected. Nabunaid was committed to Sin, the moon god in Tema. As pressure grew on his borders, he protected the idols from town temples by transporting them to Babylon until the city was refuge for dozens of these sacred objects. It was a hopeless time in which dreams and oracles shaped history and events. Nabunaid dreamed that Marduk called him to Babylon in the first place. He dreamed of the rise of Cyrus, and promptly made him his ally. When Cyrus faced Croesus in battle at Sardis, Apollo at Delphi predicted victory for Croesus. The oracle had to be hastily revised when Cyrus won. Yet the gods and their cult personnel were considered an important part of life. A conqueror or ruler ignored them at his own risk because of their influence on the people. Nebuchadnezzar had faithfully “taken the hand of Marduk” in the annual festival and had spent huge sums to build and restore his temples in Babylon. When Nabunaid failed after 550 B.C.E. to do either of these, he lost support from both priests and people. Cyrus learned early on the value of appeasing the gods (and their priests). It was useful to arrange for a good oracle well before he arrived. He developed a reputation for restoring local cults and their temples, pleasing both priests and people wherever he went. This also fit in perfectly with YHWH’s announced plans for the restoration of his temple in Jerusalem. Secure in his treaty with Babylon, Cyrus turned his attention to other rivals. By 546 B.C.E. he had defeated Croesus, king of Lydia, adding that kingdom to his growing empire. He was ready to turn his attention to the south and west into Mesopotamia and toward Egypt. Whereas in 612 B.C.E. four militant nations vied for Assyria’s empire, by midcentury only one was still expansive and growing. Cyrus II was its ruler. Excursus: The Place of34:1–40:11 in Isaiah Bibliography Caspari, W. “Jesaja 34 und 35.” ZAW49 (1931) 67–86. Elliger, K. Deuterojesaja in seinem Verhälinis zu Tritojesaja. BWANT 63. Stuttgart: Kohlhammer, 1933. 272–78. Gosse, B. “Isaïe 34–35: Le châtiment d ’Edom et des Nations, salut pour Sion. Contribution là l’étude de la rédaction du livre d ’Isaïe.” ZAW 102 (1990) 396–404. Grätz, H. “Isaiah xxxiv and xxxv.” JQR 4 (1891) 1–8. Mailland, A. “La ‘petite apocalypse’ d’Isaïe, Étude sur les chapitres xxxiv et xxxv du livre d’Isaïe.” Diss., Lyon, 1955–56. Mathews, C. R. Defending Zion: Edom’sDesolation andJacob’sRestoration (Isaiah 34–35) in Context. BZAW 236. Berlin; New York: De Gruyter, 1995. McKenzie, J. L. Second Isaiah. AB 20. Garden City, NY: Doubleday, 1968. Miscall, P. D. Isaiah 34–35: A Nightmare/A Dream. JSOTSup

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281. Sheffield: Sheffield A cadem ic Press, 1999. Pope, M. “Isaiah 34 in Relation to Isaiah 35, 40–66.” J B L 71 (1952) 235–43. Seitz, C. R. “On the Q uestion o f Divisions In ternal to th e Book o f Isaiah.” In S B L : Sem inar Papers 1993. A tlanta: Scholars Press, 1993. 260–73. Steck, O.-H. Bereitete H eim kehr: Jesaja 3 5 als redactionelle B rü cke zwischen dem E rsten u n d dem Zweiten Jesaja. SBS 121. S tuttgart: Katholisches Bibelwerk, 1985. Torrey, C. C. The Second Isaiah. New York: Charles Scribner’s Sons, 1928. 98–104. ______. “Some Im p o rtan t E ditorial O perations in the Book o f Isaiah.”J B L 57 (1938) 109–39. Vermeylen, J. D u prophète Isaïe. 1:439–46. Williamson, H. G. M. Book Called Isaiah. 116, 211–21. Young, E. J. “Isaiah 34 an d Its Position in th e Prophecy.” W T J 27 (1964–65) 93–114. T h e traditional m o d ern division o f Isaiah into two (or three) parts m ade a m ajor break betw een chapters 39 an d 40. Increasingly, however, scholars recognize th at chaps. 34:1–40:11 should be rea d and in terp reted with the following m aterial, n o t ju st with w hat precedes it. Isa 34:1–40:11 provides a transition, sum m arizing an d closing w hat w ent before an d intro d u cin g w hat is com ing. C. C. T orrey and J. L. McKenzie ( Second Isaiah, 12) suggested authorship o f chaps. 34–35 by D eutero-Isaiah. McKenzie also included chaps. 34 an d 35 in his com m entary o n D eutero-Isaiah. W illiamson ( Book Called Isaiah, 211 n. 59) d o cu m en ted the argum ents by C lem ents, D onner, Gosse, W iener, P o p e, McKenzie, Caspari, an d Elliger for th e unity o f the two chapters with chaps. 40ff. Steck argued th at chap. 35 was w ritten as a b ridge between chaps. 32–34 and 40:1–11. Chaps. 34–35, “th e little apocalypse o f Isaiah” (Vermeylen, D u prophetie Isaïe, 439), has long been considered a separate collection o f apocalyptic passages (e.g., Kaiser, Isaiah 13 – 3 9 , 353). However, C lem ents thought th a t they with chap. 40 form the bridge to D eutero-Isaiah, as d id Mathews: “th e reasons fo r in tro d u cin g these poem s at this place in the book are ultim ately to be sought in relatio n to the p rophetic narratives w hich follow th e m ” (D efending Z ion, 167). She re-read Isa 36–38 th ro u g h h e r introduction o f chaps. 34–35 into th e book th a t follows. Mathews (D efending Zion, 168–70) com pared these chapters to Ezek 35–36 and saw th e redactional position o f these chapters to be related to th e following narratives, to 40–55, an d to 56–66, as well as backwards to chaps. 13 an d 2. T hey are therefore closely related to the redaction of th e en tire book. T hus re c e n t scholarship has suggested th at “Isa 36–39 provides a transition from the them e o f th e Assyrian th re a t as G od’s ju d g m e n t in Isa 1–35 to the them e o f hope an d restoration in Isa 40–66” (R. F. P erson, Jr., “II Kings 18–20 an d Isaiah 36–39: A Text C ritical Case Study in th e R edaction History o f the Book of Isaiah,” Z A W 111 [1999] 373, esp. note 2). My treatm en t will suggest th a t this is only a p a rt o f th e tru th . In fact, chaps. 36–39 belong to a larger entity o f Isa 34:1–40:11, which provides this transition. Isa 34:1–40:11 is closely related to chaps. 1–4 an d 62–66. Isa 34:1–4 0 :11 is com posed aro u n d three (or th ree pairs of) m asculine plural imperatives (34:1, 16 an d 40:1), W ith 34:1, “Draw near, O nations, to listen! Pay atten tio n , O peoples!” th e Vision o f Isaiah enters a new era. A great congregation is called tog eth er representing th e nations, th e peoples, the la n d , and the world. T his onstage audience will be in place fo r th e rest o f the book. Isa 34:1 introduces fo u r sections b eg inning with “fo r” o r “w hereas” (vv 2, 5, 6, 8 ), w hich sum m arize w hat has gone before in Isa 1–33. “T h e n atio n s” have felt the b ru n t o f YHWH’s wrath th ro u g h chaps. 5–33. T hey include Israel, Assyria, Babylon, M oab, the Philistines, Cush, Egypt, D um ah (E d om ), A rabia, a n d Tyre. To these 34:5–6 b an d 6 c–7 add Edom again an d Zion (v 8). T he passage takes a tu rn in 34:16: “Exam ine YHWH’s scroll and read aloud. Let n o th in g be left o u t . L et each n o t miss its neighbor.” T h e verse notes th a t YHWH himself com m anded th e lines be w ritten and th a t his spirit inspired the writing. This

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command is flanked by the preceding description of the desolate land (vv 9–15) and the following description of the renewed territory (34:17–35:10). Isa 34:17 changes the subject by noting that YHWH has determined for “them” that they should live in the land “for an age.” Chap. 35 is an exultant hymnic piece that picks up on the announcement of v 17. Miscall (Isaiah 34–35) has provided a very useful close reading of chaps. 34–35 that understands them as mirror images, the first negative and the second positive. Chaps. 36–39 intrude here. Is this the reading that was called for in 34:16? Only 37:22–35 can properly be called a scroll of YHWH, but the whole may be the part not to be left out to which 34:16 refers. The scroll itself records YHWH’s promise in 37:35, “I shall put a cover over this city to deliver it for my sake and for the sake of David, my servant.” Citing this promise just after telling of YHWH’s “day of vengeance” in his controversy with Zion creates a major tension or question: What actually are YHWH’s intentions toward Jerusalem? Isa 40:1–11 provides a third masculine plural imperative—“Comfort my people. . . . Speak tenderly to Jerusalem”—and the imperative pair “speak” and “proclaim.” YHWH will return to Zion. The third imperative (40:1) issues the call for action in the new age. The work will focus on rebuilding the city of Jerusalem and its temple. The task of the nations is clear: “draw near . . . to listen” (34:1); “examine” and “read aloud” “YHWH”s scroll” (34:16); and “comfort,” “speak,” and “call out” (40:1). This suggests that all of Isa 34:1–40:11 needs to be read together. The chapters are intended to be read in sequence. Episode A: Assembly and preamble (34:1–8) The dirge (34:9–15) Episode B: The reading of the scroll of YHWH (34:16–39:8) The order to read the scroll of YHWH (34:16–17) A song (chap. 35) A reading (chap. 36) Reading continued (37:1–20, 36–38) The scroll of YHWH (37:21–35) A reading continued (38:1–7, 21–22) A reading: Hezekiah’s prayer (38:8–20) A reading continued (39:1–8) Episode C: Orders to the nations to support YHWH’s people (40:1–11) Summary o f T hemes

from

Act 4

At the opening of act 4 the Assyrian Empire is no more. Nebuchadnezzar’s Babylon, which ruled Mesopotamia and Palestine for a generation, is also gone. Babylon is on its last legs. The mood of these scenes suggests catharsis and a turning point in history, but the scenes do not address the situation directly. Obliquely they suggest the mood, while the audience thinks of the terrible times of the invasions that ended Jehoiakim’s reign, took Jehoiachin into exile, and finally brought Zedekiah down with the fall of Jerusalem. Exilic Israel (and in the book of Isaiah, all the nations and its readers) read the stories about Hezekiah while caught up in their own experiences that turned out so differently. In 701 B.C.E. the royal house survived in Jerusalem. In 586 B.C.E. the only royal survivor was Jehoiachin, a prisoner in Babylon. In 701 B.C.E. the villagers and townsfolk were released to go to their homes. In 586 B.C.E. many of them began the long march into exile. Near 701 B.C.E. the portent of Babylonian peril was enunciated by Isaiah. In 586 B.C.E. it became grim reality.

Bibliography

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Isa 34:1–40:11 serves as an introduction for YHWH, who becomes the principal speaker in chaps. 41–66. In this introduction God’s work so far is first reviewed, and his ownership of the disastrous events of the previous centuries over all the nations, including Edom and Jerusalem, is asserted (34:1–8). Then, in 34:16 and 37:20–35, the scroll of YHWH is read to recall his commitment to Jerusalem. In 40:1–11 his command to support his people in Jerusalem is reported secondhand. With this the historical setting for the meeting has been established, with YHWH’s control of that history a major factor. Isa 40:12–31 directly describes YHWH to the nations and introduces Israel’s complaint. His speeches begin with chap. 41. The introductions of 34:1–40:11 and 40:12–31 assert YHWH’s claim to sovereignty demonstrated by his destructive wars against the nations, including Edom and Zion (34:1–8); YHWH’s intentions regarding Jerusalem and its people (34:16; 37:20–35); YHWH’s action now in regard to the restoration of Jerusalem, with calls on the peoples to support this effort (40:1–11); and YHWH’s credentials to be God for all the world (40:12–31). The weight and the center for the interpretation of 34:1–40:11 turn on the second imperative (34:16–17) and what is related to it (chaps. 35–39). Isa 34:1– 25 is preamble. Isa 40:1–11 is continuation and result. The section explains the reversal in YHWH’s attitude toward Zion. It was negative in 1:10–35 and 34:8– 15. It becomes positive in 40:1–11. Isa 34:16–17 and the reading of the “scroll of YHWH” (37:21–35) show that his intention was positive from early on. Through the reading of the scroll, the Vision hints at the reverse image from that portrayed in the history. Without a direct word, the entire terrible period is brought vividly to mind. Isa 37:21–35 showed that Jerusalem was spared in the eighth-century devastation of the land by the Assyrian armies. For a long time, more than a century, it was spared, but in 586–583 B.C.E. it was conquered and systematically destroyed. The reading demonstrates YHWH’s conflicting attitudes and positions. At one time, he was bent on vengeance (1:24–28; 34:8–15). At another, he was promising support and protection forever (37:35). Which is it going to be at this point? Isa 34:16 poses the quandary. Isa 40:1–11 provides the answer. Jerusalem is to be rebuilt.

The First Im perative: Summons to the Nations (34:1–8) Bibliography Beuken, W. A. M. “Isaiah 34: Lament in Isaianic Context.” OTE 5 (1992) 78–102. Dicon, B. “Literary Function and Literary History of Isaiah 34.” BN 58 (1991 30–45. Gosse, B. “Isaïe 34–35: Le Chatiment d ’Edom et des nations, salut pour Sion.” ZAW 102 (1990) 396–404. Hillers, D. R. Treaty-Curses and the Old Testament Prophets. BibOr 16. Rome: Pontifical Biblical Institute, 1964. 44–51. Lust, J. “Isaiah 34 and the herem.”In Book of Isaiah. Ed. J. Vermeylen. 275–86. Mailland, A. “La ‘petite apocalypse’ d’Isaïe, Étude sur les

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chapitres xxxiv et xxxv du livre d ’Isaïe.” Diss., Lyon, 1955–56. Mathews, C. R. “A ‘Misplaced’ Foreign Nations Oracle? Isaiah 34 in Context.” Paper read at SBL, 1994. Morgenstern, J. “Further Light from the Book of Isaiah upon the Catastrophe of 485 B.C.” HUCA 37 (1966) 4–13. ______. “T he Loss of Words at the Ends of Lines in Manuscripts of Hebrew Poetry.” HUCA 25 (1954) 41–83. Muilenberg, J. T h e Literary Character of Isaiah 34.”JBL 59 (1940) 339–65. Pope, M. “Isaiah 34 in Relation to Isaiah 35, 40–66.” JBL 71 (1952) 235–43. Stern, P. D. “Isaiah 34, Chaos, the Ban.” In Ki Baruch Hu. FS B. H. Levine, ed. R. Chazan et al. Winona Lake, IN: Eisenbrauns, 1999. 387–400. Williamson, H. G. M. Book Called Isaiah. 216–17. Young, E. J. “Isaiah 34 and Its Position in the Prophecy.” WTJ 27 (1964–65) 93–114. Translation Herald:

Earth:

YHWH:

Heavens:

Earth:

Heavens:

1Draw near,a O bnations, to listen! Pay attention, O peoples! Let the land and its fullness listen, the world and allb that comesfrom it. 2Whereasa YHWH (had a right) b to wrath on all nations and fury on allc their armies. When he applied the ban to them, gave them over to slaughter,d 3their slain were thrown out and the stench a of their (unburied) corpses rose, mountains were soaked with their blood, 4 the wholeaarmy of heavena was infected,b and the sky was rolled up like a scroll. Their whole army fell likefalling leavesfrom a vine,c and likefalling fig leaves. 5Whereas my sworda was seen b in the heavens, see it descend on humankind,c and on my banned people,dfor judgment. 6YHWH (had a right) to a sword madefu ll of blood, gorgeda with fa t from the blood of lambs and goats, from thefa t of the intestines of rams. Whereas YHWH (had a right) to a sacrifice in Bozrah? a great slaughter in the land ofEdom? 7Wild oxen went down with thema and bull calves w ith the bulls. Their land was drunk b with blood, and their ground gorged with fat. 8Whereas YHWH (had a right) to a vengeance day, a year of retributionsfor Zion’s case! a

3+2 3+2 4+2 3+3+3 3+3+3 2+3+2 3+3+3 2+2+2 3+3 4+4 3+2 3+3 4+4

Form/Structure/Setting

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Notes 1.a. 1QIsaa adds the holem in the second syllable. Kutscher (Language, 341) notes that Q um ran mss often change impf. with a into impf. with 0. 1.b-b. 1QIsaa writes plene spellings for “nations” ; “to listen”; “peoples”; “its fullness”; and “all.” This is typical o f orthography in this MS (Wildberger, 1326). 2.a. usually m eans “for” or “because.” Because o f its setting in the introduction o f a legal case, it is translated here “whereas.” 2.b. MT “YHWH has,” expresses possession. The setting of an imperial court scene makes it the claim of a royal prerogative. Cf. vv 6a, 6c, and 8. 2.c. lxx omits “all.” 2.d. 1QIsaa inserts a making this an in f., “to slaughter.” MT should be kept. 3.a. 1 Q I s a a appears to be the fem. sg. qal act. ptc. from “offend, be guilty,” with p re p . “in, on.” LXX ἡ ὀσμή, “the odor,” supports MT. 4.a-a. BH S conjectures that instead o f “the army o f heaven” one should read “the hills,” to parallel “m ountains” in the previous line. The suggestion goes back to Bickel and Duhm. The problem arises from trying to make parallel bistich lines from the tristich lines in vv 2, 3, and 4. 4.b. mt ’s “infected,” appears in 1QIsaa as “and the valleys will break open and.” Wildberger (1326) suggests that it has expanded the text using Mic 1:4. 4.c. 1QIsaa “Gofna.” A place nam ed Gofna appears in Josephus and the Midrash. 5.a. The 1st-person suf. changes the person speaking an d leads some to suggest that this be changed to “the sword o f YHWH” or “his sword,” b u t the verse continues in first person in “people o f my ban” and should be kept. 5.b. MT “has drunk.” LXX ἐ μεθύσθη, “is drunk,” and Vg. inebriatus est, “is drunk,” support MT’s consonants, b u t read as a qal: Tg. and 1QIsaa “was seen,” may be more nearly correct. Cf. G. R. Driver, J S S 13 (1968) 55, and Mailland, “La ‘petite apocalypse’ d ’Isale,” 18. See Note v 7.b. below. 5.c. “Edom .” Em ended to “man, hum an,” in parallel with 2:9 , 1 1 , 1 7 , 22, and 13:12 (discussion un d er Form/Structure/Setting below). 5.d. “on the people o f my ban,” probably Israel. The 1st-person suf. has concerned interpreters, who suggest changing to 3d person. This is unnecessary if the text is understood as a brief YHWH speech. O n the text o f this verse, see L. Levonian, “Isaiah xxxiv 5,” ExpTim 24 (1913) 45–46. 6.a. “gorged,” is a hitpaʿel pf. Cf. GKC §545. 6.b. MT means either “an enclosure” like a sheepfold or the city “Bozrah,” the capital o f Edom. When Edom appears in the next line, the choice is the latter. If em ended as in v 5, this is no longer dear. 6.c. See Note 5.c. above. However, after the phrase “in the land of,” the geographic name seems m ore appropriate. So we translate “Edom” here and understand vv 5–6 to be punning on the similar-sounding words. 7.a. MT “with them .” Who o r what is the antecedent o f the pronoun? The question has led to emendations. D uhm ’s “fatling,” is followed by many, including Wildberger (1325). It is better to keep the MT despite the problem. 7.b. MT “be drunk.” LXX καί μεθυσθήσεται, “is drunk,” is followed by Syr., Tg., and Vg. To change to a qal reading with BHS, “be sated,” results in a weaker figure. 8.a. “to plead for” or “for the case of,” is a form th at many have thought needed to be changed. Syr. reads Idynʾ, “to ju d g e.” Ehrlich (Randglossen, 23) reads i.e ., from “opponent, enemy,” citing Ps 35:1 and Isa 49:25. Procksch reads “Zion fighter,” or “Zion’s m aster” = “Lord o f Zion.” G. R. Driver (JSS 13 [1968] 55) reads as a noun o f agent like “messenger,” and “opponent,” and translates “for the advocate of Zion.” W ildberger (1327) notes that all these look for a parallel to YHWH. He prefers “one who fights for Zion’s rights” (followed by HAL) . MT is difficult b u t as good as any o f these (cf. BDB, 936).

Form/Structure/Setting

The passage is the first of three dominated by masculine plural imperatives addressed to the nations. This one calls upon the nations to listen and pay attention

520

Isaiah 34:1–8

(34:1). After that summons, it is structured by four distinctive uses of the phrase “for to YHWH” or “whereas—belongs to YHWH” (34:2, 5, 6, 8). These statements summarize the destruction that the wars had brought upon the nations, on Edom, “on my banned people” (Israel), and as “vengeance (in the course of the ongoing) case of Zion.” The structure of the passage is clear: I. The summons to attend (v 1). II. The agenda: in four parts, each introduced with “for, whereas,” and each claiming YHWH’s right. A. For YHWH has a right to anger/fury toward the nations, to ban those who displease him (vv 2–4). B. For behold, YHWH’s sword will descend on humankind to accomplish justice. They are the people of his ban . YHWH (has a right to) the use of a sword (vv 5–6b). C. For YHWH has the right to a sacrifice in Bozrah (vv 6c–7). D. For YHWH has a right to a day of retribution for the cause of Zion. Jerusalem is destroyed and will be desolate forever (v 8).

The passage announces the renewal and continuation of “Zion”s case” (34:8), the legal dispute begun in act 1. It summarizes the events that complete YHWH’s announced program of destruction (chaps. 1–33) for the whole land (34:1–4): the wars that destroyed the nations, now updated by reference to the destruction of Edom (34:5–7) and of Jerusalem (34:8). Against this background, 34:15 will call for the reading of the scroll that reopens the case and 40:1–11 will specify the course of action that the nations are called to support. The four substantive sentences beginning with “for, whereas,” name things that belong to YHWH: “anger”; “sword”; “sacrifice”; and “a day of vengeance.” His rights are first claimed over all nations in a terrible assertion that the exercise of this right involves the mountains, the host of heaven, and the skies. Then the focus is upon in vv 5–6. Scholars from the Masoretes on have translated this as “Edom” and, following Obadiah’s description of Edom’s participation in the destruction of Jerusalem in 587 B.C.E., have made this historical interpretation dominate the chapter. But Edom does not otherwise play a strong role in Isaiah, and this interpretation has done nothing to help understand the role of chap. 34 in the Vision. I have emended the word in 34:5 by leaving out the mater lectionis to read “human, humankind.” The word appears in a similar context in chaps. 1 and 13. Having been freed from the bonds of its Edom captivity, v 5 can be integrated into the chapter’s obvious focus on judgment on the nations and humankind. In a way typical of the artistry of the Vision, these verses play on three words with similar letters: “ban” (vv 2, 5); “sword” (vv 5–6); and “fat” (vv 6 [2x], 7). These motifs in 34:1–15, as well as in chap. 35 and in the central pronouncement of 34:16–17, are related to cultic themes: the Lord’s day of wrath on all nations, the judgment that settles the fate of nations and peoples, and the joyful festival of Zion. The two chapters form a unity (see further in Form/Structure/Setling on 34:9–35:10); this commentary divides them into two pericopes merely for more convenient exposition. Vermeylen (Du prophète Isaïe, 400–401) noted the literary links between chaps. 34 and 13. He demonstrates their similar structure (cited in Williamson, Book Called Isaiah, 116):

Comment

Preparation for combat Slaughter of the nations Cosmic upheaval Capture of the city and massacre of its inhabitants

521 13:2–4 13:5–9, 14–16 13:10–13 13:17–19

34:1 34:2–3 34:4 34:5b–8

These verses form a summary of YHWH’s side of the “controversy,” or “legal dispute,” with charges against Israel, humankind, Jerusalem, and the nations in chaps. 1–33. YHWH’s part in the controversy has been carried out with deeds as well as words, which have left the country and the peoples a desolation. From 34:16 through chap. 66, YHWH will recognize the complaints of Israel, Jerusalem, and the peoples and answer them. Comment 1 The command to attend YHWH’s court is issued to “nations,” and “peoples.” The word pair is inclusive of all forms of social order and governm ent and is common to Jerusalem ’s liturgies, in which the people are summoned to Jerusalem to pledge fidelity to YHWH. “the land,” is understood in the Vision to include the entire area of Palestine/Syria, which David’s rule brought under YHWH’s kingship (cf. Excursus: “The Land” in Isaiah 1–33). “the world,” includes all the “known world” and could be understood as the universe. YHWH’s rights within that world are based on his role as creator (cf. Pss 93: lb–4; 94:3–5; 95:10–13; 98:7–9). The whole of what follows addresses the peoples, as well as specifically Israel, Cyrus, Babylon, and Jerusalem. The role of the nations/peoples in Isaiah is much larger than has usually been understood. They are all called to participate in the restoration of Jerusalem, to be part of the worshiping congregation that gathers at the new temple and that constitutes the new people of YHWH: the servants of YHWH, the “new heavens and new earth.” Excursus: The Nations in Isaiah Bibliography Franke, C. “Is Di ‘PC’? Does Israel Have Most Favored Nation Status? Another Look at ‘the nations’ in Deutero-Isaiah.” In SBLSP1999. Adanta: Scholars Press, 1999. 272– 91. Melugin, R. F. “Israel and the Nations in Isaiah 40–45.” In Problems in Biblical Theology. FS R. Knierim, ed. Η. T. C. Sun et al. Grand Rapids, MI: Eerdmans, 1997. 249–64. Patton, C. L. “The Prophets and the Nations: Revenge or Peaceful Resolution?” TBT 40 (2002) 148–53. Say Pa, A. M. T h e Concept of Israel’s Role regarding the Nations in Isaiah 40–55.” Diss., Princeton, 1989. Wilson, A. The Nations in DeuteroIsaiah: A Study on Composition and Structure. Ancient Near Eastern Texts and Studies 1. Lewiston, NY: Mellen, 1986. Van Winkle, D. W. “T h e Relationship of the Nations to Yahweh and to Israel in Isaiah xl-lv.” VT 35 (1985) 446–58. “The nations” are active participants in the drama, especially in chaps. 34–66. The Strand: Nations shows the distribution of the mention of “nations,” and three specific nations throughout the book of Isaiah. Other nations are mentioned infrequently: Aram and Israel (7:1, 8, 9; 17:1–3, 9), Philistia (14:28–32), Moab (chaps. 15–16), Edom (21:11– 12; 34:5–7), and Tyre (chap. 23).

I saiah 3 4 :1–8

522

Strand: T he N ations P rologue Act 1 “nations” 2:2, 4 5:26 9:1 10:7 11:12

Act 2

Act 4

Act 5

Act 6

13:4 29:7, 8 14:6, 9, 12, 30:28 18, 26 33:3 23:3 25:3, 7

34:1, 2 36:18 37:12 40:15, 17 41:2 43:9 45:1, 20

49:7 52:10, 15

55:5 64:2 65:1 58:2 60:12, 22 66:8, 18, 61:11 19, 20

14:24–27 19:17, 23–25

30:31–33 31:8–9

ch. 36 37:24–29

30:2–3 31:1–3

36:6–9 43:3, 14

Act 3

E pilogue

Assyria 7:17–25 8:3–8 10:5–16, 24–27 Egypt 7:18 19:1–15 10:24, 26 20:1–6 11:11, 16 23:5 27:12–13

52:4

Babylon 13:1, 19– 22 14:2–23

39:1–8 chs. 46–47

T he peoples an d nations w ere, with Israel an d J u d a h , the object o f YHWH’s w rath and d ecree o f d estru ctio n in p a rt I o f Isaiah (chaps. 1–33). Isa 34:1–7 reaffirm s YHWH’s rig h t to do this. (See also E xcursus: “T h e L a n d ” in Isa ia h 1–3 3 .) B ut the assembly called together by 34:1 in tend s to lead the n atio n s, along with the rem nants o f Israel and Ju d a h , into a d ifferen t relation to YHWH. Isa 2:2–4 h ad already p o in ted th e way. T he nations are addressed repeatedly. T hey are called to witness YHWH’s restoration o f Jerusalem an d to participate in su p p o rtin g th e remnants o f Israel. They will aid in the rem n an ts’ re tu rn to Zion to w orship YHWH an d will jo in them there.

Isa 2:2–4 had already set the scene: Zion/Jerusalem, where YHWH, God of Jacob, is present, receives the nations/peoples, where they are taught his ways, the Torah, the word of YHWH. He will judge among the nations and bring about peace. Now the survivors of all those nations and peoples from “the whole land, the world,” are called to gather onstage. The survivors of Israel, Judah, and Jerusalem are among them. They become the “wallpaper” setting for all the action from chap. 34 through chap. 66. They are constantly being addressed, even as Israel, Jerusalem, Cyrus, or Babylon is called before YHWH. 2–4 The first item on the agenda reminds the nations of YHWH’s right to “wrath” and “fury” over “all nations” and their “armies.” The announcement is not applied, nor are specific charges made. The statement stands starkly isolated as the assertion of an imperial right. It asserts YHWH’s right to apply

Comment

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Strand: Peoples and Lands P rologuE Act 1 Act 2 “peoples” 2:3–4 8:9 14:2, 6 3:15 10:13, 14 17:12 24:13 11:10 25:7 12:4 “people(s) ” 17:12

“the end of the 5:26 6:3

Act 3

Act 4

30:28 3 3 :3 ,12

34:1 43:4 47:4 49:1

Act 5

Act 6

Epilogue

49:22 51:4

56:7 61:9

62:10 63:3, 6

51:4

55:4

land”

40:28 52:10 41:5, 9, 18 43:6 45:22 46:6

62:11

“COASTIANDS, islands”

11:11

20:6 23:2, 6 24:15

40:15 51:1 4 1 :1 ,5 4 2 :1 0 ,12, 15 49:1

13:11 14:17, 21 18:3 24:4 26:9, 18 27:6

34:1

59:18 60:9

66:19

“the world”

“the ban,” to any one of them. This term comes from the language of holy war (cf. G. von Rad, DerHeilige Krieg im alten Israel, 3d ed. [Göttingen: Vandenhoeck & Ruprecht, 1958] 13; F. M. Cross, “The Divine Warrior,” in Biblical Motifs, ed. A. Altmann [Boston: Harvard UP, 1966] 11–30; N. Gottwald, “Holy War,” IDBSup, 942–44). It was used of Israel’s occupation of Canaan (cf. Josh 10:1, 28, 35; 1 Sam 15:3, 8, 9). YHWH claims here, as in Joshua’s occupation, the right to have any or all the nations “devoted” to him. Nothing from them can be claimed as booty (cf. Josh 6:18). This principle will be consistently maintained when the ban is applied in v 6 to Edom, here a metonym for Canaan as a whole. Unlike the days of Joshua, now no part of Edom/Canaan itself will fall into Israel’s possession. The normal application of the ban reads, “I will give them into your hands.” But the formula here says “he gives them over to slaughter.” The judgm ent does not have the purpose of making the land ready for another people, as was the case in Canaan; the purpose is simple destruction and devastation.

524

Isaiah 34:1–8

The dead are left unburied as a sign of special disrespect (cf. 14:19; Jer 36:30; Ezek 16:5; 1 Kgs 13:24, 25, 28). YHWH’s fury is intense and highly motivated. The slaughter has its effect on the “mountains,” which are blood-soaked and on “the army of the heavens.” “infected,” means “to fester, rot away.” The horrible picture includes the fixed elements of the universe, the mountains and the heavens, who are often summoned as YHWH’s witnesses to judgment. The “army of heaven,” usually refers to the stars. The “sky” is the same Hebrew word as “heaven,” but now is used in a different sense. It is likened to a sheet of paper or parchment, as in 40:22, Ps 104:2, and Zech 12:1, but the idea of its rolling up like a scroll is unique here (though repeated in Rev 6:14). The figure is parallel to that of the falling of dried leaves in the next verse. The idea of falling stars in the great judgment is also found in 13:10 and in Mark 13:25. All creation is affected by the sins of nations and the necessary divine reaction. It is a terrible and horrifying picture, but it is only a background for the announcement that follows. 5 The specific announcement for this assembly is like that for the banquet of all peoples in 25:6–8. In chaps. 24 and 25, the issue was also bloodguilt and the curse that comes from it. There YHWH’s reaction affected the sun and the moon (24:23). The nations were summoned to hear God’s announcement of an amnesty that banishes death (25:6–8). Here the parallel is closer to the announcement of the fate of powers in the heights and of kings on the lowlands (24:21–23). YHWH himself makes the announcement. That his “sword” will “descend on humankind” implies that YHWH lives in heaven. Earlier theophanies used the words “go out,” “rise up,” and “show himself.” Mic 1:3 used the terms “come” and “come down” together. YHWH appears here as a warrior ready for battle as he had in chap. 13. Isa 63:19–64:1 (64:1–2) will pray for his appearance in this manner. YHWH has also exercised his right of the sword against the “people of my ban” or “my banned people.” Miscall notes that this is not “humankind” (or “Edom”; see Form/Structure/Setting above), but is paired with it. It is more likely to refer to Israel, which in 2:6–21 is closely associated with humankind in the judgment. The sword descends on the broad range of humanity in Canaan and Judah (or Jerusalem); they are cited separately in vv 6c and 8, with “Bozrah/Edom” and “Zion” as metonyms for the whole population. An important phrase follows. It is the first of two that explain the reasons for the ban. “for judgment,” is the equivalent of “for good cause” or “for reasons of justice.” The ban and YHWH’s punishment by the sword have not been applied arbitrarily. The Vision assumes that its audience/readers would need no further explanation of the population’s sins. YHWH’s right to wrath and ban had been stated in general terms in vv 2–4; Israel’s sins have been detailed in chaps. 1, 5, and 9; and his claim to vengeance against his enemies in Jerusalem had been stated in 1:24. Now the announcement applies them. 6ab YHWH’s action is supported by the assertion of his right to the use of deadly force, “the sword.” This is clear from the supporting phrase describing the sword in use. “blood,” is common to both humankind and the animals that face slaughter. The same is true of “fat,” which may refer to human or animal body fat. “gorged,” is literally “fattened” or “nourished.” This phrase is repeated in v 7. 6c–7 The terrible action is further described as a “sacrifice,” to which

Comment

525

YHWH claims the right. A gathering for sacrifice could occur for many reasons. Samuel announced such a sacrifice when he visited Bethlehem (1 Sam 16:1–5). Jer 46:10 associates YHWH’s sacrifice with a day of vengeance and with the use o f his sword, as this passage does. Zeph 1:7 also speaks of YHWH’s great day as a day of sacrifice. The sacrifice announced here is enormous. Not only lambs, goats, bull calves, and bulls are to be sacrificed, but also “wild oxen,” which are otherwise never mentioned for sacrifice. They are usually symbols of power (cf. Job 39:9; Num 23:22; Deut 33:17; Ps 22:22). Wildberger (1343) understands the passage to picture a sacrifice greater than any that has ever been offered. The sacrifice of these symbols of power serves to make the point. Bozrah was the capital of Edom. The word means “impenetrable” (cf. Note 22:10.c.). Towns with similar names appear for Moab (Jer 48:24; 1 Macc 5:26). The town in Edom was located south and east of the southern tip of the Dead Sea but eleven miles north of Petra at a height of three thousand feet above sea level. It was placed on a mountain spur with steep cliffs on both sides. Its fortress apparently controlled access to the copper mines in the region (F.-M. Abel, Géographie de la Palestine [Paris: Gabalda, 1938] 2:287). Bozrah is mentioned in Gen 36:33; Jer 49:13, 22; and Amos 1:12, but the term also means “sheepfold” and could be translated that way to preserve the chapter’s emphasis on YHWH’s broader target, the people of the land in general. The name “Edom” in the next line suggests preserving reference to its capital city here, but both terms should be understood metonymously to represent the non-Judean population as a whole, just as “Zion” in v 8 stands for the Judeans. “Ground” translates “dust.” This is a fine, loose soil that absorbs moisture easily and is also easily moved by the wind. 8 A fourth right is claimed for YHWH, the right to a “Vengeance day, a year of retributions.” It is the royal prerogative, even responsibility, to bring retributive justice within his kingdom. “ v engeance,” in the OT is a term used for a judicial act that must be performed to restore a social balanace lost through a violent crime (cf. G. Sauer, “ nqm rächen,” THAT, 2:107). Vengeance is understood not as satisfying an emotional need but as reestablishing a social and judicial balance (cf. Wildberger, 1344). The parallel “retributions,” supports this understanding (cf. W. Eisenbeis, Die Würzel im Alten Testament, BZAW 113 [Berlin: De Gruyter, 1969] 350, 353–58). The great slaughter/sacrifice takes on historical meaning in the description of vengeance/retribution. This monstrous event is recompense for decisions, attitudes, and actions. “for the lawsuit of Zion,” sharpens the focus even more. P. Höffken (“Untersuchungen zu Begrundungselementen der Völkerorakel des Alten Testaments,” diss., Bonn, 1977, p. 90) states that this is the basic thought behind all the prophetic speeches against the nations. Zion stands under the special patronage of YHWH, but here the case may involve YHWH against Zion. Is the “vengeance” against Israel/Zion or on their behalf against Edom? Virtually all interpreters say against Edom. But is this so? The second half of the verse reads “for Zion’s case”: YHWH’s “vengeance day” is “for Zion’s case.” The legal discussion of this case in the Vision began in chap. 1. This verse reopens the legal case between YHWH and Israel and Zion, a case that will be developed through the following sections of the book.

I saiah S4: l–8

526

Excursus: The “Case of Zion” Is the against Edom or against Zion? The commentaries say it is on Zion’s behalf against Edom. However, to say that YHWH has a “day of vengeance” and “a year of retributions” does not indicate whether it is for or against his people. “for a case/contention of Zion,” does not say whether the contention is for or against Zion. The commentators have too quickly judged that it was on Zion’s behalf and thus against Edom. “vengeance, avenge,” occurs in Isaiah a number of times: 1:24 34:8 35:4 47:3 59:17 61:2 63:4

“Let me avenge myself on my enemies” against you (vv 25–26). “A vengeance day.” “Vengeance comes!” “He . . . is your Savior!” “I take vengeance (against Babylon).” “He put on clothes of vengeance” against his enemies, his foes. “He comes to Zion (as) a redeemer” (59:20). “The year of YHWH’s favor and our God’s day of vengeance.” “A day of vengeance . . . and the year of my redemption.”

“to contend, a contest, a legal hearing, a legal process to set things right,” appears even more often in nominal and verbal forms: 1:17 3:13 19:20 27:8 34:8 41:11 49:25 50:8 51:22 57:16 58:4

“defend the widow.” YHWH takes his stand to contend and to judge the people. “A savior and defender who will deliver them.” “By warfare, by exile, do you contend with her?” . “for Zion’s case.” “men who contend with you.” “I will contend with those who contend with you.” “Who dares contend with me?” “he contends for his people.” “For I will not contend for an age.” “Behold for contention your fasting.”

The uses in Isaiah show that vengeance may be against Israel/Zion as well as on her behalf. may also indicate contending for Israel/Zion and contending against her. Note that v 8 begins with “for.” This is the fourth time a paragraph has begun with which is translated as “whereas” for this context. Each is related to something that belongs to YHWH : 3 4 : 2 , “anger against the nations”; 34:5b–6, YHWH’s sword descending on “humankind”; 34:6c, a sacrifice in Bozrah; and 34:8, a day of vengeance, a year of retributions “for Zion’s case” . Two of the four instances refer explicitly to humankind/Bozrah/Edom, but the first relates to all the nations. The fourth instance mentions only one proper name besides YHWH, and that is “Zion.” One could translate: “A day of vengeance (belongs) to YHWH, a year of retributions (belongs) to the continuing dispute with Zion.” In each of the first three instances YHWH acted against someone: in v 2 “upon the nations,” in v 5b upon humankind, and in v 6c against Bozrah. This should lead us to expect that v 8 will name the recipient of YHWH’s vengeance and contention. The only name mentioned is Zion. The vengeance is on Zion as 1:24 had already promised. The contention is against Zion as 3:13 had stated. The Vision of Isaiah is the record of a great struggle between YHWH and Israel and Jerusalem (chap. 1) in which YHWH also moved against all the land and

Explanation

527

peoples that made up the Near East. His monumental struggle brought devastation to all the land as chaps. 5–6 had said it would. Chaps. 13–27 describe that devastation and name the nations that were involved. Isa 34:2–4 recognizes the accomplishment of YHWH’s goal in wrath. Chaps. 40–66 will extend the “case (or struggle) of Zion,” for the rest of the book.

Two nations were not spoken about as destroyed in the panorama of world devastation depicted in chaps. 13–17. Edom was called “Dumah” in 21:11 and trembled in fear, and Jerusalem was described in chap. 22, but neither was pictured as destroyed. Now Edom and Jerusalem lie within the “banned people,” and this chapter announces YHWH’s “vengeance day . . . for Zion’s case.” Explanation

It is time to talk about God and war in Isaiah. There is always an ambiguity about war. Wars are ostensibly fought for high and valued reasons, but wars inevitably have a violent downside of destruction, loss, and death. Most readers are disturbed by the subject of God and war in that time or ours and have no good explanation for it. The biblical text does not give a theoretical explanation. The scene here is one in which war has been a part of existence for a long time. The scene presumes an exilic setting, undoubtedly well known to early readers, in which Jerusalem and the towns of Canaan had suffered destruction under the Babylonians. Unfortunately, we share the experience of war with Isaiah, and we have not determined where God fits into the equation. Isaiah does not explain it, but in Isaiah YHWH identifies his role in that situation. The wars and the destruction are his. At this meeting of the nations, all of whom are veterans or survivors, he is also a veteran. He has been a comrade at arms with the nations (as in 5:26–30, 13:2–5, and others). On occasion he has been an enemy. Now they have been defeated and conquered. In wars like these there are no winners. They had all lost. Even God lost his people and his land and his city. In Isa 34:1–49:5, the Vision develops a theology for the nations, a theology for veterans and survivors. YHWH begins his speech (34:1–8) by recalling the relationships developed in countless campaigns. He then makes the point that he can revive and transform (chap. 35) as well as destroy (34:9–15). The reading of the scroll brings up a familiar scene (chaps. 36–39). The old soldiers had stood at many a walled city either on the inside or the outside. They hear Hezekiah’s prayer for YHWH to save his city and know that he did so. Jerusalem survived the Assyrian wars. Then they hear the words “the kingdoms of the land shall know that you are YHWH, you al one” (37:20). The first lesson for the veterans and survivors of war to learn about YHWH is that God is YHWH of Hosts who brought war on the land. They could understand that and relate to that. (See Excursus: Day of YHWH/The Divine Warrior, in Isaiah 1–33.) That theology lesson will continue in chaps. 40–48. A change in God’s purpose could only occur when his initial goal was complete. Chap. 34 shows that it was now complete and a new day could begin.

I saiah 34:9–35:10

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Second Im perative: Find and R ead the Scroll o f YHWH (34:9–3 5 :10) Bibliography Alonso Schökel, L., and Carnetti, C. “‘In testa’ Is 35,10.” RivB 34 (1986) 397–99. Caspari, W. “Jesaja 34 und 35.” ZAW 49 (1931) 67–86. Donner, H. “‘Forscht in der SchriftJHWH’s und lest’: Ein Beitrag zum Verständnis des israelitischen Prophetie.” ZTK 87 (1990) 285– 98. Elliger, K. Deuterojesaja in seinem Verhältnis zu Tritojesaja. BWANT 63. Stuttgart: Kohlhammer, 1933. 272–78. Emerton, J. A. “A Note on Isaiah XXXV 9–10.” VT 27 (1977) 488–89. ______. “A Note on the Alleged Septuagintal Evidence for the Restoration of the Hebrew Text of Isaiah 34:11–12.” ErIsr 16 (1982) 34–36. Gosse, B. “Isaïe 34–35: Le châtiment d ’Edom et des Nations, salut pour Sion. Contribution là l’étude de la ré daction du livre d ’Isaïe.” ZAW 102 (1990) 396–404. Grätz, H. “Isaiah xxxiv and xxxv.” JQR 4 (1891) 1–8. Harrelson, W. “Isaiah 35 in Recent Research and Translation.” In Language, Theology, and the Bible. FSJ. Barr, ed. S. E. Balentine and J. Barton. Oxford: Oxford UP, 1994. 248– 60. Howell, M. “A Closer Look: Isaiah 35:1–10.” In Imagery and Imagination. Ed. L. Boadt et al. Washington, DC: Catholic Biblical Association of America, 2001. 72–80. Hubmann, F. D. “Der ‘Weg’ zum Zion: Literar und Stilkritische Beobachtungen zu Jes 35:8–10.” Memoria Jerusalem. FS F. Sauer, ed. J. B. Bauer. Graz, 1977. 29–41. Kraus, H.-J. “Jes 35:3–10.” Hören und Fragen 5 (1976) 495–500. Kuan, J. K. “T he Authorship and Historical Background of Isaiah 35.”Jian Dao 6 (1996) 1–12. Mailland, A. “La ‘petite apocalypse’ d’Isaïe, Etude sur les chapitres xxxiv et xxxv du livre d’Isaïe.” Diss., Lyon, 1955–56. Marx, A. “Brève note textuelle sur Esäie 35,8.” ZAW 107 (1995) 123–28. Mathews, C. R. Defending Zion: Edom’s Desolation and Jacob’s Restoration (Isaiah 34–35) in Context. BZAW 236. Berlin: De Gruyter, 1995. 9–49, 120–179. Miscall, P. D. Isaiah 34–35: A Nightmare/Dream. Sheffield: Sheffield Academic Press, 1999. Olmstead, A. T. “II Isaiah and Isaiah, Chapter 35.” AJSL 53 (1936– 37) 251–53. Pope, M. “Isaiah 34 in Relation to Isaiah 35, 40–66.”JBL 71 (1952) 235–43. Scott, M. “Isaiah xxxv 7.” ExpTim 37 (1925–26) 122. Scott, R. B. Y. “The Relation of Chapter 35 to DeuteroIsaiah.” AJSL 52 (1935) 178–91. Smart, J. D. History and Theology in Second Isaiah: A Commentary on Is. 35; 40–66. Philadelphia: Westminster, 1965. 292–94. Steck, O. H. BereiteteHeimkehr: Jesaja 35 als redaclionelleBrücke zwischen demErsten und dem ZweitenJesaja. SBS 121. Stuttgart: Katholisches Bibelwerk, 1985. Tanghe, V. “Der Schriftgelehrte in Jes 34:16–17.” ETL 67 (1991) 338–45. Torrey, C. C. The Second Isaiah. New York: Scribner, 1928. 279–301. Vermeylen, J. Du prophète Isaïe a l’apocalyptique. Paris: Gabalda, 1977. 1:439–46. Wernberg-Møller, P. “Isa 35:4.” ZAW 75 (1957) 71–73. Williamson, H. G. M. Book Called Isaiah. 211–21. Young, E. J. “Isaiah 34 and Its Position in the Prophecy.” WT J (1964–65) 93–114. Translation Chorus:

9Her streamsa overflowed with pitch, her dust became burning sulfur, and her land became burning pitch. 10Day and night it was not extinguished.a For an age its smoke rose. From generation to generation it was desolate.

3+2 2+2 4+3 3+2+3

Translation

529

For a forever offorevers b no one was passing through it. 11 Desert owl and screech owl possessed it. 3+3 Great owl and raven dwelled in it. He astretched out over it 2+1+1 a measuring line of desolation and a plumb line of confusion. 12 (What became of) its nobles?a 1+3+3 Nothing there could be called a kingdom. All her princes were wiped out. 13 Thorns grew up over herfortresses, 3+3 nettles and brambles inside her strongholds. She became a den for jackals, 3+3 an enclosureafor ostriches. 14Demons a met with phantoms, b 3+3 and a wild goat calledc to his companion. Lilith d also lived there 3+3 and rested herself. 15 Therea the arrow snakeb went to nest and lay eggs, 4+3 to hatch and care (for them) in its shade.c Vultures d were also gathered there, 3+3 each (with) its mate. Court Scribe: 16Examine [m. pl.] YHWH’s scroll and read aloud. a 4+4+4 Let nothing be left out [f. sg.]. bLet each not miss b its neighbor. Chorus: For cYHWH’s mouthc commanded (them), 3+3 and the Spirit 0f YHWH dgathered them [f. pl.]. 17He himself made the lot tofall afor them [f. pl.] b 3+4 and his own hand measured it [f. sg.] by linec for them [m. pl.] b For an age they [m. pl] possessed it [f. sg.]. 2+3 For generation after generation, they [m. pl.] lived in it [f. sg.]. 35:1Wilderness and dry land rouse themselves in gladness! a 3+3 The Arabah rejoices and blooms! Like crocus,b2it blooms suddenly 3+4 and rejoices withjoy a and shout. Lebanon’s glory is assigned to her b 3+3 with Carmel’s and Sharon’s splendor. Theyc see YHWH’s glory, themselves, 3+2 the splendor of our God. Pilgrim Chorus: 3Strengthen the hands of thefeeble! a 3+3 Steadyfaltering knees! 4Speak to fearful hearts: 2+2 “Be strong! Do not fear!” Judean Chorus: See our God! 2+2+2

Isaiah 34:9–35:10

530

Pilgrim Chorus:

Judean Chorus:

Pilgrim Chorus:

Judean Chorus:

Vengeance comes! a Divine retribution! b He himself comes and is your Savior! c 5Then blind eyes are opened, and a deaf ear is cleared. 6Then lame (persons) leap like deer, and (even) a dumb tongue shoutsfor joy. For waters break out in the wilderness and streams in the Arabah.a 7Burning sands become a pool, and parched land springs of water. Wherejackals loungeda is an enclosure bfor reeds and papyrus. 8A highway aand a way b is there.c It dis called “The Holy Road.” No unclean (person) may travel on it. It isfor the one who walks The Way.c Fools may not wander about (on it). 9No lion may be there. Noafearful beast may mount up on it. bSuch may not befoundb there where the redeemed walk. 10YHWH’s ransomed ones return and enter Zion with ringing. May everlasting rejoicing be on their heads. May gladness andjoy overtake (them.) a while sorrow and sighingflee bfrom them!

3 4+3

4+3 3+2 3+3 3+3 3+4 3+4+3 3+3 3+2

3+3 3+3+3

Notes 9.a. Many translations (ASV, NAB, NRSV, NIV, TEV) supply “o f Edom,” but see Form/Slruclure/Selting on 34:1–8 for the argum ent that even MT’s designation o f Edom in v 5 misunderstands the focus of the chapter. 10.a. 1QIsaa makes the form a puʿal pass., “be extinguished.” This does n o t change the meaning. 10.b. “for a forever of forevers,” has seemed superfluous repetition to many translators. LXX translates ε ἰϛ χρόνον πολύν, “for a long time,” apparently omitting the second word. The repetition makes the same point more emphatically and should be kept. 11.a. No subject is named. Wildberger (1328) translates an impersonal “one,” which apparently picks u p “YHWH” from v 6 and v 8 above. 12.a. MT “h er nobles,” stands alone, lacking a verb. LXX reads οἱ ἄρχοντε ς αύτῆς οὐκ εσονται (3 pl. fut. indic.), “its rulers will n o t exist.” 13.a. BHS suggests “an enclosure,” following 1QIsaa ; LXX reads αὐλή, “a courtyard,” and T g . “a court.” 14.a. All these are rare words, traditionally understood as desert creatures. W ildberger (1328) suggests that here the list has changed to demonic beings thought to inhabit waste places: are desert creatures—animals (BDB), hum ans, or dem ons (KBL; HAL allows for all three; cf. 13:21 and LXX δαιμόνια, “dem ons”). 14.b. “phantom s” (cf. KBL), are also desert creatures (DCH “jackal or similar anim al”; HAL “jackals, goblins”). 1 Q I s a a (cf. Kutscher, Language, 217) is explained by D CH as “perhaps a conflation o f and terror.” 14.c. MT “will call,” qal. BHS, following Procksch, suggests nipʿal “will m eet.” This meaning may also fit the qal (cf. BDB, 896, II).

Notes

531

14.d. “Lilith,” is n o t otherwise known but must be related to Akk. lilitu (see Excursus: Lilith below). 1QIsaa is pl. with o th er pl. forms in this line, b u t this is unnecessary. MT is correct. 15.a. The change suggested by BHS ( to , both “th ere”) is unnecessary (Wildberger, 1329). O n the text of this verse, see F. Hommel, “Isaiah xxxiv 15,” ExpTim 12 (1900) 336; W. van Koeverden, “Isaïe, XXXIV, 15,” R B 9 (1912) 542–43. 15.b. is a hap. leg. GB, BDB (891), and KBL translate “arrow snake.” HAL adds “snakes which live in trees.” Since it related nesting and a Sem. root word meaning to leap (BDB, HAL) , many translations, along with Torrey (Second Isaiah, 292), think o f a bird and suggest “owl” (AV, NAB, NRSV, NIV, tev). LXX ἐχῖ υος means “hedgehog.” 15.c. A num ber of scholars, unsatisfied with “shadow,” have suggested em ending to “its eggs” (cf. BHS), but “shadow” makes good sense and should be sustained. 15.d. MT is another difficult word, α reads ἴκ τινες, “kite, chicken-hawk”; Vg. milvis, “beaked anim al.” LXX translates in Lev 11:14 as a “kite”; hence, NIV “falcons.” A kite or vulture fits the context. 16.a. BHS follows LXX in recom m ending deletion. 16.b-b. Missing in 1QIsaa. 16.C-C. MT “my m outh, it.” 1QIsaa “his m outh,” followed as in MT by “it.” Several mss, with Syr. and Tg., drop O thers read “YHWH,” for and lxx reads κύριος, “Lord.” W ildberger (1329) notes the frequent use of “for the m outh o f YHWH has spoken” (1:20; 40:5; 58:14), and recom m ends reading for J. M orgenstem ’s suggestion (“DeuteroIsaiah’s Terminology for ‘Universal God,’ ” JBL 62 [1943] 278) that is itself a designation for God is then unnecessary. 16.d. MT “and his spirit it,” is parallel to ju s t before it (see 16.c-c.). If the first is translated “the m outh of YHWH,” then the second should also be em ended to read “and the spirit o f YHWH.” 17.a. Lit. “cast a lot.” 17.b. The mase. “to them ,” following the fe m . “to them ,” is confusing. The fem. conforms to references in v 16. BHS suggests dropping . O thers change it to to conform. 17.c. Prep. + thus “with a measuring line” (cf. v 11 and 28:17). 35:1.a. MT “will be glad in them .” The pronom inal suf. must be a reflexive pronoun or refer to chap. 34, which W ildberger (1353) finds unlikely. But why not? He and others contend that the verb does not take an obj., that the versions do no t translate a suf., and that the is dittography for the following letter . Ibn Ezra and Kimchi explained the as a nun paragogicum that has adapted itself to the following . However, the pronoun makes good sense by serving to tie the chapters together. 1.b. The verse division is disrupted. Most would end the verse one word earlier. The meaning o f is uncertain. The dictionaries suggest various types o f flowers; cf. G. Gerlem an, R uth/ Hoheslied, BKAT 18 (Neukirchen-Vluyn: Neukirchener Verlag, 1965) 116. 2.a. O n MT “joy,” see GKC §130b. 2.b. The antecedent is probably “Arabah” in v 1 (cf. Wildberger, 1353). 2.c. MT “they.” LXX ὁ λαóς μου, “my people.” But MT’s antecedent must be the three places m entioned in v 1. 3.a. Note the use of the pl. adj. with a dual noun. Cf. Jo üon §148a. Who is addressed? Those of the Arabah? 4.a. “vengeance comes,” has been em ended to fit various views about its meaning. Most have tried to make YHWH the subject. W ildberger’s suggestion (1353) is convincing that “vengeance,” is the subject. 4.b. Following NIV. 4.c. “and is your savior,” is a strange form. BHS suggests the expected hip‘il impf. form “and he will save you.” Feldm ann suggested reading it as a juss. Ehrlich (Randglossen, 4:26) reads as a noun: “and your help.” Wern berg-Møller (ZA W 75 [1957] 73), HAL, and DCH keep MT but understand it to come from an otherwise unattested noun .It is a verb (ptc.?), and its meaning is clear, even if its form is unusual. 6.a. 1QIsaa adds “will flow.” 7.a. MT “her repose.” 1QIsaa “he will repose.” BHS follows several MSS with “she will lie down.” MT may be sustained. A contrast in condition is needed to parallel the first two lines. Wildberger (1352, 1354) reads this as a relative clause: “O n the places where jackals camped.” 7.b. normally means “grass,” b u t that meaning is difficult here. Note its use in 34:13, where

532

Isaiah 34:9–55:10

it was translated “an enclosure”; LXX επαυλις, “a cottage.” 8.a. MT “a highway” (a hap. leg.); 1QIsaa is to be understood as a simple shift of vowel for the same word. 8.b. MT , “ and a way and a way.” The first word is omitted by 1QIsaa. lxx reads καθαρά, “clean, p ure,” for which BHS suggests “clean, pure,” o r possibly thus producing “a pure highway” to parallel the following “Way of Holiness.” W ildberger (1354–55) follows 1QIsaa in suggesting that is a gloss intended to explain the little-known “highway,” that preceded it. 8.c. 1QIsaa . Wildberger (1329, 1354) notes that in later times and were interchangeable, both meaning “there,” and cites Kutscher, Language, 413. 8.d. is fem., referring to “way.” 8.e. The ʾatnakh breaks a stich. BHS is correct in dividing differently. 9.a. 1QIsaa adds “not,” which is redundant. 9.b-b. Wildberger (1355) and others find the phrase superfluous and omit. It is attested by other texts and versions and should be kept. 10.a. 1QIsaa adds “in h e r,” a meaning that must be understood in any case (cf. also 51:11). LXX καταλήμψεται αὐτο ύ ς, “take hold of them ,” adds the pl. pronoun, which led Duhm to suggest adding final mem to read “overtake them .” The pl. is m ore appropriate than the sg. of 1QIsaa. 10.b. 1QIsaa reads a sg., which does not change the meaning.

Form/Structure/Setting Isa 34:16–17 is the center of this pericope. It records the second-person plural imperative: “Examine YHWH’s scroll and read aloud.” Yet its application is ambiguous. Issues about chaps. 34–35 include the questions of whether they should be treated together or separately, how they are related to material that immediately precedes and follows (chaps. 33, 36–39, and 40), and how they are related to more distant chapters (chap. 13 and 63:1–6). It has become usual for commentators to treat chaps. 34 and 35 together (so Torrey, Second Isaiah, 279–301; Pope, JBL 71 [1952] 235–43; McKenzie; Clements; Donner, ZTK 87 [1990] 285–98; Gosse, ZAW 102 [1990] 396–404; Vermeylen, Du prophète Isaïe, 1439–46; and Williamson, Book Called Isaiah, 211–21, but cf. the challenges by Caspari, ZAW49 [1931] 67–86, and Elliger, Deuterojesaja) and also to note the similarity of chap. 35 to chap. 40 (Grätz, JQR 4 [1891] 1–8; Olmstead, AJSL 53 [1936–37] 251–53; R. B. Y. Scott, AJSL 52 [1935] 178–91). Chaps. 34–35 are clearly set off from the preceding by the imperative call to the nations at the beginning and the sections of narrative that follow chap. 35 (Mathews, Defending Zion; Miscall, Isaiah 34–35). Steck (Bereitete Heimkehr), however, argues for chap. 34 as a direct continuation of chap. 33, but his is a minority voice and is answered by Williamson (Book Called Isaiah, 217–21). These chapters play an important structural and thematic role. Beuken, Steck, Pope, Mathews, Gosse, and Grätz have made substantial contributions to our understanding of the context of these chapters in the larger book (see the discussion in Williamson, Book Called Isaiah, 211–21). Links have been uncovered between the structure of chaps. 34 and 13 (Vermeylen, Du prophète Isaïe) . Some have considered the role of Edom to be a type for the ultimate enemy (like Babylon) in 34:5–6 and 63:1–6 (Williamson, Book Called Isaiah, 217). Note also Edom’s role in chap. 21 and in Ps 137. In addition, it should be noted that chaps. 34–35 are the last unit in a series that deals with “the day of YHWH” and the decreed devastation of “the land.” Chaps. 5–6 are their opposite pole. Together they frame chaps. 7–33 and pro­

Form/Structure/Setting

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vide the theme that binds them all together: the destruction of the whole land, which has been decreed and carried out by YHWH. (See Excursus: “Desolation” in Isaiah in introduction to part I.) It is first mentioned in 1:7, but it begins to receive its full treatment in chaps. 5–6 and continues as a theme of all of chaps. 5–35. Chaps. 5–6 serve as the entry gate. Chaps. 34–35 are the exit gate. They are a reminder of God’s continued commitment to Israel’s place in the land (34:16–17). Therefore chaps. 34–35 are structurally and thematically of major importance for the entire book of Isaiah. This commentary will treat 34:1–40:11 as the first three units of part II, distinguished by the imperatives addressed to the people and to the nations in 34:1, 34:16, and 40:1. (On the question of who is addressed in these chapters, as well as the question of whether the address in chap. 33 is continued or changed, see Steck, Bereitete Heimkehr; also Williamson, Book Called Isaiah, 218.) These addresses using plural imperative verbs will continue through the rest of part II. See the following units. Miscall (Isaiah 34–35) points out the contrast between the two chapters and describes them as reverse mirror images, or as “a nightmare and a dream.” This is specifically true of 34:9–15 and 34:17–35:10, two remarkable poems that present reverse images of the devastation and the hoped-for renewal. We may add that it is also true in “the scroll of YHWH,” that is, the eighth-century narrafives that follow. Isa 37:24–25 quotes the Assyrian king’s claim to have destroyed the lands, but 37:26–27 presents YHWH’s claim to have done it. The passage continues with YHWH’s promise for restoration (37:30), for a remnant of the house of Judah (37:31–32), and for defense of Jerusalem (37:33–34). The effects of both sides of God’s work are described in 34:9–15 and in 34:17–35:10. This, in turn, is the thematic essence of the Vision, in which chaps. 1–33 are dedicated to YHWH’s destruction of the land and chaps. 40–66 to the restoration of Jerusalem and the reassembly of a worshiping people at the temple. Rhetorical markers help outline the chapters: “Nothing there could be called a kingdom (34:12). “Lilith also lived there” (34:14). “There the arrow snake went to nest” (34:15). “Vultures were also gathered there” (34:15b). “Seek out from YHWH’s scroll and read!” (34:16). “For YHWH’s mouth commanded” (34:16b). “See our God! Vengeance comes!” (35:4b). “Then blind eyes are opened” (35:5). “Then lame leap like a dear” (35:6). “For waters break out in the wilderness” (35:6c). “A highway . . . is there” (35:8). “No lion . . . there” (35:9). “There . . . the redeemed will walk” (35:9d). Note the contrast of the “there” passages in 34:12–15 with those in 35:8–9. Note also the contrast of “then” passages under “vengeance” in 35:46–6 with the “vengeance” passage in 34:8. These chapters are bound into a unity by a basic theme of God’s vengeance

Isaiah 34:9–35:10

534

(34:8 and 35:4). Isa 34:16–17 is the axis of the passage, turning attention to thoughts about the place of the people of YHWH in the land after the destruction, a theme that will dominate chaps. 40–66. With the topic of destruction complete, the Vision can turn to God’s plans for reparation and restoration (34:16–35:10) by calling for a reading of “the scroll of YHWH. The outline is marked by three masculine plural imperatives in 34:1, 16, and 40:1, which address the nations and call them to assemble, listen, witness, read, and comfort. This assembly is addressed from time to time and will be onstage for the rest of the book (chaps. 34–66). Isa 34:16 presents the second plural imperative: “Examine YHWH’s scroll and read aloud.” The command is supported by the assertion that this is God’s order and he and his Spirit will enforce it. He alone has the right to determine such things. This stands as a perpetual deed to the land (vv 16–17). The command is framed by pictures of the utter devastation of Jerusalem (34:9–15) before it and the picture of the restored land after it (35:1–10). Chap. 35 portrays the response to YHWH’s judgment on the city area by Judean residents and by pilgrims on their way to Jerusalem. Southern and southeastern Judah regains access to more favored lands occupied by others and to water from which she has been cut off. The pilgrims receive rights of passage to Jerusalem. Chap. 34 contains an unusually high number of crux interpreti: • What do vv 9–15 describe? Edom (Bozrah)or Judah (Zion)? • What is the “scroll of YHWH” (34:16)? • To whom or to what do the pronouns in 34:16–17 refer?

Isa 34:16–17 is the center. Yet its application is open-ended. The readers/ hearers wait for clarification. It will come in 37:21–35. Comment 9–15 Isaiah’s interpretation of the Assyrian/Babylonian wars of the eighth to the sixth centuries is that YHWH was responsible for them and directed their terrible work with the intention of “destroying the whole land,” including the kingdoms of Israel and Jerusalem. Jerusalem’s fate was postponed almost two hundred years, but it did finally come. In these verses, YHWH fulfills his promise to destroy all the land. The reference is to the fall ofJerusalem and the Babylonian devastation of the city area with the intention that it should never rise again. (One last nation remains to meet its fate: Babylon. She will be dealt with in chaps. 46–47.) Does 34:9–15 refer to Edom? Most translations (see Note 34:9.a.) and many commentators think so. Beuken (289), for example, feels that Edom is “the chapter’s central subject.” He quotes some commentators (Alexander, 33; Delitzsch, 363; Dillman-Kittel, 305) who, like him, think that the feminine singular suffixes in v 17 also refer to Bozrah. If vv 5–7 focus on Edom, this might well be the case here as well. This commentary, however, suggests reading an emended text in v 5 that reduces the role of Edom (see Note 34:5.c. and Form/ Structure/Setting on 34:1–8). In that case, Edom may not be the focus of these chapters after all.

Comment

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Two objections must be raised to interpreting these chapters as giving a central role to Edom. First, each case in which a “for, whereas,” introduces a sentence in vv 2–8 begins a unit in which the key word in the clause introduces a subject. In 34:2, it is anger with the nations. In 34:6, the sword of YHWH and the sacrifice of YHWH are against Bozrah in the land of Edom. In 34:8, the day of vengeance relates to the “case,” of Zion. The reader should therefore expect that the following verses relate to the of Zion as well. So the key question becomes what is the of Zion about? Who are the parties involved? In what sense are “vengeance” and “recompense” involved? (See Excursus: The “Case of Zion” above on this question.) I have argued that the of Zion involves a controversy between YHWH and Jerusalem/Zion (cf. 1:21–31; 3:13–15), which should be understood as continuing in chaps. 40–66. Then the description of chaos in vv 9–15 refers to Jerusalem and its vicinity after it has been destroyed, as in 586 B.C.E., and the mirror image contrast in 34:17– 35:10 also refers to the holy city and the surrounding land. (Isa 37:30–32/33–35 shows a similar contrast.) If this is true, Edom is not the central focus of chap. 34. The focus is on Jerusalem/Zion. Vv 1–7 lead up to that focus. The nations in v 1 are summoned to hear God’s announcement that Zion’s time of restoration is at hand (40:1–11) and to continue to listen as YHWH, Israel, and Jerusalem discuss the future of Jerusalem and of the people of YHWH. But the gathered nations are more than an audience. They are invited to become participant worshipers in the new temple. It has often been said that Isaiah does not directly describe the events of that terrible day in 586 B.C.E. when Nebuchadnezzar breeched the walls of the Holy City, killed its king and royal family, drove thousands into exile, and tore down the walls, scattering the stones to guarantee that nothing would ever be built here again. However, I suggest that this is exactly what 34:8–15 describes. 9–10 The pronouns are feminine singular. The feminine reference is usual in Hebrew for cities, but not for countries or nations. Here they refer to Zion (v 8 ), the city that now lies in ruins. The effects of the ban bring an end to the existence of the small countries, cities, and peoples. The resulting desolation is pictured in three ways that may remind a modern reader of the anticipated results of nuclear bombing. The countryside smells of “burning pitch” and “sulfur.” “pitch,” occurs in the OT only one other time (in Exod 2:3 with a very different connotation), but “sulfur,” was rained down on Sodom and Gomorrah (Gen 19:24). In Ezek 38:22 God allows sulfur and fire to fall on Gog and Magog, and in Isa 30:33 the breath of YHWH is pictured as a stream of sulfur. Israel is threatened with such a judgment in Deut 29:22 (23), where the word “overthrow,” is used. The same root word “overflow,” appears here at the beginning of v 9. The desolation is pictured as lasting for generations, burning day and night. Other OT passages speak of fires that will not or cannot be put out (cf. Isa 1:31; 66:24;Jer 4:4; 17:27; Ezek 21:4 [20:48]; and in the NT, Mark 9:48). 11–13 In chap. 13, the destruction of Babylon is also compared to that of Sodom and Gomorrah (v 19), and a description of its desolation follows. The same mood prevails here. The fauna and flora of desolate and deserted places take possession of the entire land. They “possess” it by a right of deed that YHWH

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I saiah 34:9–35:10

himself has assigned them . “stretch out a measuring line,” is a technical term of surveying the land in the process of such claim and assignment. “desolation,” and “confusion,” are the words of Gen 1:2 for the “formless and empty” (NIV ) inchoate mass that God’s creative power would turn into a beautiful and orderly world. A question concerning the fate of the nobility is used to emphasize the idea that ordered government and exercise of power is finished. Nothing worthy of the name kingdom remains. All those who might claim the crown are “wiped out.” “Fortresses” and “strongholds” are unused and overgrown ruins; their only inhabitants are creatures of the wild that regularly move in to fill otherwise unoccupied places. 14–15 Wildberger (1347) correctly perceives an intention of pushing the description of the desolation to an extreme beyond any comparable imagery. He is also right in understanding the words , and to be demonic beings, which are here translated as “demons,” “phantoms,” and “wild goat” (Wildberger: Bocksgeister, “goat spirits”) . He acknowledges that the line between exotic inhabitants of haunted places, like snakes, owls, and jackals on the one hand and phantoms, ghosts, and demons on the other, is not clearly drawn. Nor need it be for the purpose of this scene. But one term is unmistakable: Lilith, the demoness of the night. Excursus: Lilith Bibliography Bril, J. Lilith ou la Mère obscure. Paris: Payot, 1984. Contenau, G. La magie chez les Assyriens et les Babyloniens. Paris: Payot, 1947. 94. Fauth, W. “Lilits und Astarten in aramäischen, mandäischen und syrischen Zaubertexten.” WO 17 (1986) 66–94. Gaster, T. H. Myth, Legend and Custom in the Old Testament. New York: Harper & Row, 1969. 578–80, 697–98. Hurwitz, S. Lilith, die erste Eva: Eine Studie über dunkle Aspekte der Weiblichkeit. Zurich: Daimon, 1980. Hutter, M. “Lilith.” DDD. 520–21. Killen, A. M. “La légende de Lilith et quelques interprétations modernes de cette figure legendaire.” RLC 12 (1932) 277–311. Krebs, W. “Lilith—Adams erste Frau.” ZRGG 27 (1975) 141– 52. Langdon, S. H. “Semitic Mythology.” In Mythology of All Races. Ed. L. H. Gray. Boston: Marshall Jones, 1965. 5:361–64. Patai, R. The Hebrew Goddess. New York: Ktav, 1967. 207–45, 318–22. Ribichini, A. “Lilith nell’ albera HULUPPU.” In Atti del 1. Convegno italiano sui Vicino Oriente antico. Rome, 1978. 25–33. Scholem, G. “Lilith.” EncJud. 11:245–49. Vértesalji, P. P.“ ‘La déesse nue élamite’ und der Kreis der babylonischen ‘Lilû’-Dämonen.” Iranica Antiqua 26 (1991) 101–48. Isa 34:14 has the only mention of “Lilith,” in the OT, unless suggested emendations to Job 18:15 and Isa 2:18 are accepted. However, the demoness was well known in Mesopotamia. The Sumerian word lil, “wind,” was related to the name, and she was known as a storm-demon. The syllable lil was associated with the night in Semitic languages (Wildberger, 1347). The name is very similar to the Hebrew word for night . Lilith entered Jewish literature at a late date, but her influence continued a long time. Using Isa 34:15 for justification, Lilith became part of the labyrinthine structures of Jewish and then Christian demonology. Targum Pseudo-Jonathan adds a prayer to Aaron’s blessing (Num 6:24–26): “May the Lord bless you in all your deeds and

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protect you from the demons of the night [Aram. ] and from anything that frightens and from demons of evening and morning, from evil spirits and phantoms.” Midrash bammidbar rabba 119A teaches that Lilith devours her own children if she cannot find other newborn babies to eat. Rabbi Hanina is quoted in the Talmud as teaching that Lilith lives in abandoned houses (citing Isa 24:14; b. Šabbat II 151b). Some sixth-century C.E. Aramaic texts report that Elijah prevented Lilith from devouring a newborn baby (J. A. Montgomery, Aramaic Incantation Texts from Nippur [Philadelphia: Univ. of Pennsylvania, 1913] text 42). Later Jewish literature speaks of Lilith as Adam’s first wife (G. Scholem, EncJud, 11:245–49). Kabbalistic thought came to regard her as the opposite of the Shekina. The latter is called the mother of the house of Israel, while the former is called the mother and ruler of all the unclean. M. J. bin Gorion (DerBornJudas [Leipzig: Insel, 1922] 83) depicts one of his characters banning a demon to the kingdom of darkness where Lilith lives. Lilith was also known to the Mandeans (cf. M. Lidzbarski, DasJohannesbuch desMandäer [Giessen: Topelmann, 1915] 8; Mandäische Liturgien [Giessen: Töpelmann, 1920] 20, 37, 42). Krebs (ZRGG 27 [1975] 141–52) quotes from Goethe to show how widespread the knowledge of Lilith is in Western literature. On Walpurgisnacht, Faust encounters Lilith and wants to know who she is. Mephistopheles explains: Adam’s first wife. Beware of her beautiful hair, of this adornment, above all else she is proud. If she snares a young man with it, she does not release him easily. (W. Goethe, The Tragedy ofFaust, act 1, in The Works of Goethe, trans. T. Marti n [New York: Brainard, 1902] 6:202) Wildberger observes that the mention of Lilith in Isa 34:14 had paved the way unintentionally for a remarkable “career.” The passage itself is only trying to present a picture of a ruin more devastating than any before it. Thus the wild and spooky feel of the desolate land is powerfully portrayed. Ostrichs, snakes, and vultures will join the list of wild creatures and demons who possess the region where for generations to come “no one will be passing through.”

16 The judicial procedure closes with the formal instructions for the transcript, “YHWH’s scroll,” to be read aloud to ensure that the context of the judgment is understood. In 34:8 the purpose was stated: to pursue “Zion’s case.” In 35:4, vengeance is part of God’s work as Savior. The destruction only makes sense in God’s plan as part of his work to redeem Israel/Zion. No part or element will be omitted. The procedure emphasizes that these are his express commands. That they are found and arranged by “his Spirit” stresses his direct participation in the process. They are not something prepared by his office staff. The command to search out and read aloud “YHWH’s scroll” (Isa 34:16) has raised the question of the identity of this scroll. The order is so direct that one would expect the answer to be obvious. It is not, as a check of the commentaries shows. Miscall (Isaiah 34–45, 87) calls it a “multilevel image alluding to the scroll written by YHWH (Exod. 32:32– 33) and the scroll of the covenant written by Moses (Exod. 24:4–7), to the Hebrew Scriptures or some portion of them, to the scroll of Isaiah (Isa. 29:11– 12, 18; 30:8) and to the shriveled heavens of this poem.” Wildberger (1340)

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I saiah 34:9–55:10

thinks it can hardly be anything else than the book of Isaiah itself, as does Kaiser (359). Oswalt (617) sees four possibilities: (1) Isaiah wants future readers of his scroll to compare the facts of their own day. (2) The scroll refers to 13:21–22, where Babylon’s ruin is described in similar terms. (3) The reference to the scroll is a postexilic interpolation trying to prove the inspiration of prophecy. (4) It is a literary allusion to a heavenly “Book of Destiny.” Sweeney (441) thinks of a “general and foundational document for YHWH’s relation to the world.” Motyer (272) notes that Calvin thought of “the Law”; Skinner thought of a prophetic canon, while Motyer himself opts for “God’s word.” Seitz (236ff.) gets so involved with the contrasts between chaps. 34 and 35 that he says nothing about the scroll in v 16. Among the older commentaries, see also Alexander, 33; Delitzsch, 363; and Dillman-Kittel, 305. I suggest that the was YHWH’s case against Zion (see Comment on 34:8) and that the vengeance was not against Edom, as most commentaries think, but against Jerusalem, a reference to the Babylonian destruction of the city in 586 B.C.E. That makes the following verses (9–15) describe the devastated place where Jerusalem once stood. With this as a background, a kind of preamble, the same voice that called for the assembly of the nations calls for “YHWH’s scroll” to be read. What this context requires is reading something that will support the radical shift in YHWH’s attitude toward Zion, a change that chap. 35 and 40:1–11 greet with such joy. Chap. 35 is obviously an interruption of the procedure. It is not the “scroll.” But what of the chapters that follow, chaps. 36–39? At the heart of the longer narrative excerpted from 2 Kings is a recorded message from God that Isaiah “sent” to Hezekiah (37:21–35). Twice in the opening verses of the message to Hezekiah Isaiah stresses that “thus says YHWH, God of Israel” and “this is the word that YHWH spoke.” This is a scroll for the messenger to carry and it clearly belongs to YHWH. I suggest that 37:21–35 qualifies as “YHWH’s scroll” mentioned in 34:16. It has the further advantage of being in the right position in the book. The order in 34:16 called for it to be read in full. Let nothing be left out. So it is read within its context, chaps. 36–39. The book of Isaiah has already illustrated the place of writing in eighth-century Jerusalem. Isa 8:16 calls for preservation of the prophet’s message of testimony and instruction. Isa 30:11–12 deals with problems of having to read prophecies sealed in a scroll, but 29:18 speaks of the blessing of being able to read from the scroll in the day of redemption. Now 34:16 calls for the public reading of “YHWH’s scroll.” The progression of the book responds with chaps. 36–39, and 40:8 affirms its truth. The scroll recognizes Sennacherib’s success in being able “to devastate fortifi ed cities into piles of ruins” (37:26) and that this came to pass at YHWH’s command. But YHWH draws the line at Jerusalem. He promises that there will be survivors from Jerusalem who will resettle there (37:30–32). The oracle closes with the promise “I shall put a cover over this city to deliver it, for my sake and for the sake of David, my servant” (37:35). The language is different, but the words echo 4:5–6. That promise is remembered in 38:6. The promise is the opposite of what YHWH said he would do to the house of Israel and the men of Judah, his vineyard, in 5:5. The scroll is said to come directly from the mouth of YHWH, at his command,

Comment

539

under his spirit (34:16b) . It is this very aspect to which 40:8b alludes: “T he word of our God stands firm for its term.” “YHWH’s scroll” is a message of YHWH’s support for Zion in contrast to his determination to avenge himself on his enemies there (1:34; 34:8). Chap. 35 celebrates the change by contrasting the city of chaos (34:11) with the new city of Zion. Chap. 40 will begin the process of implementing the commitments of the scroll. 17 “for an age they possessed it”: YHWH’s decisions have settled the fate of his people and their territory permanently. The words used here reflect the procedure used in distributing land (cf. Num 34:13; Josh 13:6– 7; Isa 14–21). The passage asserts God’s control of the city of chaos, as well as the city of God. Isa 34:10–11 and 17 have a number of words in common, though their contexts are very different (Miscall, Isaiah 34–35, 88–89). The first word to be noticed is “a measuring line.” Isa 34:10–11

Isa 34:17

“He stretched out over it a measuring line . ” “to an age.” “they will inherit it.” “from generation and generation.” “they will dwell in i t ”

“His hand measured it by line for them.” “unto an age.” “they will inherit it.” “to generation and generation.” “they will dwell in it.”

With almost identical wording, the picture of YHWH’s judgment in vv 10–11 is turned into a picture of YHWH’s restoration of Jerusalem in v 17. Gosse (ZAW 102 [1990] 400–401) also finds similarities between 34:17 and 13:20: Isa 13:20

Isa 34:17

“It will not be dwelled in to generation upon generation.”

“For generation to generation they will live in it.”

He points to the use of “inherit,” in 14:21 and 34:11, 17; the use of “porcupine,” in 14:23 and 34:11; and the use of “thrown out,” and “corpse,” in 14:19 and 34:3. The scroll refers to 37:21–35, where a message from YHWH through Isaiah is “sent” (that is, written down as a scroll and sent by messenger) to Hezekiah. The contrast in 37:26–32 between YHWH’s responsibility for the destruction and the promise of restoration corresponds to the contrast of 34:8–15 with 35:1–7. The response to the “case,” against Zion (34:8) has two parts: a contrast between devastation of the land on which the city is built with the restoration to follow and the contrast between its isolation (34:10) and the traffic on the way to festivals (35:8–10). 35:1–2 The effect of YHWH’s judgment is felt most immediately by those parts of Judah nearest the borders to the south and east. They are called here “wilderness,” “dry land,” and “Arabah.” The three names refer to the rift of Jordan, especially south of the Dead Sea toward the Gulf of Aqabah.

540

I saiah 34:9–35:10

This eastern part of the Negev was disputed territory between Edom and Judah during their entire existence. Although dry and forbidding in the eyes of some, it drew shepherds and farmers who hoped for rains that seldom came. The land was essentially fruitful, if only water were available, and was certainly strategically located to control trade routes to the Gulf of Aqabah and to Arabia. The three words reflect the ambiguous evaluation of the lands: “dryland,” seems to fit the barren dry lands. “wilderness,” could also carry that meaning, but it may refer to pasturage for flocks (Joel 2:22) and to districts containing a number of thriving towns (Isa 42:11). Josh 15:61–62 speaks of the Wilderness of Judea with its six cities. “T he Wilderness” is used in the Pentateuch to refer to the entire area through which the tribes wandered on their way to Canaan. This included the Wilderness of Moab (Deut 2:8) and the Wilderness of Edom (2 Kgs 3:8 ). “Arabah,” bears an even broader connotation. The root has many meanings ranging from “mix,” “exchange” to “be pleasing” or “be arid.” In the latter sense it refers to desert dwellers (Arabs) and to Arabia. Usually in the OT it refers to the steppe around the Dead Sea, especially to the west and south, which Judah claimed but which was often occupied by Edom. The Vision of Isaiah uses the term in this latter sense (cf. 7:3; 11:16; 19:23; 33:8; 36:2; 40:3; 49:11; 62:10). These regions were most directly affected by the devastation. They can now develop without the constant threat that the conflict has exercised in the area. The “crocus,” is a fit symbol for the sudden change of fortunes in the area. “Lebanon’s glory,” apparently refers to verdant forest cover, while Carmel and Sharon were coastal areas known for fertile fields and flowers. (Cf. 33:9 where this comparison is reversed: Sharon becomes like the Arabah!) “glory,” and “splendor,” are the divine attributes that are revealed in YHWH’s actions. When chaps. 34–35 are properly seen together, it is clear that they refer not primarily to the beauties of nature but to the judgment on Jerusalem. The Arabah’s renaissance is the result of that act, and it reflects the glory that is attributed to YHWH because of it. That YHWH’s glory is revealed is a motif that appears in 4:5, 11:10, 40:5, 60:1, and 66:18. Jerusalem, Israel, all flesh, and the non-Israelite pilgrims see the glory. Both “glory,” and “splendor,” are attributed to kings (Pss 21:6 [5]; 45:4; Dan 4:27, 33; 5:18), and both are used in the praise of YHWH (Pss 96:6; 104:1; 111:3; 145:5, 12). 3–7 The second group to be affected by the change of circumstances consists of the pilgrims on their way to Zion. They had to pass through territory around Jerusalem that was controlled by the neighboring peoples, which made the passage an unpleasant experience. They encourage each other is these verses. “Hands of the feeble,” “faltering knees,” “fearful hearts,” and the “blind,” “deaf,” and “lame” all fit the picture of pilgrimage processions on their way to the Holy City. Such processions would certainly have included the infirm, the ill, and the impaired. The goal of pilgrimage lay in seeing God in Zion, and the vision of his work of retribution fulfills that aim. V 4 picks up the theme of 34:8 (cf. 61:2; 63:4). YHWH acts as their savior in remedying a very bad situation. Note the contrast between “blind eyes are opened” and the commission given in 6:9. Between the “streams in the Arabah” and the devastation promised in 6:11–13, the time of curse and judgment placed on Israel is drawing to a close. Jerusalem’s devastation and its results for Judah are the first signs of that new

Comment

541

day. References to the blind and deaf also pick up another motif in the Vision. They are the symbols of a people who cannot understand the call of God to participate in his work. Now God’s unmistakable intervention on Zion’s behalf gives a sign that even the blind and deaf should understand. 8 The theme of pilgrimage is encountered again with the promise that a “highway . . . is there.” The motif appears in 11:16 and in 62:10 as a means for the return of the remnant from foreign lands. In 40:3 it is a highway through the wilderness that YHWH will travel. Here in 35:8 that highway is “there,” that is, in the Arabah, which was until recently controlled by enemies. This theme fits the broader motif of pilgrimage to Zion that was first presented in 2:2–4. A major barrier to the achievement of the goal of making Zion open to pilgrims has been removed. The highway is to be called “ T he Holy Road,” reserved for pilgrims. Wildberger (1364) understands this to exclude the non-Israelites, but this need not stand in contradiction to 2:2, 19:23, and other places that document the Vision’s idea that Zion should be open to all peoples. The Vision is written before the reform of Ezra applied the laws of “clean and unclean” so stringently. The meaning here should be sought in distinguishing ordinary commercial and military traffic on the highway from pilgrims, “the one who walks The Way.” These are people of faith who journey to Zion. The contrast is with “fools,” who just “wander about,” not between the ritually clean and the heathen. 9 The pilgrims making their way through the fruitful Arabah (cf. Ps 84:7 [6]) can also be assured of safety from “fearful beasts.” Three times in vv 8–9 the emphatic “there,” appears to balance the two appearances of “then” in vv 5–6: “then,” that is, after God’s act of retribution has straightened things out, and “there,” in the place where things were wrong before, the way to Zion will be open and safe. For now the “redeemed walk” in this place. “redeemed,” appears here in the Vision for the first time instead of “the remnant” of Israel or Judah. “redeem,” is a term used of YHWH’s acts toward Israel in Egypt (Exod 6:6; 15:13; Pss 74:2; 77:16; 106:10; Isa 63:9). It was originally a legal term that pictured the duties of a family member toward relatives (cf. J. J. Stamm, Erlösen und Vergeben im Alten Testament [Bern: Franke, 1940] 27–30). Wildberger (1365) notes that this ancient meaning still appears in 62:11, where YHWH’s redemption is “buying” and “ransoming.” But the term comes to have a religious meaning that suggests that God has freed the redeemed from the consequences of their sins. YHWH is frequently pictured as the “redeemer,” in the following chapters (41:14; 43:14; and others, including 60:16; 63:16). The use of the term here signals a change in the basic idea of Israel’s/Judah’s hope. No longer is this hope for a restoration of the old order. From here on to chap. 66 it takes the form of God’s redeemed elect in his new order. The “then” and the “there” that signal a new and different time and place also envision participants made eligible, not because they are a part of the past people of Israel or Zion but because they are part of God’s new redemption. This does not lie in some distant future. It is introduced by God’s action against Jerusalem, which is presented in chap. 34. The new time of redemption is contemporary with that in which the Vision is first read and heard. 10 “YHWH’s ransomed ones” translates a parallel term. This one appears

542

I saiah 84:9–35:10

in the following chapters only once (50:2). It was used in 1:27 and in 29:22. It originally was a legal term that entered the cultic area in relation to redemption of the firstborn (Exod 13:13, 15), but then came to be applied to YHWH’s redemption of Israel from Egypt, especially in Deuteronomy (7:8; 9:26; and so on). Like “redeem,” “ransom,” becomes a fixed religious term, and is so used here, to designate those whom YHWH has released from the bondage due them for their sins. Jer 31:11 uses the words together and follows them, as here, with a description of rejoicing. Redemption and ransoming in the Vision pictures a salvation from the judgment curse enunciated in 6:9–13, in chap. 24, and in other places, a salvation that has been so amply fulfilled in the six generations portrayed by the Vision up to this time. The goal for the redeemed and ransomed pilgrims is Zion. They can fulfill what for many of them has undoubtedly been a lifelong hope. They can enter the Holy City, sing the songs of Zion, and participate in festivals on the holy hill. They will undoubtedly sing the Songs of Ascents (Pss 120–34). The chapter ends with words that would be appropriate for a blessing on the pilgrims, wishing “gladness and joy” to replace all “sorrow and sighing” and that these may have an “everlasting” effect on them. The blessing seals the pivotal turn in the Vision of Isaiah. Whenever such calls have been made in earlier chapters (such as chap. 12), they have been immediately turned back to the grim business at hand, as generation after generation has failed to recognize YHWH’s new strategy. With this scene the downward curve has reached its nadir. Without being mentioned, the implied destruction of Jerusalem marked a turning point in YHWH’s relation to Israel and Zion. The judgment against Jerusalem is the sign that the change has begun. Israelite and Judean alike may hope for a safe and joyful pilgrimage to Zion in the knowledge that redemption and ransom are to be found in their God. Explanation

With chap. 34, the dread decree for the land to be totally destroyed (5:5–6; 6:11–13 in the opening frame and continued in 10:22b–23; 13:5–6; 24:1–13; 28:22b) is fulfilled. Chaps. 34–35 are the closing unit for chaps. 5–33 with their theme of total destruction decreed for the whole land and the opening part of chaps. 34–66 with their theme of the restoration of Jerusalem and YHWH’s search for a new people to take Israel’s place. An order is given to take up and read YHWH’s scroll or book (34:16– 17). In chaps. 29 and 30 there are four references to a book that no one seems able to read (29:11, 12, 18; 30:8). This time, the reading confirms that no one will be left out, for YHWH himself has commanded it (34:16c) and his spirit has gathered the group. YHWH himself will conduct the proceedings for the division of the empty land (cf. 24:1, 3), and they are promised possession “for an age,” i.e., permanently. Chap. 35 presents a series of responses welcoming the new developments. The action against Jerusalem is seen as vengeance and retribution, which are aspects of salvation for the people of God. The new era makes pilgrimage to Zion possible again. People will enter with singing and gladness. Chap 35 is as extravagant in its language of renewal and new birth as 34:9–15 had been in its language of death and desolation. The scene presumes an exilic setting, undoubtedly well known to early readers.

Introduction

543

There is a pattern in these chapters. The bleak description of the destruction of the city and the land around it (34:9–15) and the bright picture of the restoration of the land and the city, which makes it ready for the pilgrims (34:17–35:10), are joined by the call for finding and reading the scroll of YHWH (34:16). That is, reference to Scripture (chaps. 36–39, excerpted from 2 Kings) is used to explain what is going on. The pattern is followed by the Gospel writers who deal with the bleak picture of the crucifixion and the hours of death (Luke 23:26–36||John 18:23–31) and the bright beauty of the day of resurrection (Luke 24: l–12||John 24) by referring to Scripture: e.g., Luke in the story of the disciples on the way to Emmaus (24:13–32) when Jesus explains the events with references to Scripture (24:25– 27) and John with constant references to the fulfillment of Scripture (19:24, 28, 36–37; 20:9).

The H ezekiah/Isaiah Inset N arratives (36:1–3 9 :8) Bibliography Ackroyd, P. R. “T he Biblical Interpretation of the Reigns of Ahaz and Hezekiah.” In In the Shelter of Elyon. FS G. W. Ahlström, ed. W. Boyd Barrick and J. R. Spencer. JSOTSup 31. Sheffield: Sheffield Academic Press, 1984. 247–50. Reprinted in Studies in the Religious Tradition of the Old, Testament (London: SCM Press, 1987) 181–92. ______. “Historians and Prophets.” In Studies in the Religious Tradition of the Old Testament. London: SCM Press, 1987.121–51, 278–82. ______. “Isaiah 36–39: Structure and Function.” In Von Kanaan bis Kerela. FS J. P. M. van der Ploeg, ed. W. C. Delsman et al. AOAT 211. Neukirchen-Vluyn: Neukirchener Verlag, 1982. 3–21. Berges, U. “Die Zionstheologie des Buches Jesaja.” EstBib 58 (2000) 167–98. Camp, L. Hiskija und Hiskijabild: Analyse und Interpretation von 2 Kon 18–20. MTA 9. Altenberge: Telos, 1990. Catastini, A. “Le varianti greche di Isaia 36– 39.” EVO 6 (1983) 209–34. Clements, R. E. “Beyond Tradition History: Deutero-Isaianic Development of First Isaiah’s Themes.” JSOT 31 (1985) 95–113. ______. Isaiah and the Deliverance ofJerusalem. JSOTSup 13. Sheffield: Sheffield Academic Press, 1980. ______. “The Prophecies of Isaiah and the Fall of Jerusalem in 587 B .C . ” VT 30 (1980) 421–36. ______. “The Prophecies of Isaiah to Hezekiah concerning Sennacherib: 2 Kings 19:21–34/Isa 37:22–35.” In Old Testament Prophecy: From Oracles to Canon. Louisville: John Knox, 1996. 35–48. Conrad, E. W. “T he Royal Narratives and the Structure of the Book of Isaiah.” JSOT 41 (1988) 67–81. Reprinted in Reading Isaiah, 34–51. Deutsch, R. R. “Die HiskiaErzählung: Eine formgeschichtliche Untersuchung der Texte Is 36–39 u. 2 Reg 18–20.” Diss., Basel, 1969. Hardmeier, C. “Die propheten Micha und Jesaja im Spiegel von Jeremia xxvi und 2 Regum xviii-xx: Zur Prophede-Rezeption in der nach Joschianischen Zeit.” In Congress Volume Leuven 1989. Ed. J. A. Emerton. VTSup 43. Leiden: Brill, 1989.172–89. Izu, Y. “T he Theological Significance of the Hezekiah Narrative in Isaiah.” BV 35 (2001) 77–86. Jack, A. M. Texts Reading Texts, Sacred and Secular.JSNTSup 179. Sheffield: Sheffield Academic Press, 1999. Kaiser, O. “Die Verkündigung des Propheten Jesaja im Jahre 701.” ZAW 81 (1969) 304–15. Kennedy, J. M. “The Lord’s Strong Man? The Characterization of Hezekiah in the Book of Isaiah.” In SBL Abstracts 2002. Atlanta: SBL, 2002. 24, 109. Mbuwayesango, D. R. “The Defense of Zion and the House of David: Isaiah 36–39 in the

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Context of Isaiah 1–39.” Ph.D. diss., Emory Univ., 1998. Meinhold, J. Die Jesaja Erzählungen: Jes 36–39. Eine historisch-kritische Untersuchung. Göttingen, 1898. Melugin, R. F. The Formation of Isaiah 40–55. BZAW 141. Berlin: De Gruyter, 1976. 177. ______. “Poetic Imagination, Intertextuality, and Life in a Symbolic World.” In SBL Abstracts 2002. Adanta: SBL, 24, 109. Payne, J. B. “T he Unity of Isaiah: Evidence from Chapters 36–39.” JETS 6 (1963) 50–56. Rofé, A. The Prophetical Stories. Jerusalem: Magnes, 1988. 88–95. Ruprecht, E. “Die ursprüngliche Komposition der Hiskia-Jesaja-Erzählungen und ihre Umstrukturierung durch den Verfasser des deuteronomisti schen Geschichtswerkes.” ZTK 87 (1990) 33–66. Schultz, R. “Isaiah 36–39 as a Test of Faith.” In SBL Abstracts 2002. Atlanta: SBL, 2002. 24, 109. Seitz, C. R. Zion’s Final Destiny: The Development of the Book of Isaiah. A Reassessment of Isaiah 3 6–39. M inneapolis: F ortress, 1991. Stade, B. “Anmerkungen zu 2 Kö. 15–21.” ZAW 6 (1886) 156–89. Vermeylen, J. “Hypothèses sur l’origine d ’Isaïe 36–39.” In Studies. Ed. J. Van Ruiten and M. Vervenne. 95–118. Watts, J. D. W. “Inset Narratives in Hebrew Poetic Works.” In SBL Abstracts 2002. Adanta: SBL, 2002. 23, 55.

The position of chaps. 36–39 (= 2 Kgs 18:13–20:19) in the heart of the Vision of Isaiah is a puzzle for interpreters. The question of whether chaps. 36–39 are taken from 2 Kgs 18–20, or have been borrowed from an original position in Isaiah for the 2 Kgs account, has been debated. If, as most interpreters think, the Vision borrowed the material from 2 Kings, one must ask why. The position of these chapters in the chronological progression from First to Second Isaiah heightens the problems. Why should a narrative about eighth-century Jerusalem appear where one would expect a description of the last days of the kingdom of Judah in the sixth century B .C .E . ? Recent scholarship documented in the bibliography above has recognized the integrity of the chapters as a separate narrative and the close relation of chaps. 36–39 to the composition of the book of Isaiah, but the kind of relationship has been debated without agreement. Ackroyd called attention to the functional role of these chapters in the book and sought to explain the sequence of chaps. 38– 39 after chaps. 36–37 in light of that function. This does not explain their same order in 2 Kings. Melugin suggests (Formation, 177) that these chapters influenced the writing of chaps. 40–55. Clements also sees the chapters as related to the writing of Second Isaiah and as a response to issues in First Isaiah. He particularly relates the ideas about the exile (39:5–7), the fate and destiny of Zion (37:35), and the remnant (37:31–32) to similar ideas in First Isaiah. Dora Mbuwayesango (“Defense of Zion”) reads chaps. 36–39 as “thematically based on the preaching of Isaiah in the earlier thirty-five chapters.” The passage is treated as a commentary on what Isaiah was “believed to have asserted concerning YHWH’s position on the Assyrian crisis.” She finds that the narrative fits perfectly in its place in the book and originated in the Isaiah tradition. Ackroyd questioned why so great a book came to be associated with the prophet Isaiah. Seitz (Zion’sFinal Destiny, 44–45; also 222 and chap. 4) answers by pointing to the fulfillment of the prophecy when “Isaiah spoke of the future assault on Zion by Babylon (39:5–7)” and also “spoke of God’s abiding protection over the same Zion (37:35).” When the former is fulfilled, Isa 40:1 can have God speak in the setting of the divine counsel of judgment that had been carried out (40:2). To that could be added the claim by YHWH to have been the active force in the destruction that was documented in chaps. 1–33 and in 34:1–8 (37:26–29) and the

Introduction

545

promise of restoration for a remnant from Jerusalem (37:32) that will be the core of the subject of chaps. 40–66 (Seitz, Zion’s Final Destiny, 45). Berges insists that these chapters form the center of the entire book of Isaiah. Can it be that the reading of this narrative was the inspiration that led to the composition of the Vision? If so, one will find in it tire seedbed of ideas, vocabulary, and plot that echo throughout the preceding and following chapters of the Vision. The inspiration for the Vision of Isaiah may have begun in the Assyrian commander’s speech (36:4–10). He asks about the Judeans’ “confidence” and trust, which are one Hebrew word, . That word appears in 8:17 and at least twelve more times in the Vision. The commander speaks of strategy, a word that also appears repeatedly (see “YHWH’s Strategy” in the Introduction to Isaiah 1–33) . The Assyrian’s question touches a nerve in the book of Isaiah, as the Strand identifying the words for “advice” and “counsel” shows. The Vision asserts throughout that YHWH has a plan, a strategy, that he is following, a plan that begins with destruction of the land and leads to Cyrus’s rebuilding ofJerusalem and its temple. He is determined to bring about a time in Jerusalem in which things make sense, in which the people are following a prescribed course of life and action. He asks, “Is it without a vow to YHWH that I have come against this land to destroy it?” (36:10). That the Assyrians were prompted by divine command is asserted as fact in 7:17–25 and 8:7– 8. He asks, “Did the gods of the nations save each his own land from the power of the king of Assyria?” (36:18). The same claim is made in 10:5–19. In 37:4, 31–32, references are made to the remnant that survives. This is another major theme in chaps. 1–33. The names for God in 37:16 are used repeatedly in the “Advise, Counsel” ; P

r o l o g u e

“a d v is e

1:26 3 :3

Act 1

Act 2

“Counsel, Advice, Strategy, P la n ” A ct 3

A ct 4

7:5 9 :5

“ c o u n s e l , a d v ic e ,

5 :19 8: 10 11:2

Act 5

Act 6

E

p il o g u e

_________________________

CO UN SEL”

14:24, 26, 32:7 , 8 27 19:12, 17 23:9

40:14 41:28 45:21

S T R A T E G Y , P LA N ”

14:26 16:3 19:3 , 11, 17 2 5 :1

28:29 29:15 30:1

36:5 40:13 4 4 :26 46:10, 11 4 7 :13

Vision. Hezekiah prays for deliverance that “all kingdoms of the land shall know that you are YHWH, you alone” (37:20). This is a central theme of chaps. 40–48. Isa 37:23 employs the title “the Holy One of Israel,” which is used so often in the Vision that it is almost an identifying mark. Isa 37:35 records God’s promise, “I will put a cover over this city to deliver it,” a statement that seems ironic when read by persons who know that in 586 B.C.E. God allowed the Babylonians to sack the city. The narrative about the messengers from Merodach-Baladan (chap. 39) finds full development in chaps. 13, 14, and 21, which picture this period of Babylon’s

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history. In chaps. 46 and 47 Babylon also plays the opposite role, as the city where the exiles live, which is overrun by the Persians. Isa 39:5 announces that some of Hezekiah’s descendants will be taken to Babylon. This is a reference to the story that the reader would expect at this point, but which the Vision omits. Hezekiah’s descendants play major roles in chaps. 40–53, though they are not named. The commentary on these chapters will argue that these include not only Jehoiachin, the exiled king, but Sheshbazzar, the first leader of a return expedition (chap. 48) and Zerubbabel, who led in rebuilding the temple and who in dying accomplished atonement for God’s people (chap. 53) as Hezekiah had not. Chaps. 1–24 of the Vision do use personal names, all of which could have been drawn from these chapters of 2 Kings, except those of Isaiah’s sons. Hezekiah (chaps. 36–39) appears only in 1:1, but his ministers, Eliakim son of Hilkiah and Shebna son of Asaph, appear in 22:15, 22. Isaiah son of Amoz appears in 1:1, 2:1, 7:1–8, and 20:1–6. Tirhakah, the Cushite king of Egypt (37:9), appears in chaps. 18–19. The king of Babylon (Merodach-Baladan) appears in chaps. 13–14 and 21. The “kingdoms” of the land [Canaan]” (37:20) appear in the foreign prophecies of chaps. 15–23 and as the “coastlands” and the “borderlands” of chaps. 40–48 and 60–66. The structure of the Vision can therefore be explained in the following way: the fifth-century author used the story in 2 Kings about Isaiah and Hezekiah as the basis for projecting a drama-vision to begin before that story but in Isaiah’s lifetime. He also used other Isaiah traditions (chaps. 7–8 and 20) and other prophecies, especially 2:2–4, which he claimed for Isaiah, although it is also claimed for Micah in Mic 4:1–3. Then, using the idea of YHWH’s strategy which included sending the Assyrian and raising up the Persian, and the idea of trust which God expects from kings and exiles alike, he sketched the work of God over three centuries. He showed how God created the new order in Jerusalem that the author and his contemporaries experienced through the efforts of Artaxerxes, Ezra, and Nehemiah. If this reconstruction is correct, the Vision shows that prophetic literature is a commentary on existing texts that reinterpreted and redirected them. As the author wrestled with the promises that Jerusalem will be saved and never fall (37:35) in light of his knowledge of the catastrophe of 586 B .C .E ., he saw how destruction became a tool of redemption. Salvation was recognized as the recreation of Zion in a totally new form. Hezekiah’s city has not been saved, but the city high on Mount Zion, where YHWH is pleased to dwell, has been saved and will be kept forever (cf. 2:1–4; 4:2–4; 65:17–66:24). M. Fishbane (Biblical Interpretation in Ancient Israel [Oxford: Clarendon, 1985] 380–407) calls such reinterpretation “Aggadic exegesis,” but has apparently overlooked this particular example. The recognition of this method of composition helps to establish the purpose of the Vision. It was not meant to predict (what Fishbane calls “mantological exegesis”) but was intended to explain and interpret It demonstrates what God’s will is for that time. This genre should be maintained in exegesis. The book should be exegeted for theological insights, not for predictions of the future. The book has chosen to interpret the events of 586 B.C.E., the Babylonian destruction of Jerusalem, in contrast to the 701 B.C.E. siege of Jerusalem under Hezekiah. That is what the placement of these chapters at this place in the book implies. They fit into the immediate context by providing in 37:23–35 “YHWH”s

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scroll,” which 34:16 announced would be read in full to the assembled group of nations. The chapters therefore provide the first of several complaints presented against YHWH and his actions in the “controversy of Zion,” with documentation that God has not kept his promise concerning the city (37:55). Thus the placement of chaps. 36–39 between chaps. 35 and 40 is not a chance or haphazard thing. It is important to the flow of the plot and contributes a very important word to the message of the book. It constitutes a record put in evidence before the great assembly to document YHWH’s failure to carry through on his defense of his city. Chaps. 36–39 constitute the third narrative insertion into the larger poetic work of Isaiah. Isa 7:1–17 and chap. 20 fit in the eighth-century context in which they are found. Chaps. 36–37 stand in contrast to the exilic time frame of their context (chaps. 34–35 and 40ff.). The author/composer of the Vision has chosen to spare the reader another account of the gory narrative that is so completely chronicled in 2 Kgs 24–25, in Jeremiah, in Ezekiel, and in Lamentations. Instead, he has repeated the narrative of Hezekiah and Isaiah taken from 2 Kgs 18–20. The narrative ties act 4 to Isaiah of Jerusalem and his eighth-century prophecy and demonstrates how Isaiah’s message is relevant for the exilic scene. It justifies putting what modern scholarship calls Deutero-Isaiah (chaps. 40–66) into the Vision of Isaiah son of Amoz. This interweaving of material relating to two eras had also occurred in chaps. 13–27, where 13:1–14:23 is set in the Babylonian period, 14:24–23:18 is set in the Assyrian period, and chaps. 24– 27 return to the Babylonian period. The narrative unit (chaps. 36–39) is composed of three separate stories involving Hezekiah and Isaiah: 1. The story of the rabshakah, “field commander,” at Jerusalem during Sennacherib’s 701 B.C.E. campaign against Egypt (Isa 36–37), which consists of two addresses to the city and to Hezekiah and the responses to them: a. Isa 36:1–37:7 b. Isa 37:8–38, which includes “YHWH”s scroll” (37:22–35) containing the message sent by Isaiah to Hezekiah with the promise to defend the city 2. The story of Hezekiah’s illness, prayer, and healing (38:1–8, 21–22) and Hezekiah’s psalm (38:9–20) 3. A story about a delegation sent to Hezekiah from Merodach Beladan, king of Babylon (chap. 39)

All of Isa 36:1–39:8, except the Psalm of Hezekiah (38:9–20), is also found in 2 Kgs 18–20. The scribes that had been directed (34:16) to find the scroll stand ready to comply with the order to read it aloud. They found YHWH’s scroll in what we know as 2 Kgs 19:20–34 (= Isa 37:21–35). Now they begin reading the context, the events related to the Assyrian siege of Jerusalem in 701 B.C.E. (2 Kgs 18:13ff. = Isa 36: 1ff.), as they have been directed. The scroll tells of events that happened a century and half before the nations were assembled (34:1). The presentation would be equivalent to an audience at the end of the twentieth century hearing of events just before the Civil War began. The nations who listen are aware that the Assyrian and Babylonian wars were carried out under YHWH’s direction (34:2–4) and that they have now culminated in the devastation o f Jerusalem

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(34:8–15). The reading of the scroll of YHWH (37:21–35) puts back on the table the primary agenda item: YHWH’s care for Zion and its inhabitants. That theme will be picked up in 40:1–11 and the following acts. Readers of the Vision are reminded of the times of the earlier Isaiah narrative in 7:1–16. The narratives about Hezekiah are evidence that the promises made in chaps. 7–11 were fulfilled. Ahaz was able to keep his throne and his city for his son, Hezekiah. The reader, like the assembled nations, is aware that since then Jerusalem has fallen to the Babylonian armies and that the entire countryside is barren and waste (34:9–15). Why has the scroll been sought out to be read at this juncture? It places God’s promises to protect the city (37:33–35) opposite the description of the devastated city (34:8–15). It places in clear perspective YHWH’s opposite agendas: vengeance against his enemies in the city (1:24; 34:8) and determination to protect his city (37:35). And its reading prepares the way for YHWH’s command to comfort his people and rebuild his city (40:1–11). The work in 2 Kings as well as in Isa 36–37 comprises two stories with the same persons involved and essentially the same setting. The first, sometimes called Account A (36:1–37:7, 36–38 = 2 Kgs 18:13–19:8, 35–37), tells of a siege of Jerusalem and the dialogue between the Assyrian general (two speeches) and Hezekiah’s ministers, as well as Hezekiah’s appeal to Isaiah, who responds with a word from YHWH promising to save Jerusalem. It closes with a description of the death of a large number of soldiers in the Assyrian camp, the return of the rest to Assyria, and the later death of the Assyrian king. The second story (Isa 37:8–35 = 2 Kgs 19:9–34) is sometimes called Account B. It tells of the Assyrian army leaving Jerusalem to rejoin the main force of the army. When the Assyrian king received word that the Egyptian army was moving out to meet him, he sent a letter to Hezekiah urging him to surrender since faith in the protection of YHWH was fruitless. Hezekiah goes to the temple to pray (37:14–20). Isaiah sends to Hezekiah a message that includes YHWH’s assurance that the city will be protected (37:21–35). So, what is there in the stories to have them set squarely in the middle of the book of Isaiah with its interpretation of the destructive work of the Assyrian and Babylonian periods before them (Isa 5–35) and the presentation of the challenges and possibilities for the various Jewish communities in the new Persian era after them (Isa 40–63)? First, the stories and the superscription set a terminus a quo. The Vision understands the divine decision to destroy the land to have applied to the Assyrian period beginning with the invasions of Tiglath Pileser, the end of the reign of Uzziah in Judean time (6:1). So the late kings of the eighth century provide a good point of departure. Second, the work is written about “Judah and Jerusalem” (1:1). The names refer to the southern kingdom of the eighth century, which, in contrast to all the rest of Palestine, remained intact though subservient to Assyria and Babylon through the reigns of Ahaz to Zedekiah (ca. 740–586 B.C.E.) for a century and a half. They also designate a Persian province of the sixth to the fifth centuries (cf. Ezra-Nehemiah). They are a link back over that long period of time to when Israel and Judah were kingdoms. The narratives show God’s ability to rein in the ravaging imperial forces, to limit their ambitious schemes and forays, even end their power. These are themes prominent throughout the Vision.

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Chap. 38 deals with Hezekiah’s illness and threat of death. The mortality of the Davidic king may point to the temporal limits of the monarchy itself, which by the grace of God was allowed to live on for more than a century (symbolized by Hezekiah’s additional fifteen years of life). The answer to his prayer extended his years. It did not make him immortal. The extension of the monarch’s existence did not make him or his throne indispensable in God’s plan either. The last story about the Babylonian embassy illustrates the mistakes of the kings, a prominent theme in the books of Kings. And it points to the sad events that ended the monarchy. The Vision of Isaiah will go on to proclaim the rebuilding and function of Jerusalem in the new era. This could relate to the Isaiah narratives of chaps. 36– 39, even be inspired by them. However, the Jerusalem theme is overwhelmed in the Vision by the theme of God’s intentions for his people, by a redefinition of the meaning of “Israel,” by a new understanding of the roles to be played by the survivors of that terrible and devastating period. In the narratives, Hezekiah is portrayed as a man of intense prayer (37:1–4, 14–20; 38:2, 10–20), effective prayer, but neither Hezekiah nor his heir will ultimately be the means of Jerusalem’s restoration or of the gathering of Israel. The Persian king Cyrus is designated for a part of that task (44:28; 45:1). Perhaps, more than anything else, the stories illustrate how Judah and Jerusalem survived the “troubles.” They help explain why it is that “the inhabitant of Jerusalem and man of Judah” can still be addressed by the book (5:3) and asked to “judge . . . between me [YHWH] and my vineyard.” They form the bridge between the “former days” at the beginning of the period and the “latter days” of the new period, not through the king but through the city, the district, and their peoples. To them the new city and its temple are to be entrusted. They represent what God had done and had been to them in the past. And they represent the opportunity that God presents in the new day. The themes that bind the narratives to the rest of the book are Judah and Jerusalem, not the king or even the prophet. Cyrus has replaced the king, as the writer of the prophecy has replaced the preaching prophet Isaiah, but the city and the people who seek God remain. That is the message of the book, and the narratives help to bridge the gap that the wars created. Interpretation of chaps. 36–39 has usually proceeded on a historical plane, interpreting the narrative as an account of real events and asking what they meant as they were happening, but this approach overlooks their role in context. In 34:16 scribes were ordered to search out YHWH’s scroll and read it, leaving nothing out. Beginning with 36:1 the scribe begins to read aloud in the presence of the gathered nations and peoples of the land and the world, who were then reminded that YHWH, their host, was responsible for the devastation carried out against all of them and more recently against Edom and Zion. They listen to the reading with the fresh reminder of their own experiences with YHWH during the previous century and a half. Another level of interpretation is that of the listening audience of the drama. They (we) have been taken through the first thirty-three chapters of the book and will listen to the new reading keeping in mind what has already been said. Miscall (Isaiah 34–35, 9) proposes just such a reading in which one thinks of all of the book of Isaiah as a single work with each part presupposing the other

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parts. He says that for him “reading is a sequential and multiple process that struggles with content and form, that moves both through and back and forth in” the book. This commentary will attempt to do justice to this approach for chaps. 36–39 as well. In imagination, we see the scribe take out the scroll and begin to read. We try to think of how the nations and peoples assembled downstage must feel as it is read. And we ourselves, who have just read (or heard read) the first thirty-five chapters, listen to the reading, trying to keep up with the change to a temporal setting a century and a half earlier and trying to understand why, after hearing the recapitulation of the wars on all the land (34:1–15), an order is given for this text to be read. We are also wondering why the chorus has broken into spontaneous singing (chap. 35) upon the prospect that it be read. Excursus: Hezekiah’sRebellion (705–701 B.C.E.) and Sennacherib’s Campaign (701 B.C.E.) Bibliography Bright, J. HI. 298–309. Clements, R. E. Isaiah and the Deliverance ofJerusalem. JSOTSup 13. Sheffield: Univ. of Sheffield, 1980. 9–27. Donner, H. IJH. 446–51. Luckenbill, D. D. The Annals of Sennacherib. Oriental Institute Publications 2. Chicago, 1924. Pritchard, J. B. ANET3. 287–88. Shea, W. H. “Sennacherib’s Second Palestinian Campaign.”JBL 104 (1985) 401–18. Sennacherib’s reign began (705 B.C.E.) with turmoil among the vassal states of Babylon (cf. chap. 21) and Palestine. After restoring his authority in Babylon (703 B.C.E.), he turned to Palestine. Assyria had incorporated units of soldiers from conquered regions into its forces in Sargon’s times (cf. ANET3, 284–85; COS, 2:118A; H. Tadmor, “The Campaigns of Sargon II of Assur,” JCS 12 [1958] 34). They may be presumed to be present with Sennacherib (cf. 22:6), although he makes no specific reference to them. Records of the campaign are to be found in the so-called Taylor prism (ANET3, 287–88; COS, 2:119B) and in 2 Kgs 13–16 and 2 Chr 32:1–8. See MBA, maps 153 and 154. (The problems raised by trying to reconcile these accounts with the longer accounts in 2 Kgs 18:18–19:37 [= Isa 36–37] and 2 Chr 32:9–21 will be discussed in the commentary on chaps. 36–37.) Hezekiah, king of Judah, apparently led the rebel states in Palestine. Ashdod and Ekron joined the rebellion, the latter only after deposing Padi, their king, and sending him in chains to Hezekiah for safekeeping. Hezekiah’s government then worked intensively to strengthen Judah’s defenses. He encouraged Simeonite tribesmen in their occupation of adjacent territories of Gaza and Edom, who did not join the rebellious states (2 Kgs 18:8; 1 Chr 4:42–43). He established the borders of Judah by building fortress cities (2 Chr 32:28). Hezekiah also built new aqueducts (including a tunnel) to supply water for Jerusalem even during a siege, and he strengthened diplomatic and religious relations with the provinces of former Israel (2 Chr 30:1–5). Archeologists have found on storage jars from that period special seals that are marked with the royal stamp “belonging to the king” and the names of four cities: Hebron, Socoh, Ziph, and Mimshe(le)th. The last apparently means “government,” referring to Jerusalem itself. Jehoshaphat had divided Judah into twelve administrative districts (MBA, 130). The four city names seem to refer to administrative centers of Hezekiah’s day (MBA, 152). Sennacherib first marched through Phoenicia, reinstating his authority (MBA,

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153). He collected tribute from many kings, including those of Ammon, Ashdod, Moab, and Edom (A NET3, 287; COS, 2:119B), and continued southward into Philistia. He banished the king of Ashkelon (MBA, 154) and reconquered cities subject to Ashkelon. He defeated an Egyptian army at Eltekeh. He fought against Ekron and restored Padi, their king, to the throne, presumably after arranging with Hezekiah for his release. Sennacherib writes in more detail about his campaign against Judah. He claims to have taken forty-six of Judah’s fortress cities and driven out 200,000 inhabitants with their livestock. 2 Kgs 18:13 confirms the capture of “all the fortified cities of Judah.” Isa 22:7–8a speaks in the same way: The defenses of Judah are “stripped.” Sennacherib claims to have shut up Hezekiah in Jerusalem “like a bird in a cage” (ANET3, 288). He gave some of Judah’s territory and towns to Ashdod, Ekron, and Gaza. He harassed Jerusalem and forced many of Hezekiah’s troops to desert him (ANET3, 288; cf. Isa 22:2a–3). He reports Hezekiah’s payment of heavy tribute (cf. also 2 Kgs 18:14– 15), including sending Sennacherib his own daughters, among others, as concubines and a personal messenger as a slave. But Sennacherib did not depose Hezekiah or punish him personally beyond the reduction of territory and the demand for additional tribute. Clements (Isaiah and the Deliverance ofJerusalem, 20) suggests that the proven stability of the Davidic dynasty led the Assyrians to value its continuation. Isa 22:19–24 suggests that the dismissal of Hezekiah’s prime minister may have prompted the Assyrian’s leniency.

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57. Stade, B. “Anmerkungen zu 2 Kö. 15–21.” ZAW 6 (1886) 156–89. Stohlmann, S. “The Judaean Exile after 701 B.C.E.” In Scripture in Context II: More Essays on the Comparative Method. Ed. W. W. Hallo et al. Winona Lake, IN: Eisenbrauns, 1983.147–75. Strus, A. “Interpré tation des noms propres dans les oracles contre les nations.” In Congress Volume, Salamanca 1983. Ed. J. A. Emerton. VTSup 36. Leiden: Brill, 1985. 272–85. Tadmor, H. “Sennacherib’s Campaign at Judah: Historical and Historiographical Considerations.” Zion 50 (1985) 65–80 (Hebrew). Van Leeuwen, C. “Senchérib devantJérusalem.” OTS14 (1965) 245–72. Vaux, R. de. “Jérusalem et les prophètes.” RB 73 (1966) 481–509. Vermeylen, J. “Hypothèses sur l’origine d’Isaïe 36–39.” In Studies. Ed. J. Van Ruiten and M. Vervenne. 95–118. Vogt, E. Der Aufstand Hiskias und die BelagerungJerusalems 701 v. Chr. AnBib 106. Rome: Biblical Institute Press, 1986. Vuk, T. “Wiederverkaufte Freiheit: Der Feldzug Sanheribs gegen Juda nach dem Invasionsbericht 2 Kö 18.13–16.” Thesis, Pontificium Athaenaeum Antonianum Facultas Hierosolymitana Theologiae Biblicae, 1979. Wiener, H. M. “Isaiah and the Siege of Jerusale m ”JSR 11 (1927) 195–209. Wieringen, A. L. Η. M. van. “Notes on Isaiah 36–37 (36:5,8; 39:9, 18).” BN 96 (1999) 32–35. Wildberger, H. “Die Rede des Rabsake vor Jerusalem.” TZ 35 (1979) 35–47. Williamson, H. G. M. Book Called Isaiah. 188–211. Zimmerli, W. “Jesaja und Hiskia.” In Wort und Geschichte. FS K.Elliger, ed. H. Gese and Η. P. Rüger. AOAT18. Kevelaer: Butzon & Bercker, 1973.199–208. Translation

1Then it happened,ain thefourteenth year of King Hezekiah’sb reign, when Sennacherib,c king ofAssyria, campaigned against all the fortified cities ofJudah and captured them, d2that the king ofAssyria a sent the field commanderbc from Lachish d to Jerusaleme to King Hezekiah with a largef contingent of troops. gHe took his stand h at the aqueduct of the UpperPool, by the road to the Washermen’sField. 3 aEliakim son ofHilkiah, palace administrator; Shebna, b the scribe; and Joah son ofAsaph, the recorder, went out to meet him.c 4Thefield commander said to them: a “Please, say b to Hezekiah: c Thus says the emperor, king of Assyria: dWhat is this confidence in which you put your trust? de 5You say, a surely a word of lips (only), ‘A strategy and strengthfor the battle.’Now—on whom do you really place your trust that you rebel against me? 6a“Look! I f you trustb in this splintering reed of a staff, in Egypt, which if a man lean on it will pierce his hand and wound it,c Pharaoh, king ofEgypt, is like that to all who are trusting in him. 7“And if you a say to me, We trustfacing YHWH, our God, ’is not he (the one) whose high places and altars Hezekiah removed, saying to Judah andJerusalem, ‘You must worship (only) before this altar’? 8“Now—please negotiatea with my master, the kingb of Assyria. I will give you two thousand horses if on your part you can put riders on them.9Howa can you turn aside thepresence of the governor,b (even if he is) one of the least of my master’s servants, and go on putting your trust in Egypt for chariotry and horsemen?c 10And a now, is it without a vow to YHWH that I have come against this landb to destroy it?c YHWH said to me: ‘Go up to this land to destroy it!’” 11Then Eliakim,a Shebna, andJoah said b to thefield commander, “Please speak Aramaicc to your servants, for we understand it. dD0

Reader:

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not speak to us e in Judean in the hearing of the people who are on the wall.” d 12But thefield commander said: a “Is it to b your master and to you (alone) that my master sent me to speak these words?Does it not also concern the persons who live on the wall whether they eat their own excrementc and drink their own urined with you?” 13Then the field commander stood and said a loudly in Judean, “Hear the wordsb of the emperor, the king ofAssyria.14Thus says the king: a Do not supportb Hezekiah! For he cannot deliver you! c 15Do not let Hezekiah make you trust YHWH, saying, ‘YHWH will certainly deliver us. This city a will notb be givenc into the power of the king of Assyria.’16Do not listen to Hezekiah. For thus says the kinga of Assyria, b ‘Make a mutually advantageous agreementb with me and come out to me. Then each of you may eat (from) chis own vine, and cfig tree, and each water from his own cistern, 17until I come and take you to a land like your own land, a land ofgrain and new wine, a land a of bread and vineyards.’b 18a“‘Hezekiahb misledyou, saying, “YHWH will deliver us.”Did the gods of the nations save each his own land from the power of the king of Assyria? 19Where were the gods of Hamath or Arpad ? Where were the gods of Sepharvaim ? a Orb indeed (those) that delivered Samaria from my power? 20Who was it of all the gods of thesea nations that delivered their country from my power that now YHWH can saveJerusalemfrom my power?’” 21They were silenta and answered him not a word, for the king himself had commanded them, “Do not respond.” 22Then Eliakim son of Hilkiah, a who was palace administrator; Shebna the scribe; and Joah son of Asaph, the recorder, came back to Hezekiah with torn clothes and reported b to him the wordsc of thefield commander. 37:1Then it happened, as soon as Hezekiah heard, he tore his clothes, dressed himself in sackcloth, and came into the house of YHWH.2Then he sent Eliakim, administrator of thepalace; Shebnaa the scribe; and the elders of the priests—all wearing sackcloth— to Isaiah bson of Amoz, the prophet.b 3They said to him, a “Thus says Hezekiah: This is a day of distress, rebuke, disgrace b For children have come to the point of birth, but there is no strength to give birth. 4Perhaps YHWH, your [sg. ] God, will heara the words b of thefield commander whom the king of Assyria, his master, sent to scorn the Living God, and will rebukea the words, which YHWH your [sg.] God has heard, if you will lifta a prayer in behalf of the remnant that isfound in this city.” c 5 When King Hezekiah’sa servants came to Isaiah,b 6Isaiah said to them: a “Thus you shall say to your master, ‘Thus says YHWH: Do not be afraid of the words which you have heard with which the boys of the king of Assyria ridiculed me. 7See me setting a spirit againsta him. 4+2 He will hear a rumor (of it) and return to b his own country. 2+3 I willfell him by a sword in his own country.

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8When thefield commander went back, hefound the king ofAssyria fighting against Libnah. For he had heard that he had left Lachish. Notes 1.a. 2 Kgs 18:13 omits “and it happened.” 1.b. 2 Kgs 18:13 and 1QIsaa read the name without the final šûreq. “Hezekiah” is written both ways, 1.c. MT “S en n ach erib .” lxx Σεννα χ η ρ ιμ , “S en n ach erim .” α σενηριβ, “S en erib .” H erodotus (Histories 2.141) Σαναχάριβος, “Sanacharibos.” MT elsewhere writes the name , “Sennachereb.” The Elephantine-Papyri have and (Ahikar, 3f., 15, 27, 50, 51, 55; see A. Cowley, Aramaic Papyri o f the Fift h Century B.C. [Oxford: Clarendon, 1923] 204–48). All these are efforts to transcribe the Akk. sin-aḫḫē-erība or Sīn-aḫḫē-iriba, “Sin replaces the brothers” (cf. J. J. Stamm, Die akkadische Namengebung, MVAG 44 [Leipzig: Hinrichs, 1939] 290). 1.d. The verses o f 2 Kgs 18:14–16 are omitted here (cf. Form/Slructure/Seltingbelow). 2.a. 1QIsaa omits o f MT to read . See Kutscher, Language, 531. 2.b. 2 Kings includes two other officers, the “general,” and the “chief prince.” 2.c. MT “chief officer” or “field com m ander,” is often transliterated “rabshakah.” 2.d. 2 Kgs 18:17 reads a slightly different form but the same meaning. 2.e. 2 Kgs 18:17 omits the -directive and puts the name at the end o f the sentence. 2.f. 1QIsaa adds “very.” 2.g. 2 Kgs 18:17 includes additional text: “and they went up and came to Jerusalem and they w ent up and came.” 2.h. 2 Kgs 18:17 is pl., “they stood,” to fit the added words. See Note 2.b. above. 3.a. 2 Kgs 18:18 includes the additional words “and they called out to the king.” 3.b. MT “Shebna.” 2 Kgs 18:18 spells it “Shebnah”; 1QIsaa has “Shubna.” 3.C. 2 Kgs 18:18 “to them ,” is pl. in keeping with the oth er pls. in the text. 4.a. MT “to them ,” is spelled in 1QIsaa . 4.b. MT “say,” is spelled in 1QIsaa . 4.c. MT “H ezekiah,” is spelled in 1QIsaa . 4.d-d. LXX τ ί πεποιθώς ε ἰ, “what confidence do you have?” This is a shorter text than MT. 4.e. MT “you trust.” 1 Q I s a a “which you have trusted,” is a broader statem ent o f the same thing. 5.a. MT “I say.” 1QIsaa Vg. disponis, and 2 Kgs 18:20 read “you say.” The 2d person is correct. MT is wrong. 6.a. 2 Kgs 18:21 has “now,” before “behold, look,” a redundant particle. 6.b. 2 Kgs 18:21 adds “for yourself,” an unnecessary expansion. 6.c. “and wound it,” is omitted in lxx. 7.a. 1QIsaa, lxx, Tg., and 2 Kgs 18:22 read a pl. 8.a. MT “please negotiate,” is sg. 1QIsaa is pl., following its earlier use o f pls. 8.b. “the king of.” The noun must be a const, here, so the article is wrong. 2 Kgs 18:23 com pounds the error by adding the sign of the acc. Nonetheless, the meaning must still be “the king of” (cf. Wildberger, 1381). 9.a. MT “how,” is expanded to in 1QIsaa. The meaning is the same. 9.b. lit. “the face of a governor of.” The const, form does not make sense. Either it is unnecessarily put into the text o r is to be read as an abs. The phrase emphasizes the officer’s personal appeal to Hezekiah. 9.c. may refer to “riders” or to “drivers of chariots.” “H orsem en” is used here to cover both meanings. 10.a. “and,” is om itted by 2 Kgs 18:25. 10.b. MT “this land.” 2 Kgs 18:25 “this place.” 10.c. Consistent with the previous variant, MT has a fem. while 2 Kgs 18:25 uses a masc. 11.a. 2 Kgs 18:26 adds “son of Hilkiah.” 11.b. MT “and said,” is a sg. verb with a following pl. subject, which is no t unusual in Heb. 1QIsaa reads “and they said to him .” ll.c . LXX Συριστί, “Syrian”; Vg. Syra lingua, “the Syrian language.” 11.d-d. 1QIsaa reads “and do not speak these words in the hearing of the men who live on the walls.” W ildberger (1382) correctly notes that MT’s “in Ju d ean ” is necessary to balance the “in Aramaic” of the previous line, 11.e. MT “to us.” 2 Kgs 18:26 “with us.” 1QIsaa omits.

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12.a. 2 Kgs 18:27 adds “ to them ,” followed by LXX πρὸς αὐτούς and Vg. ad eos. 12.b. MT “is it to?” 2 Kgs 18:27 “is it against?” 12.c. “their dung/excrem ent,” is spelled in 2 Kgs 18:27 and in 1 Q I s a a Q means lit. “their filth.” 12.d. K is divided to accommodate the pointing for Q “water of the feet,” “feet” being a euphemism for “penises” (cf. Isa 6:2), although 2 Kgs 18:27 reads one word: “their urine.” 13.a. 2 Kgs 18:28 adds “then he spoke,” before “and he said.” 13.b. 2 Kgs 18:28 reads a sg., “the word of.” 14,a. 1QIsaa adds “of Assyria.” 14.b. “support,” has a plene pointing in 2 Kgs 18:29, . The negative particle calls for a juss. reading: lit. “let no t support be yours.” See GKC §74l. 14.c. 2 Kgs 18:29 adds “from his hand.” W ildberger (1382) notes that the context calls for “from my h an d ,” which several MSS and the versions support. 15.a. 2 Kgs 18:30 adds the acc. particle before “the city.” 15.b. 2 Kgs 18:30 adds the co n j. “and.” 15.c. The statem ent does n o t indicate by whom it will not be given over. For this use o f the pass., see GKC §121a. 16.a. 2 Kgs 18:31 and 1QIsaa omit the article. 16.b-b. , lit. “make with me a blessing,” is an unusual sentence. W ildberger (1382) admits that it is opaque. His review o f the different translations says it all. Ehrlich (Randglossen, 4:132) changes the vowels to (cf. Neh 3:16), m eaning a “treaty.” GB translates “capitulate.” BDB (138) gives the meaning o f as both “kneel” and “bless” and suggests here “a treaty o f peace” (139); similarly DCH “covenant, peace treaty.” HAL offers “surrender” following the meaning “kneel” in the root, lxx translates εἰ βούλεσθε ε ὐλογηθῆυαι, “be/m ak e willing to bless.” J. Scharbert (“‘Fluchen’ und ‘Segnen’ im Alten Testam ent,” Bib 39 [1958] 19; “brk,” TDOT, 2:279– 308) suggests the m eaning “agree to a truce and treat the winner as absolute lord”; i.e., the field commander is offering an official peace treaty. A. M urtonen (“The Usage and Meaning of the Words lebarek and berakah in the Old Testam ent,” V T 9 [1959] 173) suggests it means a situation in which the parties bless each other. Note th a t Tg. translates with “make peace.” The translation above is built upon M urtonen’s idea. 16.c. 1QIsaa adds the acc. particle. 17.a. lxx has only και, “and,” for MT “land,” 17.b. 2 Kgs 18:32 adds “a land o f olive trees and honey. Live and do not die! And do n o t listen to Hezekiah.” 18.a. MT lit. “lest.” 2 Kgs 18:32 “for.” 18.b. “Hezekiah” is omitted in 2 Kgs 18:32 after the addition including his nam e noted in Note 17.b. 19.a. 2 Kgsl8:34 adds “H ena and Iw ah,” apparently place-names (cf. 2 Kgs 19:13/Isa 37:13). 19.b. MT “and that,” is unclear in m eaning.‫ ו‬is missing in 2 Kgs 18:34. Several LXX MSS add in the text of 2 Kgs 18:34: και που εισιυ οι θεοί τη ς χωρας σαμαρειας, “and where were the gods of the territory o f Samaria?” prom pting B H S’s suggestion . LXX, Syr., and Vg. translate with μή, “not,” which led Cheyne to em end to adding interrogative (cf. BHS). The first word in 1 Q I s a a , is unclear, b u t the added is probably an interrogative, as in Cheyne’s em endation. However, may simply be translated as a particle of emphasis. 20.a. “these,” is missing in 2 Kgs 18:35. 21.a. 2 Kgs 18:36 and 1QIsaa have a pf., and 2 Kgs 18:36 adds “the people,” as subject. The text here assumes the subject to be the emissaries. 22.a. 2 Kgs 18:37 spells the name . 22.b. 2 Kgs 18:37 uses a short form , “reported.” 22.C. 2 Kgs 18:37 lacks the particle before “the words.” 37:2.a. MT has an acc. particle n o t found in 2 Kgs 19:2. 2.b-b. 2 Kgs 19:2 reverses the words and reads “the p rophet, son of Amoz.” 3.a. The change in conjunction o f BHS is unnecessary. 3.b. LXX adds καὶ ὀργῆς , “and wrath” 4.a. The sequence of tenses following the tentative “perhaps,” is intrusive. In Heb. the three verbs are an impf. followed by two pfs. with vav, lit. “perhaps God will hear . . . and rebuke . . . and

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you will pray.” The loose paratactic construction conveys, however, a relation o f G od’s actions to Isaiah’s prayer that requires a different treatm ent in English. 4.b. 2 Kgs 19:4 puts “all,” before “the words.” 4.c. MT “found here” (sg.); 1QIsaa expands to read “those found in this city.” MT reads “the rem nant” as a technical collective term. 1QIsaa reads it specifically of the people in the city at that time. The translation above follows 1QIsaa. 5.a. MT 1 Q I s a a has a shorter spelling: “Hezekiah.” 5.b. MT 1 Q I s a a has a shorter spelling: “Isaiah” (also v 6). 6.a. MT 2Kgs 19:6 has a shorter form: “to them .” 7.a. Ehrlich (Randglossen, 4:133) insisted that must be translated “against him ” (cf. Lev 26:17; Ezek 14:8) and refers to Tirhakah’s campaign (cf. v 9). He argued that this would need to read “in his h eart,” to be translated “in him .” 7.b. 2 Kgs 19:7 reads for . Both mean “to his country.”

Form/Structure/Setting

The narrative of this and successive chapters is generally equivalent to that in 2 Kings: Isa 36:1 = 2 Kgs 18:13; Isa 36:2–22 = 2 Kgs 18:17–37. The rest of the Hezekiah narrative in 2 Kgs 19–20 appears in toto in Isa 37–39 with only the majo r addition of the Psalm of Hezekiah (Isa 38:9–20). K. A. D. Smelik opposed the view that Isa 36–37 was derived from 2 Kings. He suggested that it was original to Isaiah and written in the Persian period (paper read at summer meeting of the Society for Old Testament Study, July 1985). This commentary finds the argument unconvincing and continues to hold with most interpreters that these chapters were derived from 2 Kings. Two issues emerge from this observation. First, why does the Vision of Isaiah incorporate the account from 2 Kings? The Vision has already given its account of the reign of Hezekiah (chaps. 15–22) and particularly of the events in 701 B.C.E. relating to Sennacherib’s siege of Jerusalem (chap. 22). These chapters, with their implied negative evaluation of Hezekiah’s policies of independence and rebellion, stand in sharp contrast to the adulation of Hezekiah found in 2 Kings and in 2 Chronicles. Hezekiah had surely dealt with Sargon in 714 B.C.E. and declared his loyalty by paying tribute, as 2 Kgs 18:14–15 testifies. The ploy was apparently successful, and Sargon passed by Jerusalem. But in assessing Hezekiah’s reign, both 2 Kings and 2 Chronicles ignore this period. Both concentrate their assessment of his reign on the brief period of rebellion between 705 and 701 B.C.E., ignoring the longer periods of vassalage that preceded and followed that ti me. The Vision creates an interesting situation when it portrays exilic Israel reading the account in 2 Kgs 18–20 in a setting when Jerusalem has just fallen to its enemies, when the policy of rebellion has brought disaster, and when the prophecies of chap. 20 are literally fulfilled. What irony it is! The second issue concerns the portions of those chapters that are omitted. 2 Kgs 18:1–12 tells of Hezekiah’s early reign, The Vision has disagreed on a number of details. In chronology, the Vision has pictured Ahaz to be king during the last days of Samaria (see Comment on 14:28 and Excursus: Chronology of EighthCentury Reigns in Isaiah 1–33) rather than Hezekiah (2 Kgs 18:9–12). It agreed that he had fought against the Philistines (2 Kgs 18:8; cf. Isa 14:28–32), but it disagreed with the complete approval of Hezekiah as the greatest of Judah’s kings as given in 2 Kings. “Hezekiah trusted in the L ORD. . . . The LORD was with him; he was successful in whatever he undertook” (2 Kgs 18:5–7, NIV) made the con­

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trast to the Vision’s view of Hezekiah a little too obvious. With a delicate touch, the author of the Vision avoids pointing out the inner inconsistency in the evaluation in 2 Kings, which characterizes his reign entirely in terms of his rebellions, yet also chronicles his abject servility before Sennacherib (18:14– 15). Instead he omits the evaluatory verses but includes the rest of the story from Kings in his account. Where Kings was apparently oblivious to the subtleties and ironies in the story, the Vision reveals them by the simple device of having it read in a setting when all talk of Judah’s glory or independence is folly. For this purpose the story is much more useful than the Kings introduction. By placing this narrative in the larger context of dramatic speeches, the Vision has determined the setting in which it should be interpreted. One should think of a narrator reading the passage to a gathering of the nations (34:1). The place is not defined. The time is defined by the things recounted in chap. 34. Jerusalem has fallen and been devastated, but Babylon has not yet fallen to the Persians, as the following chapters show. So the reading takes place between 587 and 540 B.C.E. The Isaiah prophecy (v 7) gives YHWH’s response to the Assyrian’s challenge to his power and reliability. He will start moving, creating a rumor that will send the king home and eventually lead to his death. YHWH can play the game of power words, too. Dominic Rudman (VT 50 [2000] 101–10) reads the story as one of confrontation between Sennacherib (a false god) and YHWH and between their prophets, the rabshakah and Isaiah. The narrative contains three oracles purportedly from YHWH spoken by the rabshakah. Comment 1 “ T he fourteenth year.” See the discussion of the chronology of Hezekiah’s reign in the Excursus: Chronology ofEighth-Century Reigns in Isaiah 1–33. The date of the siege is clearly 701 B.C.E. This verse assumes that Hezekiah ascended the throne in 715 B.C.E. Sennacherib was crowned in 705 B.C.E. on the death of Sargon II. The beginning of his reign was marked by the usual rebellions in various parts of the empire. He first dealt with Merodach-Baladan (see chaps. 14 and 39), who fled Babylon in 703 B.C.E. (see chap. 21). 2 The Vision’s version of this siege is found in chap. 22. The hearers of this reading at this point in the drama will have been reminded of a similar siege by Nebuchadnezzar against Zedekiah in 589–87 B.C.E. (2 Kgs 25:1 = 2 Chr 36:17). The titles of the official personages on both sides are interesting. The title “king,” is applied both to the emperor, Sennacherib, who is sometimes called “the great king,” and to Hezekiah. The title is usually related to a place as “king ofJudah.” One may be king of several places. The nomenclature is similar to the familiar titles of dukedoms in England. The title “rabshakah,” may well have originally designated the chief cupbearer to the king, but this ceremonial title became much more than that. J. Nelis and W. Rölig (BLex, 1442) suggest that he was not only the field commander of the army but also the governor of the province of Šabirēšu. He was a high and trusted officer. “T he aqueduct of the Upper Pool” was outside the wall to the east of the city (see Comment on 7:3).

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3 Hezekiah sent three high officials of his court to meet the rabshakah. The “palace administrator” ( lit. “who is over the house”) was the highest official, a kind of prime minister (cf. 22:15 and the description in vv 20–23). The “scribe,” had been an important rank in the court hierarchy since the time of David (2 Kgs 12:11 [10]; 22:3, 8; Jer 36:12, 20; 37:15, 20). The “recorder,” was a tide used also in 2 Sam 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15; 2 Chr 34:8. Considerable discussion has focused on the terms. J. Begrich (“Sōf ēr und Mazkīr,” ZAW 58 [1940–41] 1–29; reprinted in Gesammelte Studien zum Alten Testament, TB 21 [Munich: Kaiser, 1964] 67–98) suggested that the “scribe,” was like the Egyptian sš and the “recorder,” like the Egyptian whmw, “speaker,” with broad powers in counsel, consultation, and administration (cf. R. de Vaux, Ancient Israel, 131–32). But H. Graf Reventlow (“Das Amt des Mazkir,” TZ 15 [1959] 171) contended that the office of goes back to the old twelve-tribe confederacy in Israel and that its bearer was the highest official in the land for legal and judicial matters. He was the minister of justice. H. J. Boecker (“Erwägungen zum Amt des Mazkir,” TZ 17 [1961] 216) rejected this view and returned to the use of Egyptian parallels. W. Schottroff ( ‘Gedenken’ im alten Οrient und im Alten Testament, WMANT 15 [Neukirchen-Vluyn: Neukirchener Verlag, 1964] 270) understood the term to mean “speaker, reporter, herald.” He had the double task of communicating the king’s will to his subjects and in turn reporting to the king the happenings in his realm. He was the press secretary and the royal reporter who briefed the king on current events. Wildberger (1397) suggests that such offices may well have varied in job description and duties over the years in Israel as in Egypt (cf. A. D. Crown, “Messengers and Scribes: The and in the Old Testament,” VT 24 [1974] 366–70). The reader will note that in 22:15–19 Shebna was palace administrator. In w 20–23 Eliakim was promised the position. This reading from 2 Kgs 18 already has their positions reversed. Eliakim is palace administrator, and Shebna is the scribe (see Comment on 22:15–25). The name Joah means “YHWH is brother.” 2 Chr 34:8 tells of another Joah who was recorder in the reign of Josiah. 4 “the emperor,” is literally “the great king.” The designation refleets the Assyrian title that appears in Assyrian texts of the period: “Sanacherib, the great king, . . . the king of the four world regions.” The Akkadian šarru rabū, which the Heb. “the great king,” translates, became a fixed title, the equivalent of emperor (cf. Hos 5:13). In the Persian period, Darius II uses the phrase “the great king, king of kings, king of Persia, king of lands” in the Behustin inscriptions (Wildberger, 1398). The reading of the title would have made hearers in Persian times aware that the imperial system begun by the Assyrians had continued under Babylon and the Persians. “What is this confidence in which you put your trust ?” The field commander asks for an explanation of Hezekiah’s stubborn refusal to surrender in face of superior force. He is determined to shake that confidence to achieve his surrender. The root recurs in vv 5, 6, 7, 9. It is the heart of the speech. Wildberger (1398–99) notes that the word derives from cultic language and that two-fifths of all its uses occur in the Psalms. However, the Vision has already used it in 12:2; 14:30; 26:4; 30:15; and 32:9, 10, 11. It conveys the sense of “trust, confidence” and the idea of “security, safety” (BDB, HAL, DCH). The Vision has used the verb in the sense of a false security (30:12; 31:1). Wildberger

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I saiah 36:1–37:8

(1399) notes a remarkable coincidence: the field commander and earlier text of the Vision share a common goal in breaking down this false hope that Jerusalem is invulnerable. He insists that their real aims, however, are totally different. The Vision wants to make room for a genuine faith in YHWH, while the field commander wants them to transfer it to the Assyrian emperor. However, in the perspective of the Vision the two goals have more in common than Wildberger thinks. YHWH brought the Assyrian (7:17; 10:5). The coming of imperial suzerainty is the will of God. Resistance to it does not accord with the divine will. The field commander’s speech supports the Vision’s position and may, in the version of 2 Kgs 18, have been the inspiration for the Vision’s basic thesis (see the Introduction in Isaiah 1–33). This is the irony inherent in having the text of 2 Kgs 18 read at this point in the Vision. 5 The speech presumes a reply that objectively claims military strategy and strength to be the basis of Hezekiah’s policy. “strategy,” has been a key word in the Vision. It is a required attribute for a good king (9:5 [6]; 11:2). In those passages, as here, it is paired with “strength,” the attributes of skill and strength for war. The Vision has insisted that strategy must come from YHWH alone. YHWH’s strategy since the time of Uzziah has been to turn over military supremacy to the Assyrian Empire. The Assyrian commander derides the response as nothing but “a word of lips.” The modifier is necessary because the Heb. usually implies more substance than that. It can even be used for “facts” or deeds.” The issue is plainly put. He challenges a “trust” that supports “rebellion.” In this the Vision and the Assyrian agree. 6 The field commander suspects Egyptian encouragement with promises of support. He was probably correct. His scorn for Egypt’s record of reliability is scarcely less than that expressed by YHWH’s words in 30:2–5, 7 and 31:1–3. 7 The Assyrian derides any protestation of trust in YHWH by bringing up a sore point. Hezekiah is reported in 2 Kgs 18:5 to have “trusted” in YHWH with unparalleled loyalty, which was rewarded with complete success in his rebellion against the king of Assyria. That stands in sharp contrast to this description. 2 Chr 29–30 reports a massive cultic reform in Jerusalem under Hezekiah that resulted in removal of many altars outside the Jerusalem temple (30:14). After celebrating Passover (chap. 30), zealous participants moved through the towns of Judah destroying the high places, altars, sacred stones, and asherot (31:1). The text does not say to whom these sacred places were dedicated. Presumably, at least some may have been dedicated to YHWH, as the field commander’s words suggest. His propagandistic appeal here is to those from the towns of Judah who were inside Jerusalem but who may not have been absolutely loyal to the king. Again the speech parallels the interests of the Vision, which has tried to separate commitment to Zion as a cult center from trust in it as a political power. The speech tries to separate loyalty to YHWH from loyalty to Hezekiah. This, too, the Vision has done, separating loyalty to Zion and to YHWH from loyalty to a rebelling monarch or leader. 8 The commander urges negotiations, pointing to Judah’s weakness. Even if it had had arms (horses), it does not have the personnel to use them. 9–10 The commander sums up his appeal with a further disparaging reference to Egypt’s help and the claim that YHWH himself had sent him (cf. 10:5).

Comment

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11 This interlude provides interesting information about languages current at this time. Assyria had adopted Aramaic as its official imperial language, a practice continued by the Babylonians and the Persians. Yet the commander had apparently used Judean, a dialect of Hebrew. The two languages are distinct but related. After the exile, Aramaic became the common language of the Judeans/ Jews as well, who adopted Aramaic square letters to write their language, a practice that continues today in the printed editions of Hebrew texts. But at this point, Hebrew remains the language of the defenders. Hezekiah’s emissaries preferred to keep the negotiations secret from the people crowding the walls above them. 12 The commander ignores their request and astutely uses the occasion to his advantage in trying to undermine the morale of the people and their confidence in Hezekiah’s leadership. 13–17 The theme of the second speech (vv 13–20) turns on “to deliver.” The word is used eight times in vv 14–21. While the first speech spoke about Jerusalem’s “trust,” this one questions whether YHWH or anyone can save Jerusalem from the Assyrians. Its purpose is to separate the people from their leaders. “come out to me” (v 16), means for them to capitulate, to surrender. The Assyrian message offers peace on Assyrian terms. These are spelled out. They include immediate return to their homes and villages with a later determination of where and when they will be sent away to other places. The Assyrian policy of exiling conquered peoples lies behind the sugar-coated offer, but immediate relief from hunger, thirst, and overcrowding in the city certainly has its appeal. 18–20 The “soft sell” of vv 14–17 is followed by the “hard sell” of vv 18–20. The commander attacks their dependence upon YHWH by claiming that no god can deter the Assyrians. He recalls earlier victories, including that over Samaria in 721 B.C.E. Implicit in this mention is the fact that YHWH was the national god of Samaria as well. The listening nations and peoples recognize the lie in the Assyrian’s claims. They already know (34:2–5) that it was YHWH who had destroyed those cities, even if he used the Assyrian army to do it. 21–22 The emissaries obey the king’s command not to respond. They had fulfilled their mission to hear the commander’s terms. The “torn clothes” of grief indicate their estimate of their helpless situation. 37:1 “sackcloth,” the symbol of grief, accurately portrays Hezekiah’s sense of futility and helplessness in this situation. 2 Hezekiah sends a delegation to Isaiah (cf. 1 Kgs 22:5; 2 Kgs 22:12 for parallels). 3 Hezekiah’s message for Isaiah evaluates the situation. He uses three terms to describe it. “a day of distress,” is well known from the psalms of lament that pray for YHWH’s help (cf. Pss 20:2 [1]; 77:3 [2]; NIV “day of trouble”: 50:15; 86:7). The term occurs in the Prophets (Jer 16:19; Obad 12, 14; Nah 1:7) and with a slight variation in Isa 33:2. “rebuke,” is also found in Hos 5:9 (NIV “day of reckoning”) and Ps 149:7. The verb has a variety of meanings in the hipʿll, including “judging, deciding, convincing, rebuking.” In 2:4 it spoke of YHWH’s “deciding for” the nations; in 11:3 the king will “decide by what his ears hear”; in 11:4 he will “give fair decisions to the afflicted of the land.” As “rebuke,” it is often followed by the preposition “by,” as in v 4 (and also 29:21).

562

Isaiah 36:1–37:8

The term here implies that this is a day that calls for YHWH’s intervention, ‫נאצה‬ is translated “disgrace” (BDB, DCH). The verb has the meaning “condemn, spurn,” and the noun moves toward “contempt” or “blasphemy” (HAL) . The three terms describe three aspects of the day. It is a time of trouble that cries out for the help of God. It is a day for decision, for rebuke by God, or it has been a day of blasphemy against God. The figure of the time of childbirth is a familiar one (cf. esp. 26:16–18). Hezekiah apparently speaks of his rebellion and the attempt to make his kingdom independent. Now is the time to move to achieve it, but there is no strength to bring it to pass. Hezekiah’s frustration was known to Ahaz (chap. 7), to the generation of Manasseh, and surely to Zedekiah. The same figure of childbirth, but with the opposite result, appears in 66:7–9. 4 Hezekiah’s request to Isaiah is tentative. It speaks only of the possibility that YHWH will “hear” and “rebuke,” if Isaiah “will lift a prayer.” The prayer should be for the refugee remnant that survives in the city. This is the same group that the Assyrian commander had addressed. 6 Isaiah’s response is more forceful. It is not clear what Hezekiah expected from Isaiah. The reader of the account in 2 Kgs 19 would be meeting Isaiah for the first time and would have no preconceptions about him, but the reader/ hearer of the Vision would have the full picture of the prophet who counseled Ahaz to be still and do nothing before military pressure (chap. 7) and who demonstrated forcefully against Hezekiah’s earlier rebellion (chap. 20). However, now Isaiah’s message is strong: “Do not be afraid!” Isaiah is certain that YHWH has heard, while Hezekiah had tentatively hoped that he had heard. “boys,” is deliberately derogatory of the Assyrian commanders. J. Gray (I & II Kings: A Commentary, OTL [Philadelphia: Westminster, 1963] 615) translates “flunkeys.” H.-B. Stähli (Knabe-Jüngling-Knecht [Frankfurt am Main; Las Vegas: Lang, 1978] 175) notes that in 7:4–9 Isaiah called Ahaz’s enemies “smoking fire-brands.” 7 “see me setting a spirit against him,” is the key to the word from God. As in 65:17 God calls attention to something that he is already doing. means “in him” or “against him.” Ehrlich argued (see Note 37:7.a. above) that this would have to read “in his heart” to be understood as “put a spirit in him.” The better understanding is “against him.” In effect, it means God will motivate someone to fight against Sennacherib. Whether the reference is to the Egyptian pharaoh in v 9, which is apparently intended to show the fulfi llment of this word, or to some other opposition (cf. Wildberger, 1390) is unclear. “hear a rumor,” is literally “hear a hearing.” Sennacherib is also susceptible to the power of rumor and report. This one sends him home and finally to his death. 8 In the meantime, Lachish has apparently fallen. Sennacherib had moved to eliminate another city, Libnah, which could be an obstacle in approaching Jerusalem. The location of this city remains unclear (cf. Wildberger, 1411–12, and the books on geography).

Explanation

563

Explanation

The scribe begins to read in response to the command in 34:16. The nations, the peoples, the land, the world, and all who are in them are still onstage to hear the reading. The words present a scene that stands in stark contrast to the desolation of the city cited in 34:8–15. In that reading, the king was firmly in charge, the walls of the city were intact, and there was a functioning government. The nobles who formed the cabinet were active, and with God’s help the city survived. In 2 Kgs 18–20, this narrative forms the epitaph to Hezekiah’s reign as it recites events from the last significant part of it, ca. 701 B.C.E. In the Vision (chaps. 36–39), it is the epitaph marking the end of the kingdom of Judah, which came in 587 B.C.E. under the seige of the city by Nebuchadnezzar’s Babylonian armies. On that occasion there had been no deliverance for Zedekiah’s forces. The narrative begins at a point when the Assyrian army arrived at Jerusalem. Sennacherib reported that he had “shut up Hezekiah like a bird in a cage” (ANET 3, 288). The blockade had already been in force for some time, and Hezekiah’s vaunted water system was being severely tested by the overcrowding of refugees from towns and villages. The field commander’s first speech (vv 4–10) gets directly to the point. It questions the rationale for rebellion. 2 Kgs 18:7b had listed Hezekiah’s rebellion against Assyria as one of his greatest achievements, his unwillingness to serve the Assyrian emperor as one of his greatest merits. 2 Chronicles would later portray Hezekiah’s greatest achievement to have been his renovation of the temple and its worship, but it also would credit him for the rebellion and the subsequent survival of Jerusalem with winning acclaim and gifts from “all the nations” (2 Chr 32:23). It also recounts the great preparations made by Hezekiah (presumably between 705 B.C.E., when Sargon died, and 701 B.C.E., when Sennacherib finally led a campaign into Palestine) in repairing his aqueducts and walls, in rearming, and in preparing the morale of his nation for war (2 Chr 32:5–8). The field commander’s speech challenges this assessment of Hezekiah’s strategy and military potential. It astutely demonstrates the weaknesses in Hezekiah’s position. First, it points to the demonstrated unreliability of Egypt as an ally (36:6). The Vision had done the same in chaps. 30–31. Second, it notes the inconsistency between a claim that YHWH will help and Hezekiah’s attacks on apostasy (36:7). Judah was in no spiritual shape to claim YHWH’s protection. The Vision has repeatedly shown her sin and unbelief from chap. 1 on. The Deuteronomic editor of 2 Kings showed that the apostasy that led to Samaria’s fall had also infested Judah and Jerusalem. Third, it supports the invitation to negotiate a peace treaty by reference to his own position of strength (36:8–9) and by the claim that YHWH himself had dispatched him on this campaign against Judah (36:10). In this too, the field commander’s speech echoes the message of Isaiah in the Vision (cf. 5:26 against Israel, 7:17–25 against Judah, and 8:6–8 against Israel and Judah). Indeed, the very emphasis on strategy and rationale mirrors the Vision’s repeated references to YHWH’s strategy (cf. 8:10; 14:26–27; and so on). This speech is an excellent illustration for the writer of the Vision of the way the Assyrian Empire could play a positive role in God’s strategy. It supplies a solid rationale against Hezekiah’s policy of rebellion.

564

I saiah 37:9–38

The field commander’s second speech (36:13–21) changes the tone. It is much more threatening, referring to the privations of a crowded city under siege (36:12) and attempting to speak directly to these refugees over Hezekiah’s head. The propagandistic intent is evident. The theme turns from the “trust” of the first speech to the possibility of “deliverance.” In trying to break down the people’s confidence in Hezekiah and in YHWH, the commander ridicules the ability of Hezekiah (36:14) and of YHWH (36:18–20) to deliver the people. Instead he suggests that the king of Assyria is the true “deliverer,” the only one who can provide peace and prosperity for the city and its refugees (36:16–17). His argument is cogent. The emperor has the power to provide many elements needed for peace and prosperity. Earlier portions of the Vision supported a policy that would accept fealty to Assyria as the propitious, even God-willed, way for Judah. For this reason Isaiah in the Vision consistently opposed Hezekiah’s rebellions (see chap. 20). However, the field commander overplays his hand. When he asserts that no god can deliver a people from him, not even YHWH (36:18–20), he has blasphemed the very God that he had claimed to obey (36:10). From this point on, no case could be made for YHWH’s support of the Assyrian in Judah. The Vision had already noted this characteristic of the Assyrians and the way that YHWH will deal with them (cf. 10:5–19; 14:24–27; 30:31–33; 31:8–9). YHWH will not tolerate arrogant insubordination and blasphemy from any servant. That had been the case in 7:1–9 when Isaiah first appeared to Ahaz. It was true in 701 B.C.E. when Isaiah was called to speak to Hezekiah. Undoubtedly it was understood to hold true for the group that is listening to the narrative in its setting of Babylonian oppression. The audience of the Vision who heard it presented as a play must have had questions concerning their own Persian rulers, questions that will be dealt with in the next act. The Assyrian’s speeches (chap. 36) had their effect. He had tried to break down the people’s trust in Hezekiah, in the city, and ultimately in YHWH. He then questioned the possibility for Hezekiah, the city, or YHWH to save the people from Assyrian power. His propaganda was skilled and effective. He knew the weakness of words—but also the power of words (36:5).

A Reading (Continued): From Hearsay to Knowledge— Sennacherib, H ezekiah, am i Isaiah (37:9–38) Bibliography See also Bibliography for 36:1–37:8. Alt, A. “Die territorialgeschichtliche Bedeutung von Sancheribs Eingriff in Palästina.” In KleineSchriften. 2:242–49. Avaux, M. “La Mention de Tarhaqa en 2 R 19:9;Js 37:9.” AIPHOS 20 (1973) 31–43. Barnett, R. D. “The Siege of Lachish.” IEJ8 (1958) 161–64. Becker, J. P. “Wurzel und Wurzelspross” (on 37:31). BZ 20 (1976) 22–44. Brueggemann, W. “Isaiah 37:21–29: The Transformative Potential in a Public Metaphor.” HBT 10 (1988) 1–32.

Translation

565

Budde, K. “The Poem in 2 Kingsxix 21–28 (Isaiah xxxvii 22–29).”JT S 35 (1934) 307–13. Clements, R. E. “T he Prophecies of Isaiah to Hezekiah concerning Sennacherib (2 Kgs 19,21–34/Isa 37:22–35.” In Prophetie und Geschichtliche Wirklichkeit im alten Israel. Ed. R. Liwak and S. Wagner. Stuttgart: Kohlhammer, 1991. 65–78. Cornaly, W. A. “2 Kings xix (Js. xxxvii. 36) and Herodotus II. 141.” ExpTim 25 (1913–14) 379–80. Fullerton, K. “Isaiah’s Attitude in the Sennacherib Campaign.” AJSL 42 (1925–26) 1–25. Iwry, S. “—a Striking Variant Reading in 1QIsa” (on 37:31). Textus 5 (1966) 34–43. Kitchen, K. A. “Late Egyptian Chronology and the Hebrew Monarch (on 2 Kgs 19:9 and Isa 37:9).” JANESCU 5 (1973) 225–33. Parpola, S. “The Murder of Sennacherib.” In Death in Mesopotamia: Papers Read at the XXVIe Rencontre Assyriologique Internationale. Ed. B. Alster. Copenhagen: Akademisk, 1980. Rofé, A. The Prophetical Stories. Jerusalem: Magnes, 1988. 88–95. Talmon, S. “A Case of Faulty Harmonization” (on 37:18). V T 5 (1955) 206–8. Tawil, H. “2 Kings 19:24: . ” J NES41 (1982) 195–206. Translation

9When he heard (a report) about a Tirhakah, king of Ethiopia, “He has broken camp to attack you,” he sent messengers again b to Hezekiah: 10a“Thus you shall say to Hezekiah, king ofJudah aDo not let your God deceive you, (the God) in whom you are trusting, thinking, ‘Jerusalem will not be given into the hands of the king of Assyria.’ 11L 0 0 k! You have heard what a the kings of Assyria have done to destroy b all the countries. (Do you think) you will be delivered? 12Did the gods of the (other) nations that my forefathers destroyed adeliver them? Gozan, Haran, Rezeph, b theEdenites whoc were in Tel Assar?d 13Where a is the king of Hamath (now)? The king of Arpad, or bthe king of the city b of Sepharvaim, cof Hena or Ivvah?”c 14When Hezekiah took the scrolls afrom the messengers and read them, he went up to the house of YHWH. Hezekiah spread them out before YHWH, 15aand Hezekiah prayed to b YHWH: ac 16“YHWH of Hosts,a 2+2+2 God of Israel, bsitting (above) the cherubim,b you are God, you alone, 3+3 to all the kingdoms of the land. You have made the heavens and the earth. 4 “Extend your ear, O YHWH, and listen! 4+4 Open your eyes, O YHWH, and see! Hear all a the words of Sennacherib, 4+2+3 which he has sentb to blaspheme the Living God! 18Truly, YHWH, 2 the kings ofAssyria have destroyed 3+2+3 all abthe nations and their land b 19and have p u t atheir gods in thefire. For they were not gods 4+4+2 but only wood shaped by human hands or stone that they worshiped.

Reader:

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I saiah 37:9-38

20Now, a YHWH our God, 3+2 deliver us bfrom his hand, c and all the kingdoms of the land shall know 3+3 that you are YHWH,dyou alone.” 21Then Isaiah son of Amoz sent to Hezekiah, “Thus says YHWH, God of Israel, to whoma you have prayed concemingb Sennacherib,c king ofAssyria:”a22a (This is the word that YHWH spoke against him.) a Isaiah: She despises you! 2+2+3 (to Sennacherib) She mocks you! The virgin daughter Zion. She tosses her head behind you, 3+2 the daughter Jerusalem. 23Whom have you blasphemed and insulted? 3+3 Against whom have you raised a voicea that you lifted your eyes on high 3+3 toward b the Holy One of Israel? 24Through your servantsa 2+2 you blasphemed my Lord.b When you said, 1+2 “By the numberc of my chariots I myself ascended 2+2+2 the heights of mounts, the peaks of Lebanon. I will cut down the tops of cedars, 3+2 some of the choicestd of its heads. I will come to the height e of its end, 3+2 theforest of its Carmel. 25I myself have dug a (wells) 2+2 and drunk water.b I dry up with the soles of myfeet 3+3 all streams (that come) from rocks.”c YHWH: Had you not heard 2+3 (to Sennacherib) 26fromfar off I did it? From days of old? Ia planned it, 3+2 and now I have brought it to pass that you existb (here) 1+3+2 to devastatecfortified cities d into piles e of ruins.f 27The inhabitants, short-handed, 2+2 are dismayed and shamed.a They are a field plant 3+2 or a tender sprout, sprouting on rooftops, 3+2 scorched b before east winds.c 28Your risinga and your sitting down, 1+3+3 your going out and coming in I know well, bas well as your raging against me.b 29aBecause your raging against mea 3+3

Notes

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and your arrogance b have reached my ears, I shall put my ring in your nose 3+2 and my bit in your lip,c and I shall turn (you) back into the way 2+2 in which you have come, Isaiah: 30This will beyour sign: 3 (to Hezekiah) Eating this year whatever grows by itself 3+3 and in the second year what comesfrom that. a But in the third year, 2+2 bsowing and reaping, planting vineyards 2+2 and eatingb theirfruit. 31The survivors that remain a of the house of Judah will again 5 take root below 3+3 and makefruit above. 32For, fromJerusalem a a remnant will go out 4+3+4 and a surviving groupfrom Mount Zion. a The zeal of YHWH of Hosts b will do this. 33Therefore, thus says YHWH concerning the king of Assyria: 5 YHWH: He will not come to this city. 4+3 He will not shoot an arrow here. He will not confront it (with) a shield. 3+4 He will not raise a siege-ramp against i t.a 34By the way in which he came a he will return, 4+4 but to this city he will not come. Isaiah: Expression of YHWH: 2 YHWH: 35 shall I put a cover over athis city to deliver it, 4+4 for my sake and for the sake ofDavid, my servant. Reader: 36aThen the messenger of YHWH went out and struck down b a hundred and eighty-five thousand in the Assyrian camp. When they were to get up in the morning, all of them (were) dead bodies. 37So he broke camp and left. a Sennacherib, king of Assyria, returned and lived in Nineveh.38Then it happened (while) he was worshiping in the temple of Nisroch his god, his sons Adrammelech and Sharezer cut him down with swords. They escaped to the land ofArarat. Then Esarhaddon, his son, reigned after him. Notes 9.a. 2 Kgs 19:9 “to,” for MT “about.” Wildberger (1384) cites Gen 41:15 for a parallel construction with . 9.b. MT “when he heard.” 2 Kgs 19:9 “and he returned.” 1QIsaa has both “he heard and he returned,” supported by LXX καὶ ἀ κούσας άπέστεψε, “when he had h eard, he turned back” (cf. Talm on, “Textual Transmission in Light of Q um ran,” Textus4 [1960] 107). Wildberger (1416) joins other interpreters (cf. especially J. Ziegler, “Die Vorlage der Isaias-Septuaginta (LXX),” JBL 78 [1959] 56) in preferring the text of 2 Kings and understands to mean “he sent again.” 10.a-a. Missing in lxx except for LXXBof 2 Kgs 19:10, but MT is to be kept.

568

I saiah 37:9–38

11.a. MT “ what.” 2 Kgs 19:11 and 1QIsaa add the particle before it. 11.b. “put to the ban,” is very similar in form and position to “destroy,” in v 18. Feldmann and Duhm felt both should agree but disagreed on which to use. Wildberg e r correctly notes, with Feldmann, that the Assyrians did not use the ban and suggests emending to to fit 18. 12.a. MT h i p ʿ i l , “destroyed.” 2 Kgs 19:12 qal, “destroyed.” 12.b. lxx Ραφε ς, “Raphes.” 12.c. lxxl o f 2 Kgs 19:12 translates “and what,” a reading adopted by Kissane, Kaiser, and Wildberger (1416). 12d. MT ; 2 Kgs 19:12 . KBL assumes that this renders the Akk. til ašūri. LXX ἐ υ χώρᾳ Θελσαδ, “in the region Thelsad.” Nothing more specific can be ascertained (cf. W ildberger, 1416; HAL). The Translation follows 2 Kgs 19:12. 13.a. MT “where.” 2 Kgs 19:13 “ where he is.” 13.b-b. Missing in some lxx MSS of 2 Kgs 19:13. Interpreters have found it strange that “city” should interrupt the list o f cities. BHS follows Procksch in em ending to “Laash.” A city by this name is found in the Zakir inscription, line 1 (Wildberger 1417; cf. ANET, 501). 13.c-c . No cities by these nam es are known. Tg. an d Syr. treat them as verbs. Ehrlich (Randglossen, 4:134) has done the same. The identity o f these places is lost in antiquity, but Wildberger (1417) is right in insisting that that is no excuse for eliminating them. 14.a. lxx τ ὸ βιβλίου, “the book” (sg.); Tg. also sg. The pl. o f MT has raised questions. Wildberger (1417) suggests eliminating it as dittography, i.e., for the following but this reverses the letters. It is better to keep MT. 15.a-a. Missing in LXXBof 2 Kgs 19:15. 15.b. MT “to.” 2 Kgs 19:15 “before.” 15.c. MT “saying” (here rendered by quotation marks). 2 Kgs 19:15 “and he said.” 16.a. “hosts,” lacking in 2 Kgs 19:15. 16.b-b. Tg. “who causes his hom e to abide higher than the Cherubim.” 17.a. “all,” is missing in 2 Kgs 19:16. 17.b. MT “ he sent.” So also lxx, Syr., and Vg. in 2 Kgs 19:16, but MT there reads “send him,” a grammatically correct insertion of the relative pronoun. 18.a. “ all,” is lacking in 2 Kgs 19:17 18.b-b. MT repeats “all the lands and their land.” 2 Kgs 19:17 reads “the nations,” for the first. 1QIsaa leaves out the second, as does LXXBof 2 Kgs 19:17. Wildberger (1417) follows 1QIsaa. C.J. Bredenkamp (DerprophetJesaia [Erlangen: Deichert, 1887]) understands “their” to refer to the Assyrian’s land, b u t this is n o t necessary. Talmon (V T 5 [1955] 206–8) is with the majority, including BHS, in following 2 Kgs 19:17. The Translation does the same. 19.a. MT points the verb as an inf. abs., “and putting,” a very strange construction. 2 Kgs 19:18 points it as a pf. 3d pl., “and they have put,” which is preferred. 20.a. MT “now.” lxx συ has read “thou.” 20.b. 2 Kgs 19:19 adds “I pray.” 20.c. MT omits the usual dagesh in the yod. With some mss and 2 Kgs 19:19, it is to be inserted. 20.d. 1QIsaa and 2 Kgs 19:19 add “God,” making the sentence read “that you, YHWH, are God.” The addition is logical, yet MT is to be kept as the m ore difficult text. It makes sense as it is. 21.a. MT reads . , “which . . . to me,” which changes from 3d to 1st person. 2 Kgs 19:20 adds “I have heard,” followed here by two mss of lxx and Syr. To be consistent, should be read “to him ,” or better yet, omitted and translated “to whom” (cf. Ehrlich, Randglossen, 4:134; Wildberger, 1417). 21.b. lit. “tow ard.” Procksch, Auvray, and W ildberger (1417) suggest em ending to “against.” Translating as “concerning” takes care o f the problem without changing the text. 21.c. MT and 2 Kgs 19:20 are both “Sennacherib.” The difference is only variant transliterations of the foreign name. 22.a-a. T he in tro d u c tio n ap p ears re d u n d a n t and is th erefo re p u t in p a ren th eses (see Wildberger, 1417, 1420). 23.a. “raised,” is spelled in 2 Kgs 19:22 . 23.b. “toward.” 2 Kgs 19:22 “against.” 24.a. “your servants.” 2 Kgs 19:23 “your messengers.” 24.b. “my Lord.” Many MSS o f 2 Kgs 19:25 read “YHWH.” 24.c. K of 2 Kgs 19:23 “by the drivers of.”

Notes

569

24.d. MT “choicest o f ”; 2 Kgs 19:25 writes the plene form: . 24.e. “the height.” 2 Kgs 19:23 “lodging.” lxx κὰι ε ἰσῆλθον e ls ὕψος μέροῦς τοῦ δρυμοῦ, “and I came to the highest part of the forest.” σˊ reads εις υψος του ακρου αυτου, “to the height of its extremity.” Read with mt and σˊ . 25.a. translated here as “dug,” is a hap. leg. without a sure meaning (BDB, 881; cf. HAL). 25.b. 2 Kgs 19:24 and 1QIsaa add “strange” o r “alien.” 25.c . Wildberger (1415) translates as “arms of Egypt’s Nile” (cf. niv and B D B , 596). P. J. Calderone (“T h e Rivers o f ‘Masor,’” Bib 42 [1961] 424–26) divides the letters “the mountain streams.” This sense fits the context. O ne may also read “from a rock,” with essentially the same result. 26.a. MT “and.” But 1QIsaa correctly omits the vav. LXX συνέταξα, νῦν δὲ, “I arranged (it), but now,” appears to have read the vav with “now,” as did Syr. and Vg. (See Wildberger, 1418.) 26.b. m t “that you exist.” BHS would delete, following Procksch. 26.c. “to devastate.” 2 Kgs 19:25 “make (to be) like” (Ehrlich, Randglossen, 4:136). B ut Wildberger (1418) sees both as two spellings of the inf. const, from . 26.d. is a pass. ptc. from thus “fortified, unassailable” (Wildberger 823, 1418). 26.e. “ruins” or “stones.” lxx ἔθυη, “nations,” appears to have read it as . 26.f. “ piles of ruin,” has raised problems for some commentators who say one cannot devastate what is already in ruins (Wildberger, 1418), bu t if one reads it as an adv. acc., “to ruins,” there is no problem. 27.a. “are sham ed.” 2 Kgs 19:26 has an impf. 27.b. (BDB, 995) m eans “field” and is otherwise only pl. (see M. R. Lehm ann, VT 3 [1953] 361–71). 2 Kgs 19:26 and some mss read “scorched, blighted.” 1QIsaa is a nipʿal ptc. from “to scorch,” a root that only appears in Gen 41:6, 23, 27 (see Kaiser). Wildberger suggests “scorched,” following 1QIsaa but without the article. Perhaps 1QIsaa has the right word but made a prosaic paraphrase. Read “and scorched.” 27.c . “is grown.” 1 Q I s a a “east winds,” is preferable (cf. Gen 41:6, 23, 27; Iwry, “T h e Q um ran Isaiah,” BASOR 147 [1957] 28). See Note 28.a. 28.a. 1QIsaa inserts “your rising u p ,” to begin the verse. The addition fills out the verse and makes excellent sense. Apparently mt had taken this word back into v 27 when was lost (see Note 27.c.) and adapted it to for a modicum o f sense. 28.b-b. Missing in LXX. Note also that stands here as acc. particle but is missing earlier in the verse. Many exegetes suggest deletion as a gloss, noting the repetition in the following line. 29.a-a. Missing in 1QIsaa, which has dealt with the duplication by omitting the second mem ber. W ildberger (1419) defends MT by noting that the beginning with “because,” is in good order. 29.b. MT “your ease” or “your security,” is a pilpel inf. of “be at ease, rest secure.” LXX καὶ ἡ πικρία σου, “and your bitterness,” is followed by Syr. and Vg. Tg. reads “and your rioting.” Wildberger anti BHS follow others in suggesting “your arrogance” o r “your u p ro ar” (see BDB, HAL). 29.c . m t “in your lips,” is dual. 1 Q I s a a “in your lips,” is p l. (Kutscher, Language, 389; cf. BDB, 973). 30.a. MT and 2 Kgs 19:29 are both hap. leg. BDB (695, 1006) considers them the same word. (On 1QIsaa see Kutscher, Language, 507.) The meaning o f the word is obscure. Akk. suḫuššu means “young date palms.” 30.b-b. MT are all impvs.: “sow, and reap, and plant.” 1QIsaa is an inf. abs., and K reads the next verb as “and eating,” also an inf. abs. Q and 2 Kgs 19:29 read to make it fit the pl. impvs. W ildberger (1419) correctly follows Buhl, Procksch, and BHS in reading them all as inf. abs.: . . . , “sowing and reaping and p lan tin g . . . and eating,” and blaming the error on a dittography o f vav. 31.a. “that rem ain.” 1 Q I s a a “that is fo u n d ” (see Iwry, Textus5 [1966] 34–43). Missing in LXX. 32.a. MT “from Jerusalem .” 1QIsaa “ from Zion,” but reverses that in the second line. 32.b. “hosts,” is missing in 2 Kgs 19:31 but is found in 1QIsaa; cf. 2 Kgs 9:6. 33.a. m t 2 Kgs 19:32 and several mss vocalize this as . 34.a. “he came,” a pf. 2 Kgs 19:33 an impf. The pf. is correct.

Isaiah 57:9–38

570

35.a. “over.” 2 Kgs 19:3 4 . 36.a. 2 Kgs 19:35 inserts “and it happened in that night.” 36.b. “and struck down.” 2 Kgs 19:35 and 1QIsaa have the apocopated form . 37.a. “and he left,” is missing in lxx .

Form/Structure/Setting

A second story follows the first. The Assyrian army is no longer camped around Jerusalem, but Sennacherib is trying to gain their surrender to protect his flanks during his campaign against Egypt. The setting in the context of 34:16–17, which has these words read in the presence of the gathered nations and peoples after the destruction of Jerusalem in 587 B.C.E., adds a poignant perspective not recognized when they are read alone. Also, the fact that the narrative and speeches lead into the scene in chap. 40ff. lends them an aura of anticipation. The narratives in 37:1–20 are structured around four speeches. The first two speeches were addressed in the commentary on 36:1–37:8. The motif of , “hearing,” dominates them all. Narrative 1. vv 1–2 2. vv 5–6 3. vv 8–9 4. vv 14–15

1 1 2 0

Speech 1. Hezekiah to Isaiah, vv 3–4 2. Isaiah’s oracle from YHWH, v 7 3. Sennacherib’s speech, vv 10–13 4. Hezekiah’s prayer, vv 16–20

2 1 1 2

Hezekiah’s prayer ends by emphasizing “knowing” (v 20), rather than “hearing.” Isaiah’s prophecy (v 7) gives YHWH’s response to the Assyrian’s direct chailenge to his power and reliability. He will start moving, creating a rumor that will send the king home and eventually lead to his death. YHWH can play the game of power words, too. Hezekiah’s prayer (vv 16–20) accords with the perspective of the book of Isaiah on YHWH’s sovereignty. The Assyrians had proved nothing about the superiority of their gods. True knowledge comes from what YHWH has done. There is in this prayer a recognition, actually a tone of realism, that pairs faith with history, a view with which the Vision of Isaiah agrees. Four of the eight speeches in chaps. 36–39 occur in 37:21–35. They address the Assyrian threat, the survival of Judeans, the sanctity of Jerusalem, and the deliverance of the city. 1 . The First Speech: YHWH to the Assyrians (vv 22–29). This speech establishes the genre used throughout the Vision for YHWH-speeches. Part of it (vv 22–25) is spoken by someone who stands near the throne, a spokesman who is privy to YHWH’s intention. Then YHWH speaks in the first person (vv 26–29). Vv 22 and 29bc provide the outer frame in terms of Zion’s defiance and YHWH’s deterrence. Vv 23–24a and 28–29a turn the siege into an Assyrian chailenge to YHWH, one that must be met in like terms. Vv 24b–25 and 26c–27 tell of Assyrian conquests. V 26ab is the pivotal center that turns the Assyrian boast into YHWH’s claim of sovereignty. The concentric structure looks like this:

Form/Structure/Setting

571

A Jerusalem despises you (v 22). B You have blasphemed YHWH (vv 23–24a). C You said: “I myself ascended” (vv 24b–25). K e y s t o n e I planned it; I brought it to pass (v 26ab). C′ You devastate cities by siege (vv 26c–27). B′ I know your raging against me (vv 28–29a). A′ “I shall turn you back” (v 29bc).

The ascending ladder A– C is spoken by YHWH’s spokesman. The pivot and the descending ladder C ′– A′ are direct speech by YHWH himself. Within the larger context of 37:9–38, the speech answers Sennacherib’s ultimatum in vv 37:10–13. The speech contains major themes used in the Vision. These include the portrayal of the pride and arrogance of human power, which is seen as blasphemy against YHWH, and the inevitable consequence of that pride (vv 23–24a/ 2 8– 29a; cf. 2:11–22; 10:12–19; 13:9–13; 14:4–23; 26:13–14; 30:31–33; 31:8–9). The Vision looks beyond Assyria to a general sin of hubris in humankind and especially in Babylon. The phrase “the Holy One of Israel” (v 23), is picked up as a distinctive description of YHWH throughout the Vision. The claim that YHWH’s plans made and prepared for long ago, are now coming to pass (v 26) echoes throughout the Vision (14:26–27; chaps. 40–48). Those other passages as well as this one (v 26) reflect the speech of the Assyrian field commander (36:8). YHWH, not the emperors, directs the course of history. The speech does not deny the list of Assyrian conquests. Rather, it adds to the list. But it claims (with 36:10) that YHWH’s plan and preparation made them possible. YHWH claims that he monitors the Assyrian’s every move and mood. This accounts for YHWH’s decision to send him home (v 29bc). This, too, appears in the Vision as it relates the larger history of the Assyrian period (cf. 10:13–19; 14:25; 30:31–33; 31:8–9). 2. The Second Speech: Isaiah to Hezekiah (vv 30–32). A sign is offered to give confidence that YHWH will be faithful to his word. Unlike the sign in 38:7–8, it is not an aid to faith in that moment. Like the sign offered in 7:14, it allows later generations to confirm YHWH’s fulfillment of his word. The sign offered was that Judeans would survive the siege and repopulate their villages, replanting fields and vineyards. In tracing the promise of a remnant to survive the years of judgm ent, the Vision builds on this oracle and expands it. Two key words are used here: “surviving group,” and “remnant.” In the Vision they, with other terms, are developed into the doctrine of the remnant for which Isaiah is widely known. The concept was at home in the violent world of that day. War and famine repeatedly took their toll, and, in fact, only a few survived. Isaiah’s message here is positive. God can and will use the surviving remnant to accomplish his purposes. The Vision uses that hope as a foundation of its structure and message. It is emphasized in the name “A Remnant Will Return” (7:3). It is a hope held out to Israel (4:2; 10:20; 11:11, 16; 17:6; 46:3), to the inhabitants of Jerusalem (4:3; 37:32), and to the survivors of the Diaspora (45:20). God can and will accomplish his work through them (66:19). The sign-speech looks beyond the apparent hopelessness of the moment to project three years of progress from survival to ordered village harvests for “the

572

I saiah 37:9–38

survivors that remain of the house of Judah” (v 31). This apparently refers to the refugees crowded within Jerusalem’s walls as the Assyrian messenger spoke (36:11). Succeeding generations would recognize its fulfillment in themselves as the story was read. The exiles had to acknowledge that even the catastrophe of 587 B.C.E. had not wiped out all Judean presence in Palestine. The readers/ hearers of the Vision saw its fulfillment in themselves. The Vision has already documented the sign’s fulfillment in generations from chap. 22 on. 3. The Third Speech: A Prophetic YHWH Speech (vv 33–34). The city of Jerusalem is the theme for this speech, whose genre is much more conventional. A messenger formula, “thus says YHWH,” introduces it (v 33a) , and the usual , “expression of YHWH,” concludes it (v 34c). It assures the king that the Assyrian threat will not be carried out. The city will not be penetrated. Like the speeches that follow (v 35 and 38:6), its structure is common to others in the genre of oracles of salvation for Zion (W. E. March, “The Basic Types of Prophetic Speech,” OTFC, 162–64). The genre echoes throughout the Vision, but it is brought into tension with other emphases because, unlike the very realistic sign concerning Judean survivors, the readers of this oracle were aware of events that ran counter to its promise, both from its use in 2 Kings and in the Vision. Hezekiah bought his reprieve from destruction by abject vassalage to Assyria for the rest of his reign and that of his son Manasseh (chaps. 23–28; 2 Kgs 21). Nebuchadnezzar humiliated the city in 598 B.C.E. and then breached its walls and entered its sacred areas in 587 B.C.E. along with Edomites and others. The readers/hearers of the Vision in the fifth century B.C.E. inhabited ruins that could hardly be called a city. With no secure walls, they repeatedly experienced the terror of marauding bands of soldiers and bandits. Isaiah’s promise was fulfilled in a sense in 701 B.C.E., but neither it nor the broader genre of Zion promises had protected the city since that day. The Vision deals with the theme by affirming YHWH’s commitment to Zion but also by recognizing how vulnerable the city was (cf. 2:1–4, and especially chaps. 49–54 and 60–66). 4. The Fourth Speech: YHWH’s Promise to Zion (v 35). This brief statement of YHWH’s commitment to Zion, repeated in substance in 38:6, is unequivocal. It is the heart of the Vision’s commitment to Zion’s future. The theme of deliverance (‫ )ישע‬is enunciated here. It, too, has a large role in the Vision. The Vision’s central theme could be defined as YHWH’s deliverance/salvation for Israel and Jerusalem, which takes shape over three centuries (twelve generations), from the Assyrian invasions through the Persian conquests. The word and the theme are deeply rooted in Zion traditions, so this amounts to a reinterpretation of Zion tradition and of Israelite doctrine for postexilic Judean existence and faith. For this, the name of Isaiah, “ Y H W H will deliver,” was particularly appropriate. The primary setting for the four speeches is established by the prophetic narrative relating the siege of Jerusalem by Sennacherib in 701 B.C.E. The narrative frame recounts the conclusion of events that began when Sennacherib campaigned in Judah (36:1) and sent his field commander to obtain Jerusalem’s capitulation (36:2). The overnight death of 185,000 in the Assyrian camp caused the campaign to be abandoned suddenly. This is attributed to the work of YHWH’s messenger (or angel, 37:36; for a parallel, see the death of Egyptian firstborn in Exod 12:12, 29–30; 13:15). The immediate cause of the sudden mass death is not

Comment

573

given. Isaiah’s prophecy (37:7a) predicted that uncertainty concerning domestic politics, precipitated by a message from Assyria, would send the Assyrian army back home. However that may be, the disaster is given credit for lifting the siege and terminating the campaign. Isa 37:38 completes the chronicle by telling of Sennacherib’s assassination by his sons, a fulfillment of Isaiah’s prophecy (37:7b) . 2 Kings 18–19 used the narrative to characterize the entire reign of Hezekiah. It applied the promises to him and implied that the promises were a guarantee of Jerusalem’s sanctity and preservation. However, this creates a tension with the account of the fall of the city to Nebuchadnezzar in 587 B.C .E . (2 Kgs 25). 2 Kings makes no effort to resolve that tension. The Vision positions the reading of this account in the generation of Babylonian ascendancy. By doing so, the tension between the promise made concerning the city in 701 B.C.E . and the destruction of the city in 587 B.C.E . is heightened. No reader or hearer of the Vision could have been unaware of this or failed to ask the question: If not when Hezekiah was king in 701 B.C .E ., why in 587 B.C .E. when Zedekiah is king? The Vision itself is an attempt to answer that question by pointing out deeper issues. Comment

9 For the historical problems related to the mention of Tirhakah at this time, see the discussion on 2 Kgs 19:9 by T. R. Hobbs (2 Kings, WBC 13 [Waco, TX: Word Books, 1985]). The Egyptian’s advance is, however, given here as the reason for Sennacherib’s rushed second approach to Hezekiah, and apparently as the fulfillm ent of the prophecy in 37:7. This report made it urgent for Sennacherib to finish this business with Jerusalem so that he could devote his energies to meeting this new threat. 10These are the words of a letter (see v 14) carried by ordinary messengers, in contrast to the high-level officers of the first delegation (chap. 36). The letter attacks the trustworthiness of YHWH himself and thus the city’s hope of safety. Sennacherib apparently refers to a religious foundation for Hezekiah’s rebellion, urged on him by prophets and priests (cf. 36:4, 7), but the deeper implications question YHWH’s promises to preserve the Davidic dynasty (2 Sam 7:16) and to uphold Zion (in the Psalms and Prophets). The exilic listeners might suspect that the events of history had indeed sustained the Assyrian’s claims. 11–13 Assyrian kings have dealt with many cities and their gods. Why should Jerusalem be different? Some of the city names are known to us, some are not. They are intended to list major Assyrian victories. Again, the nations and the peoples in attendance must smile at these claims, knowing from 34:2–5 that YHWH was ultimately responsible for the destruction of these cities. 14–15 Hezekiah’s response this time is to take the message to the temple, “spread it out before YHWH,” and pray. This time he himself prays. 16 The prayer makes six statements about God. “YHWH of Hosts,” is a fixed title usually associated with the ark, which was probably still in Jerusalem. The third statement, “sitting (above) the cherubim,” is often associated with the first in the ark traditions (1 Sam 4:4; 2 Sam 6:2; 1 Chr 13:6) and in the Pss (80:2 [1]; 99:1; 18:11 [10] = 2 Sam 22:11). “the cherubim,” in the O T were not God’s messengers or angels. The cherubim were pictured as a protective guard for God or the ark (Exod 25:18–22; 1 Kgs 6:23–28; 8:6; Ezek 1:4–14; 10:1–2).

574

I saiah 37:9–38

“God of Israel,” was also a major title applied to YHWH in Jerusalem. It is of interest that Zion is not mentioned in the prayer. Attention is focused on the larger political entity rather than on the temple or the city itself. The God of Israel dwells in Zion. It is important to maintain that priority. “You are God, you alone” is not a theme found for the first time in chaps. 40– 48. It was implied by the first commandment and appeared in the parallel to this verse in 2 Kgs 19:15, 19. It was basic to Israel’s distinct religious consciousness. “To all the kingdoms of the land” asserts YHWH’s total authority over all the governments involved, including Assyria. “You have made the heavens and the earth”: the monotheism of Israel’s worship encompassed its doctrine of creation and is continued in 40:12–22 (Pss 74:12–17; 102:26 [25]; 89:9), which in turn was the basis of its doctrine of YHWH’s sovereignty over history. These three confessions lay the foundations for Hezekiah’s appeal for divine intervention. 17 The prayer invites God’s attention to the messengers and the blasphemy. Here he is called “the Living God.” In some contexts this title may stand in contrast to fertility gods who die to rise up again, but here the contrast is with gods whose impotence was demonstrated in their inability to protect their cities. 18–19 Hezekiah acknowledges the truth of the Assyrian claim. They had destroyed cities and burned idols aplenty. But he notes the differences with the present situation. These were idols, not really gods in any independent sense at all. Created by human hands, they could be destroyed by human hands. The argument is picked up in 40:18–20. Hezekiah accepts the Assyrian’s historical claims, but the nations and peoples assembled and listening cannot. They have heard YHWH’s claim (34:2–5) and experienced the fury of his wrath. They know who is ultimately responsible. 20 Now Hezekiah prays for deliverance in order that “all the kingdoms of the land shall know that you are YHWH, you alone.” For the reading audience (34:1), which now includes the peoples and the nations of the land and the world, the scroll is being read in order that they may know that YHWH alone is God. Hezekiah’s prayer is being fulfilled. This verse is the heart of the Vision. All the rest of the book of Isaiah develops around it. The heart of the plea, “deliver us,” lays bare Hezekiah’s personal concern. It was not finally the protection of YHWH’s honor that motivated his plea but the threat to his people and his kingdom. The objective names for God in v 16 are here replaced by a claim and a confession of a personal relationship: “YHWH, our God.” Isa 40:1 uses the term “your God.” The words are spoken to the assembled nations and peoples. Is it assumed there that the victories on the battle field will have been sufficient in their experience to make them recognize YHWH as “their God”? “the kingdoms . . . shall know.” The passage has stressed the term “to hear.” At this point, where “to hear” could well have been used again, the verb changes to “shall know.” Hezekiah prays that the deliverance of the city shall become a means of faith for all who come to know of it. They may come to know “that you are YHWH,” not the impotent idols, but “you alone.” This prayer is fulfilled within the Vision itself. The nations and the peoples sit in attendance as these words are read. Their experience of the judgment of YHWH on them is enough to give them a kind of “fox-hole religion.”

Comment

575

The argument that YHWH alone is God is continued in chaps. 40ff. and reaches a climax in 45:7. 21 This word is mediated through Isaiah, but it comes from “YHWH, God of Israel.” It was sent to Hezekiah. To have that happen it must have been written and sent by a messenger. Is this “YHWH’s scroll,” which 34:16 ordered to be sought out and read aloud? It contains the words of YHWH, which stand in such sharp contrast to 34:8–15, which portrays the destruction of the city as an act of vengeance in the case with Zion. Hezekiah had sent word to Isaiah (v 2). In vv 14–20 he had appealed directly to God in prayer and had addressed him by this same title, “God of Israel” (v 16). Hezekiah’s prayer concerning “Sennacherib, king of Assyria,” was the occasion for YHWH’s message. 22 The speech encourages an attitude of mockery and disdain for the enemy. Contrast the faintheartedness of Hezekiah’s ministers (36:11) and their despair (37:3). The Vision has portrayed the military situation in 22:8–11. Despair was undoubtedly warranted on that basis. When the subject turned, as Hezekiah had hoped it would (37:4, 17–20), from military potential to religious desecration and sacrilege, YHWH’s reaction could be expected. Then Zion could turn to mockery and self-assurance. 23 The Assyrian dared to challenge not Jerusalem as Hezekiah’s fortress but Zion as YHWH’s dwelling place. His crime changed a simple war to “blasphemy,” which evokes holy war in return. Assyria is charged with pride and arrogance against YHWH (cf. 2:11–12), the “Holy One of Israel.” 24–25 The speeches of the field commander and of Sennacherib (36:4–10, 13–20; 37:10–13) are summarized in poetry to document the charges of blasphemy and pride. 26 YHWH’s response does not dispute the facts. It challenges Assyria’s claim to credit for the victories. He says, “From far off I did it.” “to/from far off,” could be understood to apply to “had you not heard” as BHS places it, but the word order favors reading the phrase with “I did it.” It may refer to distance or to time: “from far away” or “from long ago.” A parallel to “days of old” suggests the latter to many interpreters, but the terms may be complementary, like “far away and long ago.” No matter the distance, YHWH claims that he did it. He also claims prior knowledge and responsibility for the idea, the plan, and the execution of the Assyrian’s campaign. 27 The victories are due not so much to Assyrian prowess as to the collapse of the societies they conquered. This implies YHWH’s doing. The description of people in defeat as “short-handed, . . . dismayed and shamed” or demoralized is a common concept in descriptions of holy war (N. Gottwald, , War, holy,” IDBSup, 942–44). YHWH had prepared the minds of their enemies so that it was easy for the Assyrians to win. This idea applies throughout the Vision. YHWH controls the course of battles and of power. “sprouting on rooftops.” Sod on the roofs kept houses both cool and dry. It often included grass seeds. After a rain they began to sprout, but the thin layer of sod gave them no depth or moisture for their roots. When the dry desert wind blew, they quickly withered and died. The figure fits the demoralized populations that faced the Assyrian attack. 28 “I know well.”YHWH had sent the Assyrian commander (36:10; 10:5)

576

Isaiah 37:9–38

and knew his personal habits. “Rising and sitting” and “going out and coming in” are word pairs with single meanings. They are meant to include all of life. The Assyrian’s “raging” against YHWH was also known. Within the narrative, this contrasts the speech (36:10) that claimed collaboration with YHWH with the one that boasted that neither YHWH nor the other gods could stop him (37:10–13). 29 In the face of this insubordination, YHWH demonstrated his authority. He promised to put “the ring in [his] nose” as one would for a bull and “a bit in [his] lip” as one would for a horse and to send him back home. He was no longer useful for the task that he was sent to perform (cf. 10:5). 30 “your sign.” Some signs are aids to faith, like that in 38:7, but others, like this one, aid later recognition that God was indeed at work. Only after the third year, when vineyards bear their fruit again and Judah’s population is secure and reasonably prosperous, can they look back, remember the crowded city under siege, and know that Isaiah had spoken a true word from God. The sign offered to Ahaz (7:10–17) was like this. 31 “ T he survivors” foreseen here are only from Judah. The word refers to groups in the besieged city who will be able to return to their fields. The , “house of Judah,” is the people of Judah. The remnant theme using both , “remnant,” and “surviving group,” appears repeatedly in the Vision. For those from Zion, Isa 4:3 promises holiness. Isa 6:13 speaks of repeated ravaging even of those who are left from previous attacks. Isa 10:21–22 promises a remnant from Israel will return to their land. Isa 11:12–16 speaks of exiles from Israel and Judah who will return. Although the Vision does not use the same words throughout, the theme continues to the end. The final group that will be saved in the new Jerusalem represents only a minority of the Jews scattered throughout the Persian Empire (65:13–16; 66:2). 32Movement in this narrative is “from Jerusalem,” the besieged city, out to their villages and fields. In the Vision, the principal movement is toward Jerusalem (2:2–3; 66:18, 20; passim) in pilgrimage. “The zeal of YHWH of Hosts will do this.” The power source for salvation lies in YHWH, not Judean arms nor Jerusalem’s diplomacy. This is quoted verbatim in 9:6, and the basic idea pervades the Vision. 33–34 The verses pick up the line of thought from v 29. Because YHWH turns the Assyrian back toward home, his warlike actions against the city cease. T o this city” puts the emphasis on YHWH’s protection of Jerusalem (see Form/ Structure/Setting). 3 5 “a cover over this city.” This figure of divine protection is picked up also in chap. 4. There it is combined with a promise for the purification of its inhabitants. The cover is described in 4:5–6 in terms of fire and cloud, which form a canopy over the city to protect it from sun and storm. , “to deliver it,” is repeated in 38:6, and the verb is an integral part of Isaiah’s name. It also forms Hosea’s and Joshua’s names and comes to form the name of Jesus “because he will save his people from their sins” (Matt 1:21, N IV ) . The promise belongs to Israel’s faith in the form of holy-war speeches and was strongly identified with Zion theology. YHWH’s implied commitment to the protection of Jerusalem and identification with the city is a strong theme in the Vision (see Form/Structure/Setting) . But the words must have a hollow ring to the listening nations who have al­

Comment

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ready been informed of the destruction of Jerusalem and of the barren landscape where once the city stood. This is precisely the point. The reason “YHWH’s scroll” was ordered brought out and read is to pose the tension between YHWH’s two commands: to destroy the city as vengeance for its sins and to preserve the city. Out of this tension will grow the continuation of the Vision in chaps. 40–66. “for my sake.” YHWH supports his commitment by reference to his own interests and decisions. His sovereign pleasure should be reason enough, but he adds “for the sake of David, my servant.” YHWH’s promises to David in 2 Sam 7:12–16 had not included the continuation or protection of Jerusalem. They mentioned the royal line and were framed in contrast to the proposed temple (and thus to the city). The Vision’s development of this relationship will reverse this. Isaiah’s oracle puts Jerusalem’s deliverance in the debt of Davidic claims upon YHWH. Jerusalem is a constant in God’s plan, with a new role for the new age following the exile, but the monarchy does not survive the catastrophe and has no role per se in the new order. Its functions and values are to be absorbed by the city. The Vision deals at length with the delicate issue of the destiny of the Davidic dynasty. Its ideals and glory are portrayed in chaps. 9 and 11. Its intransigence and stubborn willfulness are portrayed in chaps. 22 and 28–33. Then the Vision extracts the title “my servant,” from its identity with David and has YHWH offer it to Jews in Mesopotamia (chaps. 40–48), to the vulnerable and suffering survivors in Jerusalem’s ruins (chaps. 49–54), and to those of Palestine’s population who want to worship YHWH (chaps. 55–59). Otherwise, it is silent concerning the role of the Davidic dynasty among the Jews. 36 YHW H’s messenger turned the tables overnight. Assyrian soldiers died in their camp. The king abandoned the siege and the campaign to return to Nineveh. “the messenger,” is a representative or ambassador. When he represents God, it is customary to call him an angel. The Hebrew word is the same. Biblical narrative tells of God’s messenger bringing aid (Gen 19; Exod 14:19; 1 Kgs 19:5, 7) and warning of danger or bringing someone to help (Judg 6:11). Such a messenger was sent to lead Israel out of Egypt (Num 20:16). However, the messenger sometimes brings disaster and death (2 Sam 24:16; Pss 35:5; 78:49). The narrative does not explain how the messenger killed the soldiers. 2 Sam 24:15–16 connects a plague to an angel’s visitation, but no hint of that appears here. Wildberger (1437) remarks on the surprisingly large number of the dead (185,000) in a campaign that would ordinarily have been expected to need only a few thousand, but he notes that Sennacherib wrote on a clay prism that he had taken 200, 150 away from Jerusalem (ANET, 288; COS, 2:119B). A. Ungnad (“Die Zahl der von Sanherib deportierten Judaer,” ZAW 59 [1942–43] 199–202) thought that number should read 2,150, but other surprisingly high numbers occur in the OT. Num 1:46 tells of 603,550 Israelite men at arms that left Egypt. 2 Sam 24:9 tells of Israel having 800,000 soldiers and Judah 500,000. Wildberger cautions that one should not question numbers in a miracle account or seek exact information about the means. Let a miracle be a miracle and wonder at its power. But the Vision goes beyond the simple telling of a miraculous story. It teaches that the age in which God chooses to use Assyria and Persia for his purposes demands that Israel and Judah depend on him for direc­

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tion and protection. They are not needed to play active roles for military or political purposes. This story bears that out. 37 The end of the story is short and abrupt. Sennacherib “broke camp and left.” He returned home and “lived in Nineveh.” That means that he did not return to Palestine. He lived some twenty years, but no further campaigns in Palestine are reported. 38This account of Sennacherib’s death is partially supported by Assyrian sources. Esarhaddon was Sennacherib’s designated heir and did succeed to his father’s throne in 681 B.C.E. He was the youngest son. His brothers conspired against him earlier, forcing him into exile. There he received word of his father’s murder. Later sources agree with v 38 in blaming it on the other sons, although these are not named (ANET 3, 289). Ashurbanipal, who succeeded Esarhaddon, reported that he avenged the murder of his grandfather by striking them with the same statues with which they had killed his grandfather (ANET 2, 288b) . This supports the account of murder in a sanctuary. The name Nisroch has no counterpart in the Assyrian texts and is not known as an Assyrian god. He is here identified as Sennacherib’s personal divine patron. The names of his sons are also missing in the Assyrian texts. , “Adrammelech,” is the name of the God of the Sepharvaim in 2 Kgs 17:31. W. F. Albright (Archaeology and the Religion ofIsrael [Baltimore: Johns Hopkins UP, 1946] 163) emended the name to read “Adad (of Hadad) is king.” A Phoenician personal name Adrammelech is known (HAL). Sharezer is thought to be a short form meaning something like “Nergal—Protect the King” (Wildberger 1413). It is cited in Zech 7:2 as the name of a man from Bethel. Ararat is in the mountains of northwest Assyria between the Van and Urmi lakes in modern Armenia. It joined Babylon and Elam as rivals for Assyrian power and was a likely place to find sanctuary. For more information concerning Esarhaddon’s reign, see the commentary on chaps. 23–27. Explanation

The Assyrian’s speeches (chap. 36) have had their effect. He had tried to break down the people’s trust in Hezekiah, in the city, and ultimately in YHWH. He then questioned the possibility for Hezekiah, the city, or YHWH to save the people from Assyrian power. His propaganda was skilled and effective. He knew the weakness of words—but also the power of words (36:5). Isa 37:1–20 portrays their effects and the response they evoked. The word “hear” appears eight times. Hezekiah heard and was overcome by grief and dismay. His reputation as an administrator and military leader was obviously undeserved. It is his piety that shows through here as elsewhere. He turns to the prophet with the cry: “If only YHWH has heard. Please pray that YHWH hears” (37:4). Isaiah has no doubt about YHWH’s acoustical sense or attention. He admonishes Hezekiah to avoid fear occasioned by the propaganda: “Do not be afraid of words.” Consider their source: Sennacherib’s boys. His oracle shows YHWH also knows how to use motivation and rumor. YHWH motivates (“sets a spirit against”) the Egyptians to move out and sees to it that the Assyrians hear of it. The Assyrian who uses propaganda well is also highly susceptible to it. He will ultimately be killed because of it. The Assyrian king hears a rumor that the Egyp­

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tians are marching. He becomes desperate. Although his propaganda had failed to bring Jerusalem to its knees, he tries one more massive verbal assault. He stresses the illustrious history of his fathers’ successes, a kind of “my father can beat your father” approach. Hezekiah’s prayer makes possible the move from rumor to reality. His recognition of the greatness of God (v 16) helps him regain perspective. His call to God to hear begins the process of helping him assess the situation as God would assess it (v 17). He recognizes a partial truth in the Assyrian’s words (v 18), but he also recognizes the falsehood of his claims (v 19). YHWH is not like the idols of the nations, and therefore his deliverance is not to be disparaged by their impotence (v 20). When he has acted, then all the kingdoms may know that he alone is God. YHWH’s deliverance, prays Hezekiah, will show the nations that he alone is God (v 20). When they recognize that, they will be in position to hear God’s teaching in Jerusalem as 2:1–4 pictures them. The nations who are listening to the reading of this scroll (34:1) have already had powerful evidence of YHWH’s claim on them when he conquered their lands (34:2–4) and recruited their armies in his conquests throughout the region (5:26–30; 13:2–5; and others). At this moment Hezekiah’s prayer comes into line with YHWH’s vision for the nations as the Vision of Isaiah portrays it. The “peoples” who hear these passages read (34:1, 16) are instructed in the knowledge of God, in the vocabulary applicable to him, and in his commitment to protect Jerusalem. Hezekiah’s prayer for deliverance pleads: so that “all the kingdoms of the land shall know that you are YHWH, you alone” (37:20b) . The lesson in theology anticipates further instruction in 40:12–26 and is a valuable preparation for peoples who will be invited to join the worshipers at the new temple in Jerusalem (55:1ff.) in the building that is to be called “a house of prayer for all peoples” (56:7d). This is the immediate and powerful message of this remarkable narrative, a story so great and so well told that it has been preserved by editors both in 2 Kings and in the Vision of Isaiah. But the readers of both these works must look at the story from two perspectives. They know that YHWH answered Hezekiah’s prayer and that Jerusalem was saved in 701 B.C.E ., but they also know, as 2 Kgs 25 and Isa 32 show, that in a similar situation under Zedekiah in 587 B.C.E. Jerusalem was not spared nor were its people saved. And the readers of the Vision knew that the situation for Jerusalem had hardly improved over the century and more that had passed since then. Readers must also use the perspective of others who “heard” this reading. Isa 34:1 had set the scene. The stage is filled with the nations and the peoples, all the world and everything in it to “hear” this very reading. They are prepared for the reading by being reminded that YHWH himself is responsible for the destruction and desolation that they, including now Zion, had experienced. They listen to this reading with this in mind. They “see through” the Assyrian’s pompous posturing and claims because they know who actually is in charge. But this very fact places them in position to see the dilemma posed by YHWH’s claim to have destroyed Zion in vengeance and retribution and his promise to save the city of Jerusalem/Zion given to Hezekiah. Isa 37:1–20 has dealt with how one is to cope with an assault by words used as weapons of power. Words and ideas are human and may be as

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empty and meaningless as fallible humans can make them, but they may come from God. He knows how to use them to fight his battle and to accomplish his purposes. The trick lies in the hearing of them so as to distinguish which is which. Israel had proved itself remarkably inept in this. It was still “deaf”and “blind” to God’s ways—all too susceptible to human fallacies. The reading (37:20–35) contains a treasure trove of Isaiah’s oracles on the occasion of Jerusalem’s moment of dire threat. He delivers the powerful taunt against the Assyrian. In doing so he lays the foundation for every other OT claim to YHWH’s sovereignty over the emperors of the eighth to the second centuries in the ancient Near East. He speaks words of encouragement for the survival of the embattled Judeans, words that lay the foundation for the remnant doctrine that became a basic part of Judaism’s hope to remain heirs to Abraham’s promise. He gives prophetic support to the doctrine of YHWH’s patronage of Zion and his salvation for the city. Royal liturgy and the Psalms had claimed this, but Isaiah’s word confirms Jerusalem’s place in Judaism’s hope. Yet these very speeches give no hint that Isaiah was different from the prophets of comfortable salvation that Jeremiah found so troublesome and untruthful (Jer 23:9–40). These speeches take no stand on Israel’s or Jerusalem’s sin or the necessity for God’sjudgment against them. The Vision has placed these speeches in the perspective of a broader time to show how that moment in history was an aberration from YHWH’s announced direction, an aberration caused by Sennacherib’s provocation. The longer view of the safety of Jerusalem, of the Davidic dynasty, and of Israel’s future had to be seen in light of the God-willed rise of empire, the failure of Israel and Judah to follow God’s direction, and the events of 734, 721, 714, 598, and 587 B.C.E. as well as those of 701 B.C.E. This longer view given in the Vision, as it had been in the Deuteronomistic History, showed the direction of God’s plan for history. The events and oracles of 701 B.C.E. showed that YHWH was still in control, that he valued Zion as his city, and that he would not be bullied by the emperor. These were lessons that were still needed in fifth-century Judea. These lessons do present an opposite claim to the vengeance claimed against Jerusalem in 34:8. They witness to God’s determination to defend the city. This view held in 734 B.C.E. and again in 701 B.C.E., and on through the century and a half that followed. But it did not hold in 598 or in 586 B.C.E. The Vision of Isaiah exists to deal with the tension between those two: God’s commitment to judge sin and rebellion even among his own and his commitment to preserve his own, his city, and his people. The tension was felt earlier between the vision given the prophet in chap. 6 and the assurance that Isaiah son of Amoz was sent to give to Ahaz in chap. 7. The inner turmoil that this precipitated in the prophet is spelled out in chap. 8.

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A Reading (Continued): Hezekiah’s Illness (38:1–8 , 21–22) Bibliography Ackroyd, P. R. “An Interpretation of the Babylonian Exile: 2 Kgs 20, Isaiah 38–39.” SJT 27 (1974) 329–52. Reprinted in Studies in the Religious Tradition of the Old Testament (London: SCM Press, 1987) 152–71. Catastini, A. “Osservazioni filologische sulla cosidetta ‘M eridiana de Achaz’ (Isaia 38:8/II Re 20:11).” Henoch 5 (1983) 161–78. Fullerton, K. “The Original Text of 2 K. 20, 7–11 = Isa. 38, 7 .8 .2 1 f JBL .” 44 (1925) 44–62. Hoffer, V. “An Exegesis o f Isaiah 38:21.”JSO T 56 (1992) 69–84. Illman, K. J. Old Testament Formulas about Death. Åbo: Research Institute o f Åbo Academic Foundation, 1979. 24–25. Iwry, J. “T h e Q um ran Isaiah and the End o f the Dial o f Ahaz.” BASOR 147 (1957) 27–33. Jeremias, C. “Z u je s xxxviii 31f.” V T 21 (1971) 104–11. Konkel, A. H. “The Sources of the Story of Hezekiah in the Book of Isaiah.” V T 43 (1993) 462–82. Landy, D., ed. Culture, Disease and Healing: Studies in Medical Anthropology. New York: Macmillan, 1978. 278–85. Ognibeni, B. “Achaz o no Achaz: a proposito del testo di Is 38:8.” RivB 40 (1992) 76–8 6 .---------. “Ombra e sole in Is 38,8: Una Riposta A. Catastini.” RivB 41 (1993) 205–9. Pilch, J. J. “Biblical Leprosy and Body Symbolism.” BTB 11 (1981) 108–13. Rofé, A. “Classes in Prophetic Stories.” In Studies on Prophecy: A Collection of Twelve Papers. Ed. G. W. Anderson et al. VTSup 26. Leiden: Brill, 1974. 143–64. Seitz, C. “Zion King: Death Sentence Diverted (Isaiah 38).” In Zion’s Final Destiny: The Development of the Book of Isaiah. A Reassessment of Isaiah 36–39. Minneapolis: Fortress, 1991. 149–66, 172–82. Smitten, W. T. in der. “Patient und Arzt—Die Welt des Kranken im Alten Testament.” JANUS 60 (1973) 110. Wieringen, A. L. H. M. van. “Notes on Isaiah 38–39.” BN 102 (2000) 28–32. Williamson, H. G. M. Book Called Isaiah. 202–8. Yadin, Y. “ma ʾalot ʿahaz” (The Dial of Ahaz). ErIsr 5 (1958) 91–95. Zakowitcz, Y. “2 Kings 20:7—Isaiah 38:21–22” (Heb. with Eng. summary). BMik 50 (1972) 302–5.

Translation Reader:

1aIn those days Hezekiahb was deathly sick. So Isaiahc son of Amoz, the prophet, came in to him and said to him: “Thus says YHWH: Orderd your household, 2+3+2 for you are dying. You will not live.” 2But then Hezekiaha turned his faceb to the wallc and prayed to YHWH: 3 a“Now, YHWH, remember, I pray, 3+4+3 how I have walkedb before you in truth and with a whole heart.c That which is good in your eyes I have done.” 3 Then Hezekiah weptd with great sobs.e 4Thena the word of YHWH happened to Isaiah: 5“Goa and you shall say to Hezekiah:b Thus says YHWH, God ofDavid, yourfather: 3 I have heard your prayer. 2+2 I have seen your tears.

Isaiah 38:1–8, 2 1–22

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See!c I am addingd to your days 2+3 fifteen years. 6From the hand of the Assyrian king I save you 3+3+3 and this city. I provide a cover over this city.a 7And a this isfor you the sign from YHWH thatb YHWH will do this c thing which he has spoken: d 8aSee me turning backa the shadow b on the stepsc of Ahaz d—descending ten steps.” So the sun retreated ten steps of the steps that it had already descended.e . . . 21Then Isaiah said: “Let them takea a cake of pressed figs and apply (it) b on the boil.” And it was done, 22(after) Hezekiah said: “What sign (is there) that I will again go up to the house of YHWH?”a Notes 1.a. LXX adds “it h a p p e n e d . ” 1.b. 1QIsaa has the short form of the name. 1.c. 1QIsaa is also the short form. 1.d. MT “command,” is an apocopated impv. 1 Q I s a a apparently has the full form (Wildberger, 1441), which is usually written . 2.a. 2 Kgs 20:2 omits. 1QIsaa uses the short form. 2.b. 2 Kgs 20:2 inserts the acc. particle . 2.c. Tg. “to the wall of the holy house,” i.e., of the temple. 3.a. The quotation marks translate “and he said.” 2 Kgs 20:2 has “saying,” at the end of the previous verse instead. 3.b. 1QIsaa “I came,” is a qal form, but its scribe knew of MT’s hitpaʿel and added above the word. 3,c. MT “heart.” 2 Kgs 20:3 and 1QIsaa have a variant of the same word. 3.d. 1 Q I s a a “and he wept,” is a longer form with the typical vocalic symbol (cf. Kutscher, Language, 328). 3.e. Lit. “with great w eeping.”

4.a. 2 Kgs 20:4 includes a longer text here: “Isaiah had not yet gone out to the middle court.” The phrase heightens the sense of an immediate response to Hezekiah’s prayer. 5.a. MT “go.” 2 Kgs 20:5 “return,” is in keeping with the additional statement in v 4. 5.b. 2 Kgs 20:5 adds “leader of my people,” a title commonly found in Chronicles. 5.c. 2 Kgs 20:5 includes here: “Healing (will be) yours. On the third day you will go up to the house of YHWH.” The ideas are included in the Isaiah text by the question that concludes the story (v 22). 5.d. 2 Kgs 20:6 reads “and I shall add,” a grammatical difference made necessary by the additional clause described in Note 5.c. MT (K) is pointed by Q. BHS follows lx x , Vg., Syr., Syh., and Tg. in suggesting a participial form but see 29:14 for a pointing similar to that of Q (Wildberger, 1441). 6.a. 2 Kgs 20:6 and 1QIsaa add “for my sake and the sake of my servant David” (cf. 37:35). 2 Kgs 20:7–8 then recounts here the incident that is placed at the end of the Vision’s story (Isa 38:21). 7.a. 2 Kgs 20:9 adds “and Isaiah said,” in place of MT’s “and.” 7.b. mt “which.” 2 Kgs 20:9 “that.” 7.c. Missing in 2 Kgs 20:9. 7.d. 2 Kgs 20 adds in vv 9b, 10, 11a: “‘Shall the shadow go forward ten steps, or shall it go back ten steps?’ ‘It is a simple matter for the shadow to go forward ten steps,’ said Hezekiah. ‘Rather, have it go back ten steps.’ Then the prophet called upon the Lord” (NIV). 8.a-a. The verse is different from 2 Kgs 20:11 and apparently suffers from attempts to change it to fit. Two cases of dittography need to be recognized (see below). When they are eliminated, the text reads smoothly.

C o m m en t

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8.b. m t “of the steps which she had gone down.” The verb is fem. while the “shadow,” antecedent to “which,” is masc. The entire phrase is dittography for the latter part of the verse and should be omitted. 8.c. 1QIsaa adds “of the upper room,” and is followed by Iwry (BASOR147 [1957] 30), who refers to 2 Kgs 23:12. 8.d. MT “by the sun,” is dittography for the second half of the verse. LXX inserts ὁ ἥ λ ιο ς , “the sun,” earlier to provide a fem. subject for “she had gone down.” If both are seen as dittography, neither is needed. The first half of the verse is about the shadow; the second is about the sun. 8.e. LXX κ α τέβ η ή σ κ ιά , “the shadow had gone down,” tries to compromise between the two subjects, the sun and the shadow. This is not needed if the dittographies are eliminated. 21.a. lit. “take up.” 2 Kgs 20:7 “take.” 1QIsaa omits. 21. b. lit. “let them rub.” 2 Kgs 20:7 “so they took and they placed.” 22. a. 2 Kgs 20:8 has the words in a longer form and in a different position in the story.

Form/Structure/Setting

The story of Hezekiah’s illness is made a part of this complex narrative by the phrase “in those days” (v 1) and by the position of v 6, which repeats the promise of 37:35 concerning the city and expands it to include the king. In addition to the misery of the painful boil, Hezekiah suffered from a diplomatic illness. This depression was due to his forced capitulation to Sennacherib (see Sennacherib’s account in ANET, 288), the effects of which were not removed by the happy fact that the city was not sacked. In the setting provided to 2 Kgs 20 (Isa 38), Hezekiah’s illness was more than physical and needed more than medicine. The added fifteen years of life came from medicine and the respite of not being taken to Nineveh in chains (cf. 39:8). The story has a simple outline: Hezekiah’s illness is pronounced terminal (v 1). Hezekiah prays (vv 2–3). YHWH graciously answers (vv 4–6). YHWH provides a sign for Hezekiah (vv 7–8). Medicine is prescribed for Hezekiah’s boil (vv 21–22).

(The psalm that appears after v 8 is for convenience treated separately below.) The story in 2 Kgs 20 is shorter in omitting the psalm, but longer in the narrative of the sign. The miracle of such an immediate response to prayer and of the sign appears to be more important to the account in Kings. The presentation of Hezekiah’s attitude is more important to the Isaiah text. The narrative is complex. Two oracles, contradictory in content, with a prayer between, are unique. But compare 1 Kgs 21:27–29, where contrition occasions a second oracle, and see Isa 7 for a parallel offer of a sign. The last verse (v 22) seems to be awkwardly placed. 2 Kgs 20 does not have this problem because its longer form allows the question to be placed earlier in the story. Comment

1 “in those days,” sets the time during the siege (cf. v 6 below). “deathly sick,” is literally “sick to death.” V 21 tells of a boil which, though painful, is hardly fatal. The story relates the illness to the time of the

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Isaiah 38 : 1–8 , 21–22

siege and directly to its threat (v 6). The illness may well have been as much diplomatic as physical, a death that threatened to come as much from the Assyrian as from the boil. “order,” is literally “command.” It calls for Hezekiah to make arrangements for the royal succession in view of his imminent death. “You are dying” may refer to his illness, or it may point to the usual consequences of rebellion. God’s decision is not explained. The king is sick, as the city is also sick (1:5–6). 2–3 Hezekiah turns away from the prophet to appeal to their common Lord. (Cf. his prayer for the city in 37:15–20.) He appeals to his record of piety. “How I have walked before you” refers to his conduct. “In truth” ( ) and “with a whole [ ] heart” refer to attitudes and spirit (cf. the use of the same words in 39:8). means “what is firm or solid.” In this context it means integrity and truth (A.Jepsen, “ ʿ emeth,” TDOT, 1:309–16). refers to completeness and thus to wholeness, health, and peace. “that which is good,” is literally “the good.” Aware that definitions of goodness vary, Hezekiah makes it precise, “in your eyes.” So he posits his actions as the third part of his appeal and prays with great emotion. Seitz thinks of a parallel between Hezekiah and Job at this point. God extends life for both of them. 5 As in 37:21 and in YHWH’s response to Ahab in 1 Kgs 21:29, YHWH answers the prayer, this time with a reprieve of fifteen years. The original judgment stands, but is delayed. God takes account of the prayer and the tears, but he makes no reference to Hezekiah’s claim to piety. Humility counts for more than piety. Fifteen years, added to the fourteen-year reign that preceded the siege according to 2 Kgs 18:13, completes the twenty-nine years of his reign (2 Kgs 18:2). The chronological problems of this period are discussed in the Excursus: Chronology ofEighth-Century Reigns in Isaiah 1–33. 6 The promise then takes a different turn. Hezekiah is to be saved, not only from the illness, but also “from the hand of the Assyrian king,” and the city with him. This story is tied to the siege recounted in the previous chapter. The problems connected with that siege were enough to make anyone ill. That Hezekiah would be allowed by the Assyrians to remain king after his rebellion was a greater miracle than even that the city should be spared (after paying a heavy indemnity, 2 Kgs 18:14–16). Seitz has emphasized the relation of king and city. Not only is the king granted a further time of life, but the city is also. 7 A sign is offered to encourage Hezekiah’s confidence that the promise will be fulfilled and that YHWH was the one responsible. This end is achieved in the story by having the prophet predict this reprieve (“which he has spoken”) and by the unusual sign. 8 A sign, to be effective, must usually contradict the ordinary or expected course of events. In this instance, the sun’s shadow moves backwards, i.e., from east to west instead of the usual west to east, as the sun advances in the opposite direction. This was measured “on the steps of Ahaz,” which were built by Hezekiah’s father and on which, by design or accident, on an ordinary day a shadow marked the movement of the sun down the steps. On this day, the shadow would move back up ten steps. This was to be Hezekiah’s sign. These steps did not necessarily represent hours, nor must this be understood

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to have been a sundial as the Targum’s “stone of hours,” and many interpreters suggest (cf. BDB; HAL; L. Borchardt, Altägyptische Zeitmessung, ed. E. von Bassermann-Jordan, Die geschichte der Zeitmessung und der Uhren IB [Berlin: De Gruyter, 1920]; R. W. Sloley, “Primitive Methods of Measuring Time,” JEA 17 [1931] 166–78; J. Iwry, BASOR147 [1957] 27–33; Y. Yadin, ErIsr 5 [1959] 91–96; P. Welton, “Sonnenuhr,” BLex, 1616; and discussion by Wildberger, 1453). There is no word in ancient Hebrew for “hour.” Herodotus (Histories 2.109) attributes the discovery of the sundial and the division of the day into hours to the Babylonians. Palestinian archaeologists have found a sundial in Egyptian Gezer (Welton, BLex, 1616b-1617a). But Israel certainly had steps ( αναβάθμοι ), which provided convenient measuring points for the sun’s shadow whether it was made by a pole or a protruding corner of the house. The setting back of the shadow was understood by Hitzig to parallel the delay in the time of death. If that were the conscious intention of the sign, the number should have been fifteen instead of ten. The sign must be understood simply for what it is: a means of encouraging Hezekiah. It is remarkable and unexplained, not even as pragmatic as Joshua’s extended daylight (Josh 10:12–14). The interpreter does well to leave it, as the text does, without further speculation as to how it was accomplished. 21 Now that the weighty matters that pressed upon the king’s mind and heart have been dealt with, a simple medical procedure can deal with the boil. Figs were used as medicine throughout the ancient Near East, in Ugarit for horses (C. F. A. Schaeffer, Cuneiform Texts of Ras Shamra [London: Oxford UP, 1939] 41), in Mesopotamia for human toothache and lung problems (R. C. Thompson, Assyrian Medical Texts [Oxford: Oxford UP, 1923] 554), in Old Egypt for constipation, in Arabia for the plague, and in Turkey even in modern times (Gesenius; Wildberger, 1454). The application of a fig paste appears to have been a very ordinary and usual medical procedure in contrast to the unusual sign. 22 Hezekiah’s request for the sign is tacked onto the end of the story. The course of the story in 2 Kgs 20:8–11 also puts this question after the application of the figs, but the entire section about the sign comes with it. In Isaiah it is integrated into the story above. The result is that the sentence contributes only the reference to Hezekiah again being able to go to the temple for worship. Again, his piety is brought to the fore. Explanation

The story appears to have originally been a simple account of prolonged life as an answer to prayer. The psalm (Isa 38:9–20, see below) fits this intention. However, by placing the story after chaps. 36–37 (= 2 Kgs 18–19) and by connecting it with that setting through the opening phrase and the connecting promise (v 6), a political perspective has been added. Hezekiah’s life and reign had been threatened by the Assyrian siege and by his illness. One would have expected that he would have died either from the infection or because of the policies of rebellion that provoked the Assyrian invasion. God’s initial judgment supports that expectation, which, as far as the political aspect is concerned, the Vision had developed concerning Hezekiah’s ministers in chap. 22. But the remarkable fact was that Hezekiah reigned for fifteen more years and

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Isaiah 38:9–20

gained a reputation in history (2 Kgs 18–20) for being a pious and brave king. The story accounts for this by telling of his plea to YHWH, a plea that cited his piety. History agreed with that evaluation. YHWH hears his prayer, is moved by his emotion, and grants a reprieve of fifteen more years of life. But YHWH’s response through the prophet Isaiah does not grant grace because of the king’s piety. He saves Hezekiah and the city; their fate hung by the same thread. 2 Kgs 20:6 makes God’s motives explicit in a phrase not included in Isaiah: “for my sake and the sake of David your father.” The phrase appears in both Isa 37:35 and 2 Kgs 20:34, but Isaiah does not repeat it in 38:6 as 2 Kings does. Grace is motivated by YHWH’s own purposes and by his promise to David. Hezekiah needed a sign. That, too, was granted, although the events called for no further act of faith from Hezekiah. After the assurance met his spiritual and mental needs, medicine brought healing to his boil. Hezekiah would go to worship again, and relative order would gradually return to his poor beleaguered country. The peoples in attendance (34:1) hear the story as another testimony to the remarkable survival of the Judean city and monarchy through the whole of the Assyrian period when all the other royal houses and capitals were destroyed. Hezekiah, Manasseh, and Josiah had long reigns despite those troubled times. This story reminds the people of the prayer that lay behind those reigns and of God’s protection of the kings as well as the cities.

A Reading: H ezekiah’s Psalm (38:9–20) Bibliography Airoldi, N. “Nota a Is. 38:16.” BeO 15 (1973) 255–59. Barré, M. L. “Restoring the ‘Lost’ Prayer in the Psalm of Hezekiah. ”J B L 114 (1995) 385–99. Begrich, J. Der Psalm desHiskia. FRLANT 25. Göttingen: Vandenhoeck & Ruprecht, 1926. Bellinger, W. H. Psalmody and Prophecy. JSOTSup 27. Sheffield: JSOT Press, 1984. 79–81. Calderone, J. “HDL-II in Poetic Texts.” CBQ 23 (1961) 451–6 0 .---------. “Supplementary Note in HDL-II.” CBQ 24 (1962) 412–19. Castellino, G. R. “Lamentazioni individuali Accadiche ed Ebraiche.” Salm 10 (1948) 145–61. Coetzee, J. E. “T h e ‘Song of Hezekiah’ (Is 38, 9–20): A Doxology of Judgem ent from the Exilic Period.” OTE 2 (1989) 13–26. Dahood, M. “ ‘Cessation’ in Isaiah 38:11.” Bib 52 (1971) 215–16. De Boer, P. A. H. “Notes on Text and Meanings of Isaiah xxxviii 9–20.” OtSt 9 (1951) 170–86. Hallo, W. H. “T h e Royal Correspondence of Larsa: I. A Sumerian Prototype for the Prayer of Hezekiah.” In Kramer Anniversary Volume: Cunieform Studies. FS S. N. Kramer, ed. B. L. Eicher. AOAT 25. Kevelaer: Butzon & Bercker, 1976. 209–24. Hauge, M. R. Between Sheol and Temple: Motif Structure and Function in the I-Psalms. JSOTSup 178. Sheffield: Sheffield Academic Press, 1995. Lindström, F. Suffering and Sin: Interpretation of Illness in the Individual Complaint Psalms. ConBOT 37. Stockholm: Almqvist & Wiksell, 1994. Mathys, H.-P. Dichter und Beter: Theologen aus spätalttestamentlicher Zeit. OBO 132. Freiburg: Universitätsverlag; Göttingen: Vandenhoeck & Ruprecht, 1994. Newman, J. I, Praying by the Book: The Scripturalization of Prayer in Second Temple fudaism. SBLEJL 14. Atlanta: Scholars Press, 1999. Nyberg, H. S. “Hiskias

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Danklied Jes 38:9–21.” In FS H. Kosmala. ASTI 9. Leiden: Brill, 1974. 85–97. Seitz, C. R. “T h e Prayer of Hezekiah.” In Zion’s Final Destiny: The Development of the Book of Isaiah. A Reassessment of Isaiah 36–39. Minneapolis: Fortress, 1991. 81–88. Seybold, K. Das Gebet des Kranken im Alten Testament. BWANT 99. Stuttgart: Kohlhammer, 1973. 147–53. Soggin, J. A. “II ‘Salmo di Ezechia’ in Isaia 38:9–20.” BeO 16 (1974) 177–81. Tournay, R. “Relectures bibliques concernant la vie future et l’angélologie.” RΒ 69 (1962) 481–505, esp. 482–89. Venter J. “Isaiah and Jerusalem .” OTE 2.3 (1988) 27–35. Watts, J. W. “Biblical Psalms outside the Psalter.” In The Book of Psalms: Composition and Reception. Ed. P. W. Flint and P. D. Miller. VTSup 99. Leiden: Brill, 2004. 288–309.---------. Psalm and Story: Inset Hymns in Hebrew Narrative. JSOTSup 139. Sheffield: JSOT Press, 1992. 118–31. Weiss, R. “Textual Notes.” Textus 6 (1968) 127–29. Weitzman, S. Song and Story in Biblical Narrative: The Hislory of a Literary Convention in Ancient Israel. Bloomington: Indiana UP, 1997.

Translation Reader:

9A psalma belonging to Hezekiah, king of Judah, when he was sick b but survived his sickness. 10I myselfsaid: 2+3 In the noontidea of my days I must go.b In the gates of Sheol 2+3 I am destined (for) the rest of my years. 11I said: I shall not see YHWHa 3+3 in the land of the living. I shall not look on humankind anymore 3+2 with the inhabitants of nonbeing.b 12My generationa will beplucked up 2+2+2 and removedbfrom me like my shepherd’s c tent. I shall roll up d my life like a woven cloth e 3+2+3 (when) one shall cut me off ffrom the loom.g From (one) day to (its) night you willfinish h me. 13I shall be ravageda by morning as (by) a lion. 3+3+3 So he will break b all my bones. cFrom (one) day to (its) night you willfinish me.c HLike a swallow,a a crane,b 2+2 I shall chirp. I shall moan like a dove. 2+3 My eyes will be cast down,”no longer looking up. My Lord! 1+1+1 I am oppressed! d Bail me out! 15What can I say ? 2+2+2 He has spokena to me,b and he himself did (it). Should I walk slowlyc all my years 2+2 because of the bitterness of my (past) life? 16aMy Lord has hidden me.b 2+3 Let there be lifec to you,d my heart. e f YHWH has given my spirit rest.f 3+2

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Isaiah 38 :9–20

You make me well,g and I am kept alive.g 17See! For wholeness I had greata bitterness. But asfor you, you kept back b my lifec from the pit of extinction.d For you threw all my sins behind your back. 18Indeed Sheol cannot thank you. Death cannot praise you. Those who go down to the pit cannot hopea for yourfaithfulness.b 19The living! (Only) the living! He it is who thanks you as I do today. aAfather makes known to his children yourfaithfulness,a 70YHWH? to save me.b Let us bplay ourb stringed instruments all the days of ourb lives at the house of YHWH!

2+2 3+2 2+2+2 4+2 2+1 2+2+2 2+2+2 2+2+2

Notes 9.a. m t “a writing.” lxx προσευχή, “a prayer.” BHS suggests “a psalm” (cf. the superscriptions to Pss 16, 56–60), which is used here. 9. b. 1 Q I s a a has all the essential elements of MT but adds superfluous vowel letters; cf. De Boer (OtSt 9 [1951] 171) and Kutscher (Language, 321). It seems to be a fem. pl. qalptc., “in his illnesses,” rather than MT’s inf. const. MT is the better reading. 10. a. is translated “in the noontide o f” by RSV and “in the prime o f” by NIV. BDB (198) derives the noun from II and translates “cessation, rest.” G. R. Driver (JTS 38 [1937] 46) is followed by Wildberger, DCH, and HAL in translating “the half of, the middle of.” LXX ἐν тῷ ὔψει, “in the height of,” led Bredenkamp (DerprophetJesaia [Erlangen: Deichert, 1887]) to emend to “when my days reach their height.” BHK3 suggests “underworld,” with reference to Ps 115:17. In Pss 62:6, 7 and 83:2 it appears to mean “the quiet of my days,” as an elderly person would say it. Wildberger (1442) makes a case for the traditional meaning of “middle” with reference to in Jer 17:11 and Pss 55:24 and 102:25 (also Syr. bplgwt ytomy and Vg. in dimidio dierum meorum). BHS follows Cheyne, Duhm, and Marti in trying to improve the word order by placing the verb first, but this is neither necessary nor helpful. 10.b. is a cohortative form, which is usually translated “let me go,” but the context does not support that affirmative consent. GKC §108g calls this “a resolution formed under compulsion,” hence the translation “must go.” 11.a. MT has “Yah,” twice. Two mss and Syr. read “YHWH,” once, lxx to σωτήριον τοῦ θεοῦ, “the salvation of God,” makes no attempt at a literal translation. 1QIsaa has once only. The double usage is remarkable but adds no meaning here. Read as . 11. b. is a hap. leg. as a noun from the verb meaning “to cease.” Thus it should mean “cessation” (cf. BDB, 293). Calderone (CBQ 23 [1961] 451–60) derives the noun from a second root meaning “to be wealthy, prosperous” and translates “fruitful land.” Dahood (Bib 52 [1971] 215) considers it “an authentic poetic name” for the underworld, a synonym for Sheol. Begrich (DerPsalm, 24) demonstrates an early tendency to transpose the letters into “world” (so also HAL), but this is too bland for a word that points to “nonbeing,” “cessation of life,” “nonlife.” It is omitted by lxx . 12.a. “my generation”; LXXἐκ τ ῆς συγγενείας μου, “from my kinsmen”; Vg. generalio, “generation.” Nyberg (“Hiskias Danklied,” 90) supports the usual meaning of the word, arguing that it

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is not used in Heb. or other Semitic languages with the meaning “dwelling,” but most translators have insisted that in this one case the context requires the meaning of “dwelling” and by a tour de force keep it (cf. Wildberger, 1442). This translation prefers the usual meaning of the word even if it is awkward. 12.b. “removed,” a nipʿal pf. Vg. el convoluta est, “is rolled up,” has led Begrich (Der Psalm) and others to emend to from the root “ roll.” In Heb. the ideas are close together, as in “removing a tent by rolling it up.” 12.c. m t “my shepherd” (cf. 44:28 of Cyrus), σ´ ποιμϵ υωυ (also Tg. Syr. Vg.) reads a pl.: Some have objected that the seems to be a const, pl. but is not followed by a noun. Wildberger (1443) holds it to be an abs. sg., but the form may certainly be a ptc. sg. with a 1stperson suf. 12.d. is also a hap. leg. that apparently means something like “roll up” (BDB, HAL) . 1QIsaa has “I count” (cf. Weiss, Textus 6 [1968] 127). Translators have had trouble with the change of persons, leading BHS to make this 2d person. 12.e. Tg. and Syr. read m t as with the same meaning. HALAT follows Begrich (DerPsalm) in this emendation. 12.f. “he cuts me off.” BHS would change this also to 2d person to conform to “you will finish me,” which follows. 12.g. “from the loom,” postulates a third root meaning for to provide a technical term in weaving (cf. C. H. Johl, Webestühle und Brettchenweberei in Altägypten [Leipzig: Hinrichs, 1924] 48; Begrich, Der Psalm, 30). 12. h. “you will finish me” (BDB, 1022). lxx παρεδόθηυ, “I am delivered up” (v 13c). Wildberger (1443) explains the LXX translation in terms of the common Aram, meaning of the word. 13. a. “I shall be smooth/quiet” ( B D B , 1000). Ps 131:2 adds thus “I quiet my soul.” 1QIsaa has which Driver (JSS13 [1968] 56) points as and translates “I am racked with pain.” De Boer (OtSt 9 [1951] 172) follows 2 Sam 17:29 to read “to be quiet/smooth.” C. F. Houbigant (Biblica Hebraica [Paris: Briasson, 1753]) was the first to emend the Heb. to read “I cry out” (‫טוע‬, BDB, HAL), following Tg., BHS, and Wildberger. Nyberg (“Hiskias Danklied,” 92) derives MT from a denominative verb from “devastation,” to translate “I shall be devastated, ravaged,” which fits the context best. 18.b. BHS would add “YHWH,” to make the subject explicit, but this is not necessary. 13.c-c. As in v 12, lit. “from day to night you finish me” could mean “all day from morning to night” or “in one day from morning to night.” This transladon has chosen the latter meaning. 14.a. Kor (cf. Q of Jer 8:7). KBL and HAL would read in both places as the name of a bird, a swift, Apus apus L. (cf. Kohler, Kleine Lichter, 35). Everyone is agreed that in this case does not mean “horse” as it usually does. 14.b. “crane,” appears in Jer 8:7 paired with KBL and Kohler (“Hebräische Vokabeln I,” ZAW 54 [1934] 288) suggest a technical identification as the bulbul or shortfooted thrush, Pycnonolus Reichenovi. HAL provides several other alternatives. 14.c. MT “are cast down.” LXX έξελιπον . . . τοῦ βλἐπειυ, “cease to look.” BHS follows Bredenkamp (DerprophetJesaia [Erlangen: Deichert, 1887]), who reads “are sleepless” or “are weeping,” like Job 16:20 (see DCH). Driver (JTS 38 [1937] 47) follows the Aram, to translate “my eyes are lifted up” or “strained toward heaven.” Begrich (Der Psalm) and Ehrlich (Randglossen) pointed to parallels in Jer 14:6; Pss 69:4 (3); 119:82, 123; Job 11:20; 17:5; Lam 2:11; 4:17 to suggest reading “are worn out”; thus NIV “grow weak” and Wildberger (1440) verzehren sich (cf. BDB, HAL). But MT’s meaning is fitting and should be kept. 14.d. 1QIsab reads “love.” BHS suggests “contention,” changing shin to sin, but MT “oppression,” is better than all of these. 15. a. “when he has spoken.” The change of person has bothered interpreters. Tg. read “and I said,” as does 1QIsaa BHS follows them, but MT makes good sense and should be kept. 15.b. Tg. and Q read a 3d person, thus turning the speech from MT’s “he to me” to “I to him.” 15.c. “I walk slowly,” from (BDB; GKC §55g; cf. Ps 42:5); ɑ´ προβιβɑσω, “I will go forward”; θ´ καθοδηγησιυ, “he will guide from above.” HAL and DCH follow Begrich (Der Psalm) to suggest emending to “I will give you thanks” (hipʿil from), or following 1QIsaa “I will flee, flutter, toss about” (from) . Again, MT may be kept. 16.a. Wildberger (1445) calls this verse “a nightmare for exegetes.” He lists six different rearrangements of the text but agrees with none of them and omits the first two parts in his translation.

Isaiah 38:9–20

590

There seems no way but to work with the mangled text to get some sense; cf. BHS. 16.b, “upon them,” has no antecedent, but if the letter he is moved and the yodjoined on the end, it reads “he hides me.” It makes a good stich: “My Lord has hidden me.” 16.c. “they will live,” has the same penchant for the pl. with no antecedent (see preceding Note), but if the two vavs are read together as he, the form is good: “life will be” or “it will be life.” 16.d. is a problem, but if divided differently, separating the final letter, what remains is “to you.” 16.e. If the lamed is then attached to the following letter (see preceding Note), “heart,” resuits. To balance “my spirit,” a yod should be added: “my heart.” 16.f-f. has now already lost bet to the preceding word. The next three letters, make sense as a hipʿll impv. from “give rest.” The remaining is a common abbreviation for “YHWH.” The emended Hebrew text compared to MT reads: (m t )

“My Lord let them live on them and to all in them [fem.] let my spirit live.” (Emended) “My Lord has hidden me. Let there be life to you, my heart. YHWH has given my spirit rest.” 16.g. The two verbs are different person and in MT do not fit well together: “you restored me to health and make [impv.] me live.” I keep the first as it is and change the nun to lav in the second, reading “I am kept alive.” 17.a. MT has “bitterness,” a second time. 1QIsa“ suggests the emendation of to “very” (BHS). LXX leaves out the entire stich. Wildberger (1445) follows Cheyne in omitting the first.This translation follows 1QIsaa and BHS. 17.b. MT means “you loved.” LXX είλου, “you took,” and Vg. eruisti, “you have drawn out,” point to Heb. “you kept back.” Bredenkamp (Der prophet Jesaia [Erlangen: Deichert, 1887]) writes that Maimonides had already suggested the change. Nyberg (“Hiskias Danklied,” 95) keeps the form of MT but sees the meaning to be “hold fast.” The dictionaries and the Translation read “you kept.” 17.c. “my life,” is lit. “my soul.” 17.d. “extinction” or “nothingness.” See G. R. Driver, JT S 38 (1937) 46. 18.a. “hope” (BDB, 960 II), is an Aramaism. See HAL and M. Wagner, Die lexicalischen und grammatikalischen Aramaismen im Alttestamentlichen Hebräisch (Berlin: Töpelmann, 1966) 108. 18.b. “your faithfulness.” LXX тὴν ἐλεημοσύνην σου, “your mercy.” Wildberger (1445) wonders if LXX’s Heb. text read. 19. a-a. Marti explains the construction— with of the person and for the subject matter—and calls it all a late construction. 20. a. The subject followed by an inf. with lamed implies something left out. Tg. supplies “said.” LXX reads the inf. as a noun: κύριε τ ῆς σωτηρίας μου, “the Lord my salvation.” The Translation reads “YHWH,” as vocative. 20.b. The verse has a problem in persons and numbers. There is a 1st sg. on “instruments,” but the rest are pl. The Translation reads 20a with v 19 as sg. and v 20b-d as pl.

Form/Structure/Setting

The psalm is distinguished by cohortative verbs at the beginning (v 10a, “I must go”) and the end (v 20, “let us play”). It is constructed in two distinct parts. The first is introduced by “I said” (vv 10a, 11; cf. Jonah 2:5 [4]; Pss 31:23; 41:5 [4]; 116:11), speaks the constraint to go (v 10b), and in six verbs in perfect tense describes his plight: “I am destined” (v 10c), “will be plucked up . . . removed . . . shall roll up” (v 12), “shall be ravaged” (v 13a), and “will be cast down” (v 146). The section is filled out with imperfect verbs in vv 11, 12, and 13. It closes with an imperative, “bail me out” (14c). The second part (vv 15–20) reflects a new perspective. A question asks what his attitude should be since YHWH “has spoken” and acted (v 15). These verbs

Form,/Structure,/Setting

591

are p e rfe c t, as are “has h id d e n . . . has given re s t” (v 16) a n d “you k e p t . . . you th rew ” (v 17). A gain im p e rfe c t verbs are u se d to fill o u t the p salm ’s assurances o f w hat H e z e k ia h ’s acts o f w orship will b e (vv 18–20). T h e c o n tra st is a fam iliar p h e n o m e n o n in th e Psalms, in a “b e fo re ” a n d “afte r ” confession o f G o d ’s m ercy a n d salvation. If the psalm is u n d e rsto o d to be sp o k en b e fo re th e answ er to p ray er is h e a rd , it is called a psalm o f p etitio n o r lam en t. If it is u n d e rs to o d to be su n g after th e p rayer has already b een answ ered, it is called a thanksgiving psalm . T h e p sa lm ’s in clu sio n a t this p o in t (it is n o t fo u n d in 2 Kgs 20) h eig h ten s th e im pressio n o f H e z e k ia h ’s m eekness, hum ility, a n d piety. C om parative studies o f in set hym ns in th e Bible (see th e w orks o f W atts, Mathys, a n d W eitzm an in th e Bibliography to 38:9–20) observe th a t they a re com m only u sed to ch aracterize th e piety o f th e speaker: so H a n n a h (1 Sam 2), David (2 Sam 22–23), J o n a h (Jon ah 2), a n d D an iel (LXX ad d itio n s to D an 3) as well as H ezek iah are d e p ic te d as sp eaking psalm s to show th e ir religious d evotion. T h e V ision is careful to protect H ezek iah fro m b lam e fo r th e 701 B.C.E. em b arrassm ent. C hap. 22 puts th e blam e o n his m inisters, S h eb n a a n d H ilkiah. W ith the pray er a n d psalm o f this chap ter, H ezek iah is m ad e a p rim e exam p le o f th e m eekness a n d hum ility th a t YHW H d e m a n d s fro m his new city a n d fro m his servants o f th e latte r day (cf. 57:15; 66:2). Seitz (Z io n ’s Final Destiny, 176–82) p o in ts to th e shift to p lu ra l p ro n o u n s in 2 0 b to suggest th a t th e psalm refers n o t only to H ezek iah ’s p e rso n a l illness b u t to th e city’s illness as well. Isaiah ’s w o rd fro m YHWH (38:5–6) prom ises to deliv e r th e city. W h e n H e z e k ia h is g r a n te d m o re y ears o f life, th e city, by im p licatio n , is also g ra n te d a new lease o n life. H ezekiah g a in e d fifteen years; Je ru sa le m g a in e d m o re th a n a century. S irach a n ticip ated this in te rp re ta tio n o f Isa 36–38 in re p o rtin g prayers fro m th e p o p u la tio n as a w hole (cf. th e prayers o f N inevites in J o n a h 3:5 – 10): T h en their hearts were shaken and their hands trem bled, and they w ere in anguish, like w om en in labor. But they called u p o n the LORD who is m erciful, spreading o u t their hands toward him. T he Holy O ne quickly heard them from heaven, an d delivered them thro u g h Isaiah. (Sir 48:19–20, NRSV)

H e z e k ia h ’s psalm m ay b e o u tlin e d as follows: I. I sa id /th o u g h t (vv 10–14). A. I am destined to death (vv 10–11). In Sheol I would n o t see, I would n o t look (v 11). B. My g eneration is plucked u p and rem oved like my sh e p h erd ’s tent (v 12a). C. I roll u p my life like a weaver cutting his finished cloth (v 12b). D. I am ravaged by a lion who would break my bones (v 13). E. My eyes are cast down;

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I saiah 38:9–20

like a bird I would chirp (14ab). F. Bail me out, my Lordl (14c) II. What can I say now? (15–17). A. (After) he has spoken to me? (After) he himself has done (it)? Shamed, I walk slowly all my years (15bc) . B. (After) my Lord has hidden me, let there be life to you, my h eart (16a). C. (After) YHWH has given my spirit rest, you make me well and I am kept alive (v 16b). D. In order to be whole, I had great bitterness. But you kept my life from extinction (v 17ab). E. You threw all my sins behind your back (v 17c). Conclusion (vv 18–20): Sheol cannot thank you. Only the living person can thank you. Let us play our instruments.

For more on the form and structure of the psalm see J. Begrich, Der Psalm, and K. Seybold, Das Gebet, 153. Comment 9 The superscription gives the setting within which the psalm is to be understood, i.e., the story of Hezekiah’s illness and his recovery. This also reminds us that Hezekiah has been told that he is to die, but the psalm is not simply a cry for help. It looks at his attitude of despair on the prospect of death as a prior response, which has now been superseded by new assurance of life. The placement of the psalm after the announcement that his prayer has been heard and after the giving of a sign fits this perspective. The poem is called a “psalm” (see Note 9.a. above). This is a technical designation used several times in the book of Psalms. However, like a number of other such terms there, we do not know what it means. 10 “I said,” often has the sense “I thought.” “in the noontide of my days,” means something like “in the prime of life” (neb ) . The phrase), “the gates of Sheol,” speaks of the realm of death and implies that these gates are closed like the gates of a prison. Homer spoke of death being like a prison (Iliad, 9.312; 23.71). The OT does not use this phrase again, although Ps 107:18 and Job 38:17 speak of the gates of death or deep shadow. Later Jewish literature will use the term πύλαι ᾅδov, “the gates of Hades” (Wis 16:13; 3 Macc 5:51; see C. Brown, “T he Gates of Hell and the Church,” in Church, Word, and Spirit, FS G. W. Bromiley, ed. J. E. Bradley and R. A. Miller [Grand Rapids, MI: Eerdmans, 1987] 20–21). , “I am destined,” uses a term that is familiar to the Vision but usually refers to fixing the destiny of nations or cities (see Excursus: Decide One’s Fate in Isaiah 1–33). Fixing the destiny of anyone is a function that only YHWH performs. It is a sovereign act that may imply judgment for sins but may also imply an act of mercy. 11 “see YHWH in the land of the living,” describes an

Comment

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essential distinction between living existence and that of being dead. Although the OT constantly reminds us that no one has seen God and lived, it also makes frequent references to experiences of the presence of God (cf. Gen 16:13; 32:31). Ps 27:4 speaks of seeing the beauty of YHWH and of seeking his presence as the privileges of worship. “Seeing the face of God” is used as a formula for the experience of cultic worship in the temple. It is this that will not be possible once one is in Sheol, where contact with God is cut off. “look on humankind,” expresses another characteristic of death. The dead are cut off from human contact. “Inhabitants of nonbeing” is a literal translation of (see Note 11.b.). While Sheol can be thought of in terms of the place of the dead, it can also, as here, simply be thought of in the negation of all that life is. Death eliminates the two relationships that give meaning to life, those with God and those with human persons. 12 “my generation,” continues the idea of human contacts to focus attendon on the psalmist’s contemporaries, his family and friends. For this the figure of an “shepherd’s tent,” is used. Small and easily portable, the one-man tent can be struck in a moment, rolled up, and carried away as the shepherd moves with his flock. A weaver’s work provides a second metaphor for the imminent death envisioned by the psalmist. The figure pictures a loom on which the woven cloth is carried along by the strong vertical threads ( ) . The finished woven cloth ( ) is rolled up ( , see Note 12.d. above) at the end and is cut loose ( ) from the threads still on the loom (Wildberger, 1461). This technical language of the weaving trade is used to describe the sudden end of life. “From one day to its night [the time needed for a weaver to complete a job] you will finish me.” 13 “ravaged by morning as by a lion.” The figure changes to picture the ravages of the body. This may portray the results of illness (cf. Wildberger, 1462) or more likely provides another picture of death. , “break all my bones,” continues the lion imagery but also brings up connotations of decay and death (cf. Num 24:8; Ps 141:7; Jer 50:17; Mic 3:3; Lam 3:4). Again the process is completed in a day. 14 Death also brings the loss of voice, the ability to speak. The psalm pictures it in terms of “chirping” or “moaning” like a bird. Only moans or groans are possible there. Parallels to this are found in 8:19, 10:14, and 29:4, each time in connection with the ghosts of the dead (cf. also 59:11.) The figure illustrates the deep humiliation that death would bring: “My eyes will be cast down, no longer looking up.” “my Lord,” introduces the cry for help. “oppression,” is a technical legal term for the pressure a debtor may feel from his creditor (cf. Jesus’ picture of the oppressive creditor in Matt 18:28–30). Jeremiah charges Jerusalem with the practice of oppression (Jer 6:6; 22:17). It implies a form of pressure that the receiver cannot withstand., “bail me out,” is another legal term; it speaks of someone who takes responsibility for the debt in order to relieve the pressure on the debtor. It is one who co-signs the note, who puts up bail for the debtor’s freedom (cf. Prov 11:15; 20:16; 27:13; Ps 119:122). Wildberger (1463) notes the delicate nature of the situation in which the creditor (YHWH) is asked to intervene by posting bail for the very debtor who is delinquent in a debt to him (cf. Job 17:3 for a parallel). 15 The rest of the psalm assumes that God “has spoken” and God “did it,”

594

Isaiah 38:9–20

i.e., has answered the psalmist’s prayer and posted the bail to gain his freedom from the desdned death of v 10 (and for Hezekiah of v 1). Given God’s gracious response, “what can [the psalmist] say?” What should be the lifestyle of the one who has been granted a divine reprieve from destined death? “Should I walk slowly?” Hezekiah first entertains the idea that the rest of his days should be spent in pious mourning, a living, somber example of the bitterness of his prior life, but the idea is immediately swept aside. 16 The psalmist’s salvation is pictured in four terms: being “hidden,” “given rest,” made “well,” and “kept alive.” The gift of vitality is emphasized in “let there be life.” He calls on his “heart” (mind) and “spirit” to respond with signs of the granted life. 17 “for wholeness,” sums up the gift of life and health that has now been granted. “I had great bitterness” is literally “bitterness was bitter to me” (see Note 17.a. above). The allusion is to v 15; both v 15 and v 17 refer to illness and undoubtedly in Hezekiah’s case to political and military defeats. The great patriot and freedom fighter must swallow the bitter pill of total subjection to the Assyrian Empire for the rest of his life. However, from his new perspecfive, where God has saved his life, he can testify that all this works together for a life of wholeness and health for body and spirit. “but as for you.” The psalmist turns from speaking about his experience to giving testimony about God. This is pictured in two figures. The first portrays his predicament as being on the slippery edge of “the pit of extinction [ ] . ” This is a cogent example of the OT’s lack of a general positive view of life beyond death. Death at best is lifeless existence among the shades in dust and darkness. At worst it is extinction. From falling into this condition, God’s word and action had “kept back my life.” (The MT reads “you loved my life back from the pit”; see Note I7.b. above.), “my life,” may be translated “soul,” but in either case it is to be understood as the entire being or personality. “all my sins.” With this sentence a new perspective on the entire episode appears. There had been no hint in the first part of the psalm (or in Hezekiah’s story) that sin and judgment had anything to do with the illness or the announcement of imminent death. Yet the OT recognizes the relation between sin and death from Gen 2:17 and 3:4 onward. The story does not blame Hezekiah with the events that led to the Assyrian siege, although chap. 22 does pass judgment on his ministers for the disaster. The psalm speaks of sin in general, all of it. The same perspective will play a part in Israel’s experience of a reprieve from the “extinction” that exile threatened. The issue of her sin, which DtH stressed so strongly, must be dealt with (cf. 40:2). “threw . . . behind your back,” is not a frequent expression of forgiveness or atonement. It portrays God taking those things that must occupy his attention and determine his relations when they are before him and throwing them behind him where he does not have to see them or take notice of them. He wiped the record clean. “your back,” is one of the expressions of anthropomorphism in the OT that help to make God personable. Moses was not allowed to see God’s face; he could see only his back (Exod 33:23). 18 This last part of the psalm contrasts death and life in terms of the potential for faith and worship. “Death”—that is, the dead—and “Sheol”—that is, those who are in Sheol—are cut off from God and from participation in his worship.

Explanation

595

(Note the contrast to the NT hope for the believer of life with God and in the worship of God that is portrayed in Rev 7:9–17 and passim.) “Thank you,” “praise you,” and “hope for your faithfulness” together picture for the Israelite the life of faith and worship that is no longer possible in death. 19 On the other hand, those who compose the congregation at worship in the temple are , “the living.” They give thanks and testify to God’s “faithfulness” and salvation as the psalmist (the king) and every worshiper do. The psalm implies that God gains no advantage by the death of his worshipers. Rather his will would be that they live and worship him. The OT consistendy pictures YHWH as the God of life, the living God, and avoids portraying him as God of death. This phrase draws on that understanding. 20 “to save me,” closes the circle begun in v 15 with “he has spoken to me.” YHWH’s sovereign word of grace became a deed, a fact in the believer’s life. He will instruct his children concerning it. And this becomes a link in the chain of testimony to God’s saving acts. The psalm closes with an exhortation to fellow worshipers in the temple to use all the opportunities of their lives to sing and play praises to God at the temple. This is the answer to the question of v 15b. The proper lifestyle for the one who has been sentenced to death but then given a divine reprieve is not continual grief but joyous worship. Explanation

The psalm is the testimony of one who felt himself sentenced to death, who looked realistically at that stark possibility, appealed to God for divine intervention, received it, and now evaluates the meaning of life in terms of his opportunity to worship God. The psalm fits the setting of Hezekiah’s circumstances when the prophet had announced that he would die. Its addition, this setting helps to change the image of Judah’s famous king from that of an incurable rebel and fighter for freedom to that of a man who has learned his lesson and found a greater meaning for life in pious humility, acceptance, and worship. The Vision reminds a later generation who might be tempted to revive the spirit of rebellion that had spurred Merodach-Baladan and Hezekiah (and that would dominate the Maccabees and the Zealots of later centuries) that Hezekiah’s true reputation was built on his humble piety (2 Kgs 18:3–6; 2 Chr 29:2–31:21). The psalm is also fitting to be sung by the postexilic audience of the Vision. Their fathers at the fateful moments of the Babylonian conquest, destruction, and deportation must have thought: “In the gates of Sheol I am destined for the rest of my years. . . . I shall not see YHWH in the land of the living” (vv 1 0 , 11). Yet at the point in which the Vision is experienced they, too, must testify, “He has spoken to me, and he himself did it” (v 15). They, too, have to question what is the proper lifestyle for a people after the bitterness of their past history (v 156). The psalm invites them to confess God’s salvation, recognize that they are alive at that time because of it, and join in joyous pilgrimage to the new city of God to worship him. The Vision will recognize how valid the plea, “L ord, . . . bail me out!” (v 14) is for Israel (cf. 40:1–12). Thus the Vision calls upon all Jews to put the bad times

Isaiah 39:1–8

596

behind them in view of the ways YHWH has spared them. It, like the psalm, is a call to turn from sad remembrance of pain to joyous life in worshiping God. The nations and peoples hearing the reading (34:1) are instructed further in Israelite theology. They worship YHWH as “the living God” who gives and preserves life. The Christian reader will empathize with the thrust of the psalm, for the whole of Christian experience turns on the theme “from death to life” seen in the crucifixion and resurrection (Phil 2:6–9) and symbolized by baptism (Rom 6:4). Equally, the emphasis on the purpose of the redeemed life being worship and testimony fits the NT pattern.

A R eading (Continued): H ezekiah’s M istake (39:1–8) Bibliography Ackroyd, P. R. “An Interpretation of the Babylonian Exile: 2 Kings 20, Isaiah 38–39.” SJT 27 (1974) 329–52. Allen, L. C. “Cuckoos in the Textual Nest at 2 Kings xx 13, Isa xlii 10, xlix 24, Ps xxii 17, and 2 Chron v 9.” JTS 22 (1971) 143–150. Begg, C. T. “2 Kings 20:12– 19 as an Element of the Deuteronomistic History.” CBQ 48 (1986) 27–3 8 .------- . “The Reading at 2 Kings xx 13.” V T 36 (1986) 339–41. Beuken, W. A. M. “T h e Unity of the Book of Isaiah.” In Reading from Right to Left. Ed. J. C. Exum and H. Williamson. 50–62. Brinkman, J. A. “Merodach-Baladan II.” In Studies Presented to Leo Oppenheim,June 7, 1964. Ed. R. D. Biggs and J. A. Brinkman. Chicago: T he O riental Institute, 1964. 6–53. Clements, R. E. “T h e Isaiah N arrative at 2 Kings 20:12–19 and the Date o f the Deuteronomic History.” In Isac [sic] Leo Seligmann Volume. Ed. A. Rofé and Y Zakovitch. Jerusalem: Rubinstein, 1983. 209–20. Crown, A. D. “Messengers and Scribes: The and in the Old Testament.” V T 24 (1974) 366–70. Höffken, P. von “Zur Eigenart von Jes 39 par 2 Reg 20:12–19.” ZAW 110 (1998) 244–49. Mitchell, H. G. “Isaiah on the Fate of His People and the Capital.”JBL 37 (1918) 149–62. Moriarty, F. L. “Hezekiah, Isaiah, and Imperial Politics.” T B T 19 (1965) 1270–76. Seitz, C. “Final Remarks: 2 Kings 20:12 and Isaiah 39:1–8.” In Zion’s Final Destiny: The Development of the Book of Isaiah. A Reassessment of Isaiah 36–39. Minneapolis: Fortress, 1991. 182–91. See also the Excursus: Babylon and the King of Babylon in the Vision of Isaiah in Isaiah 1–33.

Translation Reader:

1In thata time Merodach b-Baladan,c son of Baladan,c king of Babylon, sent letters dand a present to Hezekiah when he heard ethat he had been ill but then was strongf again. 2Hezekiah was glad a about them and let them see his treasure rooms,b the silver and gold, the spices and thefine oil, his entirec armory d and everythingfound in his warehouses. There was nothing in his house or in all his kingdom that Hezekiah did not show them. 3Then Isaiah the prophet approached King Hezekiah and said to

Notes

597

him: “What did these men say? And where did they come from to you?” Then Hezekiah said: “They have comefrom a distant land to me,afrom Babylon.” 4And hea said: “What did they see in your house?”Hezekiah replied: “They saw everything in my house. There was nothing that I did not show them in my warehouses.” 5Then Isaiah said to Hezekiah: “Hear the word of YHWH of Hosts.a 6‘See! Days are coming when all ofyour house and whatever your fathers have stored up until this day will be transported a to Babylon.bc Nothing will be left over,’says YHWH. 7And some ofyour children that will be descended from you,a whom you beget, will be taken. And they will become eunuchs in the palace of the king of Babylon. ” 8Then Hezekiah said to Isaiah: “YHWH’s word, which you have spoken, is good.” Then he said: “ I f a (only) there be peace and security b in my days. ” Notes l.a. K has “that,” but many MSS and Q read the usual . l.b. 2 Kgs 20:12 has “Berodach,” but 1 Q I s a a agrees with m t . The Akk. name is Markduk-apla-iddin(a). G. Rinaldi (“Notes,” BeO 16 [1974] 138) thinks the Heb. vocalization of the name imitated the vowels of “cursed be.” l.c. MT “Baladan.” 1QIsaa “Baladin,” or “Baladon.” Baumgartner (“Zum hebräischen Lexikon,” in Von Ugarit nach Qumran, FS O. Eissfeldt, BZAW 77 [Berlin: Töpelmann, 1958] 27) reads the former and thinks it fits the Akk. better than MT. Wildberger (1469) thinks the latter is more likely and was influenced by adhon, “lord.” l.d. MT “letters.” LXX ἐ π ισ το λ ὰς καὶ πρἐ σ β εις καὶ δώρα, “letters and ambassadors and gifts,” perceives the need to list the emissaries since the rest of the story speaks of them, not of the letters or the gifts. A different vocalization of the Heb. could give ), “scribes,” a position that included representadon of the monarch in 36:3 and 37:2 (cf. Ehrlich, Randglossen, 4:141, and KBL). Kennicott knew of one MS that read , according to A. D. Crown (VT24 [1974] 368). The story presumes that letters and gifts must be delivered by messengers. It loses nothing by failing to mendon them at this point. l.e. 2 Kgs 20:12 has “because he had heard,” a variadon in the syntax that is somewhat more precise. 1.f. 1QIsaa “but survived,” matches the wording of Isaiah’s oracle in 38:1.2 Kgs 20:12 “Hezekiah,” says nothing of his recovery and implies that the visit is one to the sickbed. MT is correct. 2. a. MT “and he was glad.” 2 Kgs 20:13 “and he heard.” lxx καὶ έχάρη . . . χα ρ ὰν μεγάλην, lit. “and he rejoiced a great joy.” MT is to be kept. 2.b. 1QIsaa, some MSS, and 2 Kgs 20:13 insert , “all.” 2.c. “endre,” is missing in 2 Kgs 20:13. 2.d. Dahood (“The Value of Ugaridc for Textual Criticism,” Bib 40 [1959] 162) thinks this should mean “wine cellar.” Wildberger (1470) disputes the strange interpretation. 3. a. MT “to me,” is missing in 2 Kgs 20:10. 4. a. LXX inserts ʾΉσɑίaς , “Isaiah.” 5. a. “Hosts,” is lacking in 2 Kgs 20:16 (cf. also Note37:16.a.). 6.a. MT “transported,” is sg. 1QIsaa has a pl., and also seems to change a pass, form into an impersonal act. (see Kutscher, Language, 44). But in Heb., the verb may often be sg. at the beginning of a sentence when a pl. follows (GKC §1450).

598

Isaiah 59:1–8

6.b. mt “Babylon,” is acc. of direction. 2 Kgs 20:17 “to Babylon,” has a he-directive. Wildberger (1470) notes that Jeremiah uses frequently in this way (Jer 20:6; 24:1; 28:3). 6.c. 1QIsaa inserts “they will come and”; Tg. reads “and they will be carried to Babylon.” 7.a. mt “from you.” 1QIsaa “from your belly,” is accepted by Kaiser, but Wildberger (1470) correctly defends MT by reference to Gen 10:14, 17:6, and 1 Chr 1:12. 8.a. 2 Kgs 20:19 reads “is it not (so), if ” (cf. Delitzsch), for mt’s “if,” and transposes “there be,” to a position after “security,” which hardly changes the sense. LXX δή, “indeed, doubtless,” reads as an assertative. 8.b. LXX translates δικαιοσύνη, “righteousness.”

Form/Structure/Setting

This story from 2 Kings fits the Vision’s thematic purposes admirably (see E xp la n a tio n below) despite the chronological problems in relating it to

Hezekiah’s illness after the 701 B.C.E. siege (see Wildberger, 1474–75, and the commentaries on Kings). “When he heard that he had been ill and then was strong again” relates it to a time shortly after his illness, perhaps the same time as is depicted in chap. 22. Yet the story does not depict simply a formal visit to a sick friend. Isaiah’s response reflects suspicion that a great deal more was taking place. Is it possible that the illness is here a metaphor for Hezekiah’s vassalage to Assyria and that his recovery of strength refers to his announcement that he was throwing off that yoke at the time of Sargon’s death? A visit from a major leader of rebellion in the east to one who was potentially a leader for rebellion in the west would make political sense. Josephus understood the action in those terms (J ewish Antiquities 10.2.2). In that case, the date for these events was between 705 and 703 B.C.E., some three to five years before the siege, a period when Hezekiah still had treasures to show, and the story is out of chronological order. Furthermore, the illness referred to is not that of 701 B.C.E., mentioned in the previous chapter. The sequence of stories ignores these historical niceties to make its thematic point concerning the exile of the royal house. Hezekiah’s divine reprieve is temporary. His descendants will not be so privileged. Merodach-Baladan was a cunning chieftain of the Yakin tribe from a territory east of the mouth of the Euphrates river. He conquered and ruled Babylon from 722 to 711 B.C.E. and reconquered it for two years from 705 to 703 B.C.E. News of his fall in 711 B.C.E. is presented in chap. 21. (See Comment o n these chapters and the Excursus: Babylon and the King o f Babylon in the Vision of Isaiah in Isaiah 1–33.) The comment about Hezekiah’s descendants (v 7) refers to Jehoiachin’s removal to Babylon in 598 B.C.E. with his household and to his services in behalf of the Babylonian emperor Amel-Marduk, who is known in the OT as EvilMerodach. The comment sets the stage for references to Babylonian captivity in the following act and for the fall of Babylon in chap. 47. The story has a simple outline: V1 V2 Vv 3–4 Vv 5–7

Stage setting—letters, a gift, and delegates from Merodach-Baladan Hezekiah’s joy and openness with apparent agreement Isaiah’s questions Isaiah’s oracle from YHWH: All your house—to Babylon to serve the king of Babylon

Comment V8

599

Hezekiah’s acceptance of the judgm ent

The outline is common to the genre of a judgment story, for instance, the story of Naboth’s vineyard (1 Kgs 21:1–27) with its account of what happened, a prophet’s questions, an oracle, and a response. The narrative is built around the word “house,” which occurs in v 2 (3x), v 4 (2x) and in v 6 (1x, but has “of your fathers,” and in v 7 “of your children,” both of which are close in sound and spelling to “house”). When the narrative speaks of the palace of the king of Babylon (v 7), it uses a very different word. So the story tells how Hezekiah gained “peace and security” for himself at the expense of his “house,” both in the sense of riches and strength and the sense of family and progeny. Hezekiah’s rebellion put his dynasty, his family, and his descendants at risk. Both he and they would lose by it. So this story, like the preceding one, has built into it a delayed judgment. Hezekiah would not experience deportation, but his descendants would be exiled to Babylon. The readers/hearers of the Vision would have been keenly aware of the irony inherent in its fulfillment when Jehoiachin and his family were taken to spend the rest of their lives in Babylon (2 Kgs 24:10–16). Comment

1 “in that time,” sets the time of the story by the passage that precedes it. Both the Vision and 2 Kings 20 tell these stories in the same order, which creates a historical problem since the dates of Merodach-Baladan’s power in Babylon do not coincide with this time period. The story is told here not because of chronology but because it is thematically appropriate. The mention of Merodach-Baladan, king of Babylon from 722 to 711 B.C.E. and from 705 to 703 B.C.E. and a major rebel against Assyrian authority in the east, suggests some communication concerning collaboration against Assyria. Hezekiah’s illness was either an excuse for the expedition or a veiled reference to Hezekiah’s forced vassalage under Sargon II from 714 to 705 B.C.E. 2 “Hezekiah was glad.” The message was welcome and undoubtedly encouraged Hezekiah to accelerate his moves toward rearmament and independence. He wanted to impress his potential ally with his readiness to go to war. He showed his treasures and his armory—everything. Babylon was too far away for Hezekiah to consider it a threat to Jerusalem, and MerodachBaladan’s resistance would probably keep Sennacherib busy in Mesopotamia for a long time. That second front would be of great benefit to Judah as it worked to build up its own capacity to withstand the inevitable Assyrian assault to come. 3 Isaiah was suspicious. The Vision knows of traditions (chaps. 7–8 and 20) that establish the prophet’s consistent stand against rebellion and his support for policies of loyal service to Assyria, although 2 Kings did not include these in its history. Isaiah’s questions imply disapproval of this diplomacy. Hezekiah’s reply confirms his worst fears. 5–7 The “word of YHWH” makes the punishment fit the crime. Whereas Hezekiah had shown “everything in [his] house” to the emissaries, all his house and all his inheritance would in time be “transported to Babylon.” Some of his descendants would become servants in “the palace of the king of Babylon.” This

I saiah 39:1–8

600

is a rem arkable prediction of the Babylonian captivity, especially the events of 598 B.C.E. w hen Jehoiachin an d his family were taken away by N ebuchadnezzar with everything else o f value from Jerusalem ’s palace. N othing will be left over. W hat is predicted regarding the royal household is pictured for the city and the land in 34:9–15. 8 H ezekiah’s piety is dem onstrated in his acceptance o f YHWH’s word. His weakness is im plied when no political decisions to reverse his course are recorded. Strand; “Peace” P r o lo g u e A c t I

Act 2

Act 3

Act 4

A ct 5

Act 6

E pilo g u e

9 :6 , 7

26:12 27:5

32:17 33:7

38:17 39:8 45:7 48:18, 22

52:7 53:5 54:10, 13

55:12 57:2, 20,

66:12

Strand: “Faithfulness” ( ) , “Security” P ro lo g u e A c t 1

Act 2

________

1:21, 26

Act 3 __________

7:9

8:2

15:2 25:1

11 : 5

|25:1

10:20

16:5

33:16

A ct 4

“Truth” ( ) Act 5

________________________

37:18

13:6

21 59:8 60:17

49:7, 23

Act 6

E pilo g u e

________

59:4 60:4

65:16

59:4 38:3 39:8 43:9

59:14, 15

Chap. 22, as well as chaps. 36–37, show the im mediate results in the Assyrian siege of 701 B.C.E. O n reading this a century and a half later, the exiles’ response must have been bitter: “T h a t is all right for him to say. But what about us?” T he effect of that resignation w ithout regard to those who were to follow him is heightened by the last line: “if only there be peace and security in my days.” , here translated “security,” is “that which is firm, is true, has integrity.” The Vision has built on that idea in recording the scene o f Isaiah’s m eeting with Ahaz (chap. 7). H ere it is used in the simple sense of “security.” Beuken recognizes the relation o f 39:8 to the prom ise to David an d suggests th at the verse also points ahead to verses that speak o f peace and faithfulness in 48:22 and 57:21. This connection continues in chap. 54 and 55:3–5.

Explanation. Sweeney (511) sets this story in the context o f Isaiah’s picture o f “late 6th century” restoration in which the tem ple is the focus o f YHWH’s world sovereignty

Explanation

601

(2:2–4) to which Jews as well as the nations are invited to recognize this sovereignty (2:5; chap. 55). Sweeney notes that no Davidic monarch is expected for the period of Persian rule. Cyrus will take the place of that rule (44:28; 45:1), and the Davidic covenant is understood to apply to the whole people (55:3). Hezekiah is presented as a model for postexilic faith, despite the trauma of having his sons go to Babylon as slaves. Like this commentary, Sweeney thinks of a fifth-century final edition of the book of Isaiah. In the time of Ezra-Nehemiah, Jerusalem and Judah have been “resettled.” The temple has been rebuilt, but the full restoration has not occurred. Hezekiah is still presented as a model of patient faith in waiting for “the full restoration of Israel.” Merodach-Baladan’s message to Hezekiah is a story that was heard on at least three levels. First, it was read as a story joined to other prophet-king stories. It undoubtedly reflected ajudgment on Hezekiah for failure to consult YHWH about his foreign policy and for dependence on a heathen foreign ally (Merodach-Baladan). On a second level, it was incorporated into 2 Kings with the other Isaiah/ Hezekiah stories as illustrations of God’sjudgment on the kingdom ofJudah. The Deuteronomistic History, of which 2 Kings is a part, is a work completed in the Babylonian period (after 605 B.C.E.) and would already have been very interested in relating the story to the Babylon of Nebuchadnezzar. By that time Babylon had succeeded Assyria to imperial authority and become a genuine threat to Judah greater than any threat from Assyria had been. The historian was well aware that the delayed judgment expressed in v 8 was in process of being fulfilled. On a third level, the Vision has placed this story with the others in chaps. 36– 39. These stories represent that Babylonian period when all these delayed judgments were so thoroughly fulfilled. Like the other stories, this one supplied themes that were to be used throughout the Vision: “Babylon” in chaps. 13–14, 19, and 47; the error of dependence on foreign help in chaps. 18, 23, and 30– 33; and the depiction of the rebellious spirit’s shallow self-interest, which shows little concern for the future of the dynasty or its institutions. It sets the stage for understanding the destruction of Jerusalem (34:8–15) with a particular emphasis on the end of the monarchy, the end of the Davidic dynasty with the imprisonment of Jehoichin in Babylon beginning in 598 B.C.E. Hezekiah had become so engrossed in his dream of freedom that he reacted with naive, almost childish, joy to the idea of a new adventure suggested by Merodach-Baladan’s letters. His failure to assess carefully the situation compromised his throne, his palace, the temple, all his possessions, his capital city, and even the future generations of his own family. All this he surrendered for the impossible dream of freedom and independence. It was fantasy because it was not based on God’s strategy and God’s leading. Hezekiah was satisfied to have things go well for the moment: the temporary relief of Jerusalem (chap. 37), fifteen additional years of life (chap. 38), and peaceful security for his moment in time (chap. 39). He lacked the longer view and the patient character to work for it. His piety was the prayer of the moment. The Vision calls for a faith that relates to the ongoing purposes of God, which have a glorious past and an assured future. Hezekiah’s piety was not of that sort. The reading of this final narrative has meaning for the peoples who are assembled (34:1) to hear “YHWH’s scroll” read (34:16). The hint of Jerusalem’s fall to Babylon (39:5–7) complements their understanding of YHWH’s control of events and prepares for the instructions that will come in 40:1.

602

Isaiah 40:1–11

Third Im perative: In the H all of Voices (40:1–11) Bibliography Alpunonu, P. D. The Overture of the Book of Consolation. New York: Lang, 2004. Barker, M. “Beyond the Veil o f the Temple: T he H igh Priestly O rigins o f the Apocalypses.” SJT 51 (1998) 1–21, esp. 19. Berlin, A. “Isaiah 40:4: Etymological an d Poetic C onsiderations.” H A R 3 (1979) 1–6. Botterweck, G. J. “Die Frohbotschaft vom K om m en Jahwes (Jes 40:1– 1 1 ).” BibLeb 15 (1974) 227–34. Carr, D. M. “Isaiah 40:1–11 in th e C o n tex t o f the M acrostructure o f Second Isaiah.” In Discourse Analysis o f Biblical Literature: What It Is and What It Offers. Ed. W. R. Bodine. SBLSS. Atlanta: Scholars Press, 1995. 51–74. Chiesa, B. “Consolate, consolate il mio popolo . . . ” (Isa 40:1–5, 9–11). BeO 14 (1972) 265–73. Clines, D. J. A. “T he Parallelism o f G reater Precision: Notes from Isaiah 40 for a T h eo ry o f Hebrew Poetry.” In New Directions in Hebrew Poetry. Ed. E. R. Follis. JSO TSup 40. Sheffield: JSOT Press, 1987. 77–100. R eprinted in On the Way to the Postmodern: Old Testament Essays, 1967–98, vol. 1, JSO TSup 292 (Sheffield: Sheffield Academic Press, 1998). C onrad, E. W. “T he ‘Fear N o t’ O racles in Second Isaiah.” V T 44 (1984) 129–5 2 .--------- . “T h e L o rd ’s Military Strategy.” In Reading Isaiah. 62–72. Davidson, R. “T h e Im agery o f Isaiah 40:6–8 in T radition an d In terp reta tio n .” In The Quest for Meaning. F S J. A. Sanders, ed. C. A. Evans and S. Talm on. BibIntS 28. Leiden: Brill, 1997. 37–55. Ettore, F. “Is. 40:1–11: u n a lettura stru ttu ra le.” RevistB 28 (1980) 285–304. Fischer, G. “Die Redew endung im AT: Ein Beitrag zum Verständnis von Jes 40,2.” Bib 65 (1984) 244–50. Fisher, R. W. “T h e H erald o f the G ood News in Second Isaiah (40:9; 41:27; 52:7).” In Rhetorical Criticism. F S J. M uilenburg, ed. J. J. Jackson and M. Kessler. PTMS 1. Pittsburgh: Pickwick, 1974. 117–32. Fokkelman, J. P. “Stylistic Analysis o f Isaiah 40:1–11.” O T S 21 (1981) 68– 90. Freedman, D. N. “T h e S tructure o f Isaiah 40:1–11.” In Perspectives on Language and Text. Ed. E. W. C onrad and E. G. Newing. W inona Lake, IN: Eisenbrauns, 1987. 167–93. Galbiati, G. “‘N el deserto p reparate la via . . .’ (Isaia 40,3 e le sue citazioni).” RicBR 15 (1981) 7–46. Garofalo, S. “P repare la strada al Signore.” RevistB 6 (1958) 131–34. Görg, M. “Revision von Schöpfung u n d Geschichte: A uf dem Wege zu einer Structurbestim m ung von Jes 40, 1–8 (11).” In Ich bewirke das Heil und erschaffe das Unheil (Jesaja 45,7): Studien zur Botschafi der Propheten. FS L. Ruppert, ed. F. Diedrich and B. Willmes. FB 88. Wü rzburg: Echter, 1998. 135–56. Grindel, J. A. The Gospel’s Use of Is 40:3 and Qumran. V incentian Studies 1. New York: S t. J o h n ’s Univ., 1968. Hergesel, A. T. “P reparare la via del Signore, Is 40:3–5: La sua rein terp retazio n e giudaica e neotestam entaria con speciale riferim ento alia missione di G eovanni Battista.” Diss., Pont. Univ. G regoriana, Rome, 1975. Holmes, I. V. “Study o n th e T ranslation o f Is 40:6–8 .” ExpTim 75 (1963) 317–18. HunzigerRodewald, R. H irt und Herde: Ein Beitrag zum alttestamentlicher Gottesverständnis. BWANT 8.15. Stuttgart: K ohlham m er, 2001. Kern, B. A, Trostet, trostet mein Volk! Zwei rabbinische Homilien zu fes 40,1. Frankfurt: Ges. Judaist Studien, 1986. Kilian, R. “‘Baut eine Strasse fur u nseren G o tti’ Überlegungen zu Jes 40:3–5.” In Kü nder des Wortes. FS J. Schreiner, ed. L. R uppert et al. Wü rzburg: Echter, 1982. 53–60. Koole, J. L. “Zu Jesaja 40:3.” In Van Kanaan bis Kerala. FS J. P. M. van d er Ploeg. Kevelaer: Butzon & Bercker; N eukirchenVluyn: N eukirchener Verlag, 1982. 137—42. Koole, J. L., and J. H. van der Lann. “Jesaja 40:1–11.” GTT 78 (1978) 221–30. Korpel, M. C. A. “Second Isaiah’s Coping with the Religious Crisis: R eading Isaiah 40 and 55.” In The Crisis o f Israelite Religion. Ed. B. Becking and M. C. A. Korpel. Leiden : Brill, 1999. 90–113. Kratz, R. G. “D er Anfang d e r zweiten Jesaja in Jes 40:lf. u n d das Jerem iab u ch .” ZAW 106 (1994) 243–6 1 .--------- . “D er Anfang des zweiten Jesaja in Jes 40:1f. u n d siene literarischen H o rizo n te.” ZA W 105 (1993) 400– 417. Krinetski, L. “Zur Stilistik von Jes 40:1–8.” B Z 16 (1972) 54–69. Kuyper, L. J. “T he

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Meaning of Isa xl 6.” VT 13 (1963) 489–92. Limburg, J. “An Exposition of Isaiah 40:1–11.” Int 29 (1975) 406–8. Long, B. O. “Prophetic Call Traditions and Reports of Visions.” ZAW 84 (1972) 496–500. Loretz, O. “Die G attung des Prologs zum Buch Deuterojesaja (Jes 40:1–11).” ZAW 96 (1984) 210–20. ---------. “Mesopotamische und ugaritische-kanannäische Elemente im Prolog des Buches Deuterojesaja (Jes 40:1–11).” Or 53 (1984) 284–9 6 .---------. “Die Sprecher der Götterversammlung in Is 40:1–8.” UF 6 (1974) 489–91. Malecki, Z. “Struktura literacka prologu ksiegi Deuteroizajasza. (Iz 40:1– 11)” (The Literary Structure of the Prologue of Deutero-Isaiah). Ruch Biblijny I Liturgiczny (Krakow, Poland) 49 (1996) 14–18. McCarthy, D.J. “Vox bsr praeparat vocem evangelium.” VD 42 (1964) 26–33. Merendino, R. P. Corso esegetico-teologico su Isaia 40:I. Parte: 40:1–11. Rome: Pontifical Biblical Institute, 1970.---------. “Is. 40:1–2, u n ’analisi del materiale docum entario.” RivB 37 (1989) 1–64. Miegge, G. “A utour d ’une exégèse orthodoxe d ’Isaïe 40, 6.” In maqqél shâqédh. FS W. Vischer. Montpelier, 1960. 165–70. Moor, J. C. de. “T he Integrity of Isaiah 40.” In Mesopotamica—Ugaritica—Biblica. FS K. Bergerhof, ed. M. Dietrich and O. Loretz. AOAT 232. Neukirchen-Vluyn: Neukirchner Verlag, 1993. 181– 216. O’Connor, K. M. ‘“Speak Tenderly to Jerusalem ’: Second Isaiah’s Reception and Use of Daughter Zion.” PSB 20 (1999) 281–94. Phillips, A. “‘Double for All Her Sins.’” ZAW 94 (1982) 130–32. Rad, G. von. in Jes 40:2.” ZAW79 (1967) 80–82. Sacon, K. K. “Is 40:1–11—A Rhetorical Critical Study.” In Rhetorical Criticism. FS J. Muilenburg, ed. J. J. Jackson and M. Kessler. PTMS 1. Pittsburgh: Pickwick, 1974. 99–116. Seidl, T. “Offene Stellen in Jesaja 40,1–8: Ein Methodenkritischer Vergleich.” In Goldene Äpfel in silbernen Schalen. Ed. K. D. Schunck and M. Augustin. Frankfort am Main: Lang, 1992. 49–56. Seitz, C. R. “T h e Divine Council: Temporal Transition and New Prophecy in the Book of Isaiah.”J B L 109 (1990) 229–47. Smyth, F. “Les espaces du II Esaie: De la route imperiale a l’avenement de la parole.” FoiVie 85.5 (1986) 31–41. Snaith, N. H. “T h e Exegesis of Isaiah xl 5,6.” ExpTim 52 (1940–41) 394–96. Snodgrass, K. R. “Streams o f Tradition Emerging from Isaiah 40:1–5 and Their Adaptation in the NT.” JS N T 8 (1980) 24–45. Stachowiak, L. “Die Sendung des Deuterojesaja im Lichte von Jes 40:1–11 und der spä teren Text-Tradition.” In Dein Wort beachten. Ed. J. Reindl. Leipzig: St. Benno, 1981. 102–15. Stendahl, K. “Judgm ent and Mercy” (Isa 40:1–8, Paul, and Joel 2:12–17). In Paul among Jews and Gentiles. Philadelphia: Fortress, 1976–77.97–108. Stoebe, H.J. “Überlegungen zu Jesaja 40:1–11.” T Z 40 (1984) 104–1 3 .-------- . “Zu Jesaja 40, 6.” WD 2 (1950) 122–28. Stummer, F. “Einige keilschriftl iche Parallele zu Jes 40–66: 1. Jes 40:3–5.”JBL 45 (1926) 172–73. Teugels, L. “Consolation and Composition in a Rabbinic Homily on Isaiah 40 (Pesiqta de Rav Kahana 16).” In Studies. Ed. J. Van Ruiten and M. Vervenne. 433–46. Tidwell, N. “T h e Cultic Background o f Is 40:1–11.” JTSA 3 (1973) 41–54. Tom, W. “Welches ist der Sinn des ‘doppelt em pfangen’ in Isaias 40:2?” GTT 59 (1959) 122–23. Van Dijk, H. J. “Consolamini, consolamini, popule meus?” VD 45 (1967) 342–46. Van Leeuwen, C. “De openbaring van de KebodJHWH in Jesaja 40:5.” In De Knecht. Ed. Η. H. Grosheide. Van Seters,J. “Isaiah 40:1–11.”I n t 35 (1981) 401—4. Waldman,N. M. “A Biblical Echo of Mesopotamian Royal Rhetoric (Is 40:3).” Ed. A. Katsch. Dropsie Anniversary Volume. Philadelphia: Dropsie Univ., 1979. 449–55. Wieringen, A. H. L. M. van. “Jesaja 40:1–11: Eine drama-linguistische Lesung von Jesaja 6 her.” B N 49 (1989) 82–93

Translation Chorus: (from YHWH’s court)

1Comfort, comfort my people,a says your God,b 1Speak to Jerusalem’s heart and call out to her that her warfare is at an end,a

3+2 3+2 3+3

Isaiah 40:1–11

604

Herald: A Voice:

A Voice from Israel:

First Voice:

Chorus:

Heavens:

Earth:

that her iniquity is pardoned. Indeed,b she has taken from YHWH’s hand doublefor allc her sins. 3A voice is a calling: Prepare in the wilderness b YHWH’s c way. dStraighten in the Arabah a highway cfor our God.c 4Every valleya will befilled in and every mountain and hill leveled off. Then uneven b ground will become smooth and rough placesc a plain. 5YHWH’s glory will be revealed.a All flesh will see it togetherb for the very mouthc of YHWH has spoken it. 6A voicea is saying, Cry! But I say: b What shall I cry? All fleshc is grass, and all its loyalty d like a wildflower. 7Grass withers, a flowerfades awhen the spirit of YHWH blows against it. bSurely the people are grass.b 8Grass does wither. A flower doesfade.a But the word of our God stands firm for (its) term! 9Up on a high mountain, get you a up, Messengerb Zion! Lift up your voice with strength, Messenger bJerusalem. Lift it up! Do not fear! Say to the towns of Judah, cSee! Your God!c 10See! aThe Lord YHWH a comes in strength.b His arm is rulingfor him. See! His reward (is) with him, and his paymentc (is) before him. 11As a shepherd, he willfeed hisflock.a With his arm, he will gather lambs.d cHe will carry them in his bosom? He mil gently lead ewes giving suck to lambs.d

4+S 2 2+2 2+2 2+3 3+2 3+3+3 3+3 2+2+2 2+2 3+2 3 2+2 2+2 2+2+2 3+2+2 3+2 3+2+2 3+2 3+3 2+2

Notes

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Notes 1.a. The syntax of , “my people,” has been variously understood. Vg. popule meus is vocative, and Jerome (Commentarium) took , “comfort,” to be a piʿel impv.: the people should comfort Jerusalem (so also N. H. Snaith, “Isaiah 40–66,” in Studies in the Second Part of the Book of Isaiah, VTSup 14 [Leiden: Brill, 1967] 177–78, and Elliger, p. 1). Kissane thinks the form is nipʿal impv. and thus reflexive: “be comforted” (cf. GKC §51 cde). Merendino (DerErste und derLetzte, 13) argues correctly that is the obj. of the verb, thus “comfort my people.” 1.b. m t , “your God.” 1QIsaa is an expanded spelling, lxx λἐ γ ε ι ό θεός . ί ερ εΐς , λαλήσατε, “says God. Priests, speak” = Heb. : ( ) (cf. J. Ziegler, Untersuchungen, 71). Tg. introduces the prophet as the one addressed. 2.a. , “be full.” Is this to be translated with , “warfare, term of conscription,” as subject or object, transitive or intransitive? Volz, Rignell (Study of Isaiah, 10), and North suggest transitive: “she has fulfilled her term of service”; so Marti and BHS suggest pointing . 1QIsaa makes it masc. to fit this since is usually masc. Elliger (2) supports MT, pointing to the versions and the parallel in the following stich, and translates as passive. 2.b. , “that” or “indeed.” Is the line a parallel to the two stichs that precede it and thus like them—“that” (with de Boer, Second-Isaiah’s Message; Muilenburg; North; Westermann)—or is it a new sentence (and thus “indeed”) as Elliger (2) and others contend? Tg. expands to read “and prophesy to it [Jerusalem] that it will soon be filled by the people who were deported” and continues by translating “because” in the first two cases but “as if ”in the third. The Translation follows Elliger. 2. c. Missing in LXX. 3. a. The versions understand as const., “the voice of.” Elliger (2) insists it is not and should be translated “a voice (is) crying out.” 3.b. lxx φωνὴ βοῶν το ς έν τ ῆ ἐ ρήμῳ, “a voice of one crying in the wilderness” (cf. Matt 3:3; Syr. and Vg.). H. Kosmala (“Form and Structure in Ancient Hebrew Poetry,” V T 14 [1964] 441–43; VT 16 [1966] 152; and in Das feme und nahe Wort, FS L. Rost, ed. F. Maass, BZAW 105 [Berlin: Töpelmann, 1967] 59) has argued for the originality of LXX. However, MT is clear and should be kept. 3,c. Tg. interprets these as “the people of YHWH” and “the congregation of our God.” 3.d. 1QIsaa adds , “and.” 3.e. Elliger (2) notes that the versions translate a pl., “highways,” and says they think of the needs of the many peoples of the Diaspora living in many lands. 4.a. MT , “valley,” is supported by 1QIsaa . BHS shows the more usual form (GKC §93u). 4.b. lx x , Tg., and Vg. translate “crooked.” Only Syr. “uneven” preserves m t ’s synonymous parallelism (Elliger, 2). 4.c. m t , “rough places,” is a hap. leg. from a root meaning “to bind.” HAL lists various suggestions: “layered boulders, or joined mountain ridges, a saddle” or “hilly, uneven terrain.” 1QIsaa apparently points the word to relate it to another hap. leg. from Ps 31:21, which has been variously translated (cf. BDB, 940). Ravenna (“Is 40, 4 e Ps 31, 21,” RivB 1 [1953] 69) follows 1QIsaa and translates “hindrances.” 5.a. MT , “be revealed.” lxx καὶ όφθήσται usually translates , “is seen.” 5.b. lxx τ ò σω τήριον τ ο ῦ θεοῦ , “the salvation of God” (cf. 52:10). 1QIsaa is understood by Dahood, on the basis of Ugaritic, to be from the root , meaning “check, test,” which as a noun would mean “a vision” (“Ambiguous Texts in Isaias,” CBQ20 [1958] 46–49). But Elliger (3) correctly notes that , “see,” does not always need an obj. (cf. 41:5, 23; 49:7, 18). 5.c. Missing in LXX. Tg. has , “the word of.” 6.a. The versions read “the voice of one saying.” See Note 3.a. 6.b. MT , “and he said,” is supported by Syr., but 1QIsaa, LXX, and Vg. read a 1st sg., “I said.” Tg. and thirty-one Heb. MSS read a ptc. The Translation makes it 1st sg., “and I said,” as do BHS, Elliger, and most others. 6.c. Tg. translates “the godless.” 6.d. MT , “its loyalty.” 1QIsaa is pl. lxx δόξα ὰνθρώπου, “glory of man” (1 Pet 1:24, “its glory”), Syr. yʾywth, “its beauty,” Vg. gloria eius, “its glory.” usually means “devotion or loyalty” to covenant, but Kuyper (VT13 [1963] 489–92) argues that here it must mean “power, might” (Tg. ; cf. 2 Chr 32:32; 35:26), and Elliger (24) points to Pss 59:17 (16) and 62:12–13 (11–12), where is parallel to , “strength.” Perhaps here it denotes a capacity for loyalty.

606

Isaiah 40:1–11

7.a.-8.a. Missing in a number of medieval MSS, in LXX (except in LXXl and some texts of the Hexaplaric recension), and in 1 Pet 1:24. 1QIsaa shows the lines to be inserted by a later hand between the lines and in the margin. The loss in a Syr. MS was explained by G. Diettrich (Ein apparalus criticus zur Pešitto zum prophelen Jesaja, BZAW 8 [Giessen: Töpelmann, 1905] 134) as due to homoiotel. Elliger (4) notes that Syr., Tg., and Vg. support m t , although Tg. again speaks of “the people” as “the godless of the people.” 7.b-b. Usually seen as an interpretive gloss. However, the fact that it is an interpretation is no reason to eliminate it. 9.a. On , “you” (1 Q I s a a ), see GKC §119s. 9.b. , “messenger (of) Zion,” is a const, form, a gen. that has puzzled interpreters. The question is: who are the recipients and who are the messengers? Vg. til qui evangelizas Sion, “you who evangelize Zion,” makes it an obj. gen. LXX changes the fem, form to masc., b u t ɑ', σ´, and θ´ keep the fem. Tg. “prophet of the heraldry to Zion,” has made it a collective related to prophecy. Elliger (31) thinks of a simple appositional relation, not a const., like that in , “daughter Zion,” and “Lord YHWH.” The same effect can be achieved by the gen. (cf. GKC §128k). 9.c-c. Tg. paraphrases, “the dominion of your God is revealed.” 10.a-a. LXX and one Syr. MS omit “YHWH,” but this is a regular tendency in LXX. MT is consistent in this case. 10.b. MT , “as a strong one,” i.e., bet essentiae with an adj. (GKC §119i), is supported by BHS. 1 Q I s a a LXX μ ε τ ὰ ὶ σ χύ ος, and the other versions read a noun, “with strength.” The noun is better (so Duhm; Elliger, 32; and others). 10.c. 1 Q I s a a is pl., “his payments.” Tg. has “works” and attributes them to the righteous: “See, the reward of those who perform his word is with him; for all their works are revealed before him” (Elliger, 32). 11.a. L. Köhler (Deuterojesaja (Jesaja 40–55] stilkritisch untersucht, BZAW 37 [Giessen: Töpelmann, 1923]; “Syntactica II,” VT 3 [1953] 84) reads this as a “naked relative clause” or “contact clause,” that is, a relative clause without the particle: “like a shepherd who feeds his flock.” LXX and Syr. translate in this way. 11.b. The lines are read with MT’s accents instead of BHSs line division. 11.c-c. MT , “and in his bosom.” Several LXX MSS lack “and,” and most of the others omit the entire phrase, but MT is supported by Syr., Tg., and Vg. 11.d. MT , “ewes giving suck to lambs.” 1 Q I s a a , “unrighteous ones” (BDB III; HAL I) or “those giving suck” (BDB I; HAL II).

Form/Structure/Setting

The passage begins with the imperative third-masculine plural “comfort my people,” like the imperatives in 34:1 and 16. The addressees there were “nations,” “peoples,” “the land,” and “the world” (34:1). Having been reminded that YHWH was the source of the anger, sacrifice, and vengeance that they had experienced (34:2–15) and having been made to hear the reading of YHWH’s scroll (37:22– 35), which recorded his promise to protect his city and to bring forth survivors from its population, along with the narrative that surrounded it (chaps. 36–39), they are now enjoined to participate in the “comfort” of YHWH’s people by announcing to them the coming restoration of Jerusalem and YHWH’s return to his city and his mountain. The passage introduces the speeches of YHWH that follow. The passage is clearly set off from what follows and what precedes by its very nature. Melugin (Formation, 82–86) has correctly seen that vv 1–8 are a tight unity and that their relation to v 9 mirrors the structure of chaps. 40–55 as a whole. The entire passage serves as a prologue to the sections to follow. Isa 40:1– 9 announces the intentions of God that set the tone and mood for the rest of the Vision (see Koole, 1:49, 81). The prologue begins the identification of

Form/Structure/Selting

607

YHWH, which dominates the riv,“controversy,” of the following chapters. Four times “your God”/ “our God” appears, paralleled by six appearances of “YHWH.” Especially vv 9–10—“See! Your God! See! The Lord YHWH!”—emphasize the identification of the two titles. This prologue also provides the command that defines the role of the nations, people, and all who were brought onstage in 34:1. They are to support YHWH’s people in their return to Zion. The scene is a prologue composed of five well-defined speeches: vv 1–2, 3–5, 6–7 (+8), 9, and 10–11. YHWH and the members of his court are present and speak sometimes among themselves and sometimes to Judah and/or Jerusalem as well as to the nations (cf. the descriptions in 1 Kgs 22:19–22; Jer 23:18, 22; Job 1:6–12; and H. W. Robinson, “The Council of Yahweh,”JTS 45 [1944] 151–57). Efforts to place the scene in a New Year’s setting (E. C. Kingsbury, “Prophets and the Council of Yahweh,” JBL83 [1964] 279–86) or to see this as a prophetic call for an assumed Deutero-Isaiah (F. M. Cross, “T he Council of Yahweh in Second Isaiah,”JAES 12 [1953] 274–77; Muilenburg) have individualized a role that is clearly addressed in the plural in vv 1–3 and in a collective sense in v 9. In YHWH’s great hall three groups are discernible. One group is composed of the usual members of YHWH’s court (Heavens and Earth in 1:2; seraphim in 6:2; sons of God in Job 1:6; spirits in 1 Kgs 22:19–22), who are allowed to speak on YHWH’s behalf in vv 1–2 and 9. A solo voice from this group, perhaps viewed as an official of the court, speaks vv 3–5 and 8. J. Begrich (“Sōf ēr und Mazkīr,” ZAW 58 (1940–41) 1–29; reprinted in Gesammelte Studien zum Alten Testament, TB 21 [Munich: Kaiser, 1964] 67–98) pictures him as an officer of the court, perhaps the recorder ( ) , who reports God’s decisions to the group. Two other groups are silent addressees for the speeches. They also were present in earlier acts, but the situation has changed with the movement of time. Israel is in Mesopotamian captivity. Jerusalem is no longer a proud, though embattled, city. Now she is a heap of rubble (34:8–15) with a few ragged and poor survivors, no king, no significant commercial or political significance, and no active temple service or annual pilgrims. The speeches in vv 1–3 are addressed in the plural. The imagery of the highway through the wilderness and the theme of YHWH’s revealed glory appear repeatedly in chaps. 40–48 (Melugin Formation, 85). Those addressed in 40:1 are the same as those addressed in 34:1,16. YHWH’s speeches that follow address them and selected groups within them, including the survivors of Israel in Babylon and the survivors of Jerusalem/Judah. The second group is addressed by a collective term, Jerusalem/Zion, in v 9. A representative of the first group protests their call to service (vv 6–7) only to be answered by the solo voice from the heavenly court. While the personalities of prophet and king dominated chaps. 36–39 (and chap. 7), they have not done so otherwise in the Vision. They are clearly missing from chaps. 40–66. Solo voices appear, but in the role of neither prophet nor king. The speeches are urgent calls for messengers to represent YHWH and the heavenly court in spreading the word of YHWH’s decisions and coming actions. Their work has the character of prophetic tasks. The first two speeches (vv 1–2, 3–5) urge that a mission go to Jerusalem to encourage her with the good news that YHWH will return to the city very shortly. The group is to prepare a way through the Arabah for his victorious return. Vv 6–7 record a sole skeptical re­

608

Isaiah 40:1–11

ply that will be echoed in succeeding chapters. The form is that of a lament (cf. Ps 37:2; Job 8:12 for uses of the motif in laments; also Pss 129:6; 103:15b). The protest is common in the call narratives (cf. Exod 4 of Moses and Jer 1:6). However, here the protest not only complains of weakness; it is skeptical of the integrity of humankind. The insistence that the word of God is stable and secure speaks to the heart of the argument. The promise of God to defend the city of Jerusalem (37:35) stands in sharp contradiction to the Babylonian destruction of the city. God’s reputation and credibility are at stake. V 9 addresses Zion/Jerusalem, calling her to encourage the towns of Judah. Melugin (Formation, 84–85) has shown how closely this verse is related to chap. 49. Begrich (Studien zu Deuterojesaja, 2d ed., TB 20 [Munich: Kaiser, 1963] 58– 59) recognized its military character and called the genre “instruction to a messenger bringing news of victory” (cf. 2 Sam 18:19–23). Conrad (VT 44 [1984] 139) has related this and the following verses to the war oracle in DtH, which functioned to alleviate fear for an impending battle, but now Jerusalem has no active role in the battle. She is to be a messenger of good tidings only. , “messenger,” is a technical term that has been adapted to this purpose (cf. R. W. Fisher, A Study of the Semitic Root BSR [New York: Columbia UP, 1966]). Elliger (33) points to fixed elements in the genre, including the imperative , “say”; the introductory , “see” (vv 9 and 10); and perhaps the technical terms for booty, and (v 10). The speech has two parts: instructions to the messenger and the contents of the message to be transmitted. The form is thus continued in 40:11–31. Comment 1 The verbs in vv 1–2a are imperative plurals, calling upon a group of people. Are these the entire assembly of nations and peoples (34:1)? It is evident from the following chapters that they at least include a group sometimes called Jacob/ Israel, who are the exiles in Mesopotamia. Their task is to comfort, to strengthen, and to encourage God’s people. Only one letter of the word “comfort,” differentiates it from “vengeance,” in 34:8. The decision has been made. God’s promise in 37:21 will override God’s determination for vengeance in 1:24. The repeated imperative stresses a particular thing that must be done, and done in a certain way, as in 51:17 and 52:1–11. (See Y Gitay, Prophecy and Persuasion, 70; S. A. Geller, “A Poetic Analysis of Isaiah 40:1–2,” H T R 77 [1984] 413–20.) But there are problems to be addressed. The city of Jerusalem is in ruins, and the people of God from Jerusalem and all the land are scattered. Much remains to be done, but with this announcement the direction of all the action has been determined. The message is from “your [masc. pl.] God.” The vast assembly of nations and peoples, through the demonstration of power to which chaps. 1–33 testify, has been made to recognize YHWH’s sovereignty. Not only the scattered Israelites but all the nations will have roles in comforting God’s people and in helping Jerusalem, as the address to many of them in the following chapters will show. 2 “My people” is further defined by “Jerusalem.” The people of Babylon’s captivity are called to announce to Jerusalem that “her warfare,” her term of military enlistment, is at an end. This is the most telling description of the change

Comment

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in Jerusalem’s status that can be made. The fortress city had served as military headquarters for David’s battles and for countless wars since. Warfare was an inescapable part of national existence. Israel and Judah are no longer to be nations (that burden has shifted to the empires), and Jerusalem will be free to fulfill her new role in God’s plan (cf. Conrad, VT 54 [1984] 139). “taken from YHWH’s hand,” is an acknowledgment that the judgment announced in 1:24–25 and in chap. 3, the travail extending from Pekah’s and Rezin’s siege (chap. 7) and Sennacherib’s siege (chap. 22 and 26–27) to the final unmentioned catastrophes of 598 and 587 B.C.E., had finally been fulfilled. 2 Kings had taught that all of Israel’s and Jerusalem’s trouble came about because of their sins. The announcement now is thatjerusalem has received a full, even a “double,” portion that atoned for “all her sins.” The time has arrived for Jerusalem to be revived and rebuilt, to be rehabilitated. Babylonian Jewry and the nations are called to take a leading part in that recovery. In succeeding centuries they did so with gifts and personnel, including the expeditions of Zerubbabel, Ezra, Nehemiah, and their associates. 3 A solo voice calls for monstrous preparation, including a “highway.” (See Excursus: “Highway ” [ ] in Isaiah 1–33.) One might expect that this would be for pilgrims returning to Jerusalem or for those who would resettle the land, but the highway does not come to Jerusalem from the northeast or from the north (i.e., from Babylon) or even from the south (i.e., from Egypt), where the Diaspora is located. The “wilderness” spoken of here is in the southeast, “the Arabah.” And the one to travel on it is “YHWH . . . our God.” Ezekiel had pictured YHWH abandoning the city (Ezek 9–11). Now he is returning, using the way that was familiar from temple traditions of YHWH coming from Sinai or from Edom (cf. chaps. 34 and 63:1–6) through the Arabah south of the Dead Sea to approach Jerusalem from the east (cf. Comment on 10:27d–32). The heart of the announcement, the reason for the messages of good news, is that YHWH is returning to take up residence in Jerusalem again. This calls for royal preparations. Excursus: Exodus Typology Bibliography Anderson, B. W. “Exodus Typology in Second Isaiah.” In Israel’s Prophetic Heritage. Ed. B. W. Anderson and W. Harrelson. New York: Harper and Bros., 1962. 177–95. Barstad, Η. M. A Way in the Wilderness: The Second Exodus in the Message of Second Isaiah. JSS Monograph 12. Manchester: Univ. of Manchester, 1989. Beaudet, R. “La typologie de l’Exode dans le Second-Isaïe.” L TP 19 (1963) 12–21. Blenkinsopp, J. “Scope and Depth of the Exodus Tradition in Deutero-Isaiah, 40–55.” Concilium 20 (1966) 41–50. Daube, E. The Exodus Pattern in the Bible. London: Faber & Faber, 1963. Fischer, J. “Das Problem des neuen Exodus in Is 40–55.” TQ 110 (1929) 313–24. Harvey, J. “La typologie de l’Exode dans les Psaumes.” ScEs 15 (1963) 383–406. Kiesow, K. Exodustexte im Jesajabuch: Literarkritischeund motivgeschichtlicheAnalysen. Freiburg: Universitätsverlag; Vandenhoeck & Ruprecht, 1979. Lubsczyk, H. Der Auszug Israel aus Ägypten, seine theologische Bedeutung in prophetischer und priesterlicher Überlieferung. ETS 11. Leipzig: St. Benno, 1963. SimonYofre, H. “Exodo in Deuteroisaias.” Bib 61 (1980) 530–53. Stuhlmueller, C. Creative

I saiah 40:1–11

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Redemption. 59–98, 272.-------- . “Yahweh-King and Deutero-Isaiah.” BR 15 (1970) 32– 45. Zenger, E. “The God of Exodus in the Message of the Prophets as Seen in Isaiah.” In Exodus: A Lasting Paradigm. Ed.J. R. Gillis. Princeton, NJ: Princeton UP, 1994. 105–23. Zillessen, A. “Der alte und der neue Exodus.” A R 6 (1903) 289–304. Zimmerli, W. “Der ‘neue Exodus’ in der Verkündigung der beiden grossen Exilspropheten.” In Gottes Offenbarung: Gesammelte aufsätze zum Alten Testament. TB 19. Munich: Kaiser, 1963. 192– 204. The Vision of Isaiah has drawn heavily on the paradigm of the exodus, as do other prophetic writings, notably Jeremiah (2:6–7; 7:22, 25; 11:4, 7; etc.). Hosea (2:16–17 [14–15]; 11:1; 12:10, 14 [9, 13]; 13:4–5), Amos (2:9–10; 3:1–2; 9:7), Micah (6:4), and Isaiah (10:24, 26; 11:16–18) testify to the importance given exodus imagery in prophetic writing ascribed to the eighth century B.C.E. But the intensity and fullness of exodus symbolism in Isa 40–55 is unique. B. W. Anderson (“Exodus Typology,” 181–82) has listed ten key passages in which it appears: 40:3–5; 41:17–20; 42:14–16; 43:1–3; 43:14–21; 48:20–21; 49:8–12; 51:9–10; 52:11–12; 55:12–13. This list does not include references in chaps. 56–66 relating to redemption and ransom (see Excursus: “Redeem” [ ] ). The passages are not narrowly concerned with the exodus itself but draw on the promises to the patriarchs, the dash to freedom from Egypt, the wilderness journey, and the entry into Canaan (see Anderson, “Exodus Typology,” 182–84). Strand: “The Way” ( )

Bibliography Zehnder, M.P. Wegmetaphorik im Allen Testament: Reine semantische Untersuching der alttestamentlichen und altorientalischen Weg-Lexeme mil besondere Beriicksichligung Hirer metaphorischen Verwendung. BZAW 268. Berlin; New York: De Gruyter, 1999. P rologue Act 1

“

way

2:3 3:12

Act 2

Ac t 3

Ac t 4

Act 5

Act 6

E PILOCUE

55:8, 9 56:11 57:17, 18 58:2

63:17 64:4 65:2 66:3

”___________________________________________________________

8:11 15:5 10:24, 26

30:11,21 40:3, 14, 51:10 27 53:6 42:24 43:16, 19 48:17

I

Isaiah is a book about movement and change. Israel is a people “on the way” from Canaan into exile and from exile back to Judah. The nations are on the move. God has plans for these movements, a “way” in which he wants them to move. This chart shows how the one word , “way,” conveys that thought throughout the book. In chaps. 55–66, the word is usually plural and refers to action and behavior.

5 “YHWH’s glory,” the sign of his presence and power, will be visible and experienced in Jerusalem again. “all flesh,” announces the universal significance of the event. Not just to Israel and Judah but to all humankind will the revelation take place. The strong claim of YHWH’s universal strategies and goals that will appear in the following chapters is already evident.

Comment

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, “to g e th e r,” m ay have th e sense o f “at th e sam e tim e ,” o r it may m ean “in one g a th e rin g .” J e ru s a le m ’s significance fo r th e w orld at large is reco g n ized , a significan ce th a t resid es only in th e fact th a t G od is th e re (2:1–4; 65:17–66:24). It is c o n firm e d as YH W H ’s own w ord, sp o k en by his own , “m o u th .” T his a n th ro p o m o rp h ism stresses th e reality o f Y HW H’s decision a n d his w ord. It also refers to th e scroll m e n tio n e d in 34:16, w hich re c o rd e d the p ro m ise o f 37:35. 6 A skeptical voice speaks fo r th e g ro u p in a to n e th a t will b e e c h o e d rep eated ly in th e follow ing chapters. It questions th e c o n te n t o f the a n n o u n c e m e n t to b e given as well as its basis. “all flesh ,” in clu d es all h u m a n k in d . T he te rm is p ick ed u p fro m v 5. T h e skepticism is based o n a pessim istic view o f hum anity. Grass a n d wildflowers are Figures o f its tran sito ry a n d helpless n atu re. G rass is all th a t is g re e n an d alive. W ildflow ers are all th a t glistens a n d bloom s (J. Blau, “Üb e r h o m o n y m e W u rz e ln ,” V T 6 [1956] 247). , “its loyalty,” is a w o rd th a t is o fte n u se d to speak o f “solidarity” in co v en an t relatio n s (N. G lueck, Hesed in the Bible, tran s. A. G o ttsc h a lk [C in cin n ati: H e b re w U n io n C ollege, 1967 ]). T h e claim is th a t h u m a n s a re n o t capable o f p reserv in g loyalty fo r long (see Note 6.d.). 7 T h e ch aracteristic o f grass a n d flow ers th a t d o m in ates the co m p ariso n is th e ir inability to w ith stan d th e “sp irit o f YHW H” th a t “blows against it.” T h e imag e plays o n th e d o u b le m e a n in g o f as b o th “w in d ” a n d “s p irit.” T h e d escrip tio n is a b itte r re m in d e r th a t every th in g th a t has h a p p e n e d to Israel has b e e n a ttrib u te d to YHWH. It im plies th a t because o n e is u n a b le to stan d against G o d o n e also c a n n o t o r sh o u ld n o t b e asked to stan d w ith G od. B ecause the p e o p le are only grass, th e task is useless o r hopeless. “th e p e o p le ,” in the sin g u la r is u sed in Isaiah to re fe r to Israel (40:1; 42:22; 43:8, 20, 21; 47:6; 49:13; 5 1 :7 , 16, 22; 52:4, 5, 6). 8 T h e re sp o n se recognizes th e accuracy o f th e ob serv atio n c o n c e rn in g hum a n frailty b u t c o u n te rs w ith th e re m in d e r th a t the call is based o n “th e w ord o f o u r G o d .” C o n ra d (R eading Isaiah, 139) w rites, “T h is p h ra se refers to th a t w hich is c o n ta in e d in th e vision o f Isaiah, to be re a d out, as th e b o o k suggests.” F or C o n ra d , this “w o rd ” (see th e title in 2:1) is th e o ne sealed by th e p ro p h e t in 8:16 a n d re fe rre d to as a “sealed b o o k ” in 29:11–12. B ut this c o m m e n ta ry ’s re a d in g suggests th a t it m ay re fe r to “YHW H’s scro ll,” c o m m a n d e d to be re a d a lo u d in 34:16 a n d q u o te d in 37:20–35. T h e a p p ro p ria te verse w ould b e 37:35, T shall p u t a cover over this city to deliver it, fo r my sake a n d fo r th e sake o f David, my se rv a n t.” This, in c o n tra st to grass a n d flowers, “stands firm fo r (its) te rm .” N ote th e re p e titio n o f th e assu ran ce in 34:16: “F o r YHW H’s m o u th c o m m a n d e d (th e m ), a n d th e S p irit o f YHWH g a th e re d th e m .” T his rh e to ric is stro n g affirm a tio n to c o u n te r d o u b ts o r co m p lain ts a b o u t YHW H’s d isreg ard o f his p eo p le a n d th e ir p lig h t (40:27) o r Z io n ’s c o m p la in t th a t YHWH h a d forsaken, even forg o tte n , h e r (49:14). “sta n d ,” ap p e a rs re p e a te d ly in th e follow ing ch a p te rs to characterize w hat stan d s u p o r rises u p (43:17; 49:7; 51:17; 52:2; 54:17). It will be u sed a b o u t the re stitu tio n o f d estro y ed cities (44:26b), o f tribes (49:6), a n d o f th e la n d (49:8; cf. Elliger, 26). “fo r (its) te rm ,” is literally “to th e a g e ” a n d im plies contin u a tio n fo r th e G od-w illed le n g th o f tim e. In c o n tra st to grass, G o d ’s w ord rem a in s u p rig h t a n d effective fo r th e tim e th a t has b e e n set fo r it. N e ith e r the w o rd n o t th e te m p o ra l co n cep ts o f th a t p e rio d d ealt w ith etern ity o r fo rev er (cf.

612

Isaiah 40:1–11

E. Jenni, “Das Wort ʿolam im AT,” ZAW 64 [1952] 197–248; Z4W 65 [1953] 15– 18; S. J. DeVries, Yesterday, Today, and Tomorrow [Grand Rapids, MI: Eerdmans, 1975]; J. Barr, Biblical Wordsfor Time, SBT 33 [Naperville, IL: Allenson, 1962]). 9 LXX translated “Messenger Zion” as ό εὐα γγελιζόμ ενος Σιων, “the one bringing good news to Zion,” and thus started a long tradition that led to “you who bring good tidings” in the English versions. The same Greek word stands behind NT usage for “gospel.” There is a question about the relation of the two words. Is properly “Messenger of [or ‘to’] Zion”? Or is Zion the Messenger? (See Note 9.b.) This commentary understands Zion/Jerusalem to be the messenger. Note the close relation of themes with those in chap. 49. The message is for “the towns of Judah.” Its content is that YHWH is coming. 10 YHWH’s return to Jerusalem is pictured as a triumphal procession. “reward,” and “payment,” may well be technical terms for booty and tribute carried home by triumphant warriors. As in vv 3–5, it is YHWH himself who returns. There is no hint of the return of exiles. 11 This beautiful reference to shepherd and flock is similar to Ps 23:1–3. It also carries royal overtones, for , “shepherd,” is a common figure for the king. His “flock,” “lambs,” and “ewes” are all part of the larger picture of the people of God. As references to the towns of Judah, they picture the people who for decades have suffered from neglect and worse since their leaders and the majority of the people were taken into exile. God’s return promises pastoral, royal concern and care for all of them, particularly for the weak and needy. “his bosom,” refers to the fold of the shepherd’s robe, which can be a natural pocket to shelter a lamb. “ewes giving suck,” are those with newborn lambs who, therefore, need special attention as the flocks move along. Explanation

Isa 40:1 has the third plural imperative in the prologue (34:1–40:11) to part II (34:1–63:7) of Isaiah. The great assembly of the nations, peoples, the land, and the world was called to order to hear what was going to be spoken and read (34:1). A four-point preface prepared the audience for what was to come. It noted God’s wrath and fury, which destroyed the nations and their armies (34:2– 4, a summary of chaps. 5–33). It updated this with a notice of Edom’s destruction at YHWH’s hand (34:5–7) and finally with a notice of YHWH’s vengeance on Jerusalem, the completion of Zion’s struggle with God (1:24) that resulted in devastation and ruin where Jerusalem had been (34:8–15). The first imperative invited the nations to approach and listen (34:1). The second imperative, in 34:16, called for a reading from “YHWH’s scroll,” which was accomplished in the quotation of 2 Kings 18–20 in chaps. 36–39. This revealed the contradiction between YHWH’s vengeance upon Jerusalem (34:8) and his promise to defend the city (37:35). The vast assembly waits for YHWH to deal with the contradiction. This passage (40:1–11) marks a major turning point in mood and message. Its optimistic, exuberant tone, contrasted with the dark pessimism of chap. 6, is prompted by the imminent coming of YHWH to Zion. (See the parallel in Zeph 3:14–20 and Zech 9:9.) The turning point in God’s plan is the occasion of enlisting the nations and Israel, now in Mesopotamian exile, to encourage and support

Explanation

613

Jerusalem and Zion to, in turn, announce God’s coming to the towns of Judah. The great day for a change in their fortunes is at hand. It is important to notice exactly what the announcement does and does not include, for the rest of the Vision will struggle with different expectations on these points. It does include a new day for Jerusalem without the continuing burden of her guilt. And with that change in her status comes the news that YHWH will mark the occasion by returning to the city (and to the temple) in all his glory. The world will once again know that God is in his temple and in his city. Nothing is said about a return from exile, a restoration of political power, or the royal house of David. Many Judeans had thought about God’s future and their own future in those terms. Indeed Jeremiah and Ezekiel had done so, although Ezekiel’s last great vision had turned to the view of a new temple rather than a new nation. Nonetheless, those expectations will not die easily. The skeptical response of vv 6–7 reflects not the disappointment of the zealot but the nihilism of the agnostic. He, like Qoheleth, the “preacher” of Ecclesiastes, has learned to look with a cold eye on the happenings of life and to expect the least and the worst. The response represents the attitude of exilic Jews who have accommodated themselves to survival. They want only to be left alone, having neither time nor energy to give to dreams or crusades. The answer given in v 8 puts things in perspective. The foundations of the announcement and the attitudes it calls for do not lie in human capacities but depend solely upon the word of God. He has given it, and he will sustain it. So the good news is that the period in which YHWH had to act against his people through the Assyrians and Babylonians is over and past. He is now positively related to them. His presence and his grace are turned to their welfare. He is open to their worship and devotion. This passage is a major response to the protest of vv 6–7. (The call to Jerusalem in v 9 will be dealt with in chap. 49.) It interprets the protest by identifying its source as Jacob/Israel (v 27a) and its thrust as a complaint that YHWH has been neither open nor fair with Israel (v 27 b). The complaint also reveals Jacob/ Israel’s determination that God must do things her way. The chapter then picks up in v 28 the specific themes of “wilting” and “fainting” from v 7, but now in very personal and human terms to promise a solution to her problem, a prescription for her complaint. God allows her a specific insight into his doings. He is coming to Jerusalem with power. He will win, and he will win in Jerusalem. The promise of his presence and the revelation of his glory there reverse the centuries of struggle for Israel with the kingdoms and the peoples, and even with Jerusalem herself. It also reveals that he will exercise grace to his flock, i.e., Israel. He will shepherd them (v 11). To such as can “wait” or “hope” for him, he will give power and strength for the glorious days to come and the patience needed before they arrive. The Targumim already interpret this as a picture of the return to Jerusalem (see v 31). Excursus: The Role ofJerusalem/Zion in Isaiah 40–54 Jerusalem moves center stage in this material. The passage begins with the announcem ent of comfort for Jerusalem (40:2, 9). After dealing with exiled Israel’s complaint that she is being neglected, 44:26 assures all that she shall “be inhabited”

614

I saiah 40:12–31

(44:26) and Jerusalem that she is to be rebuilt. Cyrus’s task is defined in terms of “building my city” (45:13), and 46:13 assures that “I shall put salvation in Zion.” After Israel resigns h er position as the servant commissioned to do these things (49:1–4), someone volunteers to assume the position. Is this Jerusalem? (See the Excursus: The Pointing of Final K a f [] in Isaiah 49.) If so, then the pointing of the final hafs in 49:5–9 must be em ended to feminine with shewa instead of the masculine . Then Jerusalem remains a central character at that point in the drama as well. The offer is “to restore Jacob to [YHWH]” (49:5), but the task is expanded to make the servant “a Light to Nations to be my salvation to the border of the land” (49:6). YHWH acknowledges her past humiliations but promises recognition by kings and princes (49:7). The servant is assured of YHWH’s help and has his m andate expanded to become “a people’s covenant, to constitute a land, to reassign abandoned land rights,” to free prisoners, and generally to restore a good life in the land (49:8–12). This commentary remains with the Masoretic pointing and understands the servant to be the Persian ruler. Zion complains about feeling abandoned (49:14) but is assured that she will be restored and given power to prosper (49:15–21). The assurance o f comfort is repeated in 51:3–4. She is admonished for her fears (51:12–13). She is called to rouse herself to action in 51:17. Zion’s complaints are expanded in 51:18–20, and she is comforted again in vv 21–23. She is called to awake and put on strength, to take her rightful seat among the nations (52:1–2). YHWH acknowledges Jerusalem ’s past sufferings (52:3–5) but announces redemption and salvation for her and through her (52:6–10). Jerusalem ’s problems reach a crisis point in 52:13–53:12, but the city is called to rejoicing and singing in chap. 54. Note that Jerusalem is explicitly addressed in chaps. 49, 50, 51, 52, 54, and 60.

YH W H Introduced to the Nations: The Continued (40:12–31) Bibliography Brettler, Μ. Z. “Incompatible Metaphors for YHWH in Isaiah 40–66.” JSOT 78 (1998) 97–120. Clifford, R. J. “T h e Function of Idol Passages in Second Isaiah.” CBQ42 (1980) 450–64. Conrad, E. W. “T h e ‘Fear Not’ Oracles in Second Isaiah.” V T 44 (1984) 140—43. Couroyer, B. “Isaie xl, 12.” R B 73 (1966) 186–96. Dahood, M. “T h e Breakup of Two Composite Phrases in Is 40:13.” Bib 54 (1973) 537–38. Dick, Μ. B. “Prophetic Parodies of Making the Cult Image.” In Born in Heaven, Made on Earth: The Making of the Cult Image in the Ancient Near East. Ed. Μ. B. Dick. W inona Lake, IN: Eisenbrauns, 1999. Elliger, K. “Der Begriff ‘Geschichte’ bei Deuterojesaja.” In Verbum Dei manet in aeternum. FS O. Schmitz, ed. W. Foerster. Witten: Luther, 1953. 26–36. Reprinted in Kleine Schriften zum Alien Testament, TB 32 (Munich: Kaiser, 1966) 199–210. Gaiser, F. J. “‘To Whom T hen Will You Compare Me?’ Agency in Second Isaiah.” W W 19 (1999) 141–52. Gordis, R. “ (Is 44:11; Hab 2:5).” In The Word and the Book. New York: Ktav, 1974. 47–48. Graffy, A. “Isaiah 40:27–31.” In A Prophet Confronts His People. AnBib 104. Rome: Biblical Institute Press, 1984. 86–91. Holter, K. Second Isaiah’s Idol-Fabrication Passages. BBET 28. Frankfurt: Lang, 1995. Hutter, M. “Kulturgeschichtliche Notizen zu einer Crux.” BN 36 (1987) 31–36. Kuntz, J. K. “T h e Form, Location, and Function o f Rhetorical Questions

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in Deutero-Isaiah.” In Writing and Reading. Ed. C. C. Broyles and C. A. Evans. 121–41. Lupieri, E. Il cielo è il mio trono: Isaia 40, 12 e 66, 1 nella tradizione testimoniaria. Temi e Testi 28. Rome: Edizioni di storia e letturatura, 1980. Melugin, R. F. “Deutero-Isaiah and Form Criticism.” V T 21 (1971) 326–3 7 .---------. “Israel and the Nations in Isaiah 40–45.” In Problems in Biblical Theology. FS R. Knierim, ed. Η. T. C. Sun et al. Grand Rapids, MI: Eerdmans, 1997. 249–64. Merendino, R. P. DerErste und der Letzte. 61–121. Mettinger, T. N. D. “The Elimination of a Crux? A Syntactic and Semantic Study of Isaiah xl 18–20.” In Studies on Prophecy. VTSup 26. Leiden: Brill, 1974. 77–83. Millard, A. R. “Isaiah 40:20: Toward A Solution.” TynBul 14 (1964) 12–13. Naidoff, B. D. “T h e Rhetoric of Encouragem ent in Isaiah 40, 12–31: A Form-Critical Study.” ZAW 93 (1981) 62–76. Schoors, A. “Two Notes on Isaiah xl 20 and liv 4.” V T 21 (1971) 501–5. Snaith, N. H. “Psalms I 1 and Isaiah XLXL 31.” V T 29 (1979) 363–64. Stummer, F. “Einige keilschriftliche Parallelen zu Jes 40–66: 2. Jes 40:12–16.” JB L 45 (1926) 173–76. Thomas, D. W. “A Drop of a Bucket? Some Observations on the Hebrew Text of Isaiah 40:15.” In Memoriam Paul Kahle. Ed. M. Black and G. Fohrer. BZAW 103. Berlin: Töpelmann, 1968. 214–21. Tidwell, N. “Isaiah 40:10 ( ) . ” Semitics 6 (1978) 15–27. Trudinger, P. ‘“To whom then will you liken God?’ (A Note on the Interpretation of Isaiah xl 18–20).” V T 17 (1967) 220–25. Williamson, H. G. M. “Isaiah 40:20—A Case of N ot Seeing the Wood for the Trees.” Bib 67 (1986) 1–20. Whybray, R. N. The Heavenly Counsellor in Isaiah xl 13–14: A Study of the Sources of the Theology of Deutero-Isaiah. SOTSMS 1. Cambridge: Cambridge UP, 1971.

Translation

12aWho can measure waterb in his hands?c 3+3 Or survey d sky by e hands-breadths? Or containf the dust gof the h land in the measure? 4+3+2 Or weigh mountains on scales, or hills i in a balance? Earth: 13Who can gaugea YHWH’s spirit? b 3+3 cOr instruct him d as his personal e counselor? 14Whom does he consult to make him perceptive ? 3+3 Or a to teach him in the way ofjustice? bOr to teach him knowledge?b 2+3 Ora to make him know a way of understanding? Heavens: 15See! Nations a (are) like a dropfrom a bucket 4+3+4 and are thoughtb of as dust on scales.c See! Coastlandsd (are) as heavy eas fine dust.f 16Lebanon would not sufficeforfuel, 4+4 nora its beasts be enoughfor a burnt offering. 17aAll the nations (are) as nothing over against him!b 3+3 cLess than nonexistent or unrealityc are they accounted by him.b Earth: 18aTo whom would you [pl.] liken God? 3+2 bOr (With) what likeness would you compare him ? bc 19A workman a castsb the cidol, 3+3+3 dand a smith beats out egoldfor it,d refining fsilverfasteners g (for it). 20The expert a in such offerings 2+3 chooses wood that will not rot,b

Heavens:

Isaiah 40:12–31

616

Heavens:

Earth:

YHWH: Herald: Heavens:

Earth:

Heavens:

Earth:

finds bfor himself a skilled craftsman 3+4 to establish an idol that cannot be moved. 21Do you [pl.] not know? 2+2 Do you not hear? Has it not been made known to you from the beginning? 4+4 Do you not understand thefoundationsa of theb land? 22To the One dwelling on the outer rim of the land, 3+2 its inhabitants are like grasshoppers. (He is) the One stretching out heavens like a curtaina 3+3 so that he spreads them like a tent to live in. 23(He is) the One consigning princes to nothingness; 3+4 he makes national judgesa to be like unreality. 24Scarcely are they planted, 2+2 scarcely are they sown, scarcely has their stem 2+2 taken roota in the land, but when b he blowsc on them, they wither 3+3 and the storm carries them away like chaff. 23To whom will you [pl.] compare me as an equal? 3+2 says the Holy One. 26Lift up your eyes on high 2+3 and see! Who created these? a Bringing out their multitude by number, 3+3 he calls them each by name. By greatness of might, 2+2+3 and strength b ofpower, not a one is missing. 27Jacob, whyado you [sg.] say, 3+2 and Israel, (why) b do you declare, “My way is hidden from YHWH. 3+3 And my justice is disregardedc byd my God”? 28aDo you [sg.] not know? 2+2 Or do you not hear? YHWH is a God of the long view, 3+3 Creator of the borderlands. bHe does not faint! 2+2+2 He does not grow weary! b One cannot probe his understanding! 3+4 29(Yet he it is who is) givinga bpower to thefaint,b cand he multiplies strength d to one with no might.c 3+3 30Youths may growfaint and be weary. And choice athletes may stumble and collapse. 2+2+3 31Buta those waitingb on YHWH will renew strength. They will rise (on) wingsc like eagles. They will run, but not tire. 3+3 They will walk, but not faint.d

Notes

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Notes 12.a. Tg. bridges the verses by paraphrasing, inserting “Who said that? The Eternal has said it and done it!” (Elliger, 41). 12.b. MT , “water.” 1 Q I s a a “water of the sea.” Steinmann and McKenzie emend, following 1QIsaa. Η. M. Orlinsky (“St. Mark’s Isaiah Scroll, VI,” HUCA 25 [1954] 90–92) defends MT. Fohrer and BHK5 emend to read , “seas.” MT is to be kept. Elliger notes that Deutero-Isaiah never uses for the sea and always uses , “sea,” in the sg. (42:10; 43:16; 48:18; [49:12;] 50:2; 51:10, 15). 12.c. , “in his hand.” The pronominal suf. has been questioned. 1QIsaa has it but also adds it on , “in his hands-breadths,” in the second stich. Syr. has it in all three stichs. Elliger (40) emends vav to yod and divides the letters differently to read “with both hands a sea.” Duhm and Köhler do the same but read it as pl. without an article. LXX and Vg. omit the suf. 12.d. Missing in lxx . 12.e. 1Qlsaa inserts “his” (see Note 12.c.). 12.f. LXX καὶ π ᾶσαν, “and all,” has read this as a noun. MT is to be understood as a verb, qal pf. 3 masc. sg. from + vav: “and contain.” 12.g. Missing in LXX. BHS to the contrary, ɑ ' σ´ θ´ translate with an inf.: το ν χουν, “to heap up.” 12.h. The article on , “the land,” is strange where other words lack it, but efforts to change it are no better. 12.i. lxx καὶ τ ὰς νάπ α ς , “a n d w ooded valleys,” is m ore like MSR, “valleys,” th an m t ’s , “hills,” b u t m t ’s parallel to , “m o u n tain s,” is still the best. 13.a. , “gauge, survey,” repeats the verb of v 12. lxx translates here with ε ̌γ νω , “understood.”

Whybray (Heavenly Counsellor, 10) has followed it too easily. 13.b. , “spirit.” LXX ν oῦ ν , “mind.” Whybray (Heavenly Counsellor, 11) points to 30:1 and 1 Chr 28:12 to support LXX’s reading of MT. But surely νoῦν, has a much more restricted and passive sense than the dynamic and active , although the latter may include the former. 13.c. LXX, Syr., and Vg. repeat the interrogative pronoun “who?” Cf. BHK3 and BHS. 13.d. 1QIsaa “her” refers to “his counsel”: “Who can make known his plan?” Tg. moves in a similar way, apparently reading YHWH as subject with , “man of his counsel,” being a prophet: “the man of his counsel (whom) he has instructed.” It interprets: “Who ordered the holy spirit into the mouth of all the prophets? Was it not YHWH? And has he not told the righteous, who perform his word, what pleases him?” (Elliger, 41). But the context supports the usual reading of MT. 13.e. “personal,” lit. “man” of his counsel, is missing in 1QIsaa but is added as a correction over the line. 14.a. LXX inserts т ί ς , “who,” but this time Syr. does not. 14.b-b. Missing in LXX and one MSKbut supported by 1QIsaa and Tg. 15.a. lxx π ά ν τα τ ὰ ε ̌θ νη, “all the n atio n s.” 15.b. Missing in Syr. 15.c. MT “scales” (BDB, 24). D. W. Thomas, in BHS, suggests that 1QIsaa (omitting alef ) means “clouds” (so also DCH), though he later (“A Drop of a Bucket?” 217) changes his mind. The word without the alef does not appear elsewhere, but it could be derived from various roots: , “commit fornication,” though a noun or hipʿil ptc. from this is not attested; , “feed” (cf. Kocc of Jer 5:8), thus , “sustenance”; o r , the Q of Jer 5:8, meaning obscure. Elliger (41) is probably right that 1QIsaa has the same word as MT, only omitting a letter. 15.d. Missing in lxx . 15.e. MT is qalimpf. 3 masc. sg., “he takes up.” LXX and Syr. read as p l . , “they are lifted up.” Missing in Vg. and Tg.: “as chaff (which) flies away.” The verb apparently has an intransitive meaning, as it does in Syr., “be heavy.” Elliger (42) suggests that MT has erred in putting vav at the beginning of the next word. It should read , “they are heavy” (BHS). 15.f. LXX ὡ ς σ ίελo ς , “as foam ,” has a pparently read MT’s , “as d u st,” as , “as spittle” (BDB, 956). 16.a. LXX inserts π ά ν τα , “all.” 17.a. LXX and Syr. insert “and.” 17.b. , “before him,” is missing in lxx . Syr. repeats the translation of the following “are ac-

counted by him.” Tg. has , “their works.” Elliger (40) translates “against him.” means “what is in front of or opposite to” and is an excellent word to use in comparisons.

618

Isaiah 40:12–31

17.c-c. lxx και els ούθέν, “and to nothing”; Syr. lʾbdnʾ wlḥrbʾ, “for downfall and for the sword”; Tg. “as riddance and destruction.” Vg. el quasi nihilum et inane, “and like nothing and meaninglessness,” is the same as IQIsaa . This last reading is followed by a long list of interpreters (see Elliger, 42). However, as a comparative, MT also makes sense. 18.a. MT “and to whom.” LXX and Syr. omit “and.” 18.b-b. Elliger (59) lists the readings of lx x , ɑ ', σ´, θ´, Syr., Tg., and Vg. and summarizes: is apparently taken as abstract, “likeness, comparison,” by LXX and Syr., but as concrete, “a picture,” by the other versions. The verb usage is significant in this understanding. 18.c. 1QIsaa , “to me.” 19.a. lxx τ ἐκτων, Syr. ngr’, and Tg. mean “carpenter,” a translation that gives them problems with other words. Vg. conflavit faber, “a workman puts together,” supports MT. 19.b. MT , “casts.” 1QIsaa “and he makes a casting” (the latter is a hap. leg.; cf. Elliger, 60). LXX ἐ π οίη σ ε, Syr. (d)ʿbd, and Tg. retain the added “he makes.” 19.c. MT , “the idol.” But LXX and Vg. have read the he as an interrogative particle: μή and numquid, “does not?” Poetry does not ordinarily use an article (cf. Note 12.h. above). Tg. begins with , “that.” BLex, §80g, shows that the interrogative particle with dagesh forte following is not impossible and points to Lev 10:19. MT, however, may be kept as it is. 19.d-d. LXX ἥ χρυσοχόος χωνεύσας χρυσίον περιεχρύσω σεν αὐτό ν , “or a goldsmith melts gold and gilds it.” Syr. and Tg. speak similarly of overlaying wood with gold. 19.e. 1QIsaa adds “and,” as it also did by adding in the previous line. Thus 1QIsaa divides the lines and verses differently, but MT is to be prefered (Kutscher, Language, 422–23). 19.f. , “refining.” LXX lacks the entire line. Vg. supports MT. BHSs suggestions are unnecessary. 19.g. is a hap. leg. BDB (958) suggests “chains,” and HAL, which cites the suggestions of the ancient versions, adds “plates.” But the binding is needed as a means of fastening the beatengold forms onto the wood. “Fastener” is a better translation. 20.a. is usually thought to be related to “poor, needy” (BDB III), but BHS and DCH suggest “mulberry tree.” See H. G. M. Williamson, Bib 67 (1986) 1–20. The Ugar. root skn I means “monument, figure, statue” (Aistleitner, WUS, n. 1908; HAL), and the Heb. would then be a hipʿil ptc., “whoever sets up an image, has an image made” (LXX, HAL). J. Reider (“Etymological Studies,” V T 2 [1952] 117) relates Ugar. skn II to Heb. with a piʿel pointing and translates “the administrator of the holy gifts.” Trudinger (V T 17 [1967] 224) builds upon , “dwells with,” for the meaning “familiar with, aquainted with.” The piʿel ptc. would mean “the expert” who knows such things. Elliger (62) finds the text hopelessly confused with large gaps. This transladon follows Trudinger’s suggestion. 20.b. 1QIsaa switches the second and third radicals in both , “rot,” and , “find.” 21.a. , “foundations” (cf. 28:16), is supported by lxx , Syr., Vg.,Tg., Rignell (Study of Isaiah), and De Boer (Second-Isaiah’s Message). But BHS, Elliger (62), HAL, and others emend to , “from the earth’s being founded,” to parallel , “from the beginning.” V. A. Hurowitz (“Nursling, Advisor, Architect? ,amôn and the Role of Wisdom in Proverbs 8,22–31,” Bib 80 [1999] 394 n. 9; see DCH) renders m t ’s as “laws of nature.” 21·b. 1QIsaa lacks the article. 22.a. lxx has ὡς καμάραν, “like a dome,” and Syr. ʾy k kplʾ, “like a bowl,” but ɑ ' σ´ θ´ ώς λἑ π τ oν and Tg. mean “like something small.” Vg. reads velut nihilum, “like nothing.” MT indicates a thin curtain or veil. 23.a. lxx a pparently re ad yod as a υαυ a n d translates with ἅρ χει v, “to govern,” as p a rt o f the first stich a n d with τ ὴν.σ ἑ γ ῆν, “b u t the e a rth ,” as p a rt o f the second.

24. a. 1QIsaa makes the verb pl. MT reads it as poel pf. 3 masc. sg., “taken root” or “rooted.” 24.b. 1QIsaa and one MSK read , “when,” lacking the υαυ. LXX and Syr. lack both the particle and the conjuncdon (Elliger, 62). 24.c. 1QIsaa is a root unknown in Biblical Heb. In postbiblical Heb. it refers to metal instruments for plowing (cf. Elliger’s [63] references to Levy and Jastrow). A correction is inserted over the letter ayin, inserting nun, which agrees with MT. 26.a. lxx π ά ν τα τ α ῦτα , “all these.” Syr., Tg., and Vg. support MT “these.” 26.b. MT , “and strong,” is an adj. BHS follows 1QIsaa , lxx τ α ὶ ἐ ν κ ράτει, σ ´ θ´ και κρατο υ ς, and Syr. wbʿwsnh, which read a noun: “and (in) strength.” However, other versions follow MT. See the lengthy discussion by Elliger (63). The issue is whether , “greatness” (a noun), and should be parallel constructions, both nouns or both adjs. The versions tend to add “his” before both words. MT does not. The Translation reads both as nouns.

Form/Structure/Setting

619

27.a. lxx μ ὴ γά ρ, “but do not.” σ´, Syr., Tg., and Vg. support m t . 27.b. LXX καὶ τ ί , “and why?” so BHS suggests. However, MT is supported by the other versions. 27.c. LXX ὰφεῖ λε καὶ ὰπέστη, “he removed the judgment and revoked it,” apparently missed the prep, before “God” and the suf. on “judgment.” 27. d. Lit. “from.” 28.a. LXX καὶ νῦν, “and now.” BHS suggests . Elliger (93) rejects it, correctly referring to the parallel in v 21a. 28.b-b. Tg. “not by work and not by tiring”; lxx οΰ π ειν ά σ ει ουδέ κοπιάσ ει, “not by labor nor by exhaustion.” 29.a. 1 Q I s a a , “the one giving.” MT , “one giving.” 29.b-b. Tg. interprets, “to the righteous who are weary of his word of law, wisdom.” 29.c-c. LXX καὶ τοῖς μὴ όδυνωμενοις λύπην, “and to those who have no pains, trouble,” apparently read a disturbed text like (cf. Elliger, 94). ɑ´ also translates , “might,” as λυπαι, “pains, troubles,” and , “strength,” as οστεωσιν, “to bones.” Syr. also is influenced by LXX. However, m t is clear and should be kept. 29.d. Tg. “riches.” 31.a. Tg. interprets: “But these who have hoped for salvation in YHWH will be gathered from their exile, and gain strength and will be renewed in their youth like the growth (of feathers) that rises on the wings of an eagle.” 31 .b. On the pointing of , “but those waiting,” see GKC §8A. 31.c. LXX πτεροφυήσουσιν, “they will grow wings”; Syr. wnwʿwn gpʾ, “and let wings grow”; Vg. assument pennas, “they receive wings,” but Tg. follows MT. 1QIsaa, Syr., and Tg. add “and.” 31.d. MT , “they will (not) faint,” is qal impf. 3 masc. p l. from . For the form with unassimilated yod, see GKC §70a. 1QIsaa , “they will (not) fly,” is from.

Form/Structure/Setting

The very first word, “who,” marks the nature of the passage. In 40:12–41:26 “who,” occurs nine times, all pointing to YHWH (40:12,13, 14, 18, 25a, 26a; 41:2, 4, 26). He is contrasted with the nations (vv 12–17), with the idols (vv 18– 20), with princes and rulers (vv 21–24), with the stars (vv 25–26). He is identified to the coastlands as the one bringing the conqueror from the east (41:2), as he has in all history (41:4), as the one who has revealed this from the beginning (41:26). The setting was given in vv 1–5: YHWH’s call for messengers among Mesopotamian refugees to go to strengthen Jerusalem and their complaining objection (vv 6–7). The questions are directed to the assembled audience (40:18, 21, 25), to Jacob/Israel (40:27; 41:8), and to the coastlands (41:1, 5). Isa 40:12– 31 includes the first six questions and is addressed to the assembled peoples and to Israel. Who can gauge YHWH’s spirit or teach him (including four questions) (vv 12–14)? N ot the nations (vv 15–17). To whom will you compare God (v 18)? N ot the idols (vv 19–20). From the heavens, he is superior to rulers (vv 21–24). To whom will you compare the Holy One of Israel (v 25)? N ot even the stars (v 26). Why is Israel unhappy (v 27–31)?

At the end lies the positive message, parallel to vv 10–11: YHWH is coming in accordance with his own plan. He is neither discouraged nor weak. He cares for his own, who trust him and wait for him.

620

Isaiah 40:12–31

The center of the passage is built on the question, to whom or what will you liken God? The specific reference is to a visible, tangible idol. It ridicules the worship of something made by human hands, but the rest of the structure implies that there are other forms of idolatry (finding comparisons for God) of which Israel may be more guilty than the actual shaping of idols. Isa 40:12–14, 25–26 suggests that Israel’s complaint (v 27 and vv 6–7?) presumes to tell God how to ru n things. Her judgm ent of God’s plans and capabilities is a form of idolatry. Vv 15 and 23–24 suggest that Israel evaluates the importance of nationhood, nations, and leaders so much as to make them indispensable to God as well as Israel. Vv 16–17 and 21–22 put things in proportion. Not even Lebanon is rich enough in lum ber and herds to support adequately a cult worthy of God. Indeed people are infinitesimally small to God (cf. vv 6–7). So the idea that Israel’s cult or her people are indispensable to God and his purpose is also idolatrous. Substantial work has been done in analyzing the genre and structures of this section (cf. Melugin, Formation, 31–34, 90–93; VT 2l [1971] 326–37; A. Schoors, I Am God Your Saviour, 245–59). These studies have usually related vv 10–11 to the preceding section. An interrogative style dominates the heart of the scene from vv 12–29, but underneath this are several units of a different genre that Melugin calls a disputation speech. Vv 12–17 are a series of rhetorical questions (vv 12–14) concluding with a section introduced by , “see.” This has been compared to forms in Wisdom literature, e.g., Job 38–42 and Prov 30:4 (Melugin, Formation, 33; cf. also G. von Rad, ‘Job xxxviii and Egyptian Wisdom,” in The Problem of theHexateuch and Other Essays, trans. E. W. T. Dicken [London: SCM Press, 1984] 287–89; Η. E. von Waldow, Der traditionsgeschichtliche Hintergrund der prophetischen Gerichtsreden, BZAW 85 [Berlin: Töpelmann, 1963] 48). The closest parallel is in Job 40:25– 41:3 (41:1–11) with questions showing man’s impotence and a conclusion beginning with , “see.” But Koole (1:87) notes that Isaiah’s treatment “clearly goes beyond wisdom literature.” Since Gressmann’s article (“Die literarische Analyse Deuterojasaja,” ZAW34 [1914] 283ff.), interpreters have noted the similarity of vv 12–17 to Ps 33:6ff. The presentation cannot but use hymnic forms when describing God’s greatness and wisdom. Melugin (Formation, 32) has noted that this disputation form also occurs in Exod 4:11 and 2 Kgs 18:35 = Isa 36:20. The latter is particularly interesting in light of the close connection between the passage and the ideas and forms that have shaped the Vision. Melugin (VT 21 [1971] 333–34; Formation, 33) considers vv 18–24 to be parallei to vv 25–26· (and 46:5–11). The oudine of all three passages includes (1) the question “To whom will you compare God?”; (2) sometimes a sarcastic description of idols; (3) and an imperative or interrogative appeal to remember cultic instruction, the content of which is then given in participles like those of hymns. This form of disputation speech is unique to the Vision. Vv 27–31 are identified by Melugin (Formation, 35) as a disputation against Jacob’s specific complaint (v 27). The complaint is similar to that found in psalms of individual lament. Thus the disputation becomes an argument against the cultic lament. It appeals to something already known and taught to the one praying and then expresses confidence in the manner of the psalms of individual lament (cf. Pss 25:8; 102:13). The content of the argument recalls vv 10–11 above.

Comment

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The complex thinking and literary structures that typify the following chapters begin here. Therefore Baltzer treats 40:1–31 as the prologue of Deutero-Isaiah (40–55) and vv 9–20 as a unit marking the entry of various characters, including the Shepherd (vv 9–11), the chorus (vv 12–17), and the idol manufacturers (vv 18–20). This commentary concurs in viewing vv 12–31, along with vv 1–11, as dual introductions to what follows (here, 41:1–49:4) but also calls attention to the function of Isa 40:1–49:4 as a response to the complaints raised in chaps. 34–39, with which it belongs. Comment

12 The hymnic style of these verses makes Baltzer think of the entry of a chorus with a hymn. This commentary also has identified the speakers with a chorus, “Heavens and Earth,” who were invoked in 1:2 and whose comments periodically seem to summarize the Vision’s themes. The chorus’s questions present arguments for YHWH’s incomparability (cf. C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, POS 5 [Leiden: Brill, 1966])., “survey,” is the same word translated “gauge” in v 13. “Hands-breadths” refers to a measurement, a half cubit. The inadequacy of human measures or devices for forming any estimation of the larger things in creation is the point here. Modern measures and devices can measure and weigh much larger and greater things than could those of biblical times, but they, too, are limited. One would only have to change the metaphor to show their limits. 13 The questions turn to the infinitely more impossible thought of evaluating God’s ways and strategies. No effort is made here to speak of weighing or measuring God himself; that is beyond consideration. Israel had challenged his announcement and his program. Now she is being asked: “Who can ‘second guess’ God?” “gauge,” is the same word used of the sky in v 12. “Spirit” is a literal translation; includes mind, purpose, and plans, but moves beyond them to include motivation and implementation. “personal counselor,” is literally “man of his counsel.” Monarchs depend on experts. Presidents have briefings from their intelligence agencies and career bureaucrats. But who could serve as personal counselor to God? (See Whybray, Heavenly Counsellor) 14 Insight, perceptiveness, justice, knowledge, and understanding (one might summarize with “wisdom”) are those characteristics that a king needs and that God has. God’s spirit might promise these to the king (cf. 11:2–5), but who can impart these to God? 15 Nations and nationhood have played an important part in the Vision so far. Israel had been greatly impressed with the trappings and potendal of nadonalism from the days of Samuel. In exile, when nadonalism had progressed to imperialism, she still was consumed with the fear of national power and the ambition to be one, even the greatest of them all. God’s view of nadons, even empires, is very different. To begin with, he is not awed by them. They are minuscule elements in his creation. The Vision in other places shows how he uses them, and then turns aside their plans. He works in, around, and beyond them.

622

I saiah 40:12–31 Excursus: as “ Coastland ”

Bibliography Boman, T. Das Hebräische Denken im Vergleich mit dem Griechen. 5th ed. Gö ttingen: V andenhoeck & R uprecht, 1968. 137. Ruprecht, E. “Wer sind die ‘Könige d er In seln ’? Zur Sem antik von .” Z A W 110 (1998) 607–9. T he H ebrew words and appear frequently in Isaiah, as well as in Jerem iah and Ezekiel. T he dictionaries suggest m eanings of “island (s)” an d “co astlan d (s).” R u p rech t suggests that “coastland(s)” is m ore fitting with the im plication o f “the w orld.” T he words occur in Jerem iah and Ezekiel, b u t particularly in Isaiah, w here the distinction betw een the singular and plural form s is im portant. In the singular the w ord refers to a single country, which is usually identified (20:6 = A shdod; 23:2, 6 = T yre). In the plural it refers to the string o f nations th at stand betw een “the la n d ” and the sea (11:11; 24:15; 40:15; 41:1, 5; 42:4, 10, 12, 15; 49:1; 51:5; 59:18; 60:9; 66:19). and appear parallel to “nations” and “peoples” and are used similarly to , “the end of the lan d ” (5:26; 13:5; 42:10; 43:6; 48:20; 49:6; 62:11). Cf. the title “King of the Four World Coasts” used by Assyrian kings. Tyre is the m ost appropriate of th e nam ed “coastlands” (chap. 23). Ashdod m ight also qualify. Exactly w hat is m eant by “the end of the lan d ” is n o t clear, but it m ight well refer to any o f the areas on the fringe of the area known as “the land.” Together the “coastlands” an d the “ends o f the lan d ” add to the concept o f totality and com prehensiveness in the list given in 34:1.

16 T h e re is an ellipsis o f th o u g h t b etw een verses 15 a n d 16. It was probably m o re n a tu ra l a n d m o re ex p ected by a n a n c ie n t h e a r e r /r e a d e r th a n it is by a m o d e rn . Im p lie d is th e id ea th a t if G od is so in co m p arab ly great, h e m u st be w orsh ip ed . L et us b rin g a sacrifice th a t is a p p ro p ria te to his m ajesty a n d authority. To this th e verse rep lies by p o in tin g to th e la n d th a t Israel a n d its n eig h b o rs th o u g h t o f as th e c o u n try w ith th e g re a te st forests a n d m o st lu x u ria n t anim al life o f all. Even L e b a n o n co u ld n o t su p p o rt a sacrifice ev en t th a t w ould b e worthy o f G od; th e re are n o t en o u g h w ood fo r th e fires a n d n o t e n o u g h anim als for a sacrifice. G od is sim ply too g re a t fo r sacrifice to b e a d e q u a te w orship o f him , even if it is d o n e o n a g ra n d scale. T h is th e m e is fo u n d freq u en tly in th e Vision (cf. 1:11–17; 66:1–3). 17 “n o th in g ”; “less th a n n o n e x is te n t”; an d “unreality,” are term s u sed h e re fo r G o d ’s v aluation o f n atio n s, all nations, even the id ea o f n atio n h o o d . O n e m ig h t have ex p e c te d this o f th e idols. In d e e d , th e sam e a n d sim ilar term s will be u se d o f idols (41:24, 29; 44:9 – 11; 46:1–2), b u t h e re th e polem ic is ag ain st n ations. Isra e l’s objectio n (stated in v 27) im p lied th a t G od show ed no sign o f usin g Israel as a n atio n . T h e a rg u m e n t h e re suggests th a t such nationalism is its e lf a fo rm o f id o la try th a t fails to re c o g n iz e th a t G o d has o th e r in stru m e n ts a n d ways o f d o in g his w ork. N ations, like idols, have n o ultim ate substance in G o d ’s eyes. 18 Now to th e central idea. Having asked “W ho can gauge YHWH’s spirit?” the question becom es direct an d personal: “T o whom would you [pl.] liken God?” (rep eated in v 25 a n d in 46:5). H um an beings think in analogies. We seek com parables within o u r experience to deal with som ething outside of o u r experience. T he Bible

Comment

623

does this in speaking of God in human terms (anthropomorphism). The fault lies in assuming that one has comprehended, has “gauged” the mind and spirit of God, so that one is in the position to make recommendations to the Deity or correct him in his thinking or acting. This is the human tendency and sin. Israel is doing it here. It is idolatry as surely as is the building of an image. “What likeness?”Would you prefer the emperor, the general, or the king? These are nationalistic images. We can hardly escape making some comparison, but some are better than others. This chapter suggests “shepherd-flock” (v 11) for God’s relation to his people, or “creator-sustainer” (vv 28– 29). It does not avoid the comparison to king and warrior (v 10), but it does not want that term used as an image that holds God captive or determines the shape of his people or his use of them. For finally God is not human, nor is he to be comprehended in any role that humans play. (Cf. Brettler,JSOT 78 [1998] 97–120.) In his dramatic interpretation of Isa 40–55, Baltzer suggests that idol manufacturers enter the scene here. 19 The description of the technical process of idol making has drawn attention from the interpreters. See A. Fitzgerald, ‘The Technology of Isaiah 40:19–20 + 41:6–7,” CBQ51 (1989) 426–46; Holter, Second Isaiah’s Idol-Fabrication Passages, 33–79; Dick, “Prophet Parodies.” The point of the passage is that idols are products of human skills. 20 “that cannot be moved,” expresses an inherent irony. Of course anything that people can set up they can also remove. Only God cannot be moved. 21 In the same way that school children are reminded of lessons learned before, Israel is reminded of truths imparted in the temple and through her teachers “from the beginning.” , “the foundations,” are those things that are the very origins and structural components that give stability and meaning. The perennial question whether , “the land,” is to be understood in terms of territory or in terms of the whole earth is raised again. The word occurs in v 20, parallel to God’s stretching out the heavens. This question was faced before in chap. 24 of the Vision (see Excursus: “The Land”[ ] in Isaiah 1–33). There the sense of the land in its geographic and political terms was chosen. The ambiguity continues here. There are references to the stars and to the heavens (vv 22b and 26), but there are also references to nations and to rulers (vv 15, 17, 22–23). “The foundations of the land” refer to all the social and political structures that make the system work. A particular combination of these had existed in Palestine for well over half a millennium to make the history of Israel possible. They changed with the beginning of empire in the region. Now the foundations of the land are those established by the empire and upheld by it. If one thinks from the perspective of “the foundations of the earth,” of course the setting is that of creation faith as expressed in the Psalms. The earth, nature, and the universe are put in their places and kept in their ways by the sovereign will of the Creator. The Vision suggests that these are not two separate ideas. God the Creator and God the Lord of history, political units, and society are one and the same. His “foundations” shape the fabric of nations and societies as surely as they do the heavens and the stars. Baltzer thinks of a choral dialogue between a speaker and chorus in vv 21–31. The words suggest that the Lord of Creation is also the Lord over history’s leaders. That matches the assignment of verses to alternating speakers in this Translation.

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22–23 “One dwelling on the outer rim of the land.” Whether this expression looks at the boundaries of Palestine as the political/geographical , “outer rim,” or thinks vertically of the heavens as the “outer rim,” it is a remarkable concept and stands in contrast to the idea that YHWH dwells in Zion. God’s distance from humankind is accented here. From that distance humans appear as insignificant “grasshoppers.” To One who is “stretching out heavens,” individual persons, be they “princes” or “judges,” have no inherent power or relevance. He can make or break them, can establish them in power or determine the “extinction” of them and all their apparent influence and power, and can make them in every sense “nonentities.” Nothing in human existence is as fragile as power. God can take it away in an instant. The same words used in v 17 ( , “nothing,” and , “unreality”) occur again here. Like the unreality of idols is the unreality of perceived political power in comparison to God’s reality and God’s existence. 24 The figure of the gardener’s plants, helpless before the winds, is applied to the political images. 25 “as an equal,” is literally “that I should be equal.” The issue of the incomparability of God is raised again (cf. v 13), but in God’s own words this time. It is supported by reference to the creation of the stars. One should not lose sight of the way in which control of the stars also implies control of destinies for everyone. Excursus: “Create”/ “Creator” ( ) Bibliography

Albertz, R. Weltschöpfung und Menschenschöpfiing: Untersucht bei Deuterojesaja, Hiob und in den Psalmen. Calwer Theologische Monographien A.3. Stuttgart: Calwer, 1974. Bernhardt, K.-H. TWAT. 1:769-77.--------------. “Zur Bedeutung der Schöpfungs Vorstellung für die Religion Israel’s in vorexilischen Zeit.” TLZ 85 (1960) 821-24. Böhl, F. “br’ Bara, als Terminus der Weltschöpfung im alttestamentlichen Sprachgebrauch.” In Alttestamentlichen Studien. FS R. Kittel, ed. A. Alt et al. BWANT 13. Leipzig: Hinrichs, 1913. 42-60. Boman, T. “The Biblical Doctrine of Creation.” CQR165 (1964) 140-51. Bonnard, P.-E. Le Second Isaïe, son disciple et leurs éditeurs. SB. Paris: Gabalda, 1972. Clifford, R. J. “T he Hebrew Scriptures and the Theology of Creation.” TS 46 (1985) 507-23.------- . “T he Unity of the Book of Isaiah and Its Cosmogonic Language.” CBQ55 (1993) 1-17. Durham, J. I. “Isaiah 40-55: A New Creation, a New Exodus, a New Messiah.” In The Yahweh/Baal Confrontation and Other Studies in Biblical Literature and Archaeology. FS E. W. Hamrick, ed. J. M. O’Brien and F. L. Horton, Jr. Lewiston, NY: Mellen, 1995. 47-56. Fischer, L. R. “Creation at Ugarit and in the Old Testament.” VT 15 (1965) 313-24. Haag, E. “Gott als Schöpfer und Erlöser in der Prophetic Deuterojesaja.” TT Z 85 (1976) 193-213.------- . “Der Weg zum Baum des Lebens: Ein Paradiesmotiv im Buch Jesaja.” In Künderdes Wortes. FSJ. Schreiner, ed. L. Ruppert et al. Würzburg: Echter, 1982. 35-52. Habel, N. C. “Yahweh, Maker of Heaven and Earth: A Study in Tradition Criticism.”JBL 91 (1972) 321-37. Haner, P. B. “Creation Faith in Deutero-Isaiah.” VT 17 (1967) 298-306.------- . “He Who Stretches Out the Heavens.” CBQ 34 (1972) 417-30. Hessler, E. “Gott der Schöpfer: Ein Beitrag zur Komposition und Theologie Deuterojesajas.” Diss., Greifswald, 1961. Humbert, P. “Emploi du verbe bara (creer) dans l’Ancien Testament.” TZ 3 (1947) 401-22. Reprinted in Opuscules d’un Hébraïsant, Memoirs de

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l’Université de Neuchatel 26 (Neuchatel: Secrétariat de l’Université, 1958) 175–86. Hyatt, J. P. “Was Yahweh Originally a Creator Deity?” JBL 86 (1967) 369–77. Jeremias, J. “Schöpfung in Poesie und Prosa des Alten Testaments: Gen 1–3 im Vergleich mit anderen Schöpfungstexten des Alten Testaments.” In Schöpfung und Neuschöpfung. Ed. I. Baldermann et al. Neukirchen-Vluyn: Neukirchener Verlag, 1990. 11–36. Keane, D. P. “Creation Faith in Second Isaiah.” DunRev 11 (1971) 46–76. Kirchschläger, W. “Die Schöpfungstheologie des D euterojesaja.” BLit 49 (1976) 407–22. Kraus, H.-J. “Schöpfung und Weltvollendung.” E v T 24 (1964) 462–85. Lambert, G. “La creation dans la Bible.” M RTh 75 (1953) 252–81. Legrand, L. “La creation, triom phe cosmique de Yahvé .” NRTh 83 (1961) 44–70. Lehmann, H. “Schöpfergott und Heilsgott im Zeugnis d er Bibel: B iblischtheologische T hesen zum problem d er ‘doppelten O ffenbarung.’” EvT 11 (1951) 97–112. Ludwig, T. M. “T h e Traditions of the Establishing of the Earth in Deutero-Isaiah.” JBL 92 (1973) 345–57. Mann, T. W. “Stars, Sprouts, and Streams: The Creative Redeemer of Second Isaiah.” In God Who Creates. FS W. S. Towner, ed. W. P. Brown and D. McBride, Jr. Grand Rapids, MI: Eerdmans, 2000. 135–51. Matthews, A. D. T h e Prophetic Doctrine o f Creadon.” CQR 166 (1965) 141–49. Mauch, T. M. T h e Pardcipial Ascriptions to Yahweh in Isaiah 40–55, as Exem plified in the P articipial A scriptions C o n cerning C reatio n .” Diss., U nion Theological Seminary, New York, 1958. Napier, B. D. “On Creation Faith in the Old Testament, A Survey.” Int 16 (1962) 21–42. Ploeg, J. S. van der. “Le sens du verbe hébreu Baraʾ, étude sémasiologique. ” Mus 59 (1946) 143–57. Raberger, W. “Schöpfung als P roblem figur: Z ur A rtikulation e in e r S in n p rämisse in d er Bewältigung ambivalenter Wirklichkeit bei DtJ es 45:7.” Diss., Innsbruck, 1974. Rad, G. von. “Das theologische Problem des alttestamentlichen Schöpfungsglaubens.” In Werden und Wesen des Alten Testaments. BZAW 66. Giessen: Töpelm ann, 1936. 138–47. Translated by E. W. T. Dicken in The Problem of the Hexateuch and Other Essays (New York: McGrawHill, 1966) 131–43. Reisel, M. “T h e Relation between the Creative Function of the Verbs brʾ-ysr-ʿsh in Isaiah 43:7 and 45:7.” In Verkenningen in een stroomgebied. FS M. A. Beek, ed. M. Boertien et al. Amsterdam: Huisdrukkerij Universiteit, 1974. 65–79. Rendtorff, R. “Die theologischer Stellung des Schöpfungsglaubens bei Deuterojesaja.” ZTK 51 (1954) 3–13. Schwab, H. “Weltschöpfung.” PWSup (1962) 9:1433–1582. Stuhlmueller, C. Creative Redemption. 268–71 et passim .-------- . T h e Theology of Creation in Second Isaias.” CBQ 21 (1959) 429–67. Vermeylen, J. “Le motif de la création dans le Deutéro-Isaïe.” In Création dans l’Orient ancien; congrès de l’ACFEB, Lille (1985). Paris: Cerf, 1987. 183–240. Weinfeld, M. “God and the Creator in Gen. 1 and in the Prophecy of Second Isaiah.” Tarbiz 37 (1967–68) 105–32. Westermann, C. “Das Reden vom Schöpfer und Schöpfung im Alten Testament.” In Das Feme und Nahe Wort. FS L. Rost, ed. F. Maass. BZAW 105. Berlin: Töpelmann, 1967. 238–44. YHWH is presented in the Vision as active, exercising initiative. There is no limit to this activity, although it is pictured as focused and intentional. It is portrayed by active participles in Hebrew, following the style of hymnic psalms that describe the “doer” m uch more than the “doing.” , “create,” is a rare word found primarily in Gen 1–2, a few psalms, and Isa 40– 66. YHWH creating the universe is pictured in 40:26, 28; 42:5; and 45:7, 18. He is creator of “peace and violence” in 45:7; of hum ankind ( ) in 45:12 and 54:16; of Israel in 43:1, 7, 15; of conditions for the new exodus in 41:20 and 48:7; of a new world order in 65:17; and of salvation and joy in 57:19 and 65:18 (see Bonnard, Le Second Isaïe, 520). These are contrasted with hum an idolatrous behavior and the inability o f idols to do these things. The concept of “creating” is supported by words that overlap with it in meaning: , “found” (7x); , “form ” (14x); , “make” (27x with God as subject); and ,

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“stabilize” (3x). In 45:7 , “create”; , “form ”; and , “make,” occur in the same verse. In 45:18 , “stabilize,” takes the place of “make.” All these portray God as actively creating, forming, shaping, and stabilizing the universe and the historical social order from the beginning into the present. There is no place for chaos, or lack of control, in either sphere. God is in control, and this Creator, Maker, Stabilizer is identical with Israel’s Savior and Redeemer who has willed that Jerusalem be restored.

27 The subject changes to the nations and Israel, but the implication that YHWH’s sovereign rule over “time, space, and force” (Baltzer) makes his role as savior possible should not be missed. Jerusalem’s hope lies in the ultimate sovereign of all. YHWH’s antagonist in the disputation, the “case of Zion” (34:8), is named for the first time in this chapter. The address changes from the plural for the nations to a masculine singular. Jacob/Israel, a familiar figure in the Vision, appeared in 1:1–7, was denied a place in the new temple (2:6–9), and was the vineyard of YHWH in 5:1–7. In chaps. 5 and 10 Israel was the one judged by the onslaughts of the Assyrians. Repeatedly recognized in intervening passages is Israel’s place in God’s affections and plans, but the nation was always a fractious child. The reference here implies that the complaint in vv 6–7 is also to be understood as Israel’s complaint. The setting of this act has Jacob/Israel still the heir to election in Abraham but now in Babylonian exile, no longer a nation, and scarcely a people. Yet the people still have meaningful existence because they can be and are addressed by the Almighty. Israel is still disbelieving and complaining. The complaint in v 6–7 was that humanity has no real substance or reality when the spirit ( ) of God blows on it. The intervening disputation has established that humankind is like grass (v 8) and that both nations and their rulers can be destined to extinction and unreality by God (vv 17 and 23). It has asked, who would dare gauge the spirit of God (as indeed the speaker in v 7 has done)? What gives humans meaning and reality is precisely that God’s spirit includes them in his strategies and that God’s word addresses them. Now the complaint turns on “my way” and “my justice.” The people ofJacob/ Israel complain that their plans and their rights do not figure as prominently in God’s plans as they would like. The words are , “hidden,” and , “disregarded” (lit. “is passed over”). Whether Israel’s “way” and “justice/right” are understood in terms of the people’s former lifestyle, expectations, and assumed rights or in terms of what they consider their just rights, the complaint presumes that Israel has a right to determine what these are to be and expects God to fit their expectations. The exposition of the new “theology” that pictures YHWH as creator puts in question Israel’s theology of election based on the people’s salvation from Egyptian bondage. Israel fears that her preferred status is being jeopardized. This is precisely what the Vision is about. It concerns the question of who steers the ship, who determines the direction of history, and who decides the role for God’s people. Jacob/Israel is not open to instruction or to revelation on this point. YHWH’s sovereignty cannot yield on this basic issue. Yet he patiently argues and pleads with the people of Israel to follow his way, rather than trying

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to force their way on him. In a very real sense, the people of Israel are correct. Their way and their sense of right have been passed over and disregarded because from Samuel to Zedekiah the ways of kingship and kingdom had proved a disaster, as the Deuteronomistic History from Samuel through Kings had adequately shown. 28 The disputation returns to a theme from the complaint in vv 7–8, the frailty and temporary nature of humankind. To counter this complaint, the argument looks not to the nature of humanity but to God. First, “YHWH is a God of the long view” (is literally “God of an age”) . His strategies point to the ages, not to the moment. “Creator of the borderlands,” is literally “Creator of the ends of the land.” His creative task involves the great distances of the land (or the earth), not just the specific locality. Israel is in the process of learning that he has designs on Babylon as well as Palestine. Israel had heard this sung and recited in the temple, but the people had never learned the lesson. Their “way” and their “right/justice” still had the narrow scope of Palestine and Samaria in mind. Their sense of time demanded immediate satisfaction. God was prepared for the long haul. “He does not faint” or “grow weary. ” He moves on toward his goal through decades, centuries, and millennia. What had been asked as a question in v 14 is now stated as a fact: “One cannot probe his understanding.” Israel was trying to do the impossible. 29 What is available for Jacob/Israel, and to the humble believer from the nations, comes from God: “power to the faint” and “strength to one with no might.” The disputation returns to the themes of vv 6–7, where humanity (and presumably Israel) are pictured as wilting flowers and fading grass. The description is apt, but God provides what humanity does not possess: power and strength. He gives it precisely to those who are weak and faint. 30–31 Under the circumstances in which those in the best condition possible to humans “stumble and collapse” (literally, “stumble stumbling”) , a special group runs on with new and greater vigor than before. They are “those waiting” on YHWH. The word may mean “wait” or “hope.” Here the ideas overlap: “waiting hope” or “hopeful waiting.” Israel’s impatience and insistence on prompt action from God could become her undoing. One with an attitude of waiting for the God of the ages and his plan will gain strength to rise above the moment, not tire and not faint, but go on and on. The figure of the eagle’s wings is apt. The soaring eagle is borne aloft not by his powerful wings but by the wind’s currents lifting rigid pinions. Those waiting are prepared to be lifted up and carried aloft by the spirit of God in his time and his way. Explanation

If, as we have contended above, the chapters from 34 on have been primarily addressed through plural imperatives to the gathered peoples and nations (34:1), then this passage with its plural address should also be understood as addressed to the gathered nations in vv 10–26. Vv 27–28 address Israel using the singular form. The passage introduces the nations to an understanding of YHWH with which they can relate. Israel’s theology based on election through Abraham and salvation from Egypt and covenant through Moses does not apply to them. If they are

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to be drawn to worship in Zion (2:2–4; chap. 55), a theology that includes them is needed. To this point in the Vision the nations have come to know YHWH through his military role in leading them in combat (5:1; 13:1–5; etc.), in raising up Assyria to campaign against Israel and Judah and sending him home again (10:5–19; chaps. 36–37), and in the total destruction of all their lands and their armies (34:1–4). They have also been made aware of YHWH’s continuing contention with Zion and his people Israel (34:8). They have heard Hezekiah’s prayer to spare Jerusalem so that “all the kingdoms of the land shall know that you are YHWH, you alone” (37:20b) and the story of YHWH’s actions to save the city and send the Assyrian back home. What more do they need to know? Now the passage begins by extolling the greatness of YHWH (40:12–14), a greatness that reduces the significance of nations to a minuscule size by comparison (40:15–17). The people are challenged to suggest a comparison or likeness (40:18), and their idols are ridiculed as simply the creation of human artifice (40:19–20). The passage then points to “the beginning,” “the foundations of the land” (earth) (40:21). It contends that YHWH exists outside the realities of created land (40:22) and that he made the heavens. They are urged to look up to the heavens and ask “Who created these?” (40:26). When the speaker refers to the fears of Israel that they will be left out, he calls them to a wider, longer view and asserts that “YHWH (is) creator of the borderlands” (40:28). He assumes that is reason enough for YHWH to be concerned about them; YHWH is creator of the heavens and also of the areas of earth. YHWH is capable of destroying and removing princes and judges (40:23). If the reader allows the listening nations to think within the reality created by the Vision, this is a reality that they must concede. Chaps. 6–33 have replayed before them what YHWH did in their world in the Assyrian and Babylonian periods. Isa 34:1–4 began this gathering by reminding them that their destruction in those centuries belonged to YHWH. He was responsible for it. The theological counterpart to the incomparable greatness of God is the fragility and puny insignificance of human power or even life. Isa 40:24 asserts this again. Someone had responded to YHWH’s challenge in 40:6–7 by the excuse “all flesh is grass.” Isa 40:24 agrees that in comparison to God’s power, knowledge, and wisdom everything human is unreliable and passing. The point has already been made in 2:17 that human arrogance must be humbled. But another path is offered to “those waiting on YHWH.” For he who does not “grow faint” or “be weary” gives “power to the faint” (40:28–31). There is a way between arrogance (2:17) and a cynical acceptance of weakness (40:6–7). It is called faith (7:4), waiting on YHWH (40:31). Excursus: Waitingfor YHWH in Isaiah “to wait,” “to hope,” or “to expect,” appears repeatedly in virtually every part of Isaiah. It can be found in 5:2, 4, 7; 8:17; 25:9; 26:8; 33:2; 40:31; 51:5; 5 9 :9 , 11; 60:9; and 64:2. In 5:2, 4 YHWH waits for or expects fruit from his newly planted vineyard. In 5:7 the analogy is applied to Israel from whom he expected justice. O ther uses o f speak o f others and their expectations or “waiting.” In 59:9 the congregation waits for light. In 59:11 they “wait” for justice. In both cases they are disappointed. In 64:2 they received things they did not expect.

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The rem aining instances refer to “waiting for God”: In 8:17 the prophet says, “I will wait for YHWH.” In 25:9, the congregation confesses: “T his is YHWH! We waited for him! Let us rejoice, and let us be glad in his salvation.” In 26:8, they sing, “We wait on you.” In 33:2 they pray: “YHWH, have mercy on us! We wait for you! ” Isa 40:31 admonishes “those waiting on YHWH.” The response o f the coastlands is recorded when 51:5 says “coastlands look toward me eagerly” and 60:9 affirms “the coastlands wait for me.”

This passage is a response to the protest of vv 6–7 as well as an introduction of YHWH to the nations. (The call to Jerusalem in v 9 will be dealt with in chap. 49.) It interprets the protest by identifying its source as Jacob/Israel (v 27a) and its thrust as a complaint that YHWH has been neither open nor fair with Israel (v 27b). The complaint also reveals Jacob/Israel’s determination that God must do things her way. The passage then picks up in v 28 the specific themes of withering and fading from v 7, but now in very personal and human terms promises a solution to their problem, a prescription for their complaint. God allows Israel a specific insight into his doings. He is coming to Jerusalem with power. He will win, and he will win in Jerusalem. The promise of his presence and the revelation of his glory there reverses the centuries of struggle for Israel with the kingdoms and the peoples, and even with Jerusalem. It also reveals that he will exercise grace to his flock, i.e., Israel. He will shepherd them (v 11). To such as can wait or hope for him, he will give power and strength for the glorious days to come and the patience needed before they arrive. The Targumim already interpret this as a picture of the return to Jerusalem (see Note 40:31.a.). But the rest of his strategy remains a shrouded mystery. The people of Israel, who cannot yet see the shape of things to come, are not prepared to listen to the call from God or to think the thoughts of God. Their skepticism is based on the observation that nothing had changed in their very human situation. The empire was still firmly in control. Jews were still totally impotent in all political and military matters. Jerusalem was a pile of ruins. Truly “flesh is grass” (40:6) with no hope in sight for the weakening of imperial control or for Israelite strength to mount a revolution. So the people are accused of a lack of trust that is akin to idolatry. It is an idolatry of the mind that demands that God and his word make sense to them. They want God to convince them, to listen to their plan, which compares him to nations and to governments that they know or that they have known. They expect God to fit his plans to their specifications. The passage responds by attacking the people’s attitude for its lack of perception of God, his greatness, and his strategy for the ages. They have underestimated him and judged him by the moment of their own experience. Judge him rather by star-time or star-space. That is his dimension: the time it takes to set the stars in space, the distances they move and require for their existence. These dwarf all ordinary concepts of human comparison. If humankind is transitory and helpless like the grass and wild flowers—and in many ways it is—YHWH is the one who overcomes these weaknesses and gives both meaning and power, but the perspective of God’s greatness in size and time requires “waiting on,” or “hoping for.” God’s time is not our time (cf. John 7:6). God’s moment is not our moment. Those who can learn to wait on God’s time

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and God’s way will renew their strength, will run and not be weary, walk and not faint. Excursus: A Theologyfor the Nations The instruction of the nations into the nature of YHWH and his right to be their God began in 34:1–8. There they learned that YHWH claimed ownership of the destructive period o f history just passed in which the nations, including Edom and J u d a h / Jerusalem, had been devastated. They were called to witness the reading of “YHWH’s scroll,” from which they heard Hezekiah’s prayer for deliverance of Jerusalem so that the nations may know that YHWH alone is God (37:19). The city was delivered, and YHWH promised to continue to care for the city (37:35). Isa 40:12–20 expands on the basic theology for the nations by asserting that YHWH is great enough (40:12, 15–17) and wise enough (40:13–15) to make the demands he is now making on the nations. YHWH is the creator of the heavens (a creator God; 40:12). This is a doctrine that should have been known “from the beginning” (40:21). YHWH understands “the foundations of the land” (40:21) and is Creator of the heavenly bodies (40:26). YHWH inhabits “the outer rim of the land” and is a celestial God (40:22). From that exalted dwelling (cf. 18:4), he determines the fate of princes and judges (40:23–25). He cannot be compared to anything as idolatry tries to do (40:18– 20, 25). YHWH does not faint away or grow weary (40:28), and he provides both strength and spirit for hum ankind (40:29–31), who are frail and weak (40:6–7). “As a shepherd, he will feed his flock” (40:11). Chap. 40 presents the second installment of a theology for the people called to worship in YHWH’s “house of prayer for all peoples” (56:7), those who respond to the invitation to be given in 55:1. Preparing for this congregation of the nations may require use of a new name for YHWH’s people (65:15) and even a new name for YHWH, the God o f Truth (65:16). B utnot until Christian becomes the accepted name for a branch o f Jewish Messianism is there a new name in which the nations (Gentiles) come in large numbers to worship YHWH as LORD. Isaiah’s picture of the nations coming to worship in Jerusalem ’s temple is a pointer in that direction. What would happen if we in the twenty-first century would follow Isaiah’s lead and build “a house of prayer for all peoples” in Jerusalem to which people of all the monotheistic religions, Jewish, Christian, and Muslim would come to find what common ground of faith exists among them? This would still fall short of Isaiah’s Vision, in which those who are invited include the “nations . . . peoples . . . the land and its fullness . . . the world and all that comes from it” (34:1). And the task that lay before those who rose to Isaiah’s challenge included the shaping of a theology that could include them all, as well as those who already belonged to YHWH’s people, Israel.

Coastlands and Peoples Assemble fo r Trial; Israel A ffirm ed as Y H W H ’s Servant (41:1–20) Bibliography Αp-Thomas, D. R. “Two Notes in Isaiah (41:3, 2:22).” In Essays in Honor of G. W. Thatcher, Sydney: Sydney UP, 1967. 45–61. Beuken, W. A. M. ‘“Please give me some of your son’s

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love-fruits’ (Gen. 30:14): Apportioning or Sharing G od’s Election.” LS 23 (1998) 203– 20. Boadt, L. “Isaiah 41:8–13: Notes on Poetic Structure and Style.” CBQ 35 (1973) 20–34. Conrad, E. W. “T h e ‘Fear Not’ Oracles in Second Isaiah.” VT 44 (1984) 133–4 3 .---------. T “ h e Lord’s Military Strategy.” In Reading Isaiah. 72–8 2 .---------. “Patriarchal Traditions in Second Isaiah (41:8–13; 43:1– 4, 5–7; 44:1–5).” Diss., Princeton Theological Seminary, 1974. Dijkstra, M. “‘He Who Calls the Eras from the Beginning’ (Isa 41:4): From History to Eschatology in Second Isaiah.” In New Things. Ed. F. Postma et al. 61–76. Elliger, K. “Der Sinn des hebräischen Wortes ” Z4W83 (1971) 317–29. Fohrer, G. “Zum Text von Jes. xli 8–13.” VT 5 (1955) 239–49. Gelston, A. “‘Behold the Speaker’: A Note on Isaiah 41:27.” V T 43 (1993) 405–8. Goldingay, J. “The Arrangement of Isaiah 41–45.” VT 29 (1979) 289–99. Goshen-Gottstein, M. “Abraham—Lover or Beloved of God” (Is 41:8). In Love and Death in the Ancient Near East. FS M. Pope, ed. J. H. Marks and R. M. Good. Guilford, CT: Four Quarters, 1987. 101–4. Hamlin, E. J. T h e Meaning of ‘Mountains and Hills’ in Isa. 41:14–16.”JNES 13 (1954) 185–90. Harner, P. B. Grace and Late. 71–117. Hessler, E. “Die Struktur der Bilder bei Deuterojesaja.” E vT 25 (1965) 349–69. Höffken, P. “Abraham und Gott, oder: wer liebt hier wen?” BN 103 (2000) 17–22. Janzen, J. G. “A nother Look at yahalipu koah in Is. 41:1.” VT 33 (1983) 428–34. Joüon, P. “Le sens du mot hébreu” JA 10.7 (1906) 137—42. Kooij, A. van der. “‘Coming’ Things and ‘Last’ Things: Isaianic Terminology as Understood in the Wisdom of Ben Sira and in the Septuagint of Isaiah. ” In New Things. Ed. F. Postma et al. 135–40. Leene, H. De vroegere en de nieuwe dingen bij Deuterojesaja. Amsterdam: VU Uitgeverij, 1987. Merendino, R. P. Der Erste und der Letzte. 123–90. --------- . “L iterark ritisches, G attungskritisches und Exegetisches zu Jes. 41, 8–16.” Bib 53 (1972) 1–42. Mowinckel, S. “Die Komposition des d eutero jesian isch en B uches.” ZAW 49 (1931) 87–112, 242–60. Ruppert, L. “Die Disputationsworte bei D euterojesaja in neuem religionsgeschichtlichem Licht.” In Prophetie und geschichtliche Wirklichkeit im alten Israel. FS S. H errm an, ed. R. Liwak et al. Stuttgart: Kohlhammer, 1991. 317–25. Spencer, B. J. “T h e ‘New Deal’ for Post-Exilic Judah in Isaiah 41:17–20.” ZAW112 (2000) 588–97. Walsh, J. T. “A Case for the Prosecudon: Isaiah 41:21–42:17.” In Directions in Biblical Hebrew Poetry. Ed. E. R. Follis. Sheffield: JSOT Press, 1987. 101–18 .---------. “Summons to Judgement: A Close Reading of Isaiah XLI 1–20.” V T 43 (1993) 351–71. Willi, T.Juda—Jehud—Israel: Studien zum Selbslverständnis desJudentums in persischer Zeit. FAT 12. T übingen: M ohr (Siebeck), 1995. Williams, C. H. I Am He: The Interpretation of ‘ani hu’ in Jewish and Early Christian Literature. WUNT 1.113. Tubingen: M ohr (Siebeck), 2000. Woude, A. van der. “What Is New in Isaiah 41:14–20?” In New Things. Ed. F. Postma et al. 261–67. Wypych, S. “I cosidetti oracoli de salvezza del Deuteroisaia: Analisi, struttura e tema di Is 41, 8–16; 4 3 , 1–7; 4 4 , 1–8.21.22.” Diss., Pont. Univ. S. Tommaso, Rome, 1973. Zimmerli, W. “Ich bin Jahwe.” In Geschichte und Altes Testament. FS A. Alt. Tü bingen: M ohr (Siebeck), 1953. 179–209. Reprinted in Gottes Offenbarung: Gesammelte Aufsätze zum Alien Testament, TB 19 (Munich: Kaiser, 1963) 11– 40. ---------. “Das Wort des göttlichen Selbsterweises (Erweiswort), eine prophetische Gattung.” In Mélanges bibliques. FS A. Robert. Paris: Bloud & Gay, 1957. 154–64. Reprinted in Gottes Offenbarung: Gesammelte Aufsätze zum AltenTestament, TB 19 (Munich: Kaiser, 1963) 120–32.

Translation YHWH:

1Listen to me in silence,a you coastlands! Let peoples brenew strength! b Let them approach, then let them speak. cLet us assemble fo r the trial! c 2Who has aroused (one) from the east?

3+3 3+3 3+3

Isaiah 41:1–20

632

Heavens:

YHWH:

Heavens:

Whom salvation calls ato its feet?b (Who) gives up nations before him 3+2 that he beats downc kings? (Who) gives up d his esword like dust,f 3+3 his bow like driven g chaff? 3aHe pursues them.b He passes by (in) peace 3+4 a path he does not travelc on foot. 4Who has performed and done (this) ? a 2+3 Calling out the generationsfrom the beginning? I, YHWH, (was) with thefirst, 3+2 and with the last I am he. 5Coastlands have seena and are afraid.b 3+3+2 The borderlands tremble.c They have drawn near and arrived.d 6Each helps his neighbor, 3+3 and to his brother he says, “Be strong. ” 7Then a craftsman strengthens a goldsmith,a 3+4 a finisher with a hammer,b an anvil strikera sayingc of the soldering, “It is good.” 3+2+2 Then they strengthen it with nails. “It cannot be moved.” 8But you, Israel, (are) my servant, 3+3+3 Jacob, whom I have chosen, seed of Abraham, my friend,a 9whom I strengthened as far as the borderlands 4+2 and whom I calledfrom its far comers. I called you.a You are my servant. 3+3 I have chosen you! I have not abandoned you! 10Do not be afraid, for I am with you. 3+3 Do not be anxious,afor I am your God. I have strengthened you. Indeed, I have helped you. 2+3 Indeed, I have upheld you by the right hand of my salvation. 11Seea they are shamed and confounded— 3+3 all who were aroused b against you. cThey are as nothing,c and they have perished d— 3+2 your adversaries in conflict. 12 aYou seek them but do not find them a— 3+2 your adversaries in strife. They are as nothing and as nonentities— 3+2 your adversaries in warfare. 13For I, YHWH,a am your God, 4+2 strengthening your right hand, who is saying to you: Do not be afraid. 3+2 bI myself have helped you.b 14aD0 not be afraid, 2+2+2 little worm afacob, tiny caterpillarb Israel! “I myself have helped you ” 2+2+3

N o tes

YHWH:

Earth:

633

(is) the expression o f YHWH, cand your Redeemer (is) the Holy One of Israel!c 15 If I had appointed ayou as a sharp threshingb sled, 4+3 new, with double rows of teeth,c you would thresh mountains d and crush (them), 3+3 and e you would make hills d to be like chaff 16You would winnow them, and the wind would lift them up3+3 The storm would scatter them. But you shall rejoice in YHWH.a 3+3 In the Holy One b of Israel you shall sing praises. 17As for the poor and the needy 2+3+3 seeking water when there is none, whose tongue is parched by thirst, I, YHWH,a answer them. 3+4 As God of Israel, bI do not abandon them. 18I open rivers on the plateaus 3+3 and fountains in the valleys. I make the wilderness aa pool of water a 3+4 and a dry land to (be) springs of water. 19I place a cedar in the wilderness, 3+4 an acacia, a myrtle, and an oil tree. I put a cypress in the Arabah, 3+3 an elm tree and a pine together a 20in order that they may see and know, 3+3 that they may position aand understand (these) together that YHWH’s hand has done this b 4+3 and that the Holy One of Israel has created it.

Notes lxx ἐ γ κ α ιν ίζεσ θ ε, “renew yourselves,” apparently read , a dalet for a resh. 1.b-b. m t ’s repetition of a phrase from 40:31 is supported by 1QIsaa and all the versions. Mowinckel (ZAW 49 [1931] 87–112, 242–60), Muilenburg, and others have demonstrated the deliberate compositional use of repetition in this section (contra BHK3).

1.a.

1.c-c. lxx τ ό τ ε κρίσιι‫ ׳‬ὰ να γγειλ ά τω σ α ν, “a t th at tim e they will a n n o u n ce ju d g m e n t,” apparently has a n o th e r arra n g e m e n t o f the text.

2.a. Elliger (104) derives from a second root (BDB II; HAL II) with a meaning like , “meet, confront.” So RSV.

2.b. 1QIsaa and three MSSR read , “to his feet,” pl.; MT is sg. Elliger (105) moves it to the end of the following line. 2.c. MT “he beats down” (hipʿil impf. from ); 1QIsaa , “he brings down” (hipʿil from ). LXX ἐ κ σ τή σ ει, “will be amazed,” apparently read as Klostermann pointed out (BHS). Syr. ntwrwn, “they are terrified,” follows suit. Tg. has , “they shatter in pieces,” Vg. obtinebit, “he will possess.” Among these MT does as well as any. 2.d. 1 Q I s a a adds “and,” supported by LXX, but Syr., Tg., and Vg. follow MT. Tg. and Vg. understand “kings” as the object of the verb. Many (BHS, Elliger [106], and others) think “them,” has fallen out as object and reinsert it, but the parallel to the previous line suggests that YHWH is the subject, as Tg. and Vg. recognized. 2.e. LXX “their.” 2.f. LXX e ls γ ῆ ν, “to gro u n d , e a rth ,” has translated MT literally. 2.g. MT “driven,” is a nipʿal ptc.; 1 Q I s a a “driven,” is a qal act. ptc.

654

Isaiah 41:1–20

3.a. 1QIsaa and LXX add “and.” 3.b. 1QIsaa and LXX add “and.” 3.c. MT “he came.” 1QIsaa “they discerned,” and Vg. semita in pedibus eius non apparebit, “the path for his feet will not be seen.” LXX omits, but Syr. and Tg. support MT. 4.a. lxx inserts τ α ῦτα , “that.” 5.a. The pf. tense picks up the relation to v 4 and is continued in 5c. The Translation uses a present pf., with a simple present for the Heb. impfs. 5.b. 1 Q I s a a “and see,” is impv. Translations have had a great deal of trouble with the tenses here, but MT is consistent and should be followed. 5.c. MT “tremble.” 1QIsaa “together” = lxx ἅμα. 5.d. MT, “and come” (GKC §75u). 1QIsaa appears to read an impv. again. Tg. has an impf. LXX, Syr., and Vg. support MT. 7.a. The versions had trouble distinguishing subject and objects, apparently not yet having the sign of the direct object, in their texts (see Elliger, 107). 7.b. 1QIsaa is without parallel in Heb. Elliger (108) suggests that the doubled middle letter of MT “hammer,” has been released by dissimilation (HAL). Cf. G. Bergstrasser, Hebräische Grammatik (Hildesheim: Olms, 1962) §205, and M. Mansoor, “Some Linguistic Aspects of the Qumran Texts,” JSS 3 (1958) 50. 7.c. 1QIsaa , “he says.” 8. a. MT “my lover” or “one loving me.” LXXov ὴγά π ησ α, “whom I have loved”: ɑ´ α γα π η του μου, “my beloved.” σ´ του φ ιλου μου and Vg. amici mei mean “my friend.” The pass. ptc. suggested by BHS, “one beloved by me,” is neither supported nor necessary (cf. Elliger, 132). 9.a. 1QIsaa , “and let me call,” is cohortative. In 40:6 it has the same form. 10.a. MT is usually identified as a hitpɑʿel impf. from “gaze about” (BDB, KBL). Elliger (132) refers to discoveries of cognates in Phoenician (DISO, 322) and in Ugar. (WUS, 2956) pointing to a root meaning “fear” (HAL). This supports the qal pointing found in many MSS. 11.a. Missing in Syr. 1QIsaa has it added above the line. 11.b. MT , “aroused,” is a nipʿal ptc. from G. R. Driver (JT S 36 [1935] 398) points it as a qal pic. from “snoring angrily” (cf. BHS). 11.c-c. Missing in 1QIsaa. 11.d. 1QIsaa and LXX insert “all.” 1QIsa has “and they are shamed.” 12.a-a. Missing in 1QIsaa. 13.a. Missing in LXX (except the hexaplaric MS group oII and MS 403' ). 13.b-b. Missing in LXX. 14.a-a. Missing in LXX. 14.b. MT “men o f ” (DCH). LXX has όλιγοστός, “small number,” and σ´ αριθμος, “a number.” But 1QIsaa “you dead ones o f”; ɑ´ (οι) τεθυεωτες, “dead ones”; θ´ οι νεκροι, “the dead”: and Vg. qui mortui estis, “who are dead,” are followed by W. H. Brownlee (The Meaning of the Qumrân Scrolls [New York: Oxford UP, 1964] 221), Η. E. von Waldow (“Anlass und Hintergrund der Verkündigung des Deuterojesaja,” diss., Bonn, 1953), and HAL. G. R. Driver (JTS 36 [1935] 399) and BHS suggest reading based on an Akk. word, mutu, meaning “a small louse” or “corn worm” (also DCH) and suggest that Syr. mnynh meant not “number” but “corn worm.” The latter meaning, though it has no parallel in Heb., fits the context best (cf. Elliger, 147). 14.c-c. lxx ό λυτροὐμενός σε , Ισραη λ, “the one setting you free, Israel.” 15.a. The sequence of tenses following suggests subordination: a pf. in v 15a introduces six impfs. is taken as a conditional particle “if” (cf. GKC §159w). The pf. tense is understood to represent a condition contrary to fact (GKC §159 lm and J. Wash Watts, Survey of Syntax, 136–38). The impfs. in the apodosis speak of things that would have been true if the protasis were real, which it is not. 15.b. The lexicons cannot decide whether is an adj., “sharp” (GB), or a noun, “cut, incision” (HAL, KBL, and BDB; DCH provides both options). The number of words has made some feel that one of these is redundant (cf. BHS and Elliger, 147). 15.c. See Ps 149:6. 15.d. Tg. interprets as “peoples” and “kingdoms.” 15.e. lxx puts the “and” after “hills” and thus reads “hills” with “crush,” making the Heb. stichs 2 + 2 + 2. MT, however, is followed by Syr., Tg., and Vg. 16.a. Missing in lxx . 16.b. lxx ἐv τοῖ ς άγίοις Ισραήλ, “in the saints of Israel.” 1QIsaa adds “and,” followed by a number of Heb. and Gk. MSS, σ´, Q and Syr.

Form/Structure/Setting

635

17.a. lxx ἐγ ὼ κύριος ό θεός ἐ γώ, “I am the Lord God, I myself.” Syr., Tg., and Vg. support MT. 17.b. LXX and Syr. add “and.” 18.a-a. LXX has εὶς ἒλη, “into marshes,” as do OL and Syr. BHS suggests a Heb. original of “to pools,” for MT’s “to a pool of water.” The change is minor and of little help. 19.a. MT lists seven trees; LXX, only five; σ´, seven; ɑ´ and θ´, four; Jerome and Vg., seven; Syr., six; and Tg., seven. See the comparative lists in Elliger, 158. 20.a. 1QIsaa has “and they consider,” with “and position,” as a variation above the line. 20.b. lxx τ α ῦτα π ά ν τα , “all this. ”

Form/Structure/Setting

The setting of 41:1–20 comes from the previous scenes. Isa 41:1–7 continues the address to the nations, singling out the coastlands. YHWH claims credit for bringing the Persian and posits this as proof that he is truly God. Vv 1–7 lend support to the announcement and call of 40:1–5. Isa 41:8–20 turns to address Israel again. This passage is also a response to Israel’s complaint voiced in 40:6– 7 and v 27. V 1 establishes the genre of the scene as a trial speech. The islands and peoples are summoned as witnesses. The purpose is clearly stated: “for the trial.” As the trial proceeds, it is clear that both Israel and the peoples need to be persuaded by the speeches. Begrich (Studien zu Deuterojesaja, 26–48) was the first to study the form of these trial speeches. Substantial work has also been done by von Waldow (“Anlass und Hintergrund der Verkündigung des Deuterojesaja,” diss., Bonn, 1953, pp. 37–46; Der traditionsgeschichtliche Hintergrund der prophetischen Gerichtsreden, BZAW 85 [Berlin: Topelmann, 1963]) and Westermann (“Sprache und Structur der Prophetie Deuterojesajas,” in Forschung am Alten Testament, TB 24 [Munich: Kaiser, 1964] 13–44). H. J. Boecker’s study of legal forms in Redeformen des Rechtslebens im Alten Testament, 2d ed., WMANT 14 (NeukirchenVluyn: Neukirchener Verlag, 1970), has contributed to its understanding. The broader study of the covenant lawsuit has been drawn into the discussion. See also A. Graffy, A Prophet Confronts His People, AnBib 104 (Rome: Biblical Institute Press, 1984), and the section “Dramatized Controversy” in the Introduction to this volume above. For a full listing of literature, cf. Melugin, Formation, 45–46. The form here is not significantly different from that already established for the Vision from chap. 1 onward. The major change lies in the direct participation by YHWH himself, who is more active here than he has been since the first chapter. It is no new thing for YHWH to speak in the first person: cf. Gen 15:7, 17:1; Exod 3:6, 20:2; Deut 5:6; and the refrain “I am YHWH, your God” in the Holiness Code of Leviticus. (See W. Zimmerli, “Ich bin Jahwe,” 179–209 = Gottes Offenbarung, 11–40; “Das Wort des göttl ichen Selbsterweises,” 154–64 = Gottes Offenbarung, 120–32.) The broader genre, including the YHWH speeches in Job 38–42, is treated by R. LaPointe (“Divine Monologue as a Channel of Revelation,” CBQ32 [1970] 161–81). Isa 41:1–20 takes the shape of an arch structure: A The call to trial: islands and peoples (v 1). B Who stirred u p the eastern conqueror (vv 2–3)? C Who calls out the generations from the beginning (v 4)? D Response of the islands and ends of the land (vv 5–7).

636

Isaiah 41:1–20

KEYSTONE “But you, Israel, are my servant” (vv 8–9).

D ' “Do not be afraid” (vv 10–12). C' “I, YHW H,. . . strengthening your right h an d ” (vv 13–14). B' “If I had appointed you . . . but you shall rejoice” (vv 15–19). A' “In order that they [the peoples] may know” (v 20).

Melugin (Formation, 93–98) has divided the speech into four units (vv 1–7, 8– 13, 14–16, 17–20) and has summarized the studies of their arrangement and connections. E. W. Conrad (V T 44 [1984] 133) has identified the form of the two “fear not” speeches (vv 8–13, 14–16) with oracles found in Deut 3:2/Num 21:34; Josh 8:1–2; 10:8; 11:6. The outline of these is: (a) assurance, (b) object of fear, (c) basis of assurance, (d) result. In 41:8–13 Conrad finds the same pattern: (a) address, vv 8–9; (b) assurance, v 10a; (c) basis of assurance, v 10b; (d) result, v 11–12; (e) basis of assurance, v 13. In vv 14–16 the outline is: (a) assurance, v 14a; (b) address, v 146; (c) basis of assurance, vv 14c-15a; (d) result, vv 15b–16. (Cf. also Merendino, DerErste und der Letzte, 165; Bib 53 [1972] 25.) Baltzer treats chaps. 41–42 together as the first act of Deutero-Isaiah (chaps. 40–55). The historical setting of act 4 intrudes itself upon the scene for the first time. The conqueror from the east (v 2) will be identified in chaps. 44 and 45 as Cyrus, the Persian. For a full two decades before he conquered Babylon, he was becoming known in the regions east of Mesopotamia. The mountains of Iran had produced Medes with ambition and power before, but never someone like this. He achieved status over his own tribesmen first. Then he conquered Media before taking control of its allies, the Babylonians. By this time Cyrus had a sizable kingdom extending from the boundaries with Babylon and Elam in the south, across Asia Minor to the Aegean Sea in the west, to the Black Sea in the north, and eastward to the edge of India. His reputation was growing. YHWH refers to him and claims to be the prime instigator of his ambition and success. He then claims that it has always been so. From the beginning, he has directed the course of such events. Comment

1 The great judgment scene has witnesses representing the fringe elements of the land, the “coastlands” of Philistia and Phoenicia. This is significant since the primary evidence that is offered concerns an event taking place offstage with respect to the normal Middle Eastern theater of biblical history. Balzer (88) places this scene in the netherworld of the dead, but that calls for a change of scene that is unnecessary. The nations are those who will be called upon to acknowledge the victories and sovereignty of Cyrus. Both Cyrus and they are very much alive. 2 Farther east the political pot is boiling. A bright and fearful new name is being whispered in all the world’s seats of power. It is the name of Cyrus the Persian, who already reigns over the combined kingdoms of Media and Persia (cf. 41:21–29; 42:5–9; 44:24–28; 45:1–7, 9–11; 48:12–15). Cyrus II began his rise in 558 B.C.E. when he was crowned king of Persia in Pasargadae, which lay eastsoutheast of Babylon in the Iranian mountains. He rebelled against his Median liege lords and conquered their capital, Ecbatana, in 550 B.C.E. By that act, he

Comment

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became the ruler of the vast Median empire that extended as far north and west as Armenia. This is the “success/salvation” that is referred to here. The verse asks about the power and inspiration behind Cyrus’s throne and its power. , “salvation,” is a word that usually means “righteousness.” It is often thought now that the context in Isa 40–55 requires the meaning of “victory” (cf. Fohrer, Muilenburg, North, and Steinmann), but Elliger (120) makes a convincing case for the more correct meaning “salvation” for all ten cases in Isa 40–55 (41:2,11; 42:6, 21; 45:8, 13, 19; 51:1, 5, 7). It contains the seed idea of “right,” not simply for victory but for success, that is, for “salvation.” YHWH claims to be the one who has made Cyrus’s victory march possible. Dijkstra calls attention to the “prognostic historiographies” that served to legitimate a king as one who had been announced in advance by the gods and suggests that the author of Isaiah knew of this literary form. 3 “He passes by (in) peace.” may have the meaning “to be whole, healthy, complete,” and many interpreters understand it so in this case. However, it has the special meaning of peace, which in this context of warfare, is appropriate. Cyrus gained only part of his kingdom by war. He fell heir to a general discontent against the Median rulers, a circumstance that brought many of their vassals into his camp without struggle. He is pictured as a master diplom at who was skilled in dealing sensitively with the religious and ethnic differences of his subjects. Thus many a campaign trail that brought victory was one he never had personally to travel. Koole (1:140) notes that “() means the absence of any real resistence.” W. Eisenbeis (Die Worzel im A.T., BZAW 113 [Berlin: De Gruyter, 1969] 45) translated as an adverbial accusative, “unimpeded,” but Koole is right to look for a deeper meaning like that in 45:7, 48:18, 54:13–15, and 55:12, in which salvation comes to Israel and also affects the entire world. One must note here that many interpreters (including Tg., early Jewish scholars [except Ibn Ezra], Luther, Calvin, and among moderns, Torrey and Kissane) have thought this verse referred to Abraham, translating “in righteousness he called him to follow him.” 4 YHWH asks “Who has . . . done this?” and then broadens the question to cover the generations from the beginning. In other words, who has controlled the forces of history from the beginning of time? He answers: “I, YHWH, was with the first,” the ones at the head of the column of marchers in history’s generations., “first,” has neither article nor preposition, but “with the latter” or “last things” (without an article following is seen as a preposition “with”), as a parallel makes the meaning “with” in both cases likely. The context calls for affirmation that he is “with” Cyrus, as he has been with successful rulers from the beginning of time. A. van der Kooij (“‘Coming’ Things and ‘Last’ Things,” 135–40) notes Leene’s idea (Vroegere en de nieuwe dingen) that should be rendered “later (generations).” This is the case in Hebrew Isaiah, but van der Kooij notes that Sir 48:24–25 and LXX Isaiah shift the meaning from “coming” or “later” events to “the last things.” Whereas in Hebrew Isaiah the reference is to the new era under Persian rule, Sirach and LXX have given it an eschatological meaning. The Vision claimed credit for YHWH in the Assyrian invasions of the eighth century (chaps. 7–10). For the readers of the Vision, then, this is not a new idea. But there is a difference. The earlier chapters were interpreting historical events

638

Isaiah 41:1–20

directly relating to Canaan and to Israel. Now YHWH’s actions deal with the growth of an empire on a distant horizon, which, at this stage, seems to have nothing to do with Canaan. And Israel, as a political nation, is no more. Now YHWH is revealing to Israel, a worshiping community in the foreign country of Babylon, the significance for them of world events beyond their borders. They are being given a glimpse into the complex ways by which God does his will in history. 5 A report is brought that those called to the judgment scene in v 1 are finally stirred into attending. Apparently the course of events has moved them. Could the coastlands and the borderlands refer to the extremities of the territory of the old Davidic empire? , “coastlands,” would then be Philistia and Phoenicia, and “borderlands,” the territories that marked the northern and eastern border along the Euphrates River and the desert from Haran and Syria, including Ammon, Moab, Edom, and the territories of Arabian tribes. These are called as witnesses, as were Heavens and Earth in 1:2 and as nations and peoples are called in 34:1. They will be called again in 49:1. Note the assonance of “coastlands,” with “nothing.” The lands that were independent countries in preexilic times were treated as such earlier in the Vision: Edom (21:11–12), Moab (chaps. 15–16), Philistia (14:28–32), Aram (17:1–3), Arabia (21:13–17), and Tyre (chap. 23). By this time, however, they are, like Judah, no more than subdivisions of a Persian satrapy. It is worth noting here and in the following chapters that the leaders of these countries are the very ones that opposed the rebuilding of Jerusalem and its temple on numerous occasions, as Ezra and Nehemiah attest. 6 The reaction of the wastelands is to bind themselves together and encourage each other to “be strong” (this verb is a key motif for the next eight verses). They do this by the futile gestures of building idols. They strengthen each other in the effort. They make the image strong with added supports, as though the “god” must be strengthened. This is the irony of idolatry. Human power supports and strengthens the idol. 7 The idol-builders say, “It cannot be moved.” Elliger (130) observes, “The stability is only relative, and above all else it is at the same time completely immobile!” The stability is as relative as Dagon’s statue in 1 Sam 5:3–4. What a contrast to YHWH, who appears to his people in Babylon and who arouses the next generations of kings to their conquests! The urge for stability corresponds to a real need, but it is YHWH who cannot be moved and who brings stability out of chaos in his creation. His statutes stand firm (Ps 93:5). His world is firmly established (Pss 93:1; 96:10). His throne is established forever (Ps 93:1). Israel shared humanity’s need for stability, but she attained it by faith in God’s unshakable order in word, salvation, and creation, not by trying to erect monuments that could not be moved. 8 God’s true antagonist in the trial is Jacob/Israel, and the people of Israel are addressed now. They are identified clearly as YHWH’s elect by virtue of their descent from Abraham, God’s friend (see M. Goshen-Gottstein, “Abraham— Lover or Beloved of God,” 101–4; Höffken, BN 103 (2000) 17–22; and B. W. Stone, “Second Isaiah: Prophet to Patriarchy,” JSOT 56 [1992] 85–99). 9 But they are also the ones whom God has strengthened and called, not simply in Egypt at the beginning nor merely in Canaan. The emphasis here is on God’s relation to Israel of the dispersion in “the borderlands” and “its far corners,” the very places from which Abraham was called and in which he re­

C om m en t

639

ceived strength and faith for his journey to Canaan. This new people, the Jews of the dispersion, is “called,” “chosen” to be YHWH’s “servant.” This means they are called to worship him, as in the Diaspora synagogues of later centuries. It means they are called to support worship in Jerusalem’s temple (cf. 40:1–5), but it also carries the meaning of being YHWH’s instrument to perform his will, his messenger to bear his message. Far from being abandoned, as Israel’s complaint (40:27) contended, because they are no longer in Canaan, they are now called into the very center of his strategic purposes to serve him. 10 “Do not be afraid.” To be addressed by God, to be called to serve him, is an awesome thing (cf. Judg 6:23). A remarkably similar statement appears in the mouth of Ishtar of Arbela to Esarhaddon: “Do not be afraid. O king, I said to you, I have not overthrown you” (ANET, 450). Note that the admonition is lacking from the prophetic call encounters of Moses, Jeremiah, and others. The formula appears repeatedly in this section of the Vision (40:9; 41:10,13, 14; 43:1, 5; 44:2, 8; 51:7; 54:4; cf. L. Kohler, “Die Offenbarungsformel ‘Fürchte dich nichts; im AT,” StZ 36 [1919] 33–39; J. Becker, Gottesfurcht im AT, AnBib 25 [Rome: Pontifical Biblical Institute, 1965] 50–55). But the fear addressed here is not simply the anxiety of being in the presence of God; it is the sense that God has abandoned them. For various reasons, because of their sins or in despair over their usefulness to him, they have been well aware of grounds for abandonment. But YHWH insists “I am with you.” The formula has a long history that reaches back to Moses (Exod 3:12) and continues to the NT (Matt 28:20). See H. D. Preuss, “Ich will mit dir sein,” ZAW80 (1968) 139–73. Then he adds a second formulaic statement: “I am your God.” This also has ancient roots (cf. Exod 20:2/Deut 5:6) that are connected with YHWH’s appearance at covenant ceremonies (W. Zimmerli, I Am Yahweh, Your God, trans. D. W. Stott [Richmond, VA: John Knox, 1982]). God announces to Israel that her breech of covenant that led to exile need not mean an absolute and permanent separation. YHWH is still Israel’s God in her exile and in the new age. YHWH insists that he has “strengthened,” “helped,” and “upheld” Israel throughout her ordeal. The implication is that she would never have survived if that were not so—“by the right hand of my salvation” ( ) . The symbol for divine intervention in human affairs, God’s right hand, is associated with the same word used in v 2 for Cyrus. It carries the meaning of “right,” of “success,” and of “salvation.” God’s righteous, successful, saving action in history has benefited Israel. 11–12 God presents proof of his statement. He points to Israel’s opponents in all the conflicts of the past. These would include Midianites, Aramaeans, and Assyrians. They were “shamed and confounded,” doomed to extinction. Babylon is in the process of joining the list. 13 Babylon is doomed because YHWH has strengthened and helped Israel. The personality and word of YHWH in the first person is more intrusive in these chapters than anywhere else in the Prophets or in Scripture. “I,”for YHWH appears in 41:4, 10,13,14,17; 42:6,8, 9; 43:2,3, 4, 5 , 10,12,13,15; 44:6; 45:2,3, 5 , 6, 7, 8, 12,18,19,21, 22; 46:4; 48:12,13,15,16,17; 49:18,23,26; 52:6. Elliger (140 n. 1) notes that the name of God is used attributively or as predicate in more than half these instances. The longer form , “I,” is used by YHWH in 43:11,12, 25; 44:24; 45:12,13; 46:9; 49:15, 25; 51:12, 15; 54:11, 16. The impressive thing about these speeches is the personal appearance and argument of God himself, who addresses Israel directly and person­

640

Isaiah 41:1–20

ally without intermediary. No prophet stands between. They have been brought into the very courtroom of the Heavenly King. He identifies himself as YHWH, God of their fathers, and insists that he is and has been their God as well. He promises his personal aid for the tasks he calls them to perform. 14 This verse is an echo. With “little worm” and “tiny caterpillar” Israel is reminded of her own self-deprecation in 40:6–7, but the figure is altered (cf. Ps 22:7 [6]). The change of tone is obvious, but interpreters have differed about its implications. Schmidt thought it flattering. Duhm, Budde, Volz, and Muilenburg found it to be an expression of tenderness. Elliger (149) calls it affirmation of a naked fact. Begrich (“Das priesterliche Heilsorakel,” ZA W 52 [1934] 87) considered it a motif, taken over from the Psalms, that was intended to move God to mercy. However, it is not spoken by Israel here, nor by God. It is much more understandable as a needling reminder to Israel of her complaint, but the reminder appears with the admonition “do not be afraid,” even though you are only grass, wildflowers, or a worm. “YHWH, the Holy One of Israel,” has said he has helped you. The name conjures up all the memories of God’s acts of salvation on Israel’s behalf from the exodus onward. This great and proven God is showing himself by his public announcement to be Israel’s redeemer in the present as he has been in the past. The term “redeemer,” had a social and legal meaning in Hebrew, but it also had a religious meaning (Gen 48:16), which is raised to a central and powerful theological place by these chapters. A is one who has a close relationship with the one being redeemed. This relation of God to Israel is, of course, one neither of blood nor of tribal relation (cf. Elliger, 151). It is formed by the covenant and thus is at least as strong a bond and obligation as that formed by kinship (cf. Hosea’s picture of the marriage relation, Hos 1–3). There can be no doubt about the effectiveness of this help. It is “the Holy One of Israel,” YHWH himself, who has promised it. Excursus: “Redeem”( ) Bibliography Bonnard, P. E. Le Second Isaïe. 535–535. Denton, R. C. “Redeem .” IDE. 4:21–22. Dijkstra, M. “YHWH as Israel’s gō’el: Second Isaiah’s Perspective on Reconciliation and Restitution.” ZABR 5 (1999) 236–57. Holmgren, F. “T h e Concept of Yahweh as Gō’el in Second Isaiah.” Diss., Union Theological Seminary, New York, 1963. Jepson, A. “Die Begriffe des ‘Erlösens’ im AT.” In Solange es “heute”heisst.” FS R. H erm ann, ed. P. Althaus et al. Berlin: Evangelische Verlagsamstalt, 1957.153–63. Johnson, A. R. “T he Primary Meaning of g’l.”In Congress Volume, Copenhagen, 1953. VTSup 1. Leiden: Brill, 1953. 67–77. Procksch, O. Der Erlösungsgedanke im Alten Testament. Gö ttingen: Vandenhoeck & Ruprecht, 1929. Ringgren, H. TDOT. 2:350–55. Snaith, N. H. “T h e Hebrew Root g’l.” ALUOS 3 (1961–62) 60–67. Stamm, J. J. Erlösen und Vergeben im Alien Testament. Bern, 1940. Stuhlmueller, C. Creative Redemption. 99–122, 273–78. A major feature of chaps. 40–66 is the combining of words describing creation with words describing salvation to picture YHWH’s role and action toward Israel and Jerusalem in the sixth and fifth centuries B.C.E. (see C. Stuhlmueller, Creative Redemption). , “redeem ”/ “redeem er,” is a major com ponent of that development, parallel to

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“save”/ “savior.” Both words are related to the exodus (Exod 6:6; 15:13), b u t are used m uch m ore profusely here (23x; 31x). “red e em ,” like its less-used parallel “ransom ,” is also used with a cultic or sacrificial m eaning (see Exod 13; Lev 25 and 27). However, in Isa 40–66 they are so closely related to “save,” that th eir m eaning is drawn into the realistic p o litical/so cial/relig io u s world o f Jewish survival in the Persian Empire. T he peo p le are geographically an d physically separated from their land. T h eir social and political structures have b een destroyed. Religious institutions, from festivals and shrines to tem ple and p riesthood, have been disrupted to an ex ten t th at they can no longer function as they h ad in the past. Families and clans have been scattered. Villagers now live in cities. Priests have n eith er tem ple n o r altar. T he kind o f relief that is req u ired is sim ilar to th a t o f the Egyptian b o n dage (see Excursus: Exodus Typology). As “redeemer,” God addressed these needs. The Vision relates these salvation words to strong creator words (see Excursus: “Create”/“Creator” [ ] ) to shape a theological pattern that has dom inated biblical thought on salvation from that time on, even when it came to involve spiritual and individual issues widely separated and only metaphorically similar to the need for group rescue and restoration evidenced in the exodus and the exile. R edem ption addresses the issues o f Israel’s sin and rebellion, o f th e effects o f judgm e n t on a fo rm er generation and age, o f problem s posed by exile an d devastation, a n d o f the n eed for faith and hope w hen these were h ard to find. R edem ption, as the vision o f Isaiah portrays it, involves creating an entirely new age, raising up an emp e ro r to provide m eans and p ro tec tio n , publishing a T o rah fo r th e new tem ple p erso n n el and for pilgrim s as well as Jews th ro u g h o u t th e em pire, an d calling o u t a select group o f m eek and hum ble w orshipers to share the worship place with God. T he practical aspects o f salvation (restoring o f Jerusalem , building highways, restoring land rights for Ju d ean villages, creating possibilities for pilgrim age), paralleled by social renewal (creating a new Jewish social order and spirit) and leading to spiritual en rich m en t (sharing the joy of worship in the new Jerusalem ), are all p art o f this red ee m in g process. T he pow er an d d eterm in a tio n o f YHWH m ake it possible. His presence and goals lend a sacram ental aspect to the entire project, which m ore than justifies the use o f words like “redeem ” and “ransom .” T h e practical political and social dim ensions o f G od’s work justify the use of term s like “save” an d “deliver.” For all the strong exhortation in exuberant term s, the project is practical an d possible. T he city is rebuilt. Judaism becom es a religio-social com munity th at is able to survive an d flourish in the social and political setting o f em pire. All this, along with the developm ent of spiritual aspects o f self-identification as YHWH’s people an d o f trust in him for all they n eeded, is contained in the picture o f salvation/redem ption presented in the Vision.

15 YHW H is ag ain th e speaker. W h at h e says is in d e e d a c o n tra st to the “w o rm ” existence m e n tio n e d in th e verse b efore, b u t th e e n tire p ictu re o f Israel’s callin g is so radically d iffe re n t fro m an y th in g in th e V ision th a t it is shocking. E. H essler (E v T 25 [1965] 355) co n sid ers th e im p ression c re a te d by th e p ictu re a c o m p o sitio n a l failure. L een e ( Vroegere en de nieuwe dingen; see van d e r W oude, “W h a t Is New in Isaiah 41:14—20?” 267) sees this as a p a rt, alo n g w ith th e way th ro u g h th e d esert, o f th e “new th in g ” th a t YHWH is m aking. H e sees this as a “p e rfo rm a tiv e m o m e n t” in th e d ram a. Israel is c h a n g e d fro m a “w o rm ” in to a “th re s h in g sled .” In th e p e rfo rm a n c e o f th e d ram a, th e ch an g e in Isra e l/Ja c o b takes place. L e e n e insists th a t this “n ew ” is truly new a n d has n o th in g to do with th e past. T h e new m ean s a rad ical ch an g e. H essler’s an d L een e’s recognition o f the abnorm al picture is correct, b u t there is a b etter way to in terp ret it. T he particle an d tense structure fit that used for a condi­

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tional sentence based on an “unreal” premise (see Note 15.a.). YHWH is saying that he could have appointed Israel to be his threshing sled to do the work that Cyrus is now performing. He could have, and if he had, she would be the glorious victor over all. The mountains and the hills may well have political meaning in terms of the powers of the earth, including Babylon (cf. E.J. Hamlin, JVES13 [1954] 185–90). 16 But Israel’s calling is a very different one. Israel is to “rejoice” and “sing praises.” “rejoice,” belongs to the vocabulary of praise in the Psalms. It is a constant element of the Vision’s emphasis on worship (25:9; 29:19; 49:13; 61:10; 65:19 [of God]; 66:10). , “sing praises,” also belongs to psalmlike language. The familiar “Hallelujah” contains the word with the object “Yah,” for YHWH. “in,” is twice prefixed of God: “in YHWH,” “in the Holy One.” Praise is not simply directed toward him. He is the basis, the reason for such praise (cf. NT usage of the term “in Christ”). Israel’s calling and assigned role for the new age continues that given under Moses: “You will be for me a kingdom of priests and a holy nation” (Exod 19:6 NIV). Hence the call for the Jews of the dispersion to support and encourage Jerusalem in the restoration of the temple and of worship there (40:2–5). 17–19 In the Vision, praise and honor to God often are mentioned in close relation to God’s provision, as here, for the poor and the needy. Israel’s insistence that she is in need is legitimate. YHWH insists that he does “answer them.” He does “not abandon them.” On the contrary, he provides water in abundance in dry areas of their existence (W. C. Propp, Water in the Wilderness: A Biblical Motifand Its Mythological Background, HSM 40 [Atlanta: Scholars Press, 1987]; U. Rüterswörden, “Erwägungen zur Metaphorik des Wassers in Jes 40ff.,” SJOT2 [1989] 1–22). He plants luxuriant forests in the wilderness. Even if Lebanon’s supplies of lumber are limited (40:16), the Arabah can provide amply when God assigns it that responsibility. 20 Israel, wherever she is, is provided for. She survives. She lives, and she is once again addressed by her God. All this “in order that they may see and know.” This is the formula that appears repeatedly in Jeremiah, Hosea, and Ezekiel (W. Zimmerli drew attention to the use of this formula in the prophets: “Ich bin Jahwe,” 179–209 = Gottes Offenbarung, 11–40; “Das Wort des gottlichen Selbsterweises,” 154 = Gottes Offenbarung, 120; cf. J. M. Robinson an d J. B. Cobb, eds. Theologie als Geschichte, Neuland in der Theologie 3 [Zürich: Zwingli, 1967] 63). This is exactly what the Vision has noted that Israel is not capable of doing (cf. 1:3, 6:9, and the many references to blindness and deafness). Yet God continues to try. “That they may position” ( ) uses a word that often speaks of God “assigning, constituting, placing” things or events. Israel is challenged to put the things she has experienced in proper perspective, to “understand (these) together.” If she can think of her remarkable survival along with this new call and the potential in developing world events all in terms of YHWH’s plans and his actions, she will be in position to rejoice and sing praises. She can fulfill her new/old role as Servant of YHWH. “That YHWH’s hand has done this and that the Holy One of Israel has created it” summarizes the basis of the Vision’s theology. It looks at the skies and says he made the stars and placed them in space (40:22). It looks at Israel’s history from the eighth century onward, the Assyrian invasions, the fall of Samaria, and finally Jerusalem’s fall and says, YHWH planned it and did it (chaps. 1–39). It looks at the rise of Assyria, its fall, and now at the rise of Persia, and says YHWH did it (chaps. 7–10 and 41:2). In all this the Vision sees YHWH’s plan and purpose and calls upon believers in the dispersion, in Jerusalem, and beyond, in space and history, to do the same.

Bibliography

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Explanation

The issue in the great trial scene is the question of strength and success. Israel has complained of human frailty (40:6–7) and of divine neglect (40:27). Now YHWH parades before her the great political movements of that day, implying that he has Israel’s interests in mind as he manipulates the rise and fall of distant kingdoms. The motif of power runs throughout the scene. Where do the energy and strength to change history’s structures come from? YHWH answers, “From me.” And where does one gain strength to survive and succeed in such troubled times, when the pagans build more idols to bolster their courage? Again YHWH answers Israel, “From me.” He points to the futility of self-help and calls her to recognize God’s strengthening help. He points to the very fact of her survival through a history in which each of her adversaries, the Philistines, the Aramaeans, and the Assyrians, has faded from the stage of history. Israel’s tiny and insignificant nature is irrelevant. YHWH’s call and YHWH’s help are everything. If YHWH had appointed Israel to the task Cyrus is now doing, she could defeat the world. But he did not. Her calling is to worship, rejoice, and sing praises to YHWH. If this leaves Israel “poor and needy,” God’s miraculous powers can care for her. He who can turn the dry wilderness into a garden and a forest is certainly capable of that. The entire proceeding has taken place to help the poor and needy exiles in Babylon see and know, so that they can arrange their thinking about world events and about the marvelous powers of their God. They must see that YHWH has done all of these, from the rise of Cyrus to the arrangement of the stars in space. And they must believe that their election and salvation are also in his hands—a part of his thoughts—while he is doing all the other things. The NT emphasizes the same theme. Elliger (156) refers to Paul’s lesson that God’s “power is made perfect in weakness” (2 Cor 12:9, NIV), to the “enduring city” of Heb 13:14 (NIV) and the call to be “filled with an inexpressible and glorious joy” (1 Pet 1:8, NIV). The ultimate goal of the believer’s life is that of joining the heavenly choirs in eternal praise (Rev 14).

YHW H Defends H is Authority and H is Choice o f Cyrus (41:21 – 42:12) Bibliography Allen, L. C. “Cuckoos in the Textual Nest at 2 Kings xx 13, Isa xlii 10, xlix 24, Ps xxii 17, and 2 Chron v 9.” JTS 22 (1971) 143–150. Althann, R. “Isaiah 42:10 and Krt 77–78”J N SL 13 (1987) 3–9. Baldauf, B. “Jes 42,18–25: Gottes tauber and blinder Knecht.” In Ein Gott— Eine Offenbarung. FS N. Füglister, ed. F. Reiterer. Wü rzburg: Echter, 1991. 13–36. Beaucamp, E. ‘“C hant nouveau du re to u r’ (Is 42:10–17), un m onstre de l’exégèse

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m oderne.” RSR 56 (1982) 145–58. Begrich, J. “Beilage I: Zur Interpretation von Kap. 42:1–4. ” In Studien zu Deuterojesaja. 161–66. Behler, G. M. “Le prem ier chant du Serviteur, Is 42:1–7.” VSpir 120 (1969) 253–81. Bessa Taipa, A. M. “O primeiro canto do ‘sevo de Jave,’ Is 42,1–9.” H um T 8 (1987) 127–73. Betram, R. W. “A Baptismal Crossing, Isaiah 42:1–9.” CurTM 9 (1982) 344—53. Beuken, W. A. M. “Mišpāt: The First Servant Song and Its Context.” V T 22 (1972) 1–30. Coppens, J. “La mission du Serviteur de Yahyé et son statut eschatologique.” E TL 48 (1972) 342–71. Darr, K. P. “Like Warrior, Like Woman: Destruction and Deliverance in Isaiah 42:10–17.” CBQ 49 (1987) 560–71. Dempsay, D. A. “ and in Isa 41:26; in Isa 41:28.” B N 86 (1997) 18–23. Dijkstra, M. “De koninklijke knecht: Voorstelling en investituur van de K necht des H eren in Jesaja 42.” In De Knecht. Ed. Η. H. Grosheide. 4 1–52. Dion, P. E. “The Structure of Isaiah 42:10–17 as Approached through Versification and Distribution of Poetic D e v ic e s .”JSO T 49 (1991) 113–24. Ferrie, J. J., Jr. “Singing in the Rain: A Meteorological Image in Isaiah 42:10– 12.” In Imagery and Imagination. Ed. L. Boadt et al. Washington, DC: Catholic Biblical Association o f America, 2001. 95–104. Freedman, D. N. “Isaiah 42, 13.” CBQ 30 (1968) 225–26. Frezza, F. “Annotazioni sperimentali su Is. 42, 1–4.” RivB 19 (1971) 307–30. Gelston, A. ‘“Behold the Speaker’: A Note on Isaiah XLI 27.” VT 43 (1993) 405–8. Haag, E. “Bund fü r das Volk und Licht für die Heiden (Jes 42:6).” Didaskalia 7 (1977) 3–14. Reprinted in GlaubeanJesus Ckristus, ed.J. Blank and G. Hasenhuttl (Dusseldorf: Patmos, 1980) 28–41. Haller, M. “Die Kyros-Lieder Deuterojesajas.” In Eucharistērion. FS H. Gunkel, ed. E. Balia et al. FRLANT 19. Göttingen: Vandenhoeck & Ruprecht, 1923. 1:262–65. Hardemeier, C. “‘Geschweigen habe ich seit langem . . . wie die Gebarende schreie ich jetzt’: zur Komposition und Geschichtstheologie von Jes 42,14– 44,23.” WD 20 (1989) 155–79. Jeremias, J. “Mišp āṭ im ersten Gottesknechtslied.” V T 22 (1972) 31–42. Killian, R. “Anmerkungen zur Beudeutung von mishpat im ersten Gottesknechtlied.” In Die Freude an Gott— unsere Kraft. FS Ο. B. Knoch, ed. J. J. D egenhardt. Stuttgart: Katholisches Bibelwerk, 1991. 81–88. Kim, H. C. P. Ambiguity, Tension, and M ultiplicity in Deutero-Isaiah. New York: Lang, 2003. 55–1 0 2 .---------. “An Intertextual Reading o f ‘a Crushed Reed and a Dim Wick’ in Isaiah 42:3.” Unpublished paper read at SBL, 1997. Koenig, J. “L’allusion inexpliquée au roseau et à la mèche (Isɑïe xlii 3).” V T 18 (1968) 159–72. Lauha, A. “D er B und des Volkes: Ein Aspekt d er d euterojesajanischen Missionstheologie.” In Beiträge zur alttestamentlichen Theologie. FS W. Zimmerli, ed. H. D onner et al. Gottingen: Vandenhoeck & Ruprecht, 1977. 257–61. Leiva, J. “Cómo se relaciona Dios con nosotros: Isaias 41:25.” Theo 14 (1999) 86–102. Lindblad, U. “A Note on the Nameless Servant in Isaiah XLII 1–4.” VT 43 (1993) 115–19. Marcus, R. “The ‘Plain Meaning’ of Isaiah 42:1–4.” H T R 30 (1937) 249–59. McEleney, N. J. “T h e Translation of Isaiah 41:27.” CBQ 19 (1957) 441–43. Merendino, R. P. Der Erste und der Letzte. 191–273. Morgenstern, J. “Isaiah 42:10–13.” In To Do and to Teach. FS C. L. Pyatt. Lexington: College of the Bible, 1953. 27–38. Mulder, M. J. “Filologische kanttekeningen bij Jes. 41, 23 b; 4 2 , 19b en 4 3 , 14b.” In De Knecht. Ed. Η. H. Grosheide. 141–49. Neyrey, J. H. “T h e Thematic Use o f Isaiah 42:1–4 in Matthew 12.” Bib 63 (1982) 457–73. Odasso, G. “La missione universale d e l ‘Servo del Signore’ (Is 42,1–4 ).”Euntes Docete 41 (1989) 371– 90. Oosterhoff, B. J. “T o t een licht der volken (Is 42:6). In De Knecht. Ed. Η. H. Grosheide. 157–72. Prinsloo, W. S. “Isaiah 42:10–12: ‘Sing to the Lord a New Song’. . .” In Studies. E d. J. Van Ruiten and M. Vervenne. 289–301. Reiterer, F. V. “Das geknickte Rohr bricht er nicht: Die Botschaft vom Gottesknecht” (42:1–4). HeiligerDienst 35 (1981) 162–80. Renkema, J. “De verkondiging van h et eerste lied van de knecht (Jes. 42:1–4 ).” In De Knecht. Ed. Η. H. Grosheide. 178–87. Saggs, H. W. F. “A Lexical Consideration for the Date of Deutero-Isaiah.”JT S 10 (1959) 84–87. Schoors, A. “Les choses antérieur et les choses nouvelles dans les oracles Deutero-Isaiens.” ETL 40 (1964) 19– 47. Schwarz, G. “... zum Bund des Volkes’? Eine Em endation” (42:6b). ZAW 82 (1970) 279–81. Schweizer, H. “Prädikationen und Leerstellen im 1. Gottesknechtslied (Jes 4 2 ,1–4 ).” B Z 26 (1982) 251–

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Translation Heavens:

YHWH:

21Presenta your [pl ] case,

2+2 says YHWH. Showa your [pl.] proofs, 2+3 says the king ofJacob. 22Let them, showa and set out to us 3+3 what will happen. Ofprevious events, tell us what they (were) 4+2 and let us make up our minds. bAnd let us know their results. 2+3 Or let us hear (about) events to come.b 23Announce events coming after thisa 3+4 that we may know that you [pl ] are gods. Indeed, do [pl ] (something) good or do [pl.] (something) bad. 2+3 bLet us be shocked and fearb (it) together. 24See!a You [pl.] are less than nothingb 2+2+3 and your [pl.] action less than nonexistent.c dAnyone who chooses (to be) among you (is) an abomination! d 25aI stirred up b (one) from the north, and he comes.c 3+4 From the rising sun d he is called e by his f name. And he treads g (upon) rulers as on mortar 3+3 and as a sculptor tramples clay.h 26 Who made it known fr om (the) beginning that we may know? 3+3 And from earlier times that we may say ‘He was right'? In fact, no one announced it! 2+3+3 Indeed, no one made it heard! In fact, there was no one who heard your [pl.] sayings! 21First to Zion: See! See them,a 4+3 and toJerusalem I appointb a messenger! 28When I looked,athere was no one. 3+3+3 And of theseb there was no counselor who, when asked, replied a word (to me).

I saiah 41:21–42:12

646

29See! All of them, are nothing.a

Herald:

YHWH:

Chorus:

Their works are nonexistent.b Their images are spirit and unreality. 42:1See a my servant whom I confirm! bMy chosen in whom my soul delights! I have put my spirit on him. He extends (the) verdictc to the nations. 2He does not shout a nor lift (his voice). He does not let his voice be heard in the street. 3He does not shatter a bruised reeda nor put out b aflickering trick. (Yet) trulyc he does extend (the) verdict. 4He does notfail. Nor is he discourageda until he confirms (the) verdict in the land and coastlands wait for his instruction. 5Thus says the God, YHWH,a the one creating the heavens and stretching them out, the one hammering out the earth and its produce, the one giving breath to the people on it and spirit to those walking in it! 6I am YHWH.a I have called you [sg.] in salvation, and I strengthen your hand. I keep you b and appoint you c to be a covenant (for) people, to be a light (for) nations, 7to open blind eyes, to release a prisonerfrom a dungeon, those who live in darkness from a prison house. 8I am YHWH. That is my name. My glory I do not assign to anyone else, nor praise due me to the idols. 9aTheprevious events—see, they have come about— and (now) I am announcing new things.ab Before they happenc I let you [pl.] hear (about them). 10Sing [pl.] to YHWH a new song. (Let) his praise (rise) from the borderlands. Let sea and itsfullness glorify him? coastlands and their inhabitants. 11Let wilderness and its towns lift upa (their voices), villages in which Kedar lives? Singfor joy, you inhabitants of Sela.c Let them shoutdfrom mountaintops.e 12Let them attribute glory to YHWH, and let them declare his praise in the coastlands.

3+2+3

3+3 3+3 4+3 4+4+3

4+3+3

3+3+3

4+3 2 +2+2

2+ 2+2 3+3+4

4+3+2

3+3

2+2 4+3 3+2 3+3 3+3 3+3

N o tes

647

Notes 21.a. appears to be qal pf. 3 masc. p l., “they present,” but the parallel verb is hip‘il impv. 2 masc. pl., “show!” The first verb’s pointing could conceivably be pi‘el impv. 2 masc. pl. (BDB, HAL), which would remove the problem. If the addressees of the verbs are the idols or their devotees, and the 3d-person references are to their proofs, the verse makes sense. 22.a. m t is hip‘il impf. (juss.), “let them show.” LXX ἐ γγ ισ ά τω σ α ν presumes a qal “let them draw near.” The other versions follow LXX. 22.b-b. The logical relation of these two stichs has bothered interpreters. Many moderns reverse their order (see BHS and Elliger, 172). 1QIsaa placed another “or,” before [sic], “results,” leaving out the suf., thus placing “and let us know,” with what precedes. LXX also drops the suf. and substitutes καί, “and,” for as does Vg. Syr. and Tg. support MT. 23.a. MT lit., “to afterwards.” 1QIsaa first omitted lamed, then added it over the line. 23.b-b. MT “and be shocked,” is a qal impf. with cohortative he (HAL; cf. BDB, 1043) with a pausal accentuation (GKC §29u), perhaps for emphasis. It is synonymous with K “and let us fear,” from (cf. v 10). Q , “and let us see,” is from. 1QIsaa reads the two verbs , “let us hear and see”; LXX καὶ θαυμασόμεθα καὶ ὀψ όμεθα, “and we will admire and see”; Vg. et loquamur et videamus, “and let us speak and see.” Tg. translates the first verb “so we will study it”; Syr. wnstʿh, “we will tell”—or is this simply transcribed? Cf. Elliger, 172. 24.a. m t ; 1QIsaa . The meaning is the same. 24.b. m t “less than nothing,” lit. “from nothing.” LXX π όθεν, “whence?” understood to be an interrogative particle. 24.c. Missing in 1QIsaa. LXX ἐκ γῆς uses the second stich as an answer to the question of the first (“for whence are you and whence your business?”) and apparently read “less than nonexistent” as “from earth,” or “from dust” (Elliger, 172). Syr. has mn hrb’, “from swords.” Many interpreters (see BHS) would eliminate mem on both words. is a hap. leg. in the OT but appears four times in the Qumran Thanksgiving Hymns (1QH) meaning “nothing, worthless” (DCH). It has usually been understood as kin to, “nonexistence, void, illusion” (BDB, HAL). 24.d-d. MT seems grammatically clear, but the shift in subject is strange. The versions were confused (Elliger, 173): LXX βδέλυγμα ἐξελέξαντο ὑμᾶς , “an abomination are they who chose you” (also Syr.); Tg. “an abomination it is in which you delight”; Vg. “it is an abomination which has chosen you.” It is better to keep MT. 25.a. LXX inserts ἐ γὼ δέ, “but I,” at the beginning. 25.b. 1QIsaa om its yod, “I,” at the end. Keep MT. 25.c. 1QIsa’ is pl., “and they come.” Keep MT. 25.d. 1QIsaa adds vav, “and.” 25.e. Tg. “I make him strong.” LXX κληθήσονται, “they will be called,” suggests a nip‘al pointing for the Heb. (see BHS). The Translation follows BHS. 25.f. 1QIsaa “his” (BHS). The Translation agrees. 25.g. mt “and he comes”; 1QIsaa pl. BHS “and he treads,” suggests that samek fell out through haplography and later alef was added. The emendation is probably correct. 25.h. l x x оὔтως καταπατηθήσεσθε, “so you will be trampled” (see Elliger, 174). 27.a. North thinks 1QIsaa is a word from postbiblical Heb., a qal ptc. from meaning “speaking, saying” (DCH). A. Guillaume (“Some Readings in the Dead Sea Scroll of Isaiah,”JBL 76 [1957] 40) relates it to Arab, namā, “bring news.” The versions apparently had m t ’s text before them. Modern interpreters have tried all sorts of emendations (cf. Elliger, 174–75; BHS; HAL). This translation sticks with MT. 27.b. Missing in LXX. 28.a. Vg. et vidi, “a n d I looked”; Syr. and Tg. su p p o rt m t . 28.b. The versions and modern interpreters have attempted various emendations (cf. Elliger, 175–76). 29.a. MT means “trouble,” but all the parallels (40:17; 41:12, 24) and 1QIsaa, Syr., and Tg. read “nothing.” 29.b. 1QIsaa’, Syr., Tg., and Vg. add “and.” 42:1.a. MT 1QIsaa (cf. 41:24). lxx has Ιακώβ, ‘Jacob,” in place of . The other versions, as well as a subgroup of hexaplaric LXX MSS (oII, including Matt 12:18), support MT. l.b. LXX inserts Ισραηλ, “Israel.” See Note42:1.a. l.c. MT , “verdict.” 1QIsaa adds vav at both ends, “and his verdict.” (Trever first read it

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Isaiah 41:21–42:12

wrongly as .) lxx, Syr., and Vg. support mt: lxx κρίσιν ; Syr. dynh; T g. , like mt’s , can mean “judgment” or “justice.” Vg. chooses indicium, “judgment.” So also in vv 3 and 4. 2.a. 1QIsaa has with no change in meaning. 3.a. A subgroup of l x x mss (cI) adds την (των) Ιουδαιων ασθενειαν, “of Judah's weakness.” Tg. interprets: “the humble who are like a bruised reed.” 3.b. MT “he will put it out.” 1QIsaa omits the suf., parallel to , “shatter,” before. 3.c. MT “for truth, truly”; l x x ἀλλὰ εἰς ἀλήθειαν, “but in truth.” Matt 12:20 είς νῖ κος, “to victory.” Syr. bqwstʾ, “surely” = Tg. and Vg. in veritate, “in truth.” 4. a. m t is qal impf. from “run.” BHS is nipʿal impf. from “ crush.” LXX θραυσθήσεται, “he will be crushed”; Syr. nṭpṭq, “he is extinguished”; T g., “he will become tired” (though Elliger [198] notes that it had interpreted “he will fail,” as “he will become ill”); Vg. erit . . . lurbulentus, “he will be troubled.” A. Dίez Macho (“A New Fragment of Isaiah with Babylonian Pointing,” Textus 1 [1960] 132–43) reports a Heb. MS fragment pointed qal which must then be understood intransitively (so Levy and North). Read this or BHS’s pointing for the same meaning, but see also GKC §67q. 5.a. MT “the God, YHWH,” is supported by Syr., Tg., Vg., and probably LXX (see Elliger, 222). 1 Q I s a a “the God, the God.” 6.a. 1QIsaa lacks the name of God but has points over the line as a correction. Lxx κύριος ό θεός, “the Lord God,” is identical to v 5 and its common usage. 6.b. MT “ I keep you,” is qal impf. 1 c. sg. from , “watch, guard, keep,” which Vg. et servavi te supports. But lxx καὶ ἐνισχύσω σε, Syr. whyltk, and Tg. all mean “I will strengthen you.” Elliger (223) thinks the latter reflect a tradition that derives the word from “to shape, to form.” MT may be used as is. For similar renderings of in LXX, see L. Allen, Greek Chronicles, VTSup 25 (Leiden: Brill, 1974) 127. 6.c. BHS suggests emending to vav-consec. on all three verbs, but it is a hazardous business to try to read tenses back into Heb. from the versions as BHS and Elliger (223) have done. 9.a-a. Syr. has the stichs in reverse order. 9.b. 1QIsaa adds the article. 9.c. Lit. “spring up.” 10.a. mt qal ptc. pl., “those who go down to the sea,” i.e., seafarers, is followed by the versions, but this leaves , “its fullness,” without meaning. From R. Lowth (Isaiah [London: Nichols, 1778]) to Elliger and BHS, interpreters have emended to achieve a finite verb: “it thunders,” or, according to Volz, “sea glorifies him,” a nominative verb akin to the known noun for “majesty.” The Translation follows this suggestion. See L. C. Allen, JTS22 (1971) 146,fo r a rationale for mt ’s error. 11.a. MT , “lift up,” is pl.; 1QIsaa sg. l x x , Syr., Tg., and Vg. read “be glad, rejoice.” Keep mt (cf. v 2). 11.b. mt, “live in,” is sg. LXX καὶ οὶ κατοικοῦντες, “and the inhabitants of”; Tg. “the open places inhabited by Arabs in the wilderness.” Elliger (242) follows Η. P. Rüger in suggesting a noun “the dwellings of,” but this is unnecessary, mt may be kept. 11. c. MT means “rock” but is also a place-name in Edom, lxx πέτραν is also ambiguous. Vg. takes it as a name; Syr. and Tg. do not. 11.d. MT “let them shout,” is a hap. leg. (see BDB, HAL). 1QIsaa “utter a roar,” parallels v 13. Η. M. Orlinsky (“Studies in the St. Mark’s Isaiah Scroll II,”JN S E 11 [1952] 154–56) has shown the reading of 1QIsaa to be secondary. 11.e. mt lit. “from heads of mountains.” For 1 Q I s a a has with the same meaning.

Form/Structure/Setting

This scene continues the preceding action and thought. The coasdands and borderlands (42:10) remain as witnesses. YHWH’s case against Israel still considers idolatry to be the major reason that Israel cannot see and that she is not willing to assume the role for which she is being prepared and to which she is called. The division of the text follows Melugin’s suggestion (Formation, 98). He looks

Form/Structure/Setting

649

at 41:21–29 as “a trial speech.” This designation is good in terms of contents, but it fails to recognize that the text is presented by two speakers. The challenge to the idols is presented by YHWH’s advocate (vv 21–24). YHWH himself clinches the argument that he alone is God (vv 25–29). Isa 42:1–4 presents to the court YHWH’s servant as the one who is to implement among the nations (v 1) and in the land (v 4) the verdict ( ) that YHWH has reached, with a broad hint to the witnessing coastlands that they should “wait” patiently for the servant’s “instruction.” This is the role assigned Cyrus in chaps. 44 and 45. The servant’s manner will avoid the ostentation and arrogant violence that others might affect, but he will succeed with patient persistence. Isa 42:6–7 addresses the servant directly with the details of his role and task as a covenant for people and a light for nations. His work is to enlighten and to free those who are blind or imprisoned. Isa 42:8–9 addresses the court, including the witnesses, disassociating YHWH from idols and their practitioners and claiming victory in the trial by virtue of the announcements of things to come. The content of that announcement is twofold: the role of Jews to do his work in one sphere and the role of Cyrus to do his work in another. Baltzer (134) thinks Moses is addressed. He says (135), “Cyrus is expected but it is the Servant who comes.” He understands 42:1–9 to be an “installation scene” for the servant, but Bonnard (123) and Elliger (228, 231) have rightly recognized the address to Cyrus here. The scene closes with a choral hymn calling upon the witnesses (coastlands and borderlands) to join in the praise of YHWH. The hymn is an echo and a renewal of the ideals of Davidic sovereignty over greater Palestine, but its frame of reference is different. It assumes imperial suzerainty over all of them. It sees Israel’s role as helping the former citizens of David’s kingdom to renew their own worship of YHWH. This new relation is not political at all, but religious. This scene balances the major themes of the act more completely than any other: prediction of Cyrus’s approach (41:25–27); call of Cyrus (42:1–4, 6–7); YHWH’s claim to be the only God (42:5, 8–9); argument against idolatry (41:21– 2 4 , 28–29). The trial bears an uncanny resemblance to scenes in some Babylonian tablets. In one of these (Sippar Cylinder, col. I, 8–32; COS 2:123; see A. T. Olmstead, History of the Persian Empire [Chicago: Univ. of Chicago, 1948] 36), Nabunaid has a dream in his accession year (550 B.C.E.) in which Marduk instructs him to restore the temple in Haran. He protests that it is still controlled by the Medes. Marduk predicts that Cyrus, king of Anshan, will overcome the Medes within three years. The Nabonidus Chronicle (ANET, 305–6) records the rise of Cyrus from the sixth year of Nabunaid until he enters Babylon in the seventeenth year, and the “verse account of Nabunaid” (ANET, 312–15) tells the story from another viewpoint. In Cyrus’s own account of his conquest of Babylon (ANET, 315–16; COS 2:124), Marduk becomes concerned about the state of his sanctuaries in Sumer and Akkad under Nabunaid. “He looked (through) all the countries for a righteous ruler willing to lead him (i.e., Marduk in the annual procession). (Then) he pronounced the name of Cyrus, King of Anshan, (and) declared him to be the ruler of all the world.” This review of writings contemporary with the events shows that the issues in this scene of the Vision were very real to Babylon and to events in Babylon. Un­

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der Nabunaid from Haran, idols had been shuffled from one temple to another. Marduk, the traditional king of gods in Babylon, had been slighted, if not actually dethroned. The issue of whether he with his cult would be reinstated was hotly debated. The people were all aware that Cyrus, king of the Persian city of Anshan, had gained control of Media and was extending his power in the east and in the north. Marduk’s priests looked hopefully to him for the restoration of their cult. Nabunaid benefited from Cyrus’s victory over Media by retaking his hometown, Haran. The vision and prophecy of that victory were credited to Marduk, but eventually Cyrus would claim that Marduk led him to conquer Nabunaid’s kingdom. Against the background of Nabunaid’s years of retreat from public life in Tema, this trial speech disputes the claims of Marduk’s followers. The coastlands, as well as Israel in exile, are called to witness that YHWH, not Marduk, had called the conqueror from the east. YHWH, not Marduk, had foretold the event. YHWH insists that tile idols, including Marduk, Nebo, Bel, and the rest, are incapable of any action. They are simply symbols of the ideals and wishes of their adherents, manipulated by their priests to support their worshipers’ desires and ambitions. Excursus: Identifying the “Servant of YHWH” Bibliography Alonso, N. “T h e Problem of the Servant Songs.” Scr 18 (1966) 18–26. Baltzer, K. “Zur formgeschichtlichen Bestimmung der Texte vom Gottes-Knecht im DeuterojesajaBuch.” In Probleme biblischer Theologie. FS G. von Rad, ed. H. W. Wolff. Munich: Kaiser, 1971. 27–43. Barstadt, N. M. “Tjenersangene hoc Deuterojesaja. Et eksegetisk villspor.” N T T 83 (1982) 235–44. Beecher, W. J. T h e Servant.” In The Prophets and the Promise. Grand Rapids, MI: Baker, 1903. 263–88. Reprinted in Classical Evangelical Essays in Old Testament Interpretation, ed. W. C. Kaiser (Grand Rapids, MI: Baker, 1973) 187–204. Behler, G. M. Serviteur et Roi: Quatre chants du Serviteur deJahweh. Fangeaux: Privately printed, 1976. Blocher, H. Songs of the Servant: Israel’s Good News. Downers Grove, IL: Inter Varsity Press, 1975. Brunot, A. “Le Poème du Serviteur et ses problèmes (Is XLLV).” RThom 61 (1961) 7–24. Cajot, R. M. “Second Isaiah’s Servant of Yahweh Revisited.” PS 34 (1999) 201–18. Ganellas, G. “La figura del Siervo de Yahvé.” CB 37 (1980) 19–36. Cazelles, H. “Israel et son chef, serviteurs humilies.” Vocation 299 (1982) 20–3 0 .---------. “Le roi Yoyakin et le Serviteur du Seigneur.” In Proceedings of the Fifth World Congress of Jewish Studies 1969. Jerusalem, 1971.121–25. Charbel, A. “Os canticos do Servo d e Jave.” RCB 9 (1972) 147–69. Coppens, J. “Mission du Serviteur de Yahve et son statut eschatologique.” ETL 48 (1972) 343–71. Eissfeldt, O. Der Gottesknecht bei Deuterojesaja. Halle: Niemeyer, 1933. Ekblad, E. R., Jr. Isaiah’s Servant Poems according to the Septuagint: A n Exegetical and Theological Study. CBET 23. Leuven: Peeters, 1999. Feuillet, A. “Les Poèmes du Serviteur.” In Études d ’exégèse et de théologie biblique. Paris: Gabalda, 1975. 119–79. Fried, L. S. “Cyrus the Messiah? The Historical Background to Isaiah 45:1.” H TR 95 (2002) 373–93. Abstract appears in SBL Abstracts 2000 (Atlanta: SBL, 2000) 166.---------. The Priest and the Great King: Temple-Palace Relations in the Persian Empire. W inona Lake, IN: E isenbrauns, 2004. Gerleman, G. “Der

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Gottesknecht bei Deuterojesaja.” In Studien zur alttestamentlichen Theologie. Heidelberg: Schneider, 1980. 38–60. Grelot, P. Les Poèmes du Serviteur. Paris: Cerf, 1981. Haag, H. “Ebed-Jahwe Forschung 1948–58.” B Z 3 (1959) 174–104. Reprinted in Buch desBundes (Düsseldorf: Patmos, 1980) 46–78.---------. Der Gottesknecht bei Deuterojesaja. Darmstadt: W issenschaftliche Buchgesellschaft, 1 9 8 5 . --------- . “D er G ottesknecht bei Deuterojesaja im Verständnis der alten Kirche.” Freiburger Zeitschrift f ür Philosophie und Theologie 31 (1984). 343–77. ---------. “D er ‘G ottesknecht’ bei D euterojesaja im Verständnis des Ju d en tu ms. ”Judaica 41 (1985) 23–36. Hermisson, H.-J. “Israel und der Gottesknecht bei Deuterojesaja.” ZTK 79 (1982) 1–2 4 .---------. “Der Lohn des Knechts.” In Die Botschaft und die Boten. FS H. W. Wolff, ed. J. Jeremias and L. Perlitt. Neukirchen-Vluyn: Neukirchener Verlag, 1981. 269–8 7 .---------. “Voreiliger Abschied von den Gottesknechtsliedern.” TRu 49 (1984) 209–22. Kapelrud, A. S. “T h e Identity o f the Suffering Servant.” In Near Eastern Studies. FS W. F. Albright, ed. H. Goedicke. Baltim ore: Jo h n s H opkins UP, 1971. 307–14. Keller, B., and R. Voeltzel. “Les ‘serviteurs’ dans le livre d ’Esaïe.” RHPR59 (1979) 413–26. Kruse, C. G. “T h e Servant Songs: Interpretive Trends since C. R. N orth.” SBeT 8 (1978) 3–27. Langdon, R. ‘T h e ‘Ebed Yahweh and Jerem iah.” Diss., Southern Baptist Theological Seminary, 1980. Lau, G., and M. Marcil. “Shangchu p ’ujen shihke” (The Songs of the Servant o f YHWH). ColcTFujen 5.15 (1973) 17–36. Lindsey, F. D. “Isaiah’s Songs of the Servant.” BSac 139 (1982) 12–3 1 , 129–45, 216–29, 312–29. Ljung, I. Tradition and Interpretation: A Study of the Use and Application of Formulaic Language in the So-called ʿEbed YHWH-Psalms. ConBOT 12. Lund: Gleerup, 1978. MacRae, A. A. “T h e Servant of the Lord in Isaiah.” BSac 121 (1964) 125–32, 218–27. Mesters, C. Die Botschaft des leidenden Volkes. Trans. H. Brandt. Neukirchen-Vluyn: Neukirchener Verlag, 1982. Mettinger, T. N. D. “Die Ebed-Jahwe-Lieder: Ein ffagwürdiges Axiom.” A S T I 9 (1978) 68–7 6 .---------. A Farewell to the Servant Songs: A Critical Examination of an Exegelical Axiom. Lund: Gleerup, 1983. Monloubou, L. “Le Serviteur de Iahve selon Isaïe.” BLE 83 (1982) 288–93. Moor, J. C. de. “Knechten can goden en de Knecht van JHWH.” In De Knecht. Ed. Η. H. Grosheide. 127–40. Nakazawa, K. “Saikin 10–nenkan ni okeru Shimabe no uta no kenkyu.” SeiRon 3 (1965) 7–3 8 .---------. “The Servant Songs’ Review—a Second Decade” (Japanese). In FS M. Sekine. Ed. S. Arai et al. Tokyo: Yamamoto Shoten, 1972. 223–37. Phillips, A. “T h e Servant—Symbol of Divine Powerlessness.” ExpTim 90 (1978) 370–74. Pipal, B. “T h e Lord’s Ebed in the Exile.” C V 13 (1970) 177–80. Plamadeala, A. “Ebed-Yahve in lumina NT.” MitropoliaBanatului 20 (1970) 284–304. Ploeg, J. P. M. van der. “De Dienaar van JHWH en de Psalmen.” In De Knecht. Ed. Η. H. Grosheide, 173–77. Riciardi, A. “Los cantos del Siervo de Yahve.” CuadT 4 (1976) 124–28. Roodenburg, P. C. Israel, de knecht en de knechten: Onderzoek naar de beteknis en defunclie van hel nomen (‘ebed) in Jes 40–66. Meppel, 1975. Sawyer, J. “Daughter of Zion and Servant of the Lord in Isaiah: A Comparison.” JSOT 44 (1989) 89–107. Seybold, K. “T hesen zur Entstehung der Lieder vom Gottesknecht.” B N 3 (1977) 1–33. Sicre, J. L. “Le mediaci”n de Ciro y la del Siervo de Dios en Deuteroisaias.” EstEcl 50 (1975) 179– 210. Steck, Ο. H. “Aspekte des Gottesknechts in Deuterojesajas ‘Ebed Jahwe-Liedern.’” ZA W 96 (1984) 372–90. Virgulin, S. “Il deuteroisaia (. . . carmi del servo . . .).” In Problemi e prospettive di scienze bibliche. FS R. Fabris, ed. U. Bianchi et al. Brescia: Queriniana, 1981. 211–31. Wellens, A. “Le serviteur defigure (le Christ).” Christus27 (1980) 75–82. Werlitz, J. “Vom Knecht d er Lieder zum Knecht des Buches: Eine Versuch ü ber die Ergänzunges zu den Gottesknechtstexten des Deuterojesajas.” ZAW

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109 (1997) 30–43. Williams, P. “T h e Poems about Incomparable Yahweh’s Servant.” SwJT 11 (1968) 73–88. Wilshire, L. E. “T h e Servant City.” JBL 94 (1975) 356–67. Wolff, H. W. “Wer ist der Gottesknecht in Jes 53?” E v T 22 (1962) 338–42. A num ber o f scholars have suggested that the servant of YHWH is the writer. They include: Fohrer, G. Das BuckJesaja. Zurich: Zwingli, 1964. Hermisson, H.-J. “Das vierte Gottesknechtslied im Deuterojesajanischen Kontext.” In Derleidende Gottesknecht:Jesaja 53 und siene Wirkungsgeschichte. Ed. B. Janowski and P. Stuhlmacher. FAT 14. Tübingen: M ohr (Siebeck), 1996. Kohn, R. L., and W. H. C. Propp. “The Name of ‘Second Isaiah’: The Forgotten Theory of Nehemiah Rabban.” In Fortunate the Eyes That See. Ed. A. B. Beck et al. 223–35. Kutsch, E. Sein Leiden und Tod— unser H eil. BibS 52. Neukirchen-Vluyn: Neukirchener Verlag, 1967. Laato, A. The Servant of YHWH and Cyrus: A Reinterpretation of the Exilic Messianic Programme in Isaiah 40–55. ConBOT 35. Stockholm: Almqvist & Wiksell, 1992. Mowinckel, S. Der Knecht Yahwas. Giessen: T o pelm ann, 1921. He retracted this in te rp re ta tio n in “Die K om position des deuterojesajanischen Buches,” ZAW 49 (1931) 87–112. Orlinsky, Η. M. “T h e So-Called ‘Servant of the Lord’ and ‘Suffering Servant’ in Second Isaiah.” In Studies in the Second Part of the Book of Isaiah. Ed. Η. M. Orlinsky and N. H. Snaith. VTSup 14. Leiden: Brill, 1967. 1–133. Rabban, N . (Second Isaiah: His Prophecy, His Personality, and His Name). Jerusalem: Kirath Sepher, 1971. Schmidt, H. Gott und das Leid im Alien Testament. Giessen: Töpelm ann, 1926. Schoors, A. I Am God Your Saviour. Whybray, R. N. Thanksgivingfor a Liberated Prophet. JSOTSup 4. Sheffield: JSOT, 1978. 134–35. Zimmerli, W., and J. Jeremias. “pais theou.” TDNT. 5:654–717. Among the commentators, Brueggemann, Childs, and Goldingay agree. This massive bibliography includes only a p art of the literary production that indicates the attention being paid to the servant theme in Isaiah 40–55. The phrase “servant of YHWH” appears elsewhere in the OT, but nowhere else is it used with the same concentrated emphasis. Duhm drew the attention of scholars to the “servant poems” o f Deutero-Isaiah (42:1–4; 49:1–6; 50:4–9; 52:13–53:12). His definition and use of the term became virtual dogma for critical scholars through most of the twentieth century. Recently scholars have questioned the isolation of these “poems” from their context and the implication that they had a separate origin from the surrounding contexts. This comm entary treats the so-called Servant Songs as parts of the larger Vision, which also speaks in many other passages of “the servant o f YHWH.” Childs (324–25) uses a similar approach. A central question for interpreters has been, who was the servant? Surely the Ethiopian treasurer (Acts 8:34) was not the first to ask it. Most interpretations have assumed that a single servant is represented in the passages. Jewish interpreters have generally seen the servant as a symbol of Israel. Christian interpreters have tended to think of a single individual, whether that be in a prediction of Jesus’ ministry and suffering or an individual who through his experiences became a symbol of suffering service acceptable to God, thus foreshadowing the suffering Messiah. W hen pressed for the identity of the person, some have thought the passages autobiographical for the prophet himself, as the Ethiopian did. Others have suggested Jerem iah. Still others pointed to Zerubbabel.

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Strand: The “Servant o f YHWH” in Isaiah 40–66 Act 4

A ct 5

42:19

49:7

41:8, 9 42:1, 19 43:10 44:1,2 , 21 45:4 49:3 48:20

52:13 53:11

Act 6

E p il o g u e

54:17c

63:17 65:13, 14, 15 66:14

59:20 60:14 61:3

62:1, 11 64:10 66:8

“servant o f YHWH” “m y

servant”

“his servant” “servants” 44:26

“Israel”

“

Jacob”

“Zion”

“

Cyrus”

49:5 50:10

49:5, 6, 7 41:8, 14 43:1,3 , 15, 22, 28 44:1,5, 6 , 21, 23 45:3, 4, 11, 15, 17, 25 46:3 48:1, 2, 12, 17 49:3 41:8,14, 21 49:5, 6, 26 42:24 43:1, 22, 28 44:1,2, 5 , 21, 23 45:4, 19 46:3 48:1, 12, 20 49:14 51:3,11, 16 52:1, 7, 8 44:28 45:1

It is now appropriate to look at the way in which the phrases “servant o f YHWH” and “ray servant(s)” are used in the Vision of Isaiah. There is no question but that the subject takes on a special role in chaps. 40–66. See the table “Servant of YHWH” in Isaiah 40–66. Cyrus is mentioned by name in 44:28 and 45:1. He is called “my shepherd” in 44:28 and in 45:1 “[YHWH’s] anointed [i.e., Messiah] . . . whose right hand I have strengthened.” He is anticipated earlier by the terms “one from the east” (41:2) and “one

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from the n o rth ” (41:25). Chap. 41 is not so m uch about the coming conquerer as it is about identifying YHWH as the Lord of history, the one who is initiating the great and unexpected events of that time. In any case YHWH and the coming conquerer are related to each other. In none of these is Cyrus called YHWH’s servant. If that title is to be related to Cyrus, it must be through one or more of the unidentified passages relating to the servant. These are 42:1–9, 49:5–7, 50:4–9 (10), and 52:13–53:12. (Fried [Priest and the Great King] has recently suggested that 61:1–7 , 10–11 needs to be added to the Cyrus poems. It does n o t contain “servant” vocabulary b u t may contain Messiah vocabulary.) L. S. Fried (H T R 95 [2002] 373–93) has shown that priests in Near Eastern temples routinely provided the Persian conquerors with the titles of their previous kings. In a quid pro quo, the kings supported the sanctuaries and the priests. Cyrus tells of this on the Cyrus Cylinder in relation to sanctuaries in Babylon (ANET, 316). Cambysis is called by the pharoah’s tides “King of Upper and Lower Egypt, Mesuti-Re ” (offspring of Re) in the inscription of Adjahorresnet (M. Lichtheim, Ancient Egyptian Literature: A Book of Readings, vol. 3, The Late Period [Univ. of California, 1980] 38, line 9). Darius receives the same tides on his statue in Susa (J. Yolotte, “Les inscription hiérglyphiques Darius et l’Égypte,” JA 260 [1972] 253–65.) The understanding that God gives nations to his anointed appears in Ps 2:7–8, and that God will subdue kings under his anointed is found in Ps 18:48. Fried argued that Isaiah did for Cyrus what these priests have done: “He collaborated with the conqueror. He gave Cyrus the titulary of the Davidic King. Like them, he received in return a quid pro quo: the rebuilding and restoration” of Jerusalem and the temple (Priest and the Great King). If, following Fried, one thinks of Cyrus in messianic terms, he becomes YHWH’s servant, but in a way different from Israel’s role as servant. They can overlap in terms of service and being chosen, but their tasks, the reasons for being chosen, clearly differ. Israel’s relation to God has long-term implications. Cyrus’s relation is instrumental in the accomplishment of a specific task. (See Fried’s parallels to temples in Egypt and Babylon in Priest and the Great King, 177–83.) This means that the Cyrus/Messiah texts include: 41:2–3, 25; 42:1–7; 44:24b, 26– 28; 45:1–7, 13; 46:11; 48:15–166; 49:6–8; 52:11, 12; 61:1ff. If one think only of Cyrus in these texts, it would appear that all the events o f Isa 40–66 occur within the reign of Cyrus (before his death in 530 B.C.E.). But if these texts apply to successive Persian kings from Cyrus through at least Darius, kings who received the honors of the temple and assumed the obligations involved, the plot of Isaiah more nearly approximates the historical order of things as they are pictured in Haggai-Zechariah 1–8 and in the early chapters of Ezra-Nehemiah. Another observation is in order. Cyrus is not called “king.” O n the other hand, YHWH is called “king” or “Jacob’s king” in 41:21, 43:15, and 44:6. The concept of “servant” is developed in Isaiah in conjunction with the picture o f YHWH as “king.” The exaltation of YHWH in royal terms goes all the way back to 6:1. He is call “Lord,” and is seen as “sitting on a throne high and lifted up.” H e is shown to be master of the “great kings” from Tiglath-Pileser (10:5–19) to Nebuchadnezzar (14:3– 21). He is exalted as creator of the universe (40:12–26, 28). Since he is Jacob’s king he expects Jacob/Israel to be his servant (41:8 and passim), but he summons another “servant” to do his wishes (42:1–4). The servant is further identified in 44:28 and 45:1, 13 as Cyrus and given the royal tides of YHWH’s shepherd and his anointed

Form/Struclure/Setting

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(Messiah), which are usually reserved for Davidic kings. He is specifically given the tasks of rebuilding the city of Jerusalem and its temple (44:28; 45:13) and setting the exiles free (45:13). Jacob/Israel and Cyrus are the only ones who are identified as servants. The tem ple is rebuilt with Cyrus as its sponsor. The city is rebuilt under Persian auspices. But the question of the people remains. Who in the late sixth century should be considered the people of YHWH? Who may be allowed to worship in the new temple? Isaiah is concerned not with the identity of the priests in the temple but with the identity of those allowed to worship there. The issue pervades the book from the very first verses to the last. The issue is emotional and divisive. It is also crucial. (See A. Labahn, Wort Gottes und Schuld Israels: Untersuchungen zu Moliven deuleronomistischer Theologie im Deuterojesajabuch mil einem Ausblick auf das Verhältnis von Jes 40–55 zum Deuteronomismus, BWANT 143 [Stuttgart: Kohlhammer, 1999].) Before Isa 54:17b the book identifies several individuals as “servant of YHWH,” but from this point on to the end of the book it speaks only of “servants [pl.] of YHWH.” Both Israelites and Gentiles are invited to fill these ranks of committed devotees at the new temple. An appeal for Israel’s old privileged status to be recognized (63:8– 64:11) is denied. The people of Israel take their places as “servants” in the new order alongside their neighbors. The appeal for seekers begins in 50:10 with the call of the servant accompanied with a call for separation from unbelievers (52:11). It continues in 51:1 and 51:7. This gains momentum in chaps. 55, 56, and 57 and is finally sealed in 65:1–16. It is worth noting that an appeal to “my people” to take notice appears (51:4) in the midst of these calls to seekers. Thus the phrase “servant(s) of YHWH” fits at least three, and probably four, different identifiable entities within the Vision, two of which are basic to its message, First, Israel is explicitly called “the servant of YHWH” in 40:1–49:4 (cf. Je r 30:10; 46:27–28; Childs, 325). The speeches imply that this has been Israel’s role and that YHWH intends to continue to deal with Israel in that way, even while she is scattered in exile. (Incidentally, the nations are also addressed in the plural and called “my witnesses,” “my servant” in 43:10. The sentence goes on to say “whom I have chosen.” The nations’ specific role at this point is to witness to what God is doing for Israel and how he will bring her justice; cf. Israel’s complaint in 40:27.) A second “servant of YHWH” is also introduced in those chapters. H e first appears in 41:2 and 42:1. He is the conqueror whom YHWH has called from the east to accomplish his will. He is named in 44:28 as Cyrus, with the messianic titles YHWH’s “shepherd” and, in 45:1, his “anointed.” He is given tasks commensurate with this messianic (Davidic) role: rebuilding the temple and Jerusalem, subduing the nations, freeing the people from bondage and prison, and being a light for the nations. Thus allusions to the Davidic dynasty in chap. 11 are invoked of the Persians: the phrase “banner for the nations” (11:10 and 12) foreshadows “light for nations” in 42:6. He is also given roles like those performed by Moses (Baltzer): bringing the people of Israel to Palestine and establishing law for them. His successor, Darius, though not named, plays the same roles. In passages that the first edition of this commentary identified as speaking of Darius, “servant of YHWH” appears in 49:5–6, 52:13, and 53:11. (The servant passage in 49:5–8 is directed to someone in second-person speech. It can hardly be Israel since Israel’s restoration is a part of the task assigned. Masoretic scribes have pointed the final kafs as masculine, which fit the Persian emperor. If they had chosen to point them as feminine as they are in the rest of the chapter, the reference would be to Jerusalem and indicate that this passage looks at

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I saiah 41:21–42:12

Jerusalem as a servant of YHWH. We have chosen to follow the Masoretic pointing.) The role is continued in several later passages, especially in chap. 60, although the phrase itself is lacking. So a second “servant” is the Persian authority in the persons of Cyrus and Darius. The specific designations given the Achaemenid rulers carry overtones of both David and Moses. The Vision recognizes that no Davidic ruler in that period is available for this role. Zerubbabel is called the “servant” of YHWH in Hag 2:23 and identified with “my servant, the Branch,” in Zech 3:8. He may fit in Isa 53:11, though as the sufferer, not as the servant (see Comment on that verse). Jerem iah had previously called Nebuchadnezzar YHWH’s servant that he sent to take Jerusalem (Jer 25:9; 27:6; 43:10). In place of these, God chooses the Persian rulers to get the job done. Third, several passages have the prophet, the writer of Isaiah, speaking in the first person. Kohn and Propp (“T h e Name o f ‘Second Isaiah,’” 228 n. 16) list 48:16; 50:4– 9 (10); 61:1, 3, 10; 62:1–3; 67:7. He is addressed by God in 42:6, 20; 49:7–8; 52:14; 58:1, and by his name “Meshullam” in 42:19 (see Comment on that verse). These verses suggest that the implied author of the Vision considers himself to be the servant. The picture in Isa 52:13–53:12 of the “suffering servant” dying was considered a problem for this theory, which made Mowinckel recant it. But Rabban and Hermisson have insisted that the passage does not necessarily mean that he died; rather he “prepares for and imagines his own d eath” (Rabban, 68–74, as cited by Kohn and Propp, “T h e Name of ‘Second Isaiah,’” 228). In a similar vein, Baltzer sees 53:10–12 as a kind of vindication for Moses. The writing prophet sees himself (and the written prophecy) in the role of that paradigmatic servant of YHWH. The “implied author” may actually represent several writers. The experience of one of them does not invalidate recognition of the group. Rather it deepens its significance (on this, see Whybray, Childs, and Brueggemann; Goldingay [280–283, 286–87] gives an excellent exposition in these term s). A fourth identity emerges in 54:17 and 65:13–16. Here the plural is emphasized: “servants o f YHWH.” These are the believing and obedient worshipers who delight in YHWH’s new city that was built by the Persians for loyal Jews and their God. These are the “seekers.” They are contrasted to the rebels who accept neither YHWH’s vision of a new city nor Persian rule. Therefore, it is apparent that four “servant” identities appear on these pages. Israel, scattered throughout the Diaspora, is the first. T he Persian em perors who produced edicts supporting the rebuilding of Jerusalem ’s temple—Cyrus, Darius, and possibly Artaxerxes—are a second. The implied author is a third, while loyal worshipers in Judah and Jerusalem are a fourth. Some have even considered the city of Jerusalem to be a candidate for the identification as “servant.” Koole’s exegesis of these passages (l:207ff. and passim) distinguishes “the servant poems” from the role of Cyrus. In chap. 53, this is correct, but I think that 49:5–8 fits the identification with Cyrus, or with his successor in office. Baltzer (19–22 and passim; also “Zur formgeschichtlichen Bestimmung der Texte vom Gottes-Knecht im Deuterojesaja-Buch,” in Probleme biblischer Theologie, FS G. von Rad, ed. H. W. Wolff [M unich: Kaiser, 1971] 27–43; Die Biographie der Propheten [Neukirchen-Vluyn: Neukirchener, 1975] 171–77) has revived E. Sellin’s view of Moses as the m odel for the servant texts (Mose und seine Bedeutung fü r die israelitisch-jüdische Religionsgeschichte [Leipzig: Deichert, 1922]; “Die Lösung des deuterojesanischen Gottesknechtsrätsels,” ZAW 55 [1937] 177–217). Baltzer sees the servant passages as presenting an idealized “biography” of Moses closely related to the context in Isaiah.

Form/Structure/Setting

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Moses is “raised from the dead” to fill this role, as Samuel is called back in Judg 28 and as Moses and Elijah appear to Jesus and the disciples at the Mount of Transfiguration (Matt 17:1–4; Mark 9:2–10; Luke 9:28–36). The drama contemporizes the role o f Moses, renewing his memory. R. H endel (“T h e Exodus in Biblical M e m o ry JBL ,” 120 [2001] 620) reminds us that the picture of Moses in Torah is incomplete. He dies before entering the Holy Land “because of his own sin (Num 20:1–13) or because of the sin o f the people (Deut 1:37).” Baltzer’s view of the Servant Songs as “ideal biography” suggests that they are intended to rehabilitate Moses’ stature. The association of the Servant Songs with “exodus imagery” and other allusions to Torah is a telling argum ent for this view, but it also supports the view of Cyrus (the Achaemenid dynasty) as the new Moses, leading Israel back to the land, giving the law and the temple. And the Vision of Isaiah names Cyrus, not Moses, in this role. Cyrus may be viewed as the new Moses. T here are also individual leaders depicted in these chapters, but they are not named. Nor are they called “YHWH’s servant.” In 48:16–20a such a person speaks. The first edition of this commentary suggested that this represents Sheshbazzar leading the first return to Jerusalem from Babylon. O r the p ro p h et/au th o r could be picturing himself here. In 50:4–9 a persecuted leader speaks. Although the word “servant” does not occur, this passage has consistently been identified as one of the Servant Songs by m odern interpreters. Isa 53:1–11 describes the death of such a sufferer. This commentary separates the identity of this sufferer from the servant of YHWH in 52:13 and 53:11. It suggests that both suffering passages be identified with someone like Zerubbabel, while the “servant” references are to Darius (see the Comment). Isa 61:1– 3 is spoken by another individual. Jesus saw him self as fulfilling its words (Luke 4:17–21). This commentary suggests that the p ro p h et/au th o r portrays himself here. Isa 62:6–12 speaks of setting a guard on Jerusalem ’s walls and exhorts workmen to com plete the highway. This speaker seems to be an administrator in Jerusalem. In none of these passages is the individual called “servant of YHWH.” The servant m otif fulfills wider political as well as spiritual roles. In a strict sense, “the servant of YHWH,” is used in Isaiah of Israel in exile and of Cyrus (and his successors). Also note 22:20 of Eliakim. The plural form , “servants of YHWH,” applies to that part of the Jewish community in Judah and Jerusalem, both residents and pilgrims, who joyfully and loyally respond to YHWH’s new order. Individuals provide powerful models of determ ined suffering and spirit-endowed leadership but are n o t called “the servant o f YHWH.” However, Isaiah’s liturgical drama in chaps. 34–66 develops its plot around the first two “servant” characters. One represents Israel, the people of God. The second represents the Persian Achaemenid kings. The dram a recognizes that a substantial proportion of the people who claim ancestry in Abraham and Jacob, who were included in the form er kingdoms of Israel and Judah, and who worshiped YHWH, God of Abraham, Isaac, and Jacob, were at that time in Mesopotamia. It portrays YHWH’s intention to return them, or a substantial proportion of them, to the land they left in Palestine. But more than that it wants to establish a relation between them and YHWH and restore them as the worshiping congregation in the presence of God. It insists that God has not forgotten them. He has a central place in his plans for them. The primary concept here is “the people of YHWH.” Israel, the rem nant in exile, is invited to a privileged place, but resigns its role (49:1–4). A broader invitation is

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I saiah 41:21–42:12

issued to individual devotees in chap. 55, and the plan is supported in chap. 65. This group includes believers from the nations (66:18–21). The dram a also recognizes that the Persian rulers are the only ones who can make YHWH’s plans for the restoration of the people, of Jerusalem, and of the temple become reality. Cyrus and his successors and agents are placed in major roles in the drama. In doing this, the drama evokes for him (them) the memory of Moses’ role in leading Israel out of Egypt, in building the tabernacle, and in giving the Law. It gives Cyrus the Davidic titles of “anointed” (messiah), “beloved,” and “shepherd.” In doing this it picks up the theme of the Davidic messiah that has lain dorm ant after chap. 11 (except for 32:1). Both David and Moses had been called “the servant of YHWH” (David: 2 Sam 7:5, 8, 20; Moses: Josh 9:24; 13:8; 18:7; 22:2, 4; 24:29; Judg 2:8), as were Abraham (Gen 18:5; 19:19) and Isaac (Gen 24:14). The dram a presents the “servant of YHWH” role of the Achaemenid rulers in view of their sponsorship of the return of exiles from Babylon (Sheshbazzar) and the restoration o f Jerusalem and its tem ple (Haggai and Zechariah: Zerubbabel). It recognizes the Persians’ role in restoration o f Torah as the standard for that congregation and for the Jewish people (42:4; cf. Ezra-Nehemiah). It teaches that YHWH has instituted the Persian rule for this purpose and calls for worshipers to recognize it. The Persians’ role in the establishment o f all the institutions that make postexilic Judaism what it was can hardly be overestimated. But the drama makes clear that the Persians do not act on their own. They, like the Assyrian armies in chaps. 10 and 36, were sent and directed by YHWH to achieve his purposes. Therefore, they are presented as “servants of YHWH.” If they step beyond this or claim more autonomous authority, they are disavowed, as in Isa 10 and 37. The contrast with the exodus story is remarkable. Whereas Moses led the Israelites out against the will of the Pharaoh, Cyrus sends the exiles out with his approval and support. Whereas Israel on entering Canaan had to fight against “the people of the land” on their own, the Persian king sees to it that the other peoples bring support and tribute to finance the building of Jerusalem and the prosperity of its peoples. Cyrus and the Persian kings are pictured as the agents of YHWH throughout the restoration. The NT has caught the royal as well as Mosaic implications for the servant role and related them to Jesus. Isaiah draws on both in portraying the prophet in 49:5–6 and 50:4–9. Chap. 53 shows the sufferer to be dead. Who will replace him and continue his role? Can it be “the servants” of 54:175–59:21, who receive his legacy (53:12d) ?

Comment

21 If the second-person plural verbs are addressed to the idols or their advocates, while the third-person plural references are understood as their “proofs,” the appeal takes on a recognizable shape. “king of Jacob,” appears also in 43:15 and 44:6, in both cases parallel to “your redeemer.” It points to a fundamental element in the message of these chapters. The announcement to be given to Jerusalem and here revealed to Israel and the gathered assembly is that YHWH is prepared to reassert his royal prerogatives relating to his people and his city. In 40:10–11 the announcement is made. It is repeated in 42:13. The title, with its implied relation to Israel, has a long history in the OT (see H. Wildberger, JahwesEigentumsvolk, ATANT 37 [Zurich: Zwingli, 1960] 83–87). It is to be distin­

Comment

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guished from the concept of YHWH, king over the heavenly council (Ps 82) or that of king over creation (Pss 93, 96, 99; cf. J. H. Eaton, Kingship and the Psalms, 2d ed. [Sheffield: JSOT, 1985]; idem, Festal Drama, 47–50). YHWH’s role in the confrontation with the advocates of idolatry is that of Israel’s patron and the sponsor of the new conqueror from the east. 22–23 YHWH’s advocate specifically prescribes what proofs are required. The test will turn on the ability of the idols’ advocates to predict events and to bring them about as predicted. V 23 rhetorically addresses the nonexistent gods, challenging them to do something, anything that may “shock” the assemblage, like the appearance of a ghost. 24 The failure to appear or present proofs is taken as a proof of the nonexistence of their gods. Those who believe in such gods are themselves abhorrent. 25 YHWH takes up the challenge that his opponents had declined. He prediets a future event, the coming of a new conqueror “from the north.” Earlier he had said “from the east” (41:2). Both descriptions apply to Gyrus, who began in the east but pushed his conquests across Armenia, north of Mesopotamia, and as far west as Asia Minor before beginning his march on Babylon. Note that the claim is not simply the ability to predict. It also includes the underlying claim to have actually produced the events. MT’s “he calls on my name” is an explicit statement that Cyrus is YHWH’s worshiper. However, 45:3–5 says that YHWH calls Cyrus by name, but that Cyrus does not acknowledge YHWH. (Note that Marduk’s adherents were claiming that he was responding to Marduk’s call: ANET, 315; COS 2:124). LXX has dealt with this difference by making the verb passive, “he is called,” while 1QIsaa has a third-person masculine suffix, “his name.” These provide a convenient textual basis for a smoother reading, “he is called by his name,” which fits the needs of this context well. The point here is that YHWH has called Cyrus, not that Cyrus worships YHWH. “sculptor,” is literally “one who forms.” The figure in both parts of the line pictures Cyrus doing to and with the rulers as he wishes. 26–27 V 26 asks which of the gods or their spokesmen had predicted this event before it happened and answers, emphatically, no one. (This disputes the claims of the Babylonian inscriptions. See Form/Structure/Settingabove.) Then (v 27) YHWH points to his announcement to Zion (40:1–5) and his appointment of a messenger to Jerusalem as evidence that he had fulfilled the requirements for such a proof. Jacob/Israel, identified as the exiles in Mesopotamia, has previously been designated, chosen, and equipped as a “servant” (41:8–9) to carry YHWH’s message to Jerusalem (40:1–2). History records that the initiatives to restore Jerusalem in the sixth and fifth centuries B.C.E. did in fact come from Mesopotamia. Sheshbazzar, Zerubbabel, Nehemiah, and Ezra are the known leaders of such imperial initiatives. 28 But YHWH had seen no sign of anyone else offering such a proof. He draws the conclusion (v 29) that the idols “are nothing.” (See C. Dohmen, Das Bilderverbot: SeineEntstehung und seineEntwicklung im Alien Testament, 2d ed., BBB 62 [Frankfurt am Main: Athenäum, 1987]). 29 1 Sam 12:21 also uses “nothingness,” to characterize the idols (see B. T. Arnold, “A Pre-Deuteronomic Bicolon in 1 Samuel 12.21?” JBL 123 [2004]

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Isaiah 41:21–42:12

137–42, who finds that Isaiah’s use of the term reflects the earlier use). The point in Isaiah is that the worthless idols do not know anything and thus cannot influence human knowledge. 42:1–4 YHWH’s “servant,” was identified as Jacob/Israel in 41:8–10 and was named “messenger to Jerusalem” in 41:27. Now a servant is presented as the messenger of the heavenly court to bring notice of decisions reached there “to the nations” and to establish them as “the verdict in the land.” The verdict that has now emerged from the trial that tested the claims of the idols and those who believed in them is the verdict announced in 40:1–5, 9–10., ‘Verdict,” occurs three times in these verses. The word, without the article, could mean “Justice,” but the context calls for something much more specific. The legal setting of the trial that preceded this suggests that it means “the decision reached by the heavenly court (i.e., by YHWH) before witnesses.” That verdict is to become the basis for policy, and needs to be known and acknowledged by all concerned. Cyrus has been chosen to be God’s agent to put that verdict into effect. God expresses his confidence in his messenger and “confirms” him. He has “chosen” him and “delights” in him. He has put his own “spirit on him.” The integrity of the servant’s manner of service is expressed in vv 2–3. , “for truth, truly,” expresses that integrity while the rest of the verse notes in negative terms the quiet, pervasive, sensitive way that he will go about his task. The verdict must be made known and established for “the nations,” “the land,” and “the coastlands.” The nations were called as witnesses to the judgment on a previous generation (chap. 34) and had stood under God’s judgment in previous centuries (chaps. 14–22). The land that encompassed Palestine-Syria had felt the full fury of YHWH’sjudgment and known the condemnation of “death” (chap. 24) but had also heard his decision of “life” (chap. 25). The coastlands are the immediate neighbors of Jerusalem who will be most affected by YHWH’s decision to restore the city. Now they wait for YHWH’s “teaching, instruction” (see Excursus: Torah in Isaiah in Isaiah 1–33) . later became a technical term, “Torah,” for the Pentateuch, which was in fact completed, copied, taught, and given authoritative status in Babylon before being returned to Jerusalem, probably by Ezra. 5 YHWH is introduced as creator of the world. He is called “the God, YHWH.” (See R. Rendtorff, “El als israelitische Gottesbezeichnung,” ZAW106 [1994] 4–21; H. Klein, “D er Beweisd e r EinzigkeitJahwesbei Deuterojesaja,” VT35 [1985] 267– 73.) The definite article stresses YHWH’s being the one and only God. 6–7 Gyrus is addressed directly. He is “called” and “appointed” to be a servant of YHWH, who promises to “strengthen” and “keep” him. YHWH is his patron for positive goals ( “in salvation”). The role he is to play has two sides. As “covenant (for) people” and “light (for) nations,” the emperor is responsible for government, justice, and order for the peoples under his rule. (See Ο. H. Steck, “Der Gottesknecht als ‘Bund’ und ‘Licht’: Beobachtungen im Zweiten Jesaja,” ZTK 90 [1993] 117–34.) In opening blind eyes and releasing prisoners, his role relates to YHWH’s people. Baltzer (135) thinks that debt-slavery is referred to and that “only ‘Moses’ and his commandments are required to set them free.” The exilic situation requires a broader application: the people of Israel are to be released from imperial exile and restored to their land, the temple-city rebuilt.

Bibliography

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8 “my glory,” refers to credit due to God for these events. 9 The previous events are those portrayed in the Vision that were predicted before coming to pass: the coming and victory of the Assyrians, the fall of Merodach-Baladan’s Babylon, and so on. 10–12 The chorus calls on all the ethnic groups of greater Palestine, previously enjoined to silence (41:1), now to praise YHWH for the coming of the Persians and the imperial peace that brings order and prosperity. In later passages Cyrus’s specific role in rebuilding Jerusalem and the temple will be announced. At this point it is sufficient that he has been chosen to restore order in Palestine and be a liberator for captives. Explanation

YHWH challenges the gods to show that they had in fact foretold events. When they cannot do that, he presents his evidence that he has stirred up the new conqueror from the north and that he had asked the nations to send a messenger of good tidings to Jerusalem with this news (cf. 40:1–9). Then YHWH introduces this conqueror as his own servant who will administer the verdict of the heavenly council to the nations. He will do this gently yet firmly. He will not fail nor be discouraged until it is done in “the land.” YHWH addresses this servant and appoints him to be “a covenant for people,” “a light for nations.” He is to “open blind eyes” and to “release a prisoner.” So now a second servant role is revealed. It will be more clearly defined in later scenes. In these verses his scope of action is noted. The phrase “in the land and coastlands” (42:4) shows that his authority will relate to larger Palestine, as David’s had done. He is to be “a covenant for people” and “a light for nations” (42:6); that is, his mandate is political. It is also “to open blind eyes, to release a prisoner from a dungeon”; that is, he is to be a liberator. All this is related in 41:25 to the one that YHWH has “stirred up” and empowered for conquest, that is, to Cyrus, the Persian. He is being brought to do YHWH’s work in Palestine and to liberate enslaved peoples, including exilic Jews. The passage announces God’s decision to spread the range of his work in history by using this Persian prince. This passage and those that follow lay the foundation for a doctrine of divine rule through secular rulers that will later be reflected in Paul’s dictum: “The authorities that exist have been established by God” (Rom 13:1, NIV).

YHW H Sends H is Servant to Rescue Israel (42:13–43:21) Bibliography Althann, R. “Isaiah 42:10 and Krt 77–78.”J NS L 13 (1987) 3–9. Baldauf, B. “Jes 42,18–25: Gottes tauber and blinder Knecht.” In Ein Gott—Eine Offenbarung. FS N. Füglister, ed. F.

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V. Reiterer. Wü rzburg: Echter, 1991. 13–36. Baltzer, K. “Schriftauslegung bei Deuterojesaja?—Jes 43,22–28 als Beispiel.” In Die VäterIsraels. FSJ. Scharbert, ed. M. Görg. Stuttgart: Katholische Bibelwerk, 1998. 11–16. Beaucamp, E. “‘Chant nouveau du retour’ (Is 42, 10–17): Un monstre de l’exégèse m oderne.” RevScRel 56 (1982) 145–58. Bessa Taipa, A. M. “O primeiro canto do ‘sevo de Jave’, Is 42,1–9.” HumT 8 (1987) 127–73. Beuken, W. A. M. “Mišpāṭ: The First Servant Song and Its Context.” V T 22 (1972) 1–30. Booij, T. “Negation in Isaiah 43:22–24.” ZAW 94 (1982) 390–400. Brandscheid, R. “Die Frohbotschaft von Gott als Schöpfer und Erlöser nach Jesaja 43,1–7.” In Gottes Wege suchend. FS R. Mosis, ed. F. Sedlmeier. Wurzburg: Echter, 2003. 131–51. Clement, R. E. “Who Is Blind But My Servant? (Isaiah 42:19).” In God in the Fray. FS W. Brueggemann, ed. T. Linafelt and T. K. Beal. Minneapolis: Fortress, 1998. 143–56. Conrad, E. W. “T h e ‘Fear N ot’ Oracles in Second Isaiah.” V T 34 (1984) 143–51. Darr, K. R “Like Warrior, Like Woman: Destruction and Deliverance in Isaiah 42:10–17.” CBQ49:560–71. Dempsey, D. A. “A Note on Isaiah xliii 9.” VT 41 (1991) 212–15. Dion, P. E. “T h e Structure of Isaiah 42:10–17 as Approached through Versification and Distribution of Poetic Devices.” JSOT 49 (1991) 113–24. Freedm an, D. N. “Isaiah 42:13.” CBQ 30 (1968) 225–26. Goldingay,J. “Isaiah 42.18–25.”JSOT 67 (1995) 43–65. Grimm, W. Fürchte dick nicht’: Ein exegetischer Zugang zum Seelsorgepotential einer deuterojesajanischen Gattung. EHS 23.298. Frankfurt am Main: Lang, 1986. ---------. Die Heimkehr der Jakobskinder (Jes 43,1–7): Bedeutungen eines Prophetenwortesf ür die biblische Theologie. Frankfurt am Main: Lang, 1985. ---------. “Weil ich dick, liebe’: Die Verkündigung Jesu und Deuterojesaja. ANTJ 1. Bern: Lang, 1976.---------. “Zum H intergrund von Mt 8:11f/L k 13:28f.” B Z 16 (1972) 255. Hardmeier, C. “‘Geschweigen habe ich seit langem . . . wie die Gebärende schreie ich jetzt’: Zur Komposition u n d Geschichtstheologie von Jes 42, 14–44,23.” WD 20 (1989) 155–79. Harner, P. B. Grace and Law. 120–28. Helewa, G. “Per la mia gloria li ho creati” (Isa 43:7). Teresianum 40 (1989) 435–78. Killian, R. “Anmerkungen zur Beudeutung von mishpat im ersten Gottesknechtlied.” In DieFreude an Gott— unsere Kraft. FS Ο. B. Knoch, ed. J. J. Degenhardt. Stuttgart: Katholisches Bibelwerk, 1991. 81–88. Kohn, R. L., and W. H. C. Propp. “T he Name o f ‘Second Isaiah’: The Forgotten Theory o f N ehem iah Rabban.” In Fortunate the Eyes That See. Ed. A. B. Beck et al. 223–35. Krašovec, J. “Sintakticna in teoloska formulacija v Iz 43, 1–3a.” Bogoslovni Vestnik 33 (1973) 288–95. Leene, H. “Denkt niet aan het vroegere: Methodologische overwegingen bij de uitleg van Jes 43:18a.” In Loven en geloven. FS N. H. Ridderbos. Amsterdam: Bolland, 1975. 55– 76. Maalstad, K. “Einige Erwägungen zu Jes xliii 4.” VTT 6 (1960) 512–14. Merendino, R. P. DerErste und derLetzte. 275–347. Mowinckel, S. DerKnecht Yahwäs. Giessen: Töpelmann, 1921. Nijen, A. J. van. “Overwegingen voor een preek over Jesaja 4 3 , 16–21.” In De Knecht. Ed. Η. H. Grosheide. 150–56. Odasso, G. “La missione universale del ‘Servo del Signore’ (Is 42,1–4 ).” Euntes Docete 41 (1989) 371–90. Prinsloo, W. S. “Die H ere is soos ‘in krygsman’ en hy skree soos ‘in vrou in barensm ood’ (Jes 42:13,14) (The Lord is “like a warrior” and he cries out “like a woman in labor” [Isa 42:13,14]). A c T 16 (1996) 57–66. Rabban, N . (Second Isaiah: His Prophecy, His Personality, and His Name). Jerusalem: Kirath Sepher, 1971 (see Kohn and Propp, above). Ravenna, A. “Isaiah 43:14.” BivB 12 (1964) 293–96. Reisel, M. “T h e Relation between the Creative Function and the verbs in Isaiah 43:7 and 45:7.” In Verkenningen in een stroomgebied. FS M. A. Beek, ed. M. Boertien et al. Amsterdam: Huisdrukkerij Universiteit, 1974. 65–79. Rubinstein, A. “W ord Substitution in Isaiah xliii 5 and lix 16.”JSS 8 (1963) 52–55. Schmidt, H. Gott und das Leid im Alten Testament. Giessen: Töpelm ann, 1926. Schmitt, H.-C. “Erlösung und Gericht: Jes 43,1–7 und sein literarischer und theologischer Kontext.” In Altlestamentlicher Glaube und Biblische Theologie. FS H. D. Preuss, ed. J. Hausman and H.-J. Zobel. Stuttgart: Kohlhammer, 1992. 120–31. Selva, R. “Religious Witness—A Mission Today: Isaiah 43:8–13.” Vid 63 (1999) 812–23. Simian-Yofre, H. “Testigo y servidor: Is 43,1–13, el ‘segundo’ cantico del Servidor?” In Simposio Bíblico. Ed.

Translation

663

V. Collado Bertomeu. Cordoba, 1987. 255–64. Stammer, F. “Einige Keilschriftliche Parallel zu Je s 40–55: (7) J e s 43:10, (8) J e s 43:11, (9) Jes 43:13.” JB L 45 (1926) 180–83. Tyrol, A. “L’amore de Yhwh gli esuli di Babilonia in Is 43,1–13: aspetti critici ed esegetica.” F T 9 (1998) 123–61. Vieweger, D., and A. Böckler. “‘Ich gebe Ägypten als Lösegeld für dich’: Mk 10,45 u nd die j ü dische Tradition zu Jes 43,3b.4.” Z AW 108 (1996) 594–607. Waldow, Η. V. von. “Anlass und H intergrund der Verkündigung des Deuterojesaja.” Diss., Bonn, 1953. --------- . “. . . Denn ich erlöse dich”: Eine Auslegung von Jeseja 43. BibS(N) 29. Neukirchen-Vluyn: Neukirchener Verlag, 1960. Whitley, C. F. “Further Notes on the Text of Deutero-Isaiah” (42:25a). V T 25 (1975) 683–87. Williamson, H. G. M. “Word Order in Isaiah XLIII, 12 .”JTS 30 (1979) 499–502. Willmes, B. “Gott erlöst sein Volk: Gedanken zum Gottesbild Deuterojesajas n ach Jes 43,1–7.” B N 51 (1990) 61–93.

Translation Heavens:

YHWH:

Earth:

YHWH: (aside) Heavens:

13YHWH moves out like a soldier. Like a man of war he arousesfury. He shoutsa—indeed, he roars.b He shows his skill and power against his enemies. 14I have been silentafor an age.b I have been quiet. I have restrained myself. Like a woman in childbirth, I cry out; cI gasp and pantc together. 15I wastea mountains and hill, and I dry up all their vegetation. And I make rivers into sandbars,b and pools I dry up. 16I lead blind persons in a wayathey have not known, a I guide them in paths they have not known. I make b darknessc into light before them d and rough places into level ground.e These are the things that I have done. And I have not abandoned them. 17They have turneda backwards. They are totally shamed b who are trusting in the idol,c who are saying to an image d “You [pl.] are our gods. ” 18You deaf ones, listen! And you blind ones, look in order to see! 19aWho is blind except my servant? b cOr deaf like my messenger (that I send)? c Who is blind as Meshullam?d Or as blind as YHWH’s servant ?c 20Seeinga many things, heb does not keep (them). Ears open,c he does not listen.d 21YHWH was pleasedfor his legitimacy’s sake that he magnify instructiona and glorify (it).b

3+4 2+2 2+2 2+3 3+2 3+2 2+3+3 4+2 2+3 2+2+2 2+2 2+3 4+3 3+3 4+3 4+3

Isaiah 42:13–43:21

664 Earth:

Heavens:

Chorus: Earth:

Herald:

YHWH:

22But this ais a robbed and plundered people, trapped b in holes,c all of them, and they have been hidden in prisons. They have become a prey without a deliverer, a spoild with no one saying, “Give it back. ” 23Whoa among you can give ear to this? Attend and listenfor thefuture. 24Who has givenJacob over to being plundereda or Israel to robbers ?b Was it not YHWH whom we sinnedc against? When they were not w lling to walk d in his ways and did not heed his instruction, 25he poured out on him athe heat of his wratha and the violence b of war. It set him onfire c all around, but he did not know (it). It burned him,d but he (still) does not put it on his mind. 43:1So now, thus says YHWH, your [sg.] creator, Jacob, and your [sg.] shaper, Israel: Do not be afraid [sg.]! For I have redeemed you [sg.]! I have calleda your [sg.] name. You [sg.] are mine! 2When you [sg.] pass into the waters, I am with you [sg.]. Or into the rivers, they do not sweep you [sg.] away. When you [sg.] walk throughfire, it does not consume (you) [sg], norflame burn you [sg.]. 3For I,a YHWH, am your [sg] God! The Holy One of Israel is your [sg.] Savior!b I givecEgypt (for) your [sg.] ransom,c Ethiopia and Seba d in exchangefor you [sg.]. 4Because ayou [sg.] are precious in my eyes, you [sg.] are valued and I love you [sg.], I give (of) humankindb in exchangefor you [sg.] and (of) peoples in place ofyour [sg.] life.c 5Do not be afraid [sg.], for I am with you [sg.].a From the east I bring your [sg.] descendants, and from the west I gather you [sg.]. 6Isay to the north, “Give them up!” and to the south, “Don’t hold (them) back!” Bringa my sons from far away and my daughters from the borderlands,b 7everyone called a by my name and b whom I createdfor my glory, I shaped, indeed, I made him.

3+3+3 4+3 4+3 3+2 2+2 3+3 4+2 2+2 1+2 3+2+2 3+3 3+3 4+3 4+3 3+3 3+3 3+3 4+3+2 3+2 3+3 3+2+2

Translation Heavens:

YHWH: Herald: YHWH:

Herald: YHWH:

Herald: YHWH:

Heavens:

YHWH:

665

8Bring out aa people, blind but who have eyes,b 4+3 deaf ones but who have ears! 9All the nations have assembled a together. 3+2 So let peoples be gathered. Who among them can announce this to us? 4+2 Or let us hear b of theformer things? Let them present their witnesses that they mayjustify. 3+3 Let them hear,c and let them speak truth. 10You [pl ] are my witnesses, 2+2+3 expression of YHWH, and of my servant,awhom I have chosen, in order that you may come to know 2+2+3 and that you may confirmfor meb and that you may understand that I am he. Before me no god cwasformed, 3+3 and after me d there ise none. 11I, I myself am YHWH, 3+3 and apart from me (there is) no savior. 12I have announced (it), and I have saved, 4+3 and I have let it be heard. And no one among you [pl.] is a stranger (to thefacts). And you, yourselves, are my witnesses. 2+2+2 Expression of YHWH!a I (am) God! 13Alsofrom todaya (on) I am he! 3+3+3 Nothing can snatchb out of my hand. I do it, and who can prevent it? 14Thus says YHWH, 3+3 your [pl.] redeemer, the Holy One of Israel: For your sake I have sent (him) toward Babylon,a 3+3+3 and I have leveled b barred gates,c all of them,d and Chaldeans e(hear) theirjoyous shouts with lamentations.e 15I am YHWH, your [pl.] Holy One, 3+3 Israel’s creator, your [pl.] king. 16Thus a has YHWH said, 3+3+3 who is determining a way by sea and a path on mighty waters, 17who sends out horse and rider, 2+2 army and power. Together a they lie down. They never get up. 3+3 They are extinguished like a wick. They are put out. 18Do not remember [pl.] earlier (times), 2+2 and do not think [pl.] about past (things). 19See, I am doing a new thing! 3+2+2 Now it springs up! Don’t you [pl.] recognize it? a Indeed, I establish a way in the wilderness, 4+2

666

Isaiah 42:13–43:21

rivers b in a wasteland. 20Wild animals honor me, jackals and owls, because I have put awater in the wilderness and rivers in a wasteland to provide drink for b my people, my chosen. 21aThis people (that) I form for myselfa will tell bmy praise.

3+3 3+2+2

3+2

Notes 13.a. MT “he shouts”; 1QIsaa , “he makes known.” The difference is not simply a different word. 1QIsaa apparently divides the lines differently, drawing , “fury,” from the line before to serve as object (cf. Freedman, CBQ30 [1968] 225–26, who translates “with passion he shouts”). LXX, Syr., and Vg. support MT’s division. T g. is closer to 1QIsaa. See Elliger, 242, 244. 13.b. “he roars,” from , occurs only here and in Zeph 1:14. 14.a. 1 Q I s a a is probably an error, at best a mixed form. MT is superior and clear. 14.b. 1QIsaa inserts “trulyl” before “for an age.” The versions’ translations of the prep. vary. LXX and Syr. relate it to the following verb. Vg. follows MT. 14.c-c. LXX changes the figure: ἐκαρτέρησα ώς ή τίκτουσα ἐκστήσω καὶ ξηρανῶ ἅμα, “I persevered like a woman giving birth; I will astonish and dry out at the same time.” P. Wernberg-Møller (“Defective Spellings in the Isaiah Scroll,”JSS 9 [1958] 263) reads LXX’s active verbs in the middle voice and translates “I w illwithdraw and dry up,” i.e., stop giving birth (but Ziegler, Untersuchungen, and Elliger [254] suggest that LXX read the last two verbs with v 15). Wemberg-Møller derives from “be desolate, appalled,” rather than from “gasp, pant,” as do BDB and HAL. is derived from but has two roots: I, “gasp, pant”; II, “crush, trample.” lQJsaa reads from “crush,” and makes both verbs cohortative. The issue is whether they continue the figure or return to the description of YHWH’s action. The versions vary. The Translation follows the former view. 15.a. 1QIsaa adds cohortative he. 15.b. MT “to sandbars” or “to coastlands.” The versions agree. From R. Lowth (Isaiah [London: Nichols, 1778]) onward interpreters have tried emendations: or “dry land” (so BHS), or , “to dryness.” MT may be kept. 16.a-a. BHS suggests eliminating as an addition, but it makes sense and fits the meter. Keep MT. 16.b. 1QIsaa again adds cohortative he. 16.c. 1QIsaa [sic] is pl. 16.d. MT “before them.” LXX αύτοῖ ς seems to read “for them,” but Syr., Tg., and Vg. support MT. 16.e. J. Morgenstern (“Loss of Words in Biblical Poetry,” HUCA 25 [1954] 56) would add , “I make,” at the end of the verse, but that is unnecessary. The second stich still depends upon the previous verb. 17.a. MT’s pointing as pf. is supported by LXX and Vg. Syr. and Tg. appear to translate an impf. 17.b. MT is impf., “they are shamed.” Löwinger (“T he Variants of DSI,” V T 4 [1954] 82) finds lQJsas to read (“and” with pf.), which fits the readings of Syr. and Tg. 17.c. LXX, σ´, Syr., and Tg. read pl., perhaps taking the sg. as collective (cf. Elliger, 255). 17.d. LXX and Syr. read pl.; see Note 42:17.c. Tg. and Vg. support MT’s sg. 19.a. LXX inserts καί, “a n d .”

19.b. MT “my servant,” is supported by σ ´ and Syr. Vg., LXX, and Tg. are pl., “my servants.” adds ό λαός, “the people.” Köhler, followed by Elliger, sees yod as an abbreviation for and reads “servant of YHWH,” keeping the entire verse in 3d person. However, MT may be kept by changing speakers. 19.c-c. LXX καὶ κωφοὶ ἀλλ’ ἥ οί κυριεύοντες αὐτῶν, “and deaf except those ruling over them?” Vg. et surdus, nisi ad quem nuncios meos mist, “and deaf except (those) to whom I sent my messengers”; Tg. “and the sinners to whom I have sent my prophet.” Elliger (270–71) understands LXX and Vg. to be reading a second Heb. “except,” and reconstructs the original to be “and deaf except those ruling over him.” 1QIsaa, σ´, and Syr. support MT. MT is the more difficult text, which should be kept. lx x l

Notes

667

19.d. MT Elliger (271) thinks no one has found a satisfactory meaning for this word. It appears elsewhere as a personal name meaning “substitute” (M. Noth, Personennamen, 174). Nehemiah Rabban (Second Isaiah; see also Kohn and Propp, “Name of ‘Second Isaiah,’” 223–35) understood this to be the proper name “Meshullam.” It is a frequent name in early postexilic times. Rabban suggests that it is the name of the author that many call “Second Isaiah.” The root has the meaning “to be whole” but also “to be in covenant with.” A puʿal ptc. of the former would mean “a repaid one,” (= Vg. venundatus, “sold”) or “one in covenant peace” (BDB, 1022–23), but HAL concludes that “even now the meaning of the pt. remains uncertain.” LXX, which conflates this line with the previous one (see Note 42:19.c-c.), apparently derived the word from III, “their ruler.” That root also has another meaning, II “their proverb, their joke,” so there are several meanings for the reader/hearer to choose from. For a full discussion of the issues and proposed emendations, see Elliger (271) and HAL on Blenkinsopp (218) refuses the emendations but is not helpful in understanding the word. Retain MT and keep the options open in interpretation. 19.e. l x x and Tg. have a pl. Syr., Vg., and σˊ follow MT’s sg, 20.a. K pf., “you [sg.] have seen,” is supported by 1QIsaa Q inf. abs., “seeing,” is parallel to “open,” and is supported by many Heb. MSS, including two only recently published (see Elliger, 272). LXX translates 2d pl., Syr. 1st sg. of YHWH, and Vg. 2d sg. Q is correct and is used in the Translation. 20.b. MT reads 2d sg., perhaps occasioned by the K reading of though the second stich has 3d sg. V 18 has a 2d-person address, but it is pl. Read 2d sg. 20.c. MT is inf. abs., “being open.” 1 Q I s a a , using the more common synonym, is pf., “are open.” Syr. wptḥt reads 1st sg., “I have opened.” Keep MT. 20.d. The issue of person continues here. Many MSS have 2d person: most are sg., but some are pl. The versions are also 2d person: Vg. is sg.; LXX, Syr., and Tg. are pl. Keep MT’s 3d sg. 21.a. MT “instruction.” LXX αἴνεσιν, “praise” = Heb. . Tg., σ´, Syr., and Vg. support MT. 21.b. 1QIsaa “and he glorified it.” Syr. also read a suf. Vg. and Tg. have none. BHS suggests a suf. following 1QIsaa. LXX και είδον, “and saw,” misread the word as a derivative of . 22.a. MT “b u t th is .” l x x καὶ ἐ γ έ νετω r e a d , “a n d it h a p p e m e d .” 22.b. MT “ trapped” (BDB, 809), is a hap. leg. The dictionaries locate it as a hipʿil inf. abs. from a denominative verb (BDB, HAL). LXX ή παγίς , “the trap” (also Syr. and Vg.) apparently read a noun, “the trap.” BHS follows previous interpreters in suggesting an emendation to hopʿal from “they were trapped.” MT may be kept. 22.c. MT has an article, but it has no apparent meaning here. 22.d. 1QIsaa, Syr., Tg., and Vg. repeat lamed, “to,” which has apparently fallen out of MT through haplography. 23.a. Several l x x mss insert a line from 50:10a: “Who among you fears God and heeds the voice of his servant?” 24.a. BHS considers K a poel ptc., “being plundered,” which is supported by LXX, Syr., Tg., and Vg. 1QIsaa and Q have a noun,, “plunder.” Stay with K. 24.b. MT “robbers.” G. R. Driver (“Notes on Isaiah,” in Von Ugarit nach Qumran, BZAW 77 [Berlin: Töpelmann, 1958] 47) thinks this should also be abstract, “to robbing.” MT’s act. ptc. is better. 24.c. MT “we sinned.” l x x ή μ ά ρ το σ α ν , “they sinned” (also Tg.) = H eb. But Syr. and Vg. support MT. 24.d. MT inf. abs., “walking.” 1QIsaa inf. const., “to walk.” 25.a-a. MT lit. “the heat his wrath.” The grammatical relation of these two words is not clear. Budde and Levy divided the sentence between the words (see also Η. M. Orlinsky, “Studies in the St. Mark’s Isaiah Scroll III,”JJS 2 [1951] 151–54). The best way is probably to read as a const, non, “heat of,” with 1QIsaa, one MS, and Elliger (273). 25.b. MT and 1QIsaa both mean “violence.” l x x καὶ κ α τ ίσ χ υ σ ε ν αὐτ ο ὑς (π ό λ εμ ο ς ), “and (combat) overcomes them. ” 25.c. MT is piʿel impf. 3 fem. sg. with 3 masc. sg. suf., “it set him ablaze,” from . l x x has a ptc., καὶ οἱ συμφλέγοντες αυτούς , “and those burning them.” Tg. “and they murdered among themselves.” 25.d. LXX has no verb, translating simply ἔ κ α σ τ ο ? α ὐτ ῶν, “every one of them,” though LXXl adds at the end και αυηφ θη ε ν α υ τ ο ι ς , “and it was set on fire in them.” 43:1.a. The versions translate “I have called you by your name,” but Elliger (273) is correct that this does not necessarily presume a change in the Heb. (as BHS suggests).

668

Isaiah 42:13–43:21

3.a. Missing in 1QIsaa. 3.b. 1QIsa“ apparently omitted and then inserted over the line , “your redeemer.” 3.c-c. 1QIsaa reverses the order of the words. 3.d. 1QIsaa has a pl., , “and Sabeans.” LXX Σοήνην, “Soen.” 4.a. m t lit. “from (the fact) that.” Maalstad (V T 16 [1960] 512–24) suggests “more than that.” The usual translation is “because.” 4.b.MT “humankind.” 1 Q I s a a “the human”; LXX ἀ ν θ ρ ώ π ο υ ς π ο λ λ ο ύ ς , “many human beings”; Tg. “peoples.” These early attempts at emendation have been continued by modern interpreters. 1QIsab, Syr., and Vg. support MT. 4.c. lit. “your soul” or “your person.” 5.a. Some LXX m ss (36, cI' , 403' , 770) add μη πλανω εγω γαρ ειμι κυριος ο θεος σου, “I do not deceive, for I myself am the Lord your God” (cf. 41:10). 6. a. MT “bring” is a fem. sg. impv. Two MSSK and eight mssc (Elliger, 274, adds 1QIsaa as well) have a masc. pl. impv. Syr. ʾyty, “I bring.” Some Tg. MSS also have an indic, “brings,” but others as well as Vg. support MT. Elliger is probably right in using the pl. form. 6.b. MT “fro m th e b o r d e r o f,” is m asc. sg. const, fro m 1 Q I s a a c h a n g e s to a pl. c o n s t . , “e n d s ,” fro m h e r e a n d in 48:20 a n d 49:6, to m a tc h MT’s 26:15 (b u t cf. 40:28 a n d 41:9). LXX ἀπ ’ ἅκρων a n d Vg. ab extremis also have a pl., “fro m e x tre m e s,” b u t som e LXX MSS re a d a sg. ɑκρου like MT. 7.a. MT nipʿal ptc. with definite article, “the one called.” Syr. dqrʾ and Vg. qui invocal are act., “who calls.” LXX and Tg. translate pass, like MT. 7.b. MT “and for my glory.” Seventeen mss K,R, Syr., and Vg. have no conjunction, but it is present in both Isaiah MSS from Qumran. The question is whether the second stich is parallel to the first and so a relative clause defining “everyone,” or a main clause. MT with vav suggests the former against Syr. and Vg. 8.a. MT impv. sg., “bring out.” 1 Q I s a a p l . impv. 1QIsab1 st sg. impf.; also LXX καὶ ἐξήγαγον, “and I brought out.” Tg. “who led out,” keeps MT’s form but reads it as a pf. 3 masc sg. Like MT, Syr. ʾpq can be either pf. or impv. Vg. educ is 2 sg. impv, “bring out.” BHS and Elliger (306) suggest reading as an inf. abs. Read as impv. 8 .b. LXX a d d s ὡσ α ύ τω ς τυ φ λ ο ί, “likew ise th e b lin d .”

9.a. Syr. ntknswn and T g. are impf., “they are able to gather,” but MT’s pf. is in order. 9.b. 1QIsaa , “they announce it,” lacks MT’s 1st pl. suf. LXX has τ ίς ἀναγγελεῖ ύμῖ ν, “who will announce to you?” (one MS η μ ιν , “us”), while the MSS of group C have no pronoun at all (like 1QIsaa). Syr. nsmʿ is sg., and Vg. audire nos faciet, “he makes us hear,” led Oort (followed by BHS) to suggest σ ´ , θ´, and Tg. support MT’s “they let us hear.” Cf. Elliger, 307. 9.c. MT “and let them hear.” 1 Q I s a a “and let them announce it.” LXX omits. Other Gk. versions and Syr., Tg., and Vg. = MT. 10.a. Syr. pl. (see BHS). However, LXX, Tg., and Vg. = MT. So apparently also 1 Q I s a a MT is to be kept. l 0.b. MT , “for me,” is omitted by LXX but appears in the other versions. l 0.c. LXX ἅ λλο ς θ ε ό ς , “o th e r g o d .” l 0.d. m t “and after me.”lQJsab “after him.” BHS suggests “or another after me,” to try to match LXX, but it is unnecessary. Follow MT. l 0.e. 1QIsaa is pf., (see Η. M. Orlinsky, “The St. Mark’s Isaiah Scroll,”JBZ. 69 [1950] 157–60). 12.a. Begrich’s opinion was that “ expression o f YHWH” (Westermann includes the previous line as well), was accidentally repeated from v 10. Keep MT. BHS suggests that the verse division should follow this phrase. 13.a. lit. “also from a day.” LXX άπ’ ἀρχῆς, “from ancient times”; Syr. mn ywmm qdmyʾ, “from former days on”; Vg. ab initio, “from the start”; Tg. “from eternity.” They all translate a text like MT but interpret it in different ways. For the reading of as “today,” see S. J. De Vries, Yesterday, Today, and Tomorrow (Grand Rapids, MI: Eerdmans, 1975). 13.b. LXX and Syr. read the ptc. as pass., “is being snatched.” MT, Tg., and Vg. read active, “is snatching.” 14.a. MT “to Babylon.” 1 Q I s a a “against Babylon.” Tg. interprets: “because of your sins you were led out to Babylon.” m t may be kept. 14.b. MT “I caused to go down, I leveled.” LXX καὶ ἐπεγερῶ, “I will stir up” (Duhm suggested it equals Heb. from cf. 41:25); Syr. wʾytyt, “I made to come”; Tg. “I put down”; Vg. el detraxi, “I have withdrawn.” Elliger (331) is right that these are not testimonies to another reading, but attempts to come to terms with MT. Emendations like that of Volz,, “I break,” are unnecessary.

Form/Structure/Setting

669

14.c. MT “bars,” from III, “obstruct,” or “refugees” from I, “flee” (BDB, HAL). The context suggests “barriers” or “barred gates.” L xx φ ε ύ γ ο ν τ α ς and Syr. ‘rwqh mean “refugees.” Vg. vectes, “door lock,” follows the alternate meaning. T g., “in boats,” is influenced by (see Note 42:14.f.) and thinks bet is a prep. The attempts of Ehrlich (Randglossen) and North to find another meaning for have not borne fruit (see Elliger, 337–38). Westermann corrects to “as refugees”; Kissane and Penna (Isaia, La Sacra Bibbia, 2d ed. [Turin: Marietti, 1962]) to “the young men.” G. R. Driver’s (JTS 34 [1933] 339) “the nobles,” appears in BHS. But now Ziegler, Muilenburg, Steinmann, Fohrer, McKenzie, and Elliger (331) have correctly chosen the reading of Vg. 14.d. MT, “all of them.” KBL3emended to “the bars of the jail,” followed by BHS, Ziegler, Steinmann, Fohrer, McKenzie, and HAL. The emendation smooths the text’s meaning, but the Translation follows MT. 14.e-e. MT lit. “in ships their joyous shouts.” Lxxev πλοίοις δεθήσονται, “in ships will be bound.” BHS suggests inserting before “where are their joyous shouts?” and refers to 51:13 for a parallel. H. Ewald (Commentary on the Prophets of the Old, Testament, trans. J. F. Smith [London: Williams & Norgate, 1875–81]) suggested changing vowels to “with lamentations” (cf. BHS). Fohrer drops the line. Elliger (332) suggests that several words have dropped out. No satisfactory change has been suggested. The three words of MT’s line are rendered in the Translalion, but the line’s meaning is unclear. 16.a. MT “thus.” ɑ´, σ´, θ´, and some LXX MSS read ὅτι, “because” (= H eb.). 17.a. MT’s accentuation relates “together,” to the second half of the verse. BHS and many commentators prefer to change the break, citing meter as a reason. The Translation follows MT. 19.a. 1Qlsaa omits the fem, suf., but l x x , Tg., and Vg. support MT. The metrical problems that commentators have felt in a 3 + 4 line are removed if it is read as a tristich, 3 + 2 + 2. 19.b. MT “rivers.” 1QIsaa or (the last letter is illegible), “paths.” All the versions support MT (cf. Orlinsky, “The St. Mark’s Isaiah Scroll,”JBL 69 [1950] 160–64). 20.a. MT “I have put,” pf., is impf., in 1QIsaa. 20.b. Tg. adds “the banished ones of.” 21.a-a. On LXX λαόν μου όν περιεποιησάμην, “my people which I have reserved for myself,” see Ziegler, Untersuchungen, 125. 21.b. 1QIsaa , “will say,” fo r m t , “will te ll.”

Form /Structure/Setting

The scene continues the trial in the heavenly judgm ent hall. Those present in addition to YHWH, Heavens, and Earth are a herald, a chorus of Israelites, and silent nations and peoples from the coastlands and borderlands. The scene has five parts: A An argum ent about Israel and what is happening to them (42:13–25) B A salvation speech (43:1–7) (sg. address to Israel) KEYSTONE A trial speech against gods who do n o t exist a n d h en ce ca n n o t be present (43:8–13) (pl. address to the nations)

B' A salvation speech (43:14—15) (pi. address to the nations) A' A closing argum ent (43:16–21) (pl. address to the nations)

This is a key section for the Vision, balancing trial speeches and arguments. It is also important in developing the motifs of a new exodus, of YHWH as redeemer, and of YHWH’s creative word. It marks a step forward in shaping the gathered nations to become part of YHWH’s worshiping people (43:8–21). The usual division of verses at the beginning places v 13 with the previous section as part of the hymn (cf. Stuhlmueller, Creative Redemption, 267; Melugin, Formation, 101), but v 12 contains the imperative calls to praise that usually close

670

I saiah 42:13–43:21

a hymn. V 13 makes a fresh start by emphatically placing the name YHWH at the beginning. It is an announcement, not an ascription, and belongs thematically with what follows. Isa 42:14–25 cannot be placed in a specific genre, although its complex form fits its place in a trial argument. YHWH admits being silent, restrained for a season, but now announces a period of action. He ends with the argument: “I have not abandoned them” (v 16). A dialogue notes the confusion of “the gods” and the failure of Israel to recognize these things. It ends (vv 21–25) with a discussion of YHWH’s actions and Israel’s plight. Isa 43:1–7 is usually called an oracle of salvation. Stuhlmueller (Creative Redemplion, 265) shows its full outline: “Salutation (v l a), Expression of Encouragement (v 1b, 5a), Reason for Encouragement (noun sentence v 3a, 5a, verbal sentence v 1b pf, 3b–4 pf + impf), Results (v 2, v 3b–4 impf), Purpose (v 7 pf 1st per).” Although Begrich (Studien, 20) treated the oracle as a unity, von Waldow (“Anlass und Hintergrund,” 15) and Westermann (95) have divided it into two separate oracles. Melugin (Formation, 104–5) prefers two oracles (vv l- 3 a and vv 5–7) with an intervening promise that Egypt, Ethiopia, and Seba will be given up in ransom for Israel. However complex the inner structure may be, the entire speech is clearly spoken by YHWH and should be viewed as a unity (cf. Melugin, Formation, 105–6). My student, Mark Worthing, has drawn attention to the arch structure in these verses: A YHWH, Israel’s creator and shaper (v 1a-c). B I called you by name (v 1e). C Fear n o t (v l d). D Nations given in exchange for you (v 3cd). Keystone Because you are precious and I love you (v 4 ab) . D' People given in exchange for your life (v 4 cd). C' Fear not (v 5). B' Everyone called by my name (v 7a). A' I created and shaped him (v 7be).

E. W. Conrad (V T 34 [1984] 143–51) has identified two “fear not” speeches (vv 1b-4 , 5–7) and classified them with the patriarchal oracles in Gen 15:1, 21:17, 26:24, and 46:3. They fit Israel’s role of witness to the new thing God is doing. Their structure has four parts: (a) self-identification of God (vv l a, 3); (b) assurance (vv l b-2, 5a); (c) basis of assurance (vv 3a, 4); and (d) promise (vv 3b, 4a, 6–7). The two “fear not” oracles that have been shaped into the larger composition (vv 1–7) are addressed to Israel, who is a witness as well as defendant in the larger trial proceedings. Vv 8–13 shift into the format of a trial with appropriate dialogue. Stuhlmueller (Creative Redemption, 266) shows the typical outline: “Summons v 9a, Trial Proceedings vv 9 b–10a, Verdict vv 10b-13.” YHWH’s argument (vv 10–13) is addressed to Israel, who has just been ordered to be brought before the assembly of nations and peoples. Contrary to many interpreters, the trial is between YHWH and Israel. Nations, coastlands, and border countries of Palestine are witnesses with Heavens and Earth, but Israel is the one against whom God brings

Comment

671

his complaints and from whom he hears complaints. Israel’s tendency to fear other gods and to think like pagans makes it necessary for YHWH to demonstrate the impotence of the gods, even their existence only as sticks and stones, creations of human hands. He calls for Israel to witness to his announcement of the things that happen. Only Israel, not the nations and certainly not the nonexistent gods, can do that. She is called to witness against herself. The style of the passage is typical of these chapters, but the call on Israel to witness is unique (cf. Melugin, Formation, 110). Vv 14–15 are introduced by the messenger formula, which is expanded in hymnic style. The heart of the formula is the confirmation that the events have been set in motion for Israel’s benefit. It is closed by YHWH’s self-identification as Israel’s creator and her king. The speech is theologically significant because it brings together the great theological supports of this act, YHWH as redeemer ( ) and YHWH as creator ( ) , and relates both to YHWH’s kingship over Israel. Stuhlmueller (Creative Redemption) has recognized and demonstrated this blending of themes and vocabulary very convincingly Vv 16–21 present another oracle of salvation as an outline shows: “Salutation (v 16a), Encouragement (noun sentence vv 16c, 17a ptc, verb sentence v 17b impf. + pf), Results (vv 18–20), Purpose (v 21)” (Stuhlmueller, Creative Redemption, 265). However, Melugin (Formation, 111) sees beneath this structure of salvation oracle a different purpose and direction. Following the messenger formula is an expanded identification in hymnic form referring to the exodus (vv 16–17). (A parallel in purpose and direction can be found in Ps 77; cf. B. S. Childs, Memory and Tradition in Israel, SBT 37 [Naperville, IL: Allenson, 1962] 60–63.) Then Israel is told to turn away from preoccupation with the past acts of God, such as those included in his introduction, in order to concentrate on what he is doing now (vv 18–19). The exodus is used here, like creation in other passages, to identify YHWH and describe his miraculous power, but attention is drawn to present events and acts in which that power will be used in a new way and for a new purpose. In this scene traditional genres and motifs are creatively blended to demonstrate YHWH’s will and ability to save his people. Comment 13 The verse pictures YHWH as a general who leads his troops out, motivates them, opens the battle with a shout, and wins the war. H. Fredriksson (Jahwe als Krieger [Lund: Gleerup, 1945]) and others have pictured YHWH fighting alone. Elliger (251) correctly understands the verse to describe a leader of armies. The passage recognizes YHWH’s support for the rise of Cyrus in the east. 14 “be silent,” occurs often in songs of lament complaining that God is silent and does not answer prayer (cf. 64:11; Ps 28:1)., “be quiet,” appears in Pss 32:3 and 50:21 in a similar sense. “restrain oneself,” is used of YHWH also in Isa 63:15 and 64:11 (cf. the application to human subjects in Gen 43:31; Esth 5:10; 1 Sam 13:12; see Elliger, 260). YHWH has been silent for a season (cf. 18:5). Now he must speak. He must act. “give birth,” appears frequently in Isaiah (26:18; 45:10; 49:21; 51:18; 54:1; 55:10), but only here is it applied to

672

Isaiah 42:13–43:21

YHWH (but cf. Deut 32:18; Ps 2:7). The picture is one of strong and emotional action after a period of passivity. 15 The destructive power of God’s action wastes and dries up everything in its path. Westermann (106–7) compares vv 15–16 with 41:18–20, where God turns the desert into fertile land. Here is the reverse action. Ps 107:33–37 portrays these as opposite sides of the same act. God prepares the way for a new era in dealing with his people and with humankind. 16 God’s people have repeatedly been called “blind” in the Vision. They have indeed been blind to God’s plan for them and for the world. Vv 18–25 will continue that theme. The point here is assurance that God will lead them, blind though they be, through the new experiences and places that their calling as his servant will take them. His presence, since he himself is light, will push back the darkness. He will remove the obstacles on the way. “way,” is a familiar metaphor in the Vision (cf. 40:3; 42:24; 43:16; 44:27; 45:13; 48:15,17; 49:9, 11; 51:10; 53:6; 55:8, 9). It is used in the literal sense of a road to travel as well as in its symbolic sense of a way of life. The last lines insist that God has done these things for Israel in the past and that he continues to do them. The new age changes many things, but God’s commitment to lead his people does not change. 17 A look at the listening Israelites shows them to be unresponsive. In shame, they have turned their backs on YHWH because they are idolaters. This is not to be understood literally as worship in the temples of idols (see J. D. W. Watts, “Babylonian Idolatry in the Prophets as a False Socio-Economic System,” in Israel’s Apostasy and Restoration, FS R. K. Harrison, ed. A. Gileadi [Grand Rapids: Baker, 1988] 115–22). It is a commitment to the “ways of this world,” which exeludes a response to God’s new initiative. The goals that they have set for themselves, the agenda that they have adopted, these are their idols. They are totally unprepared to listen to God’s new plan. 18–20 YHWH calls for attention and notes that the deaf and blind are none other than his own servant, his messenger whom he is now sending. The theme runs through the Vision from chap. 6 through 65:12: “you would not listen.” Nehemiah Rabban joins S. Mowinckel (Der Knecht Yahwäs) and H. Schmidt (Gott und das Leid) in thinking that “the servant” is the writer of these chapters, “second Isaiah,” but he goes further to argue that the writer’s name appears in this verse as Meshullam, “One in Covenant” (see Note 42:19.d.). The name is common in the OT, appearing twenty-four times in Persian period texts. It is also common in Elephantine texts. Kohn and Propp (“Name of ‘Second Isaiah,’” 230) note the earlier suggestion by J. I. Palache (The ‘Ebed-Jahve Enigma in Pseudo Isaiah [Amersterdam, 1934]) that Meshullam was the elder son of Zerubbabel (1 Chr 3:19; see Excursus: Meshullam, Son of Zerubbabel below and “T he Implied Author” in the Introduction to Isaiah 1–33). These verses develop the theme of the servant’s blindness. The prophet admits complicity in the sin of the people. YHWH magnifies his torah (“instruction” or “law”; cf. 2:3) in spite of him. 21 “YHWH was pleased for his legitimacy’s [ ] sake that he magnify instruction [ ] and glorify it” employs some key terms in biblical theology to describe what YHWH is doing through the servant. The Vision of Isaiah uses torah, “instruction,” to refer to the proper relationship between Israel and the nations (see 2:4 and Excursus: Torah in Isaiah in Isaiah 1–33), now being inaugurated by the Persian emperor Cyrus. Torah also refers to Mosaic law, which

Comment

673

now became truly authoritative for Jews under, and partly because of, Persian rule (see Ezra and Nehemiah). Here and in 42:4, the Vision identifies the servant’s (that is, the emperor’s) role in promulgating torah. is rendered here traditionally as “his righteousness,” but in Isaiah its meaning is often closer to “legitimate, legitimacy” and is closely associated with “truth,” “instruction, law” (as here), and “order, salvation” (see Excursus: “Righteous” [ ] and “Righteousness” [ ] below). YHWH is named at the beginning of the verse and should be understood as the subject of the other two verbs, but the pronominal suffix on “legitimacy,” is ambiguous. It may be reflexive and refer to YHWH, or it may refer to the emperor servant. YHWH promulgates torah, “instruction,” through the servant “for the sake o f” bringing about the legitimate world “order” ( ) that will lead to the “salvation” of the exiles and Jerusalem. Excursus: “Righteous”( )

and “Righteousness” ( )

Bibliography Achtemeier, E. R. “Righteousness in the OT.” IDB. 4:80–85. Bonnard, P.-E. Le Second Isaïe. Paris: Gabalda, 1972. 541–42. Chilton, B. D. The Glory of Israel. JSOTSup 23. Sheffield: Univ. of Sheffield, 1983. 81–85. Dünner, A. Die Gerechtigkeit nach dem Alton Testament. Bonn: Bouvier, 1963. Fahlgren, K. H. Sdākā nahestehende und engegengesetzte Begriffe im Alien Testament. Uppsala: Almqvist & Wiksells, 1932. Fieldner, M. J. “Δικαισύ η in der diaspora-jüdischen und intertestam entarischen Literatur.” JSJ 1 (1970) 120–43. Gosse, B. “Isa 63,1–6 en relation à la synthèse du livre d ’Isaïe en mšpt sdqhlyšwʿh sdqh, et la place d ’Isa 34–35 dans la rédaction du livre.” ZAW 113 (2001) 535–52. Havelock, E. A. “DIKAIOSUNE: An Essay in Greek Intellectual History.” Phoenix 23 (1969) 49–70. Horst, F. “Gerechtigkeit Gottes: II. Im AT und Judentum .” RGG. 2:1403–6. Jepsen, A . “ und im Alten Testament.” In Gottes Wort und Gottes Land. Ed. H. G. Reventloh. Göttingen: Vandenhoeck & Ruprecht, 1965. 78–99. John, E. C. “Righteousness in the Prophets.” IJT 26 (1977) 132–42. Jones, H. J. “Abraham and Cyrus: Type and Anti-type?” V T 22 (1972) 304–19. Justesen, J. P. “On the Meaning of SADĀQ.” AUSS 2 (1964) 53–61. Knight, G. A. F. “Is ‘Righteous’ Right?” SJ T 41 (1988) 1–10. Koch, K. “Damnation and Salvation: Prophetic Metahistory and the Rise of Eschatology in the Book o f Isaiah .” ExAud 6 (1990) 5–1 3 .--------- . “Die drei Gerechtikeiten: Die Umformung einer hebräischen Idee im aramäischen Denken nach dem Jesajatargum .” In Rechtfertigung. FS. E. Käsemann, ed. J. Friedrich et al. Tubingen: Mohr, 1976. 245–67. Lofthouse, W. F. “T h e Righteousness of Yahweh.” ExpTim 50 (1938) 341–45. Olley,J. W. “Righteousness”in the Septuagint of Isaiah: A Contextual Study. Missoula, MT: Scholars Press, 1979. Oswalt, J. N. “Righteousness in Isaiah: A Study of the Function of Chapters 56–66 in the Present Structure of the Book.” In Writing and Reading. Ed. C. C. Broyles an d C. A. Evans. 177–91. Reiterer, F. V. Gerechtigkeit als Heil: bei Deuterojesaja: Aussage und Vergleich mit der alttestamentlichen Tradition. Graz: Akadem. Druck, 1976. Reventlow, H. G. Rechtfertigung im Horizont des Alten Testament. Munich: Kaiser, 1971. Rosendal, B. “‘Gerechtigkeit’ und ‘Werke’ in Jesaja 57:12.” SJ OT 8 (1994) 152–54. Schmid, Η. H. Gerechtigkeit als Weltordnung: Hintergrund und Geschichte des alteslamenllichen Gerechtigkeitsbegriffes. BHT 40. Tübingen: Mohr, 1968. Scullion, J. J. Isaiah 40–66. Wilmington, DE: Glazier, 1982. 138–40, 211– 1 2 .---------. “Righteousness (Old Testam ent).” ABD.--------- . “Sedeq-sedaqah in Isaiah cc 40–66 with Special Reference to the Continuity in Meaning between Second and Third Isaiah.” UF 3 (1971) 335–48. Snaith, N. H. The Distinctive Ideas of the Old

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Testament. London: Epworth, 1944.-------- . “Isaiah 40–66: A Study of the Teaching of the Second Isaiah and Its Consequences.” In Studies on the Second Part of the Book of Isaiah. VTSup 14. Leiden: Brill, 1967. 135–264. Szubin, Z. H., and L. Jacobs. “Righteousness.” EncJud 14 (1972) 180–84. Watson, N. M. “Some Observations on the Use of δικαιοσύνη in the Septuagint.” JBL 79 (1960) 255–66. Whitley, C. F. “DeuteroIsaiah’s interpretation of ṣedeq.” VT 22 (1972) 469–75. The words and elsewhere translated “righteous” and “righteousness,” often seem to require different translations in Isa 40–66, where they appear frequently. Lists o f occurrences in Scullion, Isaiah 40–66 (138–39, 211–12), show how RSV and JB have turned sometimes to “victory” or “integrity” or “deliverance” or ‘Vindication” to translate the words when they are related to YHWH or his work. Bonnard (541–42) has a similar list of those that he translates as justice: “his justice.” Scullion points to chap. 32 as a good starting point for understanding the word: “Behold, a king will reign in righteousness [ ] and princes will rule in justice [ ] . ” He quotes Η. H. Schmid: “sdq in Second Isaiah then means YHWH’s world order in salvation history, an order that is based on creation and extends over the proclamation of the divine will, the rousing of Cyrus and the ‘servant,’ right up to the coming of salvation in the future” (Scullion, Isaiah 40–66, 139). This commentary has found the words “legitimate/legitimacy” appropriate since are applied to Persian rule in Palestine. YHWH lends his support to Cyrus, Darius, and Artaxerxes, thereby granting their rule divine legitimacy, especially as it applies to YHWH’s own land, in order that they may provide protection and restoration for Judah and Jerusalem. Strand: “Righteousness” (

)

Ac t 2

A ct 3

A ct 4

11:4,5

16:5 26:9, 10

32:1

41:2, 10 51:1,5, 7 58:2, 8 59:4 42:6, 21 45:13, 19 61:3

5:23

24:18 26:2, 7

29:21

41:26 45:21

P Ro l o g u k A c t 1

Act 5

Act 6

E p il o g u e

‫צי ק‬

1:21,26

13:10

1:27

5:7, 16, 23 9:6 (7) 10:22

28:17 45:8, 23, 24 32:16, 17 33:5,15 48:1, 18

49:24 53:11

62:1, 2 64:4

‫ר‬

57:1 60:21

63:1 51:6,8 56:1 64:5 54:14, 17 57:12 58:2 59:9,14, 16, 17 61:10, 11

The words are often used in close relation to “salvation,” which in this case refers to the protection and rescue that Persian forces and administration can provide against whatever enemies there may be. Both “legitimacy” and “salvation” in Isa 40–66 are very practical political terms in contrast to their religious and spiritual meanings in the Psalms, the Targum, and the NT. Koole (1:137) notes that the idea of has three lines of development in Isa

Comment

675

40–55. The first relates to the trial speech and which of the parties is right. The parallel word is “truth (41:26; 43:26; 43:9; 45:19, 23–25). A second group of texts turns to ethical meanings. It is combined with , “law” (42:21; 43:26; 46:12; 48:1; 51:1, 7). A third direction has gained the attention of Schmid (Gerechtigkeit) and Reiterer (Gerechtigkeit); they note passages in which the word is related to “salvation,” from God (41:10; 45:8, 21, 23–25; 46:13; 51:5, 6 , 8; 54:17). Koole observes that the connection between the three in the prim ary m eaning “order.” God wants people and situations to be ‘in order’ and so matters must be put ‘in order’” (1:137). defines the role of YHWH’s servant (42:6; 50:8; 53:11). Cyrus works in the same role and to the same purpose.

22 The verse is an apology on the people’s behalf, noting the extenuating circumstances of their exile. 23–24a In simple style the speaker begins to teach lessons that the people need, seeking someone who can listen and understand. “Who has given Jacob over to being plundered?” The answer must come from the doctrines of the Deuteronomic History (Joshua-2 Kings). 246 The class responds in chorus. They know their catechism. ‘Was it not YHWH whom we sinned against?” 240–25 The lesson continues, but in the third person. “When they were not willing” refers to God’s earlier offer (1:19) to which they failed to respond. “Did not heed his instruction” returns to the basic problem. They do not listen or pay attention. They do not want to hear or see. God’s judgment followed, but Israel still “does not put it on his mind.” J. Harvey (Le plaidoyerprophétique contre Israël après la rupture de I’alliance [Paris: Desclée, 1967] 58) has studied parallels to this pericope (42:18–25) in Deut 32, Isa 1, Jer 2, Mic 6, and Ps 50. 43:1–2 “your creator,” usually applies to the original creation of matter or humankind, but here it is used parallel to “your shaper,” to describe God’s relation to Israel. Israel owes her origin and character, her raison d’etre, to YHWH. God has a second claim on Israel. He has redeemed ( ) her (see Excursus: “Redeem”[ ] above). The reference to “pass into the waters. . . the rivers” evokes Exod 14–15, when Israel was brought out of Egyptian bondage through the Reed Sea, and perhaps Josh 3–4, when she crossed the Jordan into Canaan. But exodus imagery in Isaiah also functions proleptically, as a promise of the restoration to come. He “called [Israel’s] name”: perhaps God’s address to Israel at Sinai/ Horeb is evoked here. These show that Israel belongs to YHWH. 3 “I give Egypt for your ransom” needs to be seen within the larger historical context. God had summoned Cyrus to facilitate Israel’s access to her homeland in Canaan and to Jerusalem. At the time portrayed in this act, Cyrus was busy consolidating his gains in Asia Minor as far west as the Aegean Sea and as far east as India. He had bypassed Babylon because it was too weak under Nabunaid to be a problem. Palestine in itself had little attraction for him. The Assyrians came to Lebanon/Palestine to get wood and have a port on the Mediterranean, but Cyrus already has these. One thing could lure Cyrus into Palestine: the prospect of conquering Egypt, Ethiopia, and North Africa, where Seba was also located (not to be confused with Sheba in southern Arabia; cf. Gen 10:7; 1 Chr 1:9). This verse says that God promised these to the Persian in

676

Isaiah 42:13–43:21

return for his services in restoring Jerusalem. Gyrus did not invade Egypt, but his son Cambyses did. And his successor, Darius I, continued to use Palestine as a stepping stone to Egypt. 4 “you are precious in my eyes,” echoes and confirms the classic statement of Israel’s election in Exod 19:5. “I give (of) humankind [ ] in exchange for you” is a succinct assertion that God is manipulating historical forces in Persia and Egypt to support the role that he has destined Israel to fulfill, just as he did in bringing them out of Egypt under Moses. The entire passage reflects the exodus narrative as it also reflects the military and political conditions of the sixth and fifth centuries B.C.E. 5–6 “do not be afraid, for I am with you,” enunciates an important promise to God’s people. It echoes YHWH’s promise of support to the prophet Jeremiah (Jer 1:8,19; 15:20), but also to the exiles (Jer 30:11; 46:28). The promise of divine presence was especially important to the exiles, deprived of land and temple, the visible symbols of God’s presence and support. These verses, a key statement concerning Israel’s return to Palestine, must be read carefully. This promise fits the pattern of 2:1–4 and 66:18–21. There is no promise here of a return to political power. The Vision sees God’s servant Israel functioning simultaneously and as a complement to his servant Cyrus. Their roles are distinct. 7 The compatibility of God’s election (“called by my name”) and of salvation through his active intervention on Israel’s behalf (“whom I created” “ I made him”) is proclaimed here. 8 The very people that 6:9–10 condemned to blindness are now to be released (also 42:18). The period of cursed judgment (6:11–13) is past (cf. 40:2). 10–13 In the presence of the gathered nations Israel hears YHWH summon the nations to fulfill a similar servant role: to bear witness that YHWH is God. They are identified as my witness and my servant. The content of that witness required of the witnessing nations is that he had “announced (it),” ahead of time, had “saved,” Israel and Jerusalem, and now lets it “be heard.” The nations already know the news of Babylon’s weakness and the meteoric rise of the Persian. The nations are to testify that YHWH predicted it and is responsible for it. 14–15 YHWH’s raising up of Cyrus is an act of sovereign redemption for Israel’s sake. YHWH continues to identify himself principally with Israel at the very time when he is demonstrating his universal influence and power. 16–17 The verses echo the exodus motifs of the sea and of horses and riders, but the sixth century B.C.E. is also a time when naval power becomes a military factor. In the Aegean and eastern Mediterranean, powerful Athenian and Phoenician fleets serve Egyptian and Persian interests in seeking control of the shipping lanes. YHWH claims control of forces at sea, as well as those on land. However, eventually they will all be “extinguished like a wick.” Military power plays no ultimate role in God’s plan, 18–19 The “earlier” and “past” times are those in which Israel struggled to be a nation among the nations (1 Sam 8:5, 20). A new era has dawned, and Israel is instructed to turn her back on the old ways, not to remember them as a pattern for her current life. YHWH calls attention to the real goal for his use of

C om m en t

677

the Persian’s political and military power, the “new thing” he is building. The emphasis in these passages on “a way in the wilderness” and “rivers in a wasteland” is in deliberate contrast to the predicted wasteland (5:5–10; 6:11) and exile (5:13; 6:12) that had become reality for Israel in the sixth century B.C.E. 20–21 The genuinely new thing is to be “my people, my chosen,” the worshiping congregation at Jerusalem (2:3–4; 65:17–25). This people that YHWH has formed by calling on the nations to join Israel “will tell [his] praise.” That is, the nations will be active participants in the temple’s worship. This is a step beyond what was foreseen in 2:3–4, where they are passive participants in receiving instruction. Excursus: “Choose”( )

and “Elect” ( )

Bibliography Altmann, P. Erwählungstheologie und Universalismus im Alten Testament. BZAW 92. Berlin: De Gruyter, 1964. Ashby, G. “T h e Chosen People: Isaiah 40-55.”Journal of Theology for Southern Africa 64 (1988) 34–38. Bonnard, P.–E. Le Second Isaïe. 523-24. Galling, K. Die Erwählungstraditionen Israels. BZAW48. Giessen: Töpelmann, 1928. Gross, W. ‘Israel und die Völker: Die krise des YHWH-Volk-Konzepts im Jesajabuch.” In Neue Bund im Alten: Studien zur Bundestheologiederbeiden Testaments. Ed. E. Zenger. QD 146. Freiburg: Herder, 1993. 149–67. Kaminsky, J. S. “T h e Concept of Election and Second Isaiah: Recent Literature.” BTB 31.4 (2001) 135–44. Koch, K. “Zur Geschichte der Erwählungsvorstellung in Israel.” ZAW 67 (1955) 205–66. Labahn, A. “Die Erwählung Israels in exilischer und nachexilischer Zeit.” ETL 75 (1999) 395–406. Martin-Achard, R. “La signification théologique de l’élection d ’Israel.” T Z 16 (1960) 333–41. Mendenhall, G. E. “Election.” IDB. 2:76–82. Patrick, D. “Election (Old Testament).” ABD. 2:434-41. Rowley, Η. H. The Biblical Doctrine of Election. London: Lutterworth, 1950. Seebass, H. TWAT. 1:592–608. Smith, J. Μ. P. “T h e Chosen People.” AJSL 45 (1928–29) 73–82. Staerk, W. “Zum alttestamentlichen Erwählungsglauben.” ZAW 55 (1937) 1–36. Stuhlmueller, C. Creative Redemption. 123–34, 283–85. Vogt, E. “Der Erwählungsglaube im Alten Testam ent.” Diss., Pontifical Biblical Institute, Rome, 1939. Vriezen, T. C. Die Erwählung Israels nach dem Alten Testament. ATANT 24. Zurich: Zwingli, 1953. Wildberger, H. Yahwehs Eigentumsvolk. ATANT 37. Zurich: Zwingli, 1960. Words relating to God’s choice of Israel were conspicuously absent from chaps. 139 (exception: 14:1). “choose,” and “chosen” or “elect,” are simple words that m ean exactly what they say. They are sometimes used of hum an choices that contrast with God’s intention (40:20, 30; 56:4; 62:5; 65:12; 66:3, 4, as well as many times in chaps. 1–39). Chaps. 1–39 have established how God judged the previous age, including the part that Israel and the Davidic kings played in it. Chaps. 40–66 stress that God’s choice of Israel to be his servant people is continued and renewed (see Excursus: Identifying the Servant of YHWH) in the new age that is being inaugurated (41:8,9; 43:10; 44:1–2; 48:10). H e calls Israel “my chosen” in 43:20 and 45:4. H e also calls Cyrus “my chosen” in 42:1. A nother “servant," probably Darius I, is “chosen” in 49:7. The divine choice settles on a group o f humble believers in 58:5–6; 65:9, 15, 22; and 66:4 (see Bonnard, 523). G od’s active choice of persons to serve him is evident throughout his creative redem ption and is an integral part of it.

6 ‫׳‬78

ISAIAH 42:13–43:21

Explanation

Who is on trial here? This is not a court of law in the British or American sense. It is more like an inquiry or a public hearing. The purpose is to convince and vindicate policy, to win acceptance and compliance for decisions already made. YHWH has determined the policy that brings Cyrus and the Persians into west Asia to take over the crumbling Babylonian Empire, to set his people free, and to restore Jerusalem and its temple. The nations of greater Palestine are less than enthusiastic about the change and are totally opposed to the restoration of Jerusalem. Egypt would like to have been assigned the Persian’s role. Others would have preferred another course. But the Vision concentrates on these neighbors and on the reaction of Israelite exiles in Mesopotamia. These opponents to YHWH’s policies challenge his right and ability to determine these things (40:6–7, 27). This provokes in return an attack on their gods (40:18–20; 41:5–7 , 21–24; 42:17). Of course the gods so addressed are not present. In fact they exist only as idols in temples or in people’s minds. Those whom God addresses are people who make and worship idols to embody their own ideals and goals. Israelites who are cool to YHWH’s plan are included in this group. The goal of the hearings is to get recognition and acceptance of YHWH’s plans for the reign of the Persians and the restoration of Jerusalem. From exilic Israel he asks active cooperation. From the coastlands (Philistia, Phoenicia, and those to the north as far as Antioch) and from the border countries of greater Palestine (Edom, Moab, Ammon, Samaria, Aram, Arab entities, and perhaps the northern Egyptian provinces) he demands recognition, acceptance, and cooperation. The central and key group addressed is exilic Israel, and the main subject is Cyrus. These two are assigned the principal tasks as servants of YHWH. Cyrus assents and performs his role. Israel demurs, continuing her blind, uncomprehending ways. The scene’s ultimate address is to the audience or readers one or more centuries later. They are challenged to break the precedent of generations that have resisted God’s call and to vow to hear, believe, and trust. They are called to adjust their lives and their ways to the plan God has for them and to trust that he will be with them as they “pass into the waters” (43:2). Beyond them the scene addresses the people of God through the centuries, those who are called to be God’s witnesses to “Jerusalem, Judea, and to the ends of the earth.” Paul Gerhardt’s beloved hymn “Befiehl du deine Wege” (Commit your ways to him) was inspired by the beautiful promises of 43:1–7. (For the influence on NT authors, see W. Grimm, Die Heimkehr derJakobkinder.)

Translation

679

Remember These, Jacob! (43:22–44:23) Bibliography Booij, T. “Negation in Isaiah 43, 22–24.” ZAW 94 (1982) 390–400. Dempsey, D. “The Verb Syntax of the Idol Passage of Isaiah 44:9–20.” In Imagery and Imagination. Ed. L. Boadt e t al. Washington, DC: Catholic Biblical Association, 2001. 145–56. Dick, Μ. B. “Prophetic Parodies of Making the Cult Image.” In Bom in Heaven, Made on Earth: The Making o f the Cult Image in the Ancient Near East. Ed. Μ. B. Dick. W inona Lake, IN: Eisenbrauns, 1999.---------. “Worshipping Idols: What Isaiah D idn’t Know.” BRev 18.2 (2002) 30–37. Gelston, A. “Some Notes on Second Isaiah: (b) Isaiah xliv 15–16.” V T 21 (1971) 521. Goldingay, J. “Isaiah 43,22–28.” ZAW 110 (1998) 173–91. Holter, K. Second Isaiah’s Idol-Fabrication Passages. BBET 28. Frankfurt: Lang, 1995. Hutter, M. “‘Asche’ und ‘T rug’: Eine anti-zoroastrische Polemik in Jes 44:20.” B N 64 (1992) 10–13. Jacobsen, T. “The Graven Image.” In Ancient Israelite Religion. FS F. M Cross, ed. P. D. Miller, P. D. Hanson, and S. D. McBride. Philadelphia: Fortress, 1987. 15–32. Kratz, R. G. Kyros im Deuterojesaja-Buch. FAT 1. Tubingen: Mohr, 1991. Kutsch, E. “Ich will m einen Geist ausgiessen auf deine Kinder.” In Das Wort, das weiterwirkt. Ed. D. Stollberg and R. Riess. Munich: Kaiser, 1981. 122–33. ---------. “‘I ch will meinen Geist ausgiessen auf deine Kinder,’ Jes 44,1–5.” In Kleine Schriften. Berlin: De Gruyter, 1986. 157–68. Matheus, F. “Jes. 44:9–20: Das Spotgedicht gegen die Götzen und seine Stellung im Kontext.” V T 37 (1987) 313–26 .---------. Singt dem Herrn ein neues Lied: Die Hymnen Deuterojesajas. SBS 141. Stuttgart: Katholische Bibelwerk, 1990. Merendino, R. P. DerErste und derLetzte. 347–401. Merwe, B. J. van der. “Die betekenis van mʿliceka (woordvoerders) in Jes. 43:27.” HvTSt 11 (1954–55) 169–7 7 .-------- . “Onverdiende genade. ’n studie oor Jesaja 43:22–28.” HvTSt 10 (1953–54) 167–9 1 .---------. Pentateuchtradisies in die prediking van Deuterojesaja. Groningen: Wolters, 1956. Schoors, A. “Les choses antérieures et les choses nouvelles dans les oracles Deutéro-Isaïens.” ETL 40 (1964) 19–47. Sedlmeier, F. Jerusalem—Jahwes Bau: Untersuchungen zu Komposition und Theologie von Psalm 147. FB 79. Wurzburg: Echter, 1996. Smith, B. L. “T h e Significance of Catchwords in Isaiah 43:22–28.” Colloquium 15 (1982) 21–30. Thomas, D. W. “Isaiah xliv 9–20: A Translation and Commentary.” In Hommages a Andre Dupont-Sommer. Ed. N. Avigad. Paris: Librairie Adrien-Maisonneuve, 1971. 319–30. Van Winkle, D, W. “Proselytes in Isaiah xl-lv? A Study of Isa xliv 1–5.” VT 47 (1997) 341–59. Waldow, Η. E. von. “Anlass und H intergrund der Verkündigung des Deuterojesaja.” Diss., Bonn, 1953.---------. “. . . Denn ich erlöse dich”: Eine Auslegung von Jeseja 43. BibS(N) 29. Neukirchen-Vluyn: Neukirchener Verlag, 1960. Walker, C., and M. Dick. The Induction of the Cult Image in Ancient Mesopotamia: The Mesopotamian Mis Pi Ritual—Transliteration, Translation and Commentary. Helsinki: Neo Assyrian Text Corpus Project, 2001. Weippert, M. “Erwägungen zu Jesaja 44,24–28*.” DBAT 21 (1985) 121–32. Whitley, C. F. “Further Notes on the Text of Dt.-Is.” V T 25 (1975) 683–87.

Translation YHWH:

22B u t ame you [sg.] have not called,aJacob: bfo r you have been weary o f me,b Israel. 23You have not brought a me a sheep fo r your burnt offerings,b and with your sacrificesc you have not honored me. dI have not burdened y o u e on account o f an offering,d

3+3

4+3 3+3

Isaiah 43:22–44:23

680

Herald: YHWH:

Herald:

YHWH:

and I have not wearied you on account of frankincense. 24You have not bought me sweet cane with silver, 4+4 and with thefat of your sacrifices ayou have not filled me up.b Yet you have burdenedc me on account of your sins. 3+2. You have weariedc me on account of your iniquities. 25I! I am he 3+3+3 who is blotting out your guilts afor my own sake. And your sins a I do not remember.b 26 Remind me! a Let us discuss this together.b 3+4 You recount it,c yes you, so that you may be shown to be right. 27aYourfirst father a sinned,b 3+3 and your mediatorsc rebelled against me. 28So I profaneda princes of holiness 3+3+2 and, I gave up Jacob to the ban and Israel to revilings. 44:1But now listen, Jacob my servant, 4+3 and Israel, whom I have chosen. 2Thus says YHWH, your maker, 3+3 and your shaperfrom the womb, “I will help you.” a Do not fear, my servantJacob, 3+3 and Jeshurun, b whom I have chosen. 3For I pour water on a thirsty onea 3+2 and streamsb on a dry place. cI pour my spirit on your seed 3+2 and my blessing d on your offspring. 4 They shall spring up betweenab blades of grass 3+2 and like willows by streamsc of water. 5 This one says “I belong to YHWH,” 4+3 and this one calls out a “In the name of Jacob,” and this one writes on his hand b “Belongs to YHWH,” and will entitle himselfc by the name “Israel.” 6Thus says YHWH, 2+2+2 King of Israel and her redeemer, YHWH of Hosts.a I am first and I am last! 4+3 Apart from me, there is no God! 7 Who would be like me? 2+2 Let him speak out a and announce it! And let him arrange i t bfor me—c 2+2 dfrom my founding an age-old people and future things that are to come—d 3+2 let them announce them to us! e 8Do not fear [pl.]! Do not be afraid [pl.]! a 2+3+3 Have I not let you [pl.] b hear earlier? I revealed (it) and you [pl.] (are) my witnesses.

Translation

Is there any god apart from me? Each witness (in turn) : There is no c Rock. I know none. Heavens: 9Ones forming a an idol, all of them, are emptiness,

Earth:

Heavens: Earth: Heavens:

Earth:

Heavens:

Earth:

Heavens:

681 3+3

3+2 and their desirable qualities b do not benefit.c dThey e are their own witnesses. 2+2+2 They see nothing. f They know nothing. gSo they are a shame.dg 10aWho would form a god 2+2+2 or cast an idol fo r no profit? 11See, a all its fellows b are shamed. 3+5 As for the craftsmen, c they are less than human. Let them all gather. Let them take a stand. 3+3 Let them be terrified. Let them be shamed together.d 12The smith abcuts out a mold, b 4+2 and he works in the coals. cAnd with hammers he shapes it, c 2+3 and then d he works it with his strong arm. Even he gets hungry and has no strength left. 3+3 I f he doesn’t drink water, dhe becomesfaint. 13aThe carpenter stretches b a line! 4+2 cHe marks it with a pencil. He works d it with planes, 2+2 and with a compass he marks it.c So he makes it with the shape of a person 3+4 to have the appearance cof a human to livee in a house. 14aTo cutbfor it cedars, 2+3 he takes a tree or an oak, which grew strong by itself among the trees of the forest! 3+4 He may plant a cedar! but the rain makes it grow tall. 15 It becomes a a human’s fuel, 3+3+3 so he takes some of it and warms himself. Indeed, he kindles a fire and bakes bread. Indeed! he makes a god. Then he worships it. 2+4 He makes it into an idol. Then hefalls down to it. 16H alf of it he burns with fire. 3+3+3 Over that half a he eats meat. He roasts a a roast and is satisfied. Indeed, he warms himself and says “Ah! 3+3 I am warm. I seebflame.” 17 And the rest of it he makes into his idol a to be a god. 4+2 He falls down b to it and worships it.c He prays to it and says: 3+4 “Save mefor you are my god.” 18They do not know. They do not think 4+4+2

682

Isaiah 43:22–44:23 because it has closed their eyesfrom seeing, their minds from reasoning. 19 One does not let it cross his mind. 4+3 There is no knowledge? no understanding of it, saying,b “H alf of it I burned in fire. 3+4+3 Indeed, I baked bread on its coals. I roasted meat and ate it. And the rest I made into an abomination? 3+3 I fall down to a block d of wood.” Earth: 20Onefeeding3 on ashes, 2+3 a mind deceived has led him away. bIt cannot save his soulb 2+2+3 and cannot say: “Is this c not a lie in my right hand?” YHWH: 21Remember these, Jacob 3+3 and Israel, that you are my servant! I formed you. 1+2+3 You are a servant for me. Israel, you are not forgotten by me? 22 aI ahve swept away your rebellions like a cloud 3+2 and your sins like a mist. Turn back to me! 2+2 For b I have redeemed you. Earth: 23Sing praises, O Heavens, 2+2 for YHWH has done it! a Heavens: Shout out, you depthsb of Earth! c 3+3+3 Break forth, you mountains! Sing! You forest and all its trees! For YHWH has redeemedJacob, 3+2 and in Israeld he will show glory!

Notes 22.a-a. l x x οὐ νὐν ἐκάλεσά σε, “now I did not call you.” Follow MT. 22.b-b. MT “for,” is supported by 1QIsaaa, Syr., and Tg. LXX οὐδὲ κοπιᾶσαί σε ἐποίησα, “nor did I cause you to be weary,” and Vg. nec laborasti in me, “nor have you troubled yourselves about me,” read a negative, . MT makes sense and should be kept. The passage is playing on the word “weary, be wearied,” in vv 22–24. 23.a. 1QIsaa is a variant pronunciation of the form in MT. 23.b. MT “your burnt offerings,” is pl., as are 1QIsaa and Syr. 1QIsaa, LXX, Tg., and Vg. read a sg. MT may be kept. 23.c. MT “and your sacrifices.” 1QIsaa “and with your sacrifices,” makes grammatically explicit what the simple acc. implies. So also LXX and Syr. Tg. agrees with MT but adds “holy.” 23.d-d. Missing in LXX. 23.e. MT “I have caused you to serve, I have burdened you.” 1 Q I s a a “I have caused you to make for me.” 24.a. Tg. adds “holy.” 24.b. l x x ἐπεθύμησα, “angered” (c f. 1:11). Follow MT. Perhaps l x x is avoiding an anthropomorphism. 24.c. LXX προέστην, “I stand before (you),” does duty for the two Heb. verbs. Tg. has a similar meaning for both verbs (see Elliger, 361). The others, including Syr. and Vg., follow MT.

Notes

683

25.a-a. Missing in LXX. 1QIsaa, Syr., Tg., and Vg. follow MT. For suggested emendations see Elliger, 362. Read MT. 25.b. 1QIsaa adds “more,” at the end of the verse. 26.a. MT is sg. 1QIsaa is pl. but follows with sg. verbs in the second stich, as does MT. LXX and Syr. translate a qal (i.e., not causative) form. Tg. reads “tell now”; Vg. reduc me in memoriam, “refresh my memory.” 26.b. MT “together.” 1QIsaa “together with him.” Missing in LXX. 26.c. LXX adds τὰς ἀνομίας σου πρῶτο ς, “first your transgressions.” Tg. adds “if you can,” like Vg. si quid habes, “if you have something.” Syr. ʾmrt, “I have said,” misunderstands the word. Follow MT.

27.a-a. LXX οἱ π α τ έ ρ ε ς ὑμῶν π ρ ῶτ ο ι , “your first fathers.” 1QIsaa, Syr., Tg., and Vg. follow the sg. of MT. 27.b. Lxx om its. 27.c . LXX καὶ 0ἱ ἄ ρ χοντες αὐτ ῶν (υμων ), “and their (your) rulers.” Syr. slytnyk, “your rulers.” αʹ and α ʹ και οι ε π μ η ν ε ις σου = Vg. et interpretes tui, “and your interpreters.” Tg. “and your teachers.” Read MT. 28.a. LXX “your rulers profaned my holy (place).” Syr. “your nobles defiled the sanctuary.” MT, Tg., and Vg. have YHWH as the subject. 44:2.a. 1QIsaa “and your helper,” is a ptc. like the two that precede. Vg. auxiliator tuus, “your helper”; Syr. is similar. Lxx and Tg. follow MT. 2.b. Several MSSK,R have “and Israel,” with Syr. LXX Ισραη λ, “Israel,” preceded by ἠγαπημένος, “the beloved,” which Elliger (363) notes may translate MT’s “ Jeshurun” (see Comment), as do ευθυτατος or ευθης, “honest,” of the other Gk. versions and Vg. rectissime, “most virtuous.” M ostTg. MSS read “Israel.” 1QIsaa = MT. 3.a. MT is an adj., “a thirsty one.” BHS suggests reading a noun, “thirst.” MT is adequate. 3.b. MT “stream s ” o f Rowing w ater, lxx τοῖ ς πορ ευομ ένοις, “th e o n e passing by,” is perhaps a confusion with ‫( אזל‬cf. Ziegler, Untersuchungen, 126; Elliger, 363). 3 .c. 1QIsaa has “so,” inserted here between the lines. Tg. has treated the first half of the verse as a comparison. Syr. also begins the first part with “like.” 3.d. lxx and Syr. have a pl. 1QIsaa, a ʹ, σ ʹ, θ ʹ, Tg., and Vg. have sg. like MT. 4.a. 1QIsaa, seventeen mssK,R,G,lxx , and Tg. read “like,” rather than MT’s “in.” 4.b. may be a prep., “between” (BDB, HAL), but it may also be understood in other ways (cf. Elliger, 364). J. M. Allegro (“T he Meaning of in Isaiah xliv 4,” ZAW 63 [1951] 154–56; “A Possible Mesopotamian Background to the Joseph Blessing of Gen. xlix,” ZAW 64 [1952] 249–51) draws on cognate Semitic roots to suggest that it refers to a kind of tree. This would suggest that ‫חציר‬ means “green.” A. Guillaume (“The Meaning of” J T S 13 [1962] 110) compares it to an Arab, root meaning “a flat place” and translates “like a field of grass” (DCH, II). LXX adds ὕδ α τ ο ς, “water,” to complicate the picture further. The Translation has chosen to remain with the simple meaning of the prep. 4.c. 1 Q I s a a reads a ptc. instead of MT’s noun. The meaning remains the same. 5.a. lxx supports the act. sense, though one MS (239ʹ ) has κληθήσεται, pass., “will be called.” Syr., Tg., and Vg. support MT. However, many recent interpreters prefer the pass, sense. The Translation follows MT as the more difficult reading. 5.b. MT “his hand.” 1QIsaa “?” LXX omits. Syr. = MT. Vg. manu sua = H eb. “on his hand.” Elliger (364) and others presume that in MT the bet has dropped out through haplography. The sense is “on his hand,” whether through the prep, or the acc. 5.c. MT “entitles,” is act. but lacks an obj. Syr. ntknh is reflexive, “names himself.” Vg. assimilabitur is pass. BDB, BHS, and HAL suggest rendering as p u ʿ a l , and translating in pass, sense, “be named.” Or one may render a nipʿal in a reflexive sense as in the Translation. 6. a. 1QIsaa adds “is his name,” and is supported by Syr. LXX, Tg., and Vg. support MT. The longer form appears in 47:4, 48:2, 51:15, and 54:5. Morgenstern (“Loss of Words in Biblical Poetry,” HUCA 25 [1954] 60) considered the longer form correct. It is metrically possible but not necessary. 7.a. LXX adds στήτω, “let him stand,” which Syr. nqwn reads in place of MT’s “let him speak out.” Tg. and Vg. follow MT. Many recent commentators follow Lxx: “let him stand and speak.” However, if the line is recognized as a tristich, 2 + 2 + 2, MT may be read as it is. 7.b. 1QIsaa is probably a variant spelling of MT. 7.c. MT “to me” is missing in several MSS. 1QIsaa “to him.”

684

Isaiah 43:22–44:23

7.d-d. The line has appeared difficult to virtually all modern readers. It reads, lit., “Since I established an ancient people and coming things and which will come.” The position of the ʾatnakh suggests dividing the lines so as to achieve three pairs of 2 + 2 lines. 1QIsaa adds “let him say,” in place of the vav with “which,” but otherwise supports MT in spite of D. S. Lowinger’s observations (“New Corrections,” VT 4 [1954] 82; cf. Elliger, 396). The versions also support m t , although Syr. reads ʾtwt, “signs,” instead of “things to come.” BHS and numerous others (listed and discussed by Elliger, 396) emend to “who proclaimed from of old future things?” When all is said and done, a direct translation of MT remains the most satisfactory. 7.e. LXX ὑμῖν, “to you,” though two MSS ἡμῖ ν, “to us.” Missing in Syr. T g. “to us”; Vg. eis, “to them.” Either “to me” or “to us” is required by the context. The emendation “to us,” for “to him,” is commended (cf. Elliger, 397). 8.a. m t is a hap. leg. A root is otherwise not known (BDB, 923). 1QIsaa “fear,” is the most logical expectation. LXX omits, but the recensions have π λα νασ θε, “lead astray.” Syr. ttrhbum, “be shocked,” suggests Heb. . Tg. “be broken”; Vg. confundamini, “be perplexed.” The choices are to follow 1QIsaa “be afraid” or Syr. “be shocked” or, with Gesenius, Köhler, BHS, and HAL, to look to a root like Arab, wariha, “be stupified” (BDB, 436), “be paralyzed with fear” (HAL). The Translation takes the first option. 8.b. MT “you” sg. LXX and Syr. “you” pl. Tg. and Vg. support m t . Who is the antecedent? If this is directed individually at each witness (see v 8d) , the sg. is appropriate. 8.c. BHS suggests emending “and no,” to “or,” with Ziegler (Untersuchungen, 155). However, Syr., Tg., and Vg. support MT. Another suggestion by G. R. Driver (“Notes on Isaiah,” in Von Ugarit nach Qumran, BZAW 77 [Berlin: Töpelmann, 1958] 47) posits the Aram, interrogative partide “who?” MT makes sense as it is and should be kept (contra Elliger, 398). 9.a. MT “ones forming.” 1QIsaa sg. LXX οἱ πλάσσοντες καί, “the ones forming and,” apparently read a vav. Syr. has an interpretive paraphrase. Tg. and Vg. follow MT. 9.b. MT “their desirable qualities.” lxx οἱ π ο ιο ῦντε ς τ ὰ καταθύμια αὐτ ῶν , “those making their heart’s desires.” Syr. ʿbdyhwn drgw Imʿbd, “their products, which they love to make.” Elliger (408) suggests correctly that both should be recognized as paraphrases. T g. “and their worshipers.” Vg. et amantissima eorum, “and their most ardent lovers.” 9,c. MT “do not benefit,” is translated as a relative clause in LXX and Tg., but not in Syr. and Vg. 9.d-d. Missing in LXX, but generally found in other versions. 9.e. MT “they,” has remarkable and unique Masoretic marks above it (cf. G. Bergstrasser, Hebräische Grammatik (Hildesheim: Olms, 1962) vol. 1, §51; Bauer-Leander §6s). Perhaps they indicate some question about it from the copyists. 1QIsaa has the word added over the line. It is missing in MSSK999, 145. Some have thought it dittography for the suf. before. Elliger (408) correctly sees it as fitting both meter and sense. 9.f. Syr. adds “and hear nothing.” 9.g-g. Syr. connects to the following verse. 10.a. MSK487 om its the e n tire verse, b u t the versions su p p o rt m t . 11.a. m t “see.” 1QIsaa “see.” lxx καί, “and.” 11.b. MT a noun, “his fellows.” 1QIsaa a qal ptc., “those allied to him” or “those bound by a spell” (but the latter is unlikely in light of the versions), lxx ὅθεν ἐ γ έν ο ν το , “from whom they came.” Syr. ʾwmnyhwn, “their craftsm en.” Tg. “their worshipers.” θ ʹ οι κωνωνουντες αυτω and Vg. participes eius mean, “and his partners.” Elliger (409) concludes that 1QIsaa, θ ʹ, Tg., and Vg. share a common tradition, but recommends support for m t . 11.c. LXX καὶ κωϕοί, “and deaf ones,” and Syr. ḥrsyn, “the deaf,” both derive from the second root, meaning “deaf.” Tg. and Vg. follow MT to derive from the first root, meaning “craftsmen.” B H S “his craftsmen,” to conform to its parallels, is unnecessary. 11.d. 1QIsaa “together with him.” 12.a. MT “worker of iron, smith.” LXX inserts ὄ τ ι , “that,” before the verse and translates ὤξυνε τέκτων σίδηρον, “a worker sharpened iron.” Delitzsch thought that required Heb. taking the first word from the end of the last line. Others suggest (see BHS), “he sharpens,” from (BDB, 292). Both are unlikely and unnecessary. Elliger (409) is right that the versions are translating freely. 12.b-b. occurs in Jer 10:3 as a tool for woodwork. Hence the idea is “an axe” (RSV, DCH) or a “bent pruning knife, agricultural implement, blacksmith’s tool” (HAL). But the term is otherwise unknown. Muilenburg attempts to use it as a ptc. Elliger (409–10) objects and suggests that the

Notes

685

letters have fallen out as haplography for the previous letters. He reconstructs as “he cuts out a mould” (see DCH). This seems to be the best solution. 12.c-c. LXX καὶ ἐν τερέτρῳ ἔτρησεν αὐτό, “and he bored it with the drill,” apparently derives MT’s from the verb “pierce,” rather than from the related noun used of the instrument for driving nails, from which the name “Maccabee” was later derived. Tg. and Vg. have caught MT’s meaning. 12.d. BHS suggests a sim ple vav in b o th places. MT’s vav-consecs. are clear a n d should b e kept. 13.a-a. LXX varies, a p p a re n tly influenced by v 12 a n d 40:20.

13.b. 1QIsaa is pl. 13.c-c. LXX writes only one line for the three stichs: καὶ ἐν κόλλῃ ἐρρύθμισεν αὐτό, “and with glue he put it together.” The versions vary. 13.d. BHS emends to (reversing two letters), “he smeared over,” in this context “he smooths it with planes,” but the emendation is unnecessary. The sense is already there. 13.e-e. Tg. “of a woman who sits.” Elliger (411) suggests that it read “she lives,” for m t ’s “to live,” but Vg. properly translated hominem habitantem. 14.a‫־‬a. LXX has a sh o rte r text, b u t Tg. a n d Vg. follow MT. 14.b. BHS follows LXX in emending. Elliger (411) finds this both risky and unnecessary. 14.c. LXX κύριος apparently misread “cedar,” for , “lord.” Tg. supports MT. 15.a. 1QIsaa “and he wept” or “and he removed it,” is apparently an error. 15.b. MT “ in d e e d .” 1QIsaa “o r.” 16.a. BHS would reverse the order of two words, cidng LXX and Syr. 1QIsaa preserves a very different text. Tg. and Vg. agree with MT. See the discussion by Elliger (413) and keep MT. 16.b. 1QIsaa “before,” but the versions support MT. 17.a. 1QIsaa “to blocks of wood” (cf. v 19), in place of MT’ s “to his idol.” BHS summarizes the argument of many to emend following LXX γλ υ π τό ν to “to the idol,” leaving off the suf. “his.” Follow MT. 17.b. K “he falls down.” Q is an unusual way to write the same form (BDB, 688; HAL). 17.c. MT “he worships it,” is apocopated. 1QIsaa here (though not in v 15) gives the full form which BHS recommends both here and in v 15. This is unnecessary. The apocopated form is common (cf. Gen 18:2; 19:1; etc.). 19.a. BHK 3suggests inserting “to it” or “of it,” i.e., “it has no knowledge.” The question is, to whom does this refer? Is it the idol’s or the worshiper’s attitude? 19.b. 1QIsaa has “saying,” twice. 19.c. 1QIsaa pl. 19.d. 1QIsaa p l . 20.a. usually means “feed.” Tg. has taken the second meaning, “to associate with.” There is still a third, “to take pleasure in, delight in.” 20.b-b. MT “it saves not.” 1 Q I s a a “is not able.” LXX καὶ οὐδεὶ ς δύναται ἐξελέσθαι τ ὴν ψ υχὴν α ὐτ ο ῦ , “and no one is able to rescue his soul,” combines the two meanings and is followed by α ʹ, σ ʹ, and θʹ . However, Syr., Tg., and Vg. follow MT. 20.c. 1QIsaa lacks the interrogative particle. 21.a. 1QIsaa is identified by Muilenburg, North, and Bonnard as a hipʿil impf. from , “you deceived me” (BDB, 674, II). Elliger (442) suggests it be pointed as a qal impf. from = , “forget” (BDB, 674, II). This is the direction LXX, Syr., and Vg. have taken in reading MT’s strange form . BH S ’s suggestions are hardly useful. MT’s nipʿal reading is still the most likely (see HAL). Although the suf. with dative connotations is unique, Bauer-Leander §48h finds it possible. GKC §117x refuses it. 22.a. LXX inserts ἰδοὺ γάρ, “for behold!” 22.b. LXX καί, “and,” but Syr., Tg., and Vg. support MT’s “for.” 23.a. LXX ἠλέησεν . . . τ ὸν Ισραηλ, “he has pitied Israel.” Note that LXX also strengthens , “doing,” in v 24 to συντελῶν, “had compassion.” Syr. follows MT; Tg. adds “redemption”; and Vg. misericordiamfecit, “had mercy,” follows LXX. 23.b. MT “depths” or “underparts.” LXX θεμέλια, Syr. stʾṣyh, and T g. mean “foundations o f”; Vg. extrema, “extremes”; the other Gk. versions τα κατωτατα, “the lower parts.” 23.c. 1QIsaa adds the article, “the earth.” 23.d. MT “in Israel.” LXX, Vg., and MSR663 have no prep. 1QIsaa, Syr., and Tg. support MT.

686

I saiah 43:22–44:23

Form/Structure/Setting

The scene is composed of four YHWH speeches, a comic dialogue about idol makers, and a final hymnic call to praise. The first YHWH speech (43:22–28) is addressed to Jacob/Israel and cast in the form of a judgm ent as virtually everyone, from Begrich (Studien) to M erendino (Der Erste und der Letzte, 356), has recognized. It contains accusations that Israel has directed her worship to other gods, rather than toward YHWH (vv 22–24). God recounts his services to Israel, including forgiveness of her sins (v 25). By blaming her troubles on Israel’s sins, he defends himself against the implied charge that he has abandoned Israel during her recent difficulties (vv 27–28). The purpose of the speech is to prepare the way for the offer of grace that is to follow. Isa 44:1–5 continues the address to Jacob/Israel and is a generally recognized unit, which used to be called a salvation oracle. But Merendino (367) has shown its structure to be comparable to that found in Je r 28:15–16, 34:4–5, Ezek 21:3– 5, Amos 7:16–17, and Zech 3:8–10. These are all announcements of a judicial decision. Only Je r 34:4–5 and Zech 3:8–10 have a positive announcem ent of salvation like this one. Another parallel is found in Isa 51:21–23. Here in 44:1–5, a decision has been reached in the heavenly council. It is announced along with promises of salvation. This structure contains an imperative with direct personal address, a citation of the facts in the case, the messenger form ula, and direct divine address in the first person with verbs describing God’s actions; it ends with the anticipated results of the decision. Isa 44:6–8 is the third YHWH speech, introduced by a herald’s announcem ent (v 6a) and closed by the witnesses’ confession (v 8d) , which YHWH demands. Melugin (Formation, 118) calls this a trial speech, while Merendino suggests that it has been turned into a judgm ent speech against the idols (Der Erste und der Letzte, 380). It is in fact a challenge to Israel in its Babylonian setting to affirm again the First Commandment (Exod 20:3–4) and to the nations who have just heard YHWH’s declarations concerning himself. They are challenged to bear witness in that pagan setting that YHWH alone is God. Isa 44:9–20 is considered an imitation of a legal setting, a disputational form (Melugin, Formation, 119). Westermann calls it a taunting song, while Conrad (Reading Isaiah) calls it a satire against the idols. Like a piece in a dram a, it provides a comic interlude as two characters ridicule those who make and worship idols. This parody satirizes the production of cult images. Isa 44:21–22 is YHWH’s fourth speech, and is an exhortation and affirmation for Israel (Melugin, Formation, 121). Merendino (Der Erste und der Letzte, 393) fails to find literary parallels to establish a genre. The form is unique, certainly in Isaiah. The structure is made up of two prom inent imperatives: “rem em ber” and “turn back.” The first is supported by statements of what God has done for Israel. The second is supported by the rem inder that God has redeem ed her. Baltzer (203) identifies 44:21–23 as a hymn used to mark the close of the unit, but the divine speech of vv 21–22 does not suit them to the hymnic form. However, 44:23 is a hymnic call for all, Israel and the nations, to praise God’s decision and action to “redeem Jacob.” It marks the end of the act and the period it represents. The scene is set, like the rest of the act, in Babylon. History records an unprecedented rivalry between competing pagan cults there as the em peror brings

Comment

687

into the city the idols from cities threatened by the advances of the Medeo-Persian armies. Israel is just one worshiping group among many in the region. In this scene, she is challenged to give as clear a witness to uniqueness and singularity of YHWH her God as Moses had dem anded from her at Sinai and in Canaan (cf. Exod 20 and Deut 6). The scene is structured in an arch: A YHWH: Remember your history (43:22–28). B YHWH: Listen, Israel; “I will help you” (44:1–5). C YHWH: “Who would be like me?” (44:6–8c) KEYSTONE Witness: N o one is like you! (44:8 d). Cʹ D ialogue ab o u t the foolishness o f idolatry (44:9–20).

Bʹ YHWH: Remember, Israel. “T u rn back to me!” (44:21–22). Aʹ Hymn: “YHWH has done it!” (44:23). Comment

22–24 Note the contrasts: YHWH is calling Israel (v 1), but Israel has not called on him. Israel is “weary” of YHWH, though YHWH has “not burden ed ” (hipʿil of ) or “wearied” (hip‘il of ) the Israelites with demands for sacrifices; however, they have “burdened” (hipʿil of ) and “wearied” (hipʿil of ) YHWH by their sins. The references to cultic offerings and sacrifices are unique in a book that usually emphasizes spiritual attitude and commitment instead. The emphatic opening “but not m e,” however, sets the tone for all three verses by claiming that Israel’s worship was not directed to YHWH. The underlying issue, then, is not cultic laxity but once again idolatry. 25 YHWH announces a unilateral decision to forgive and forget their sins. This decision applies to this new age. In the past period he had exacted retribution (v 28) for the sins of their fathers, but the current generation is offered an opportunity for grace that their fathers did not enjoy. 27–28 Israel’s past sinners included their progenitors and leaders. “first father,” probably refers to Jacob (cf. Hos 12:2–4). “mediators,” could include Moses (Num 20:1–13), Aaron (Exod 32:1–6; Num 12), and their successors. “princes of holiness,” may well refer to kings from whom God withdrew the status of sanctity and divine protection, thus profaning or secularizing them and their kingdom. 44:1–2 But now God announces a period in which he can emphasize the positive aspects of his people from Jacob on. He has “chosen” them (see Excursus: “Choose” and “Elect” above). He is their “maker” and “shaper” (see Excursus: “Create”/ “Creator” above). He says, “I will help you.”Jeshurun is an endearing name for Israel used otherwise only in Deut 32:15; 33:5, 26. 3–4 Miraculous new life is promised to Israel by the m etaphor of the surprising growth of plants in the desert when rains finally come. Cf. 41:17–20. 5 The result will be a new enthusiasm among Israelites in Babylon and elsewhere to “belong to YHWH” and to use the name Jacob. The exilic process of assimilation had led many Jews to suppress their distinct identity, to hide behind Babylonian names, and to deny their religious identity. God’s new offering of grace will change all that. Many interpreters have understood this to refer to Gentile pros­

688

I saiah 45:22–44:23

elytes (e.g., Stuhlmueller, Creative Redemption, 129 n. 448, 130–31). The Vision contains a clear invitation to worshipers from the nations to come to the temple in Jerusalem in chap. 2 and chap. 66. There is an open invitation to non-Jews in chap. 55–56, but the context here calls for a description of Israelite reactions to God’s new announcement. The exilic Jews have been estranged, secularized, and disaffected by their exilic experience, but God’s new policy opens a door to them again. 6a The herald presents God by a double title. He is “King of Israel.” In this empire and especially in its capital city this is easily forgotten. When Israel has lost its Davidic king, one might assume that YHWH’s royal status and authority over Israel have also gone. Daniel’s struggles and those of his friends (Dan 1–6) illustrate this. However, YHWH still claims his title and position. He demonstrates his authority and power by bringing a new em peror to restore his city and set his people free. He is revealed in this act as Israel’s “redeem er, YHWH of Hosts,” in a new setting. He had redeemed Israel from Egypt at the beginning of their history as a people. Now, with Israel in exile and under imperial bondage again, it will take a new ransom price to get her free, God promised Cyrus the treasures of Egypt as his reward for rebuilding Jerusalem and freeing the Jews (43:3–4). 6b This verse with its counterpart in v 8d states the essential core of Israel’s monotheistic faith: “I am first and I am last! Apart from me, there is no God!” Israel had to agree to worship only YHWH in order to enter into covenant with God (Exod 20:2–4; Deut 6). So now she must affirm that YHWH alone is God; he is unique. There is nothing and no one with which to compare him (see C. J. Labuschagne, The Incomparability of YHWH in the Old Testament [Leiden: Brill, 1966]). This singularity applies to all time, first and last. Idol cults rose and fell, as that period of Babylonian history showed, but YHWH stands above and beyond the cyclical waves of popular acclaim. 7 “my founding an age-old people,” must refer to early Israel, from Abraham through the kingdoms. The word “age,” is capable of past (“ancient”) as well as future (“for an age”) significance (cf. R. J. Wyatt, “Eternal,” ISBE, 2:160; E. Jen n i, “Tim e,” IDB, 4:644; and the references listed in Comment on 40:8 above). This establishes a historical context for YHWH’s claim. He then claims the future as well, a reference to announcem ents and predictions earlier in this act and the next in which he claims credit for bringing Cyrus into the region and for predicting his coming. God claims that that speech, which announces and interprets events, is unique evidence of his divinity, which he and he alone can produce. Neither idols nor their worshipers can do this. 8 This is the central moment. God’s questions elicit the required confession: “There is no Rock.” “Rock,” is a title used for God in the Psalms and elsewhere. It describes God as a sure place of refuge (26:4; Pss 18:3, 47; 19:15; 28:1; 31:3; 63:3, 7; 73:26; 91:1; Deut 32:4). He is the absolute assurance for those who trust him. 9–20 The idolaters are ridiculed. Not the idol but the worshipers are the object of laughter. They are “emptiness,” who “see nothing” and “know nothing” (44:9). They are “shamed,” “less than hum an” (44:11), “a mind deceived” (44:20). This parody of idol making contrasts the idol fabricator with YHWH. Only God can create life. Cf. D. Rudman (“T h e Theology of Idol Fabrication in Second Isaiah,” OTE 12 [1999] 114–21) on the comparison between God and the maker of idols who claims divine creative knowledge in building the idol. C. Walker and M. Dick note that Assyrian “ritual texts describe procedures which

Bibliography

689

were understood to transform the cult statue, i.e. a ‘work of hum an hands, ’ into an animated manifestation of the presence of the divine subject represented” (Walker and Dick, Induction of the Cult Image; see also T. Jacobsen, “Graven Image”; Dick, “Prophetic Parodies” and “Worshipping Idols”; Holter, Second Isaiah’s IdoI-Fabrication Passages) . 21–22 “Redeemed” translates the Heb. word which is used in law for the family m em ber who steps in when a husband dies and takes the widow as a wife to raise up sons to inherit the dead m an’s estate (cf. Ruth and Lev 25:25– 49; see Comment on 41:14 and Excursus: “Redeem” above). The word is used in Exodus, parallel to “ransom,” to describe God’s salvation of Israel from Egypt. Here it describes God’s new role of active intervention on behalf of his people and his city in contrast to his giving up Israel to the ban (43:28) as part of the judgm ent announced in 6:9–13. 23 All of Earth’s aspects are called to participate in the jubilation: “you depths” (or inner parts), “you m ountains,” and “you forest.” See F. Matheus, Singt dem Herrn, 67–73. Explanation This scene sums up the message of the act. God announces his decision to turn things around. A new age dawns and, because of it, Israel is redeemed and called to witness and service. God, having called Cyrus to undertake the practical necessities, turns to exhort Israel and the nations to recognize him and respond to him. The futility and self-deception of idol worship is portrayed in a comic satire. A hymnic call to celebration recognizes the solemnity and significance of the new thing that God has announced. This is gospel: “YHWH has redeemed Jacob” (44:23). The confession by each of the witnesses, Israel and the nations, “I know no other Rock” (44:8), is restrained, but it is the high point of their response to God. The power of the scene and the act lies in the announcem ent that God has acted. Stuhlmueller ( Creative Redemption, 129) summarizes the meaning of this “creative redem ption” as these chapters present it. Motivated by election in the patriarchs, it was done in love and with care. It will gain for Israel offspring and abundance, and it is depicted as occurring in the present and immediate future. God’s actions on exilic Israel’s behalf well deserve the description “creative redem ption.” These chapters portray God’s work in terms of political action through Cyrus, a spiritual appeal to Israel, and the potential of new acts that turn deserts into fertile ground. It is a p otent combination.

YHWH Introduces Cyrus (44:24 – 45:13) Bibliography Ahn, G. Religiose Herrscherlegitimation im achämenidischen Iran: Die Voraussetzungen und die Struktur ihrer Argumentation. Acta Iranica 31. Texte et mémoires 17. Leiden: Brill, 1992.

690

I saiah 44:24–45:13

Auvray, P. “Cyrus, instrum ent du Dieu unique.” BVC 50 (1963) 17–23. Balentine, S. E. “Isaiah 45: God’s ‘I Am, ’ Israel’s ‘You Are.’ ” HBT 16 (1994) 103–20. Broyles, C. C. “The Citations of Yahweh in Isaiah 44:26–28.” In Writing and Reading. Ed. C. C. Broyles and C. A. Evans. 1:399–421. Clements, R. E. “Isaiah 45:20–25.” Int 40 (1986) 392–97. Crü semann, F. Studien zur Formgeschichte vom Hymnus und Danklied in Israel. WMANT 32. NeukirchenVluyn: Neukirchener Verlag, 1969. Dahood, M. J. “Some Ambiguous Texts in Isaias (Isa 45:1).” CBQ 20 (1958) 4 1–49. Derby, J. “Isaiah and Cyrus.” JBQ 24 (1996) 173–77. Deroche, M. “Isaiah XLV 7 and the Creation of Chaos?” VT 42 (1992) 11–21. Dion, H. M. “Le genre littéraire de 1’Hymne à soi-même et quelques passages du Deutero-Isaïe .” RB 74 (1967) 215–34. Dornemann, R. W. “Cyrus, Conqueror of Babylon: Anointed (by the Lord) or Appointed (by Marduk)? A Reexamination of Conflicting Perspectives.” PEGLMBS 7 (1987) 1–16. Drinkard, J. F. “Isaiah 44:24–45:13.” RevExp 88 (1991) 201–4. Fokkelman, J. P. “The Cyrus Oracle (44,25–45,7) from the Perspectives of Syntax, Versificaton and Structure.” In Studies. Ed. J. Van Ruiten and M. Vervenne. 303–23. Fried, L. S. “Cyrus, the Messiah? The Historical Background to Isaiah 45:1.” HTR 95 (2002) 373–93. Haag, H. “Ich mache Heil und schaffe Unheil (Jes 45:7).” In Wort, Lied und Gottesspruch. FS J. Ziegler, ed. J. Schreiner. FB 2. Stuttgart: Katholisches Bibelwerk, 1972. 2:179–85. Haller, M. “Die Kyros-Lieder Deuterojesajas.” In Eucharistērion. FS H. Gunkel, ed. E. Balla et al. FRLANT 19. Göttingen: Vandenhoeck & Ruprecht, 1923. 261–77. Hecht, F. “Die Interpretaste van Jes 45:7a.” NGTT 4 (1963) 117–19. Hermisson, H.-J. “Diskussionasworte bei Deuterojesaja.” EvT 31 (1971) 665–80. Hoffmann, A. “Jahwe schleift Ringmauern—Jes 45:2aB.” In Wort, Lied und Gottesspruch. FS Joseph Ziegler, ed. J. Schreiner. FB 2. Stuttgart: Katholische Bibelwerk, 1972. 2:187–95. Jenni, E. “Die Rolle des Kyros bei Deuterojesaja.” TZ 10 (1954) 241–56. Johns, A. F. “A Note on Isaiah 45:9.” AUSS1 (1963) 62–64. Kida, K. “T h e Prophet, the Servant and Cyrus in the Prophecies of Second Isaiah.” AJBI16 (1990) 3–29. Kim, H. C. P. Ambiguity, Tension, and Multiplicity in Deutero-Isaiah. New York: Lang, 2003. 103–48. Koch, K. “Die Stellung des Kyros im Geschichtsbild Deuterojesajas und ihre überlieferungsgeschichtliche Verankerung.” ZAW 84 (1972) 352–56. Koole, J. L. “Zu Jesaja 45:9ff.” In Travels in the World of the Old Testament. FS M. A. Beek, ed. M. S. H. G. Heerm a van Voss et al. SSN 16 Assen: Van Gorcum, 1974. 170–75. Kratz, R. G. Kyros imDeuterojesaja-Buch: Redaktionsgeschichtliche Untersuchung zu Entstehung und TheologievonJes 40–55. FAT 1. Tübingen: M ohr (Siebeck), 1991. Lack, R. “Vocation et mission d ’un roi païen (Is 45, 1.4–6).” AsSeign 60 (1975) 5–9. Leene, H. “Universalism or Nationalism? Isaiah XLV 9–13 and Its Context.” Bijdr 35 (1974) 309– 34. Manahan, R. E. “T h e Cyrus Notations of Deutero-Isaiah.” GraceJournal 11 (1970) 22–33. Matheus, F. Singt dem Herrn ein neues Lied: Die Hymnen Deuterojesajas. SBS 141. Stuttgart: Katholische Bibelwerk, 1990. Merendino, R. P. DerErsteund derLetzte. 402–60. Naidoff, B. D. “The Two-fold Structure of Isaiah XLV 9–13.” VT 31 (1981) 180–85. Ogden, G. S. “Literary Allusions in Isaiah: Isaiah 44.28–45.13 Revisited.” B T 54 (2003) 317–2 5 . _.“Moses and Cyrus: Literary Affinities between the Priestly Presentation of Moses in Exodus vi-viii and the Cyrus Song in Isaiah xliv 24–xlv 13.” VT 28 (1978) 195–203. Olmstead, A. T. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. Raberger, W. “‘Schöpfung’ als Problemfigur: Zur Artikulation einer Sinnprämisse in der Bewältigung ambivalenter Wirklichkeit bei Dtjes 45:7.” Diss., Innsbruck, 1974. Riesel, M. “T h e Relation between the Creative Function of the Verbs brʾ-ysr-ʿsh in Isaiah 43:7 and 45:7.” In Verkenningen in een Stroomgebied. FS M. A. Beek, ed. M. Boertien. Amsterdam: Huisdrukkerij Universiteit, 1974. 65–79. Sawyer, J. F. A. “Christian Interpretations of Isaiah 45:8.” In Book of Isaiah. Ed. J. Vermeylen. 319–23. Schoors, A. I Am God Your Saviour. 267–73. Simcox, C. R. “T h e Role of Cyrus in Deutero-Isaiah.”JAOS 57 (1937) 158–71. Simon, U. “König Cyrus und die Typologie.” Jud 11 (1955) 83–9. Southwood, C. H. “T h e Problematic hadurï m of Isaiah xlv 2.” V T 25 (1975) 801–2. Stassen, S. L. “Jesaja 45:9–13: ’n disputasie van Jahwe teen Israel of van Jahwe teen die heidnasies?” [Isa 45:9–13: A

Translation

691

Disputation of Yahweh against Israel or of Yahweh against the Heathen Nations?]” AcT 16 (1996) 87–106. Stummer, F. “Einige keilschriftliche Parallelen zu Jes. 40–66: 10 Jes 4 4 :2 4 JBL .” 45 (1926) 183. Torczyner, B. “The Firmament and the Clouds, Raqia and Shehaqim.” ST 1 (1947) 188–96. Waldow, Η. E. von. “Anlass und Hintergrund der Verkündigung des Deuterojesaja.” Diss., Bonn, 1953. Weinfeld, M. “God the Creator in Gen. I and in the Prophecy of Second Isaiah.” Tarbiz 37 (1967–68) 105–32. Werner, W. Studien zur alttestamentlichen Vorstellung vom Plan Yahwes. BZAW 173. Berlin; New York: De Gruyter, 1988. 116–25. Westermann, C. “Das Reden von Schöpfer and Schöpfung im Alten Testament.” In Das Feme und nahe Wort, FS L. Rost. BZAW 105. Berlin: Töpelmann, 1967. 238–44. ______. “Sprache und Struktur der Prophetie Deuterojesajas.” In Forschung am Alten Testament: Gesammelte Studien. Vol. 1. TB 24. Munich: Kaiser, 1964. 92–170. Whitcomb, J. C., Jr. “Cyrus in the Prophecies of Isaiah.” In The Law and the Prophets. FS O. T. Allis, ed. J. H. Skilton. Nutley, NJ: Presbyterian & Reformed P.C., 1974. 388–401. Yamauchi, E. “Cambyses in Egypt.” In ‘Go to the Land I Will Show You.’FS D. W. Young, ed. J. E. Coleson and V. H. Matthews. Winona Lake, IN: Eisenbrauns, 1996. 371–92. Zimmerli, W. “Ich bin Yahweh.” In Geschichte und Altes Testament. FS A. Alt. Tübingen: Mohr, 1953. 179–209. Reprinted in Gottes Offenbarung: Gesammelte Aufsätze zum Alten Testament, TB 19 (Munich: Kaiser, 1963) 11–40. Translation Herald:

YHWH:

C horus:

Herald: YHWH:

24Thus says YHWH, your [sg.] redeemer, who was forming you from the womb: a I am YHWH doing all (this): stretching out heavens by myself,b beating out the earth, from myself,c with myself 25Frustrating omens of wiseacres, a he makesfools of diviners, b making the wise turn backwards when he makes their knowledge “wise,”c 26 confirming the word of his servanta and the counsel of his messengers b he performs. The one saying toJerusalem: “Be inhabited!”c dand to the towns o ff Judah: “Be built up!”d and to her ruins: “I e will raise them!” 21 The one saying to the ocean deep: a “Dry up!” and to your rivers: “I shall dry (you) up!” 28The one saying to Cyrus: “My shepherda who will fulfill b all my pleasure, by saying c toJerusalem, Be built! and to (the) temple, d Befounded!” 45:1Thus asaid YHWH a to his b anointed: To Cyrus whose right hand I have strengthened, to subdue c nations before him I ungird the loins of kings. To open doors d before him gatese are not closed. 2 I myself bgo before you and levelb city walls. c

3+2 4+3+4 3+2 3+2 3+3 3+3+2 3+2 3+2 3+2 3+3 3+3 3+3 3+2

Isaiah 44:24–45:13

692

Chorus:

YHWH: Heavens:

Earth:

Herald:

YHWH:

I shatter d brass doors 3+3 and cut apart iron bars. 3 I give you dark treasures 4+2 and hoarded goods of secret places in order that you may know 2+2 that I am YHWH, who is calling you by name, 2+2 God of Israel. 4For the sake of my servant, Jacob, 3+2 Israel, my chosen one, I called you by your a own name. 3+3 I entitle you b even though you have not known me. 5aI am YHWH. 2+2 There is no one else. Except for me, there is no b god. 3+3 I sponsor you even though you have not known me 6 in order that they may know 2+2 from the rising sun and from its a setting place that there is no one apart from me. 3+2+2 I am YHWH. There is no one else. 7Former of light, 2+2 creator of darkness, maker of peace,a 2+2 creator of violence, I am YHWH 2+2 maker of all these. 8Shower down from above, O Heavens, 3+3 and clouds, rain down right. Open up, O Earth; 2+2 let salvation spring up, and let legitimacy sprout at the same time. 3+3 I, YHWH, have created it. 9aWoe to anyone resisting a his maker, 3+3 ban earthen vessel among vessels b of earth. Would clay say to one molding it, “What are you making?” 4+3 cOr “Your work has no handles!”c 10Woe to anyone saying to a father: a “What are you begetting?” 4+2 Or to a woman: “What are you birthing?” 11Thus says YHWH, 2+2+2 the Holy One of Israel and makerfor it a of things to come: b Will you [p. ] question me about my children, 2+3 and about the product of my hand will you command me? 12I m yself have made the earth, 3+3 and I have created humankind upon it. I stretched out the heavens (with) my own hands, 4+2

Notes

Herald:

and I commanded all their legions (of stars). 13I myself have aroused him within my rights, and I make all his ways straight. He builds my city, and he sends out my exilesa with neither bribe nor reward,b says YHWH of Hosts.

693

3+2

2+2 2+2+3

Notes 24.a. Syr. adds wʿdrk, “and your helper.” 24.b. Tg. adds “by my words.” 24.c. 1QIsaa implies a pointing of “who,” as in thirty-one Heb. MSS, lxx , and Vg. MT’s (read as with nun dropped out), “from me,” is supported by Syr. mny wly, “from me and for me,” and T g. “by my power.” The Translation follows MT though most modern translations and interpreters emend to an interrogative. 25.a. MT “liars.” 1QIsaa adds the word over the line. LXX ἐγγαστριμύθων, “ventriloquists”: σ ʹ ψεύδων “liar”; Syr. dzkwrʾ, “those who communicate with the dead”; T g . “lying oracle”; Vg. divinorum, “of diviners.” usually means “idle talk.” Only here and in Jer 50:36 does it refer to persons. 25.b. LXX μαντείας, “oracles” (cf. also Syr. qşmyhwm). Tg. and Vg. support MT. 25.C. MT “make wise,” is the only occurrence of this root in the piʿel. 1QIsaa and 1QIsaa have “make foolish”; so also lxx , Syr., Tg., and Vg. (cf. BDB, 698, which lists Isa 44:25 as , and HAL, which translates the piʿel here as “to make mockery o f”with reference to ). Elliger (454) points out that MT’s sin is simply an abnormal spelling. However, note that the two Heb. words sound alike but have opposite meanings. This is a solid example of double meaning, or tongue-in-cheek sarcasm, which is difficult to translate. 26.a. MT has “his servant” (sg.), but “his messengers” (pl.), and is followed by 1QIsaa, LXX (except for LXXA) , Syr., and Vg. Many modern interpreters (see BHS) emend to “his servants,” to make both pl. Textual evidence supports MT. 26.b. One MSKhas only “and his counsel,” instead of “the counsel of his messengers.” (See the discussion in Elliger, 454.) 1QIsaa, lxx, Syr., Tg., and Vg. support MT. 26.c. MT “be inhabited,” from occurs only here, 5:8, and Ezek 35:9 in hopʿal. 1QIsaa and 1QIsaab read apparently qal, “she will dwell.” BHS suggests a nipʿal, “she will be inhabited” or “be inhabited.” MT is also pass, and just as good. 26.d-d. BHS would drop this phrase, perhaps because it is a third stich. That is a metrical bias. The stich should be kept. 26.e. lxx reads 3d person, but some LXX Mss, Syr., Tg., and Vg. support MT’s 1st person. Note the continued usage of 1st person in v 27. 27.a. Tg. adds “concerning Babylon.” occurs only here and is usually understood as a shortened form of “depth, deep” (BDB; see HAL on II). 28.a. MT “my shepherd,” is supported by six mssk , α ʹ , σ ʹ, θʹ, Syr., and Vg. 1 Q Is a a may also mean , “my friend.” LXX ϕ ρουεῖ ν , “to understand,” apparently sees a word from the root , as in v 20 (cf. Ziegler, Untersuchungen, 157). G. R. Driver (JTS 36 [1935] 82) suggests that comes from III, like the Aram, “intent, purpose.” Tg. interprets “make him the king.” BHS’s suggestion of , “my friend,” had support earlier but does not in recent commentaries (cf. Elliger, 455; HAL). 28.b. Vg. complebis, “you will fulfill,” makes the address to Cyrus explicit. 28.c . MT , lit. “to say.” The previous three lines begin with , “the one saying.” One can emend to make this line parallel to the first three. If MT is kept, this becomes the goal of the first three. LXX and Vg. suggest emendation. 1QIsaa and 1QIsaa support MT, and Syr. and Tg. change their translation in the fourth line. MT should be kept. See Elliger’s defense (455). 28.d. BHS adds the prep, where MT simply uses a dative without prep. to mean “to the temple.” σ ʹ, Syr., and Tg. all support MT. Another issue is the gender of , which is usually masc. Here the verb is in the fem., which implies that is also thought to be fem.

694

Isaiah 44:24–45:13

45:l.a-a. BHS suggests changing the verb to 1st person to fit the rest of the verse, but there is no textual evidence to support this. 1.b. LXX τ ῷ χριστῷ μου, “to my anointed,” is followed by Vg. and Syr. Tg. and the other Gk. versions support MT. If one has already emended the previous verb with BHS, a change to 1st person here would make sense. A better way is to keep MT in both cases and to note a change in speaker (cf. McKenzie, 75). 1.c. is a strange pointing if a qal inf. const, from , “to subdue, to beat down,” is intended (cf. GKC §67p). The versions do not help to settle the grammatical issue: LXX ἐπακοῦσαι “to obey”; Syr. nštʿbdwn, “they prostrate themselves”; T g. , “to give up”; Vg. tit subiiciam, “that I subject.” 1.d. MT dual, “a pair of doors” or “double doors.” 1 Q I s a a is pl. as in v 2. 1.e. LXX καὶ π ό λ ε ις , “and cities.” It appears that a shin had fallen out of its Heb. text; it read for m t ’s . 2.a. Tg. “my word.” 2.b. K , “I make smooth,” hipʿil, is supported by 1QIsaa (cf. K of Ps 5:9). Q , “I smooth,” piʿel, is supported by seventeen mssk (see v 13 below). Read Q (BDB, 448; GKC §70b), but note the kinship to the root , “go straight” (BDB, 80). 2.c. MT is a difficult word. It could mean “and the generations” from but would need a different pointing. It is pointed to mean “and the honored ones, the adorned ones,” from . 1QIsaa and LXX καὶ ὄρη, “and mountains,” is followed by HAL and DCH. Elliger calls 1QIsab a crossing of MT with 1QIsaa. Vg. et gloriosos terrae, “and the glorious of the earth,” follows MT. Tg. , “wall, fortress”; Syr. ʿrmʾ, “uneven land.” Modern scholars have tried their hand: C. F. Houbigant (Biblica Hebraica [Paris: Briasson, 1753]) added a letter: , “and the ways.” Others keep MT’s consonants but read “swellings,” i.e., mountains. Hoffmann (“Jahwe schleift Ringmauern,” 187–95) and Southwood (V T 25 [1975] 801–2) derive it from an Akk. word dūru, meaning “city wall,” with the special connotation of the inner ring of defense in Babylon, where the Tg. Jonathan was written (cf. Tg.). The Translation follows this suggestion. See Elliger (482–83) for further discussion. 2.d. MT p i ʿ e l impf., “I shatter, I break in pieces.” 1 Q I s a a qal impf., “I break, I rupture.” There is no great difference in meaning. 4.a. LXX τ ῷ ὀυόμ ατί μου, “by my name.” Some LXX MSS and all the other versions support MT. 1QIsaa has no suf. and connects the word with the following verb. 4.b. 1 Q I s a a is hipʿil pf., “he established you,” from ; however, without the yod added above the line and assuming with Elliger (483) that the he is a mistake for alef, this is a piʿel from like MT p i ʿ e l impf., “I surname you.” LXX καὶ προσδέξομαί σ ε , “and I will accept you.” Syr. wknjtk, “and I gave you a second name”; Tg. , “I prepare you.” Vg. assimilavi te, “I have represented you.” MT is to be maintained. 5.a. LXX begins with ὄτ ι , “because.” 5.b. MT , “there is no.” 1QIsaa adds “and” with thirteen MSSKG. LXX omits. 6.a. MT , “from a setting place.” Several of the versions (see BHS) suggest the implied “its,” which calls only for a mappiq in the he. 7.a. 1QIsaa adds , “good,” which balances , “evil.” Keep MT. (The massive commentary of Karl Elliger ends here, except for a few miscellaneous textual notes. The frequent references to his work in my notes are evidence of its importance. His untimely death robbed us all of much more useful comment and understanding.) 9.a-a. MT qal act. ptc., “one resisting,” from . LXX ποῖ ου read , “what,” for , “woe,” which is unique in chaps. 40–66, inspiring BHS to suggest (interrogative + impf.), “would one resist?” parallel to the second line. BHS also moves the accent to add to the first stich. The result reads, “would the vessel resist its maker?” Keep MT. 9.b-b. MT , “a vessel among vessels of.” BHS suggests making the first word , reading shin for sin, a word with four different root meanings: “cut in, engrave, plough, devise” (Isa 28:24); “be silent, dumb, speechless, deaf” (29:18; 35:5; 42:18, 19); “wood, wooded heights” (17:9); and “magic art, drugs,” with the same vowel pointing as MT (cf. 3:3). The most probable translations with meanings attested in the Vision are: MT “an earthen vessel among vessels of earth”; LXX “a ploughman, the ploughing of ground”; or BHS’s mixture , “an earthen vessel with its deviser.” MT is as good as any. occurs twice in these lines. The first is translated as a sign of the acc. The second is a prep, meaning “among” (BDB, 84–87). Cf. Stuhlmueller, Creative Redemption, 200 n. 651; North, 150; von Waldow, “Anlass und Hintergrund,” 37–38 n. 19; C. F. Whitley, V T 11 (1961) 458.

Form/Structure/Setting

695

9.c -c . LXX ὅτι οὐκ εκργάζῃ οὐδὲ ἔχεις χεῖpaς, “that you do not work nor do you have hands.” BHS emends to , “and his work, ‘you have no hands.’” Cf. Syr. 10.a. So Stuhlmueller, Creative Redemption, 201 n. One might think an unborn child speaks here, but this is not so. Cf. Duhm, De Boer (Second-Isaiah’s Message, 18), Kissane, and McKenzie. 11.a. Read the suf. in the dative case. Cf. Stuhlmueller, Creative Redemption, 201 n. 654, and M. Bogaert, “Les suffixes verbaux non accusatifs,” Bib 45 (1964) 238. 11.b. The Translation divides the verse in the same way as LXX, moving the ʿatnakh forward one word. It also emends , “question me about the signs!” to , “things to come. Will you question me?” (dividing the words differently and reading for , a common transfer). See Elliger (526–27) and BHS for a similar suggestion. 1 Q I s a a leaves out one letter of m t . 13.a. LXX adds το ῦ λαοῦ μου, “of my people.” Textual evidence is overwhelming in support of MT (cf. Elliger, 528). 13.b. , “reward.” Cf. 1 Kgs 15:19 and 2 Kgs 16:8, where a king offers money as tribute or to gain help in war (see North).

Form/Structure/Setting The setting continues to be that of the heavenly court. A herald steps forward with a royal announcem ent, which introduces a new cycle of themes that continue some of those that went before, but now the center of attention is Cyrus. Note the themes of redem ption, creation, ridicule of idolatry and necromancy, fulfillment of prophecy, the rehabilitation of Jerusalem , control of nature, and the relation of Cyrus to the main theme of the larger section, the restoration of Jerusalem and the temple. Baltzer calls this a theophany including a divine edict, followed by the installation of Cyrus. The first part (44:24–28) transmits YHWH’s assurances to Israel, connecting his election of Israel and his creation of the world with his determ ination to sustain his own word, which specifically calls for Jerusalem to be rebuilt, for restraints to be laid on chaos curses, and for Cyrus to do the work. This is done through the use of participles, as a hymn would do (Crü semann, Studien, 91–95, 152–54), but also by prefixing “I . . . YHWH” to the list, casting YHWH’s assurances all into the first person (cf. Dion, RB 74 [1967] 215–34). This is not a judgm ent speech (Westermann, “Sprache und Struktur,” 147), nor a disputatio n (Begrich, Studien, 42–46; von Waldow, “Anlass und H intergrund,” 31, 193 n. 4; Schoors, I Am God Your Saviour, 267–73). The passage is form ed in hymnic style (cf. Ps 103), but functions as a disputation in content though not in form (Melugin, Formation, 39). It serves to identify YHWH clearly, and the three announcem ents, with his work in electing Israel and the creation of the world. The choral section in 44:25–28 expands on YHWH’s self-identification to form the setting for the induction of Cyrus into his position as YHWH’s servant (so M erendino, DerErste und der Letzte, 411). The passage is separate from what goes before and after. It should be kept together (cf. Westermann, “Sprache und Struktur,” 144–51; and Stuhlmueller, Creative Redemption, 196–200) in spite of the arguments of Melugin (Formation, 39) and Schoors (I Am God Your Saviour, 267). The scene’s structure demonstrates its unity. Of its three distinct parts, the first and third are parallel and addressed to Israel about Cyrus (Westermann, “Sprache und Struktur,” 144–51). The center section is addressed to Cyrus, describing the role that YHWH is assigning to him. All three sections emphasize YHWH’s authority and sovereign acts, which demonstrate his right to do this thing. Distinctive linguistic features

696

Isaiah 44:24–45:13

of the scene are the repeated first-person pronouns in YHWH’s speech (nine times) and the verbs in first person (fifteen times, participle after the pronoun; seven times, perfect; ten times, imperfect). The internal development of themes in the first section is parallel with that of the third section and follows the same order (rather than the reversed order of an arch structure). A. To Israel 1. I am YHWH, your red e em e r and creator o f all (44:24). 2. W ho fulfills valid prophecy about Jerusalem (44:25–26). 3. W ho controls all n a tu re (44:27). 4. W ho calls Cyrus to rebuild Jerusalem (44:28). B. To Cyrus, my an o in ted , whose right h an d I take (45:1a) 1. To subdue nations an d pacify kings (45:1bc). 2. I (YHWH) go before you (Cyrus) to level m ou n tain s, break d o o rs, and give you secret treasures (45:2–3a). 3. So that you and all may know that (45:3b–7) a. I am YHWH. b. I bless you for Israel’s sake. C. To Israel 1. I am YHWH, creator, in my own right (45:8). 2. Woe to those who question my right to do this (45:9–11). 3. I created the world (45:12). 4. I raise u p Cyrus to rebuild my city (45:13).

The centerpiece is YHWH’s announcem ent to Cyrus, which ordains him to the task God has anointed for him. His work will be military and political, relating to nations and kings. YHWH will go before him to provide favorable circumstances for the accomplishment of these tasks and will reward him with rich booty, but it must be clear that Cyrus is YHWH’s tool (not the reverse) and that YHWH’s primary responsibility and attention continue to be to Israel. Cyrus is employed to do what YHWH wants for Israel. Whereas 41:2–3 viewed the rise of Cyrus on the distant horizon, this pericope presents him in person moving against Babylon and establishing his rule across the Euphrates into west Asia and Palestine. This announcem ent confirms Israel’s elect status as servant and messenger. It promises support for YHWH’s word concerning Jerusalem given in 40:1–9. YHWH, who creates Heaven and Earth, is equally he • who calls and sends Israel; • who orders Jerusalem to be rebuilt; • whose word controls nature and the weather; • whose word calls Cyrus to do his will. The essential themes of the chapters from 40 on are continued here. However, the announcem ent of G od’s plan for Israel, Jerusalem , and the land is met by rejection, complaint, and resistance. The struggle to win Israel’s acceptance and acquiescence continues.

Form/Structure/Setting

697

Excursus: Cyrus in History Bibliography Berquist, J. Judaism in Persia’s Shadow: A Social and Historical Approach. Minneapolis: Fortress, 1995. Blenkinsopp, J. “T h e Mission of U djahorresnet and Those of Ezra and N ehem iah.” JBL 106 (1987) 409–21. Breasted, J. H. A History of Egypt from the Earliest Times to the Persian Conquest. New York: Scribner, 1905. 594–95. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. W inona Lake, IN: Eisenbrauns, 2001. Bright, J. HI. 360–68. Cook, J. M. The Persian Empire. New York: B arnes and N o b le, 1983. Ctesias, as q u o ted by P hoteus o f C onstantinople. “Bibliothekae.” PG, vols. 103–4. Culican, W. TheMedes and Persians. New York: Praeger, 1965. 56–63. Dahlberg, B. T. “Sheshbazzar.” IDB. 4:325–26. Dandamaev, M. A. A Political History of the Achaemenid Empire. Leiden: Brill, 1989. Fried, L. S. “Cyrus the Messiah? The Historical Background of Isaiah 45:1.” HTR 95 (2002) 272–9 3 . ______. The Priest and the Great King: Temple-Palace Relations in the Persian Empire. W inona Lake, IN: Eisenbrauns, 2003. Frye, R. N. The History ofAncient Iran. Munich: Beck, 1984. 87–98. Grabbe, L. L. The Persian and Greek Periods. Vol. 1 o f Judaism from Cyrus to Hadrian. Philadelphia: Fortress, 1992. Olmstead, A. T. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. 34–93. Rainer, A. From the Exile to the Maccabees. Vol. 2 of A History of Israelite Religion in the Old Testament Period. Trans. J. Bowden. OTL. Louisville: Westminster, 1994. Root, M. C. The King and Kingship in Achaemenid Art: Essays on the Creation of an Iconography ofEmpire. Acta Iranica 19.9. Leiden: Brill, 1979. Smith, S. Isaiah Chapters XL– LV. London: British Academy, 1944. 70–75. Cyrus was the king of the Medio-Persian Empire who brought that empire to greatness. The Greek historian Herodotus, not usually a fan of Persia, thought highly of him. The discovery o f a cylinder in his name detailing his conquest of Babylon has fixed his im portance in archaeological history (ANET, 315–16; COS, 2:124). Ezra quotes in Aramaic (Ezra 6:3–5) his decree granting pemission for rebuilding the temple in Jerusalem. The larger context (Ezra 5:6–6:12) tells of correspondence about this under Darius, until the temple was completed in 515 B.C.E. (Ezra 6:15). Cyrus is also m entioned in Ezra 1:2–4, Dan 1:21, and 10:1. Cyrus’s entry into Babylon is fully recorded in ancient sources. The Babylonians were ready for a change in government. The “N abonidus” chronicle tells the story: “In the m onth o f Tashritu when Cyrus attacked the army of Akkad in Opis on the Tigris, the inhabitants of Akkad revolted, but he (Nabonidus) massacred the confused inhabitants. T he fourteenth day Sippar was seized without battle. Nabonidus fled. The sixteenth day Ugbaru, governor of Gutium, and the army of Cyrus entered Babylon without battle. Afterwards Nabonidus was arrested in Babylon when he returned (there). . . . In the month of Arahsammu, the third day (October 29, 539 B.C.E.) Cyrus entered Babylon; green twigs were spread in front of him—the state of peace was imposed on the city” (ANET, 306). H erodotus (Histories 1.189–91) has an account of a long siege, which is generally discounted today. The Cyrus cylinder adds: “All the kings o f the entire world from the U pper (M editerranean) to the Lower (Persian Gulf) Seas, those who are seated in throne rooms . . . all the kings of the West land living in tents, brought their heavy tributes and kissed my feet in Babylon” (ANET, 316; COS 2:124). So Cyrus became heir to Babylon’s vassals in Syria and Palestine, including what the Vision calls “coastland” and “borderlands,” and the Arabian princes from the “edges of the land.” Apparently, Cyrus soon returned to Ecbatana, leaving his son Cambyses as king of Babylon. Cambyses was treated as a king, even allowed to participate in the Akitu

698

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Festival (Fried, HTR 95 [2002] 272–93) .When Cyrus died on a campaign east of the Caspian Sea in 530 B.C.E., Cambyses succeeded him to the throne. Plans for a campaign against Egypt, undoubtedly already underway, were accelerated. In 525 B.C.E. Cambyses moved through Palestine to m ount a swift and successful campaign that brought the last of the great kingdoms u nder Persian rule. An Egyptian diplomat and priest, Udjahoresnet, proclaimed him pharaoh with the title “Son of Re” (Fried). Then Cambyses stayed in Egypt to consolidate his power there. Cyrus is credited in Ezra 1:1–4 with issuing an edict in his first year (presumably as king of Babylon, 538 B.C.E.) allowing the Jews freedom to return to Jerusalem to rebuild the temple and commanding that Persian vassals along the way provide support. Cyrus and Cambyses recorded their established policy of returning idols and supporting the rebuilding of temples that Nabunaid had abandoned. The edict that Ezra mentions is in character with those policies. Ezra 1:5–8 rep o rts an exped itio n b ein g given the tem ple vessels th at Nebuchadnezzar had taken from Jerusalem. Sheshbazzar, prince of Judah, was named its leader. Persia’s increased interest in the region because of the upcoming Egyptian campaign of Cambyses could well have provided a propitious m om ent to launch such an expedition. The Persians wanted to be assured of loyal vassals on their flanks as their army m arched into Egypt. However, the date of Sheshbazzar’s trip is not certain. W hen Persia inherited Syria-Palestine, she would immediately have shown interest in the port cities and their shipping, but she may have been much slower to take an active interest in the inland areas. Isa 40–66 portrays Jerusalem ’s reconstruction, the new tem ple, and the formation of postexilic Judaism as a collaborative work with the Persian rulers. Cyrus and his successors are YHWH’s· agents (servants) to restore YHWH’s people to their home in Judea, to rebuild the tem ple, and to find a mode of worship open to all people of faith. Cyrus was recognized in a similar m anner in Egypt when Udjahorresnet, the priest, recognized Cambyses and Darius as pharaohs with the ritual rights of pharoahs. Cambyses also solidified his claim to being the king of Babylon by participating in the Akitu festival. Lisbeth S. Fried (Priest and the Great King) thinks that similar motives governed events in each case. U d jah o rresn et got the tem ple of N eith (see Blenkinsopp, JBL 106 [1987] 409–21). The Babylonian temples had their images restored. Judea got the temple rebuilt in Jerusalem. And just as they claimed royal titles elsewhere, the Persian kings in Isaiah received every traditional title of the Davidic kings: Shepherd, Beloved, YHWH’s Anointed, Servant.

Excursus: Cyrus in Isaiah Bibliography Albertz, R. “Darius in Place of Cyrus: The First Edition of Deutero-Isaiah (Isaiah 40.1– 52.12) in 521 BCE.” JSOT 27 (2003) 371–83. Auvray, P. “Cyrus, instrum ent du Dieu unique.” BVC 50 (1963) 17–23. Boling, R. G. “Kings and Prophets: Cyrus and Servant: Reading Isaiah 40–55.” In Ki Baruch Hu: Ancient Near Eastern, Biblical, andJudaic Studies. FS B. A. Levine, ed. R. Chazan, W. W. Hallo, and L. H. Schiffman. W inona Lake, IN: Eisenbrauns, 1999. 171–88. Davies, P. R. “God of Cyrus, God of Israel: Some Religio-Historical Reflections on Isaiah 40–55.” In Words Remembered, Texts Renewed. FS J. F. A. Sawyer, ed. J. Davies and G. Harvey. Sheffield: Sheffield Academic Press, 1995. 207–25. Derby, J. “Isaiah and Cyrus.” JBQ 24.3 (1996) 173–77. Doermann, R. W. “Cyrus, C onqueror of Babylon: Anointed (by the Lord) or Appointed (by M arduk): Reexamination of Conflicting Perspectives.” In PEGLMBS 7 (1987) 1–16. Fried, L. S.

Comment

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“Cyrus the Messiah? The Historicical Background to Isaiah 45:1.” HTR 95 (2002) 373– 93. Haller, M. “Die Kyruslieder Deuterojesajas.” In Eucharistērion. FS H. Gunkel, ed. E. Balla et al. FRLANT 19. Göttingen: Vandenhoeck & Ruprecht, 1923. 1:261–77. Hamlin, E. J. “Deutero-Isaiah’s Picture of Cyrus as a Key to His Understanding of History.” In PEGLMBS 14 (1994) 105–11. Jenni, E. Die politischen Voraussagen der Propheten. ATANT 29. Zurich: Zwingli, 1956. 100–103. ______. “Die Rolle des Kyros bei Deuterojesaja.” TZ 10 (1954) 241–56. Kida, K. “The Prophet, the Servant and Cyrus in the Prophecies of Second Isaiah.” AJBI16 (1990) 3–29. Kratz, R. G. Kyros im

Deuterojesaja-Buch: Redaktionsgeschichtliche Untersuchung zu Entstehung und Theologie von Jes 40–55. FAT 1. Tübingen: M ohr (Siebeck), 1991. 19–25. Laato, A. The Servant of YHWH and Cyrus: A Reinterpretation of the Exilic Messianic Programme in Isaiah 40–55. Stockholm: Almqvist & Wiksell, 1992. Reinwald, G. “Cyrus im zweiten Teil des Buches Isaias.” Diss, F reiburg im Breisgau, 1956. Simon, N. E. “König Cyrus und die Typologie.” Jud 11 (1955) 83–89. The Vision of Isaiah gives a major role to Cyrus in the great poem of the exile and o f the return (chaps. 34–62). The name of Cyrus is actually mentioned in 44:28 and 45:1. Often he is called “that one coming from the east” or “from the north.” Lisbeth S.Fried (HTR 95 [2002] 373–93) explores the role of Cyrus in dealing with conquered sanctuaries in Egypt and then sketches the passages in Isaiah relating to or spoken by Cyrus. She notes the usual list but expands it to include 48:16c, 49:1–6 (by elimination of “Israel” in v 3), and 61:1–5. If this expanded provenance for Cyrus’s role in the book is accepted, it implies a unity to chaps. 41–61 (or 62) that is not usually held today. Is it credible that Cyrus plays a speaking role through that much of the book? T h a t this m uch o f the book is understood to have occurred during his lifetime (through 529 B.C.E.)? The idea is worth exploring since there is very little or nothing in chaps. 49–62 that is historically datable. Recognizing Cyrus’s role in Isaiah would imply that the references to return in chap. 48 and again in chap. 52 allude to the return of Sheshbazzar in 538–36 B.C.E. The pictures of life in Jerusalem in chaps. 49–54 and in Palestine in chaps. 55–59 would then belong to Sheshbazzar’s lifetime, and references to the restoration of Jerusalem in chaps. 60–62 would predate the period of Zerubbabel portrayed in Haggai-Zechariah 1–8. Is this a possible reading? There are no unambiguous historical references in this part of Isaiah aside from Cyrus, and this reading would certainly make the Vision more unified and coherent. Comment

24 Israel is addressed. , “your redeemer,” picks up the them e of previous chapters (43:1, 14; 44:6, 22, 23). Exilic Israel found it difficult to see redem ption or salvation in the conquering Persian advance on Babylon. The people apparently expected God to make Israel the new ruler of the empire, but YHWH insists on doing it his way. The Persian conquest is his doing and will provide redem ption for his people, Israel. The rem inder that YHWH is the ereator of “all (this)” puts Israel’s claims in perspective. God is also responsible for the world beyond Israel. 25–26 The chorus continues in hymnic form the description of YHWH, but now in the third person (“his servant”). During Babylon’s last years, Nabunaid had rescued from temples across the empire images that were threatened by the Persian advance. He brought them to Babylon for safekeeping (Olmstead, History of the Persian Empire, 49). The result was a plethora of priests, prophets, and

700

Isaiah 44:24–45:13

diviners in Babylon representing a variety of gods. They all issued forecasts about the city’s future. YHWH proclaims that none of these will be allowed to turn him from his course of action. Israel, as YHWH’s “servant” and “messengers,” had been commissioned to bring good news to Jerusalem (40:1–9). He guarantees that “word” and that “counsel,” which promised the restoration of Jerusalem. 27 YHWH’s control of the waters is a recurrent motif in the Vision. Usually it speaks of water in the desert, but here it refers to the control of the mystic deep like that which made created order possible (Gen 1:6) or which, when released, produced the flood (Gen 7:11). More specifically, it may represent the moats protecting Babylon, which connected to the Euphrates in the north and in the south of the city (ISBE, 1:386) and which several invaders, but apparently not Cyrus, cut off and drained to gain access to the city. In that case, this second of three decrees from YHWH refers to the fall o f Babylon. 28 The announcem ent’s climax mentions Cyrus , the Persian em peror who is entering Babylon. By this time, every prophet in the city claimed responsibility for his success, but YHWH yields nothing and claims that Cyrus belongs to him. He is YHWH’s , “shepherd.” The term is frequently used for a king or ruler (cf. 40:11; Zech 10:2–3; 11:3–9, 16–17; 12:7). The emphasis here is on the pronoun “my.” Cyrus is YHWH’s protégé who will fulfill his pleasure. The words are important: , “fulfill,” is the verb from which “peace” comes. , “pleasure,” is used to express YHWH’s will (cf. 46:10; 48:14; 53:10; 55:11; 56:4). Jerusalem is the focus of YHWH’s strategy. The call of Cyrus and the fall of Babylon prepare for the restoration of YHWH’s city. 45:1 Cyrus is presented as YHWH’s , “anointed.” Baltzer (225) refers to this passage as “the installation of Cyrus” on the throne of David, giving him all the rights of “the anointed one.” The title is normally applied to Israel’s high priest (Lev 4, 6) or to Israel’s king (1 Sam 24, 26; 2 Sam 1; and repeated uses in the historical books and Ps 2 and 110; Motyer, 357). It would become Judaism ’s term for its expected deliverer, the Messiah. It describes one who is anointed with oil as a sign of being set apart for a special task. David was chosen to subdue nations within the territory assigned to Israel and thus to establish YHWH’s sovereignty over Canaan. Now that task is being assigned to Cyrus. This must have been a shock to Israel, but nothing else could have so well summarized YHWH’s intention. As the Assyrian was summoned to destroy (10:5–6 ), so now the Persian is called to perform the military and political tasks necessary to rebuild Jerusalem . YHWH claims that he has seized Cyrus by the hand (42:6) and strengthened his hold on his realm. He had provided the might necessary for his conquest of Media, of Lydia, and now of Babylon and had weakened the authority of his adversaries so that they opened doors for him as in Armenia. Traditionally, the ruler of Babylon took the hand of Bel in the New Year’s festival. Assyrian rulers coveted this affirmation of their authority, and Cyrus’s son and regent, Cambyses, played this ritual role in Babylon. What Babylonian and Egyptian priests had done for Cambyses in Babylon and in Egypt, the book of Isaiah does for Cyrus in this text, declaring that Jerusalem ’s God appointed Cyrus as the city’s legitimate ruler. The title , “anointed one,” is a permanent title, as it had been for the Israelite kings, and will be applied to the following Persian kings in order to accomplish the restoration of Jerusalem and the temple (Fried, H T R 95 [2002] 376) as 44:27–28 had proclaimed.

Comment

701

Remarkably, this claim of divine sponsorship fits Cyrus’s career. He had profited from many circumstances other than his military strength. He had gained the following of all the Persian tribes with singular ease. He gained an ally in Babylon against Media. Two successive Median armies that were sent against him decided to jo in forces with him instead. His generosity toward the conquered worked in his favor. H e m arched without opposition into Armenia and won a surprise victory over the Lydians when their horses were frightened by the smell of Persian camels. And now Babylon, the world’s most heavily fortified city, opens its gates to him without a fight (Olmstead, History of the Persian Empire, 34–51). Truly doors and gates had been opened for Cyrus, and YHWH claims credit for it. (Note that in similar ways, YHWH will claim credit for the rise of a conquering figure in chaps. 49, 52, and 60. These may also describe Cyrus, or perhaps his Persian successors, Darius or Artaxerxes.) 3 , “dark treasures,” apparently refer to those kept in secret vaults. YHWH assumes no altruistic motives in Cyrus and promises monetary reward and plunder for services rendered (as in 43:3). But these will not come from Jerusalem or from the Jews, who have nothing left to give (cf. v 13c) . 3b–8 This remarkable speech builds on three themes: YHWH’s self-introduction as the only God there is, his identification as God of Israel for whom he is calling Cyrus, and the theme of , “knowing,” him. The theological emphasis continues to be that YHWH is the same one in creating the world, ruling over history, and redeem ing Israel. Koole writes of him (1:429), ‘T h e king of Assur attributed his victories to himself and was destroyed by his own arrogance, Isa 10:15–16. And Dan 4 tells of the madness of Nebuchadnezzar. Let Cyrus know that he rules by the grace of God. Prov 8:15; Jo h n 19:11; Rom 13:1.” Ezekiel writes repeatedly that the great acts of God in history were done “in order that you may know that I am God.” In Isaiah, the point is that Cyrus may identify the God who is supporting him as YHWH King of Israel (vv 3–5) so that everyone may recognize that he alone is God (vv 6–8) and that Israel may know that YHWH is working through Cyrus to reach her goals: “He builds my city, and he sends out my exiles” (v 13). When I assign vv 15–17, 23–24 to the voice of Cyrus, thus having him explicitly acknowledge YHWH, I think this is the Vision’s way of emphasizing that YHWH is empowering and sending Cyrus. The recognition of G od’s use of persons other than his chosen people to accomplish his purposes is one of the remarkable features of the book of Isaiah. 6 “From the rising sun and from its setting place” demonstrates the territorial scope of world empire that sets the stage for YHWH’s new activity. Israel is called to function as witness and messenger on that stage. Although she might have been m ore comfortable in the confines of Canaan, never again would she be allowed that luxury. 7 , “light”/ “darkness”; , “peace”/ “violence.” Persian (Zoroastrian) religion dealt in opposites of light and darkness. YHWH claims not to be those conditions, but to create both, and thus to overcome inherent dualisms in his sovereign rule over them. 8 “Right” and “legitimacy” translate and , traditionally rendered as “righteous” and “righteousness.” However, YHWH’s use of the Persian is regularly described in this p art o f the Vision with these words (see Excursus: “Righteous” and “Righteousness” above). They proclaim the legitimacy

702

Isaiah 44:24–45:13

of YHWH’s choice in terms of his sovereign right as Lord to choose how he will fulfill his promises to Israel. Some in Israel thought YHWH should use Israelite armies and an Israelite king. (See Matheus, Singt dem Herrn, 73–77.) 9–10 The “woes” addressed to Israel are an uncomfortable rem inder of the “form er days” pictured in chaps. 5 and 10. In the new age of redem ption and blessing, Israel is still blind and rebellious to the will of God. The unthinkable is happening: clay protests the potter’s intentions; someone protests the parents’ conception of a child. Just as astonishing are the complaints of the exiles, who cannot see YHWH’s redem ption in the coming of the Persians (v 13). 11–13 YHWH rejects Israel’s protests. The Creator of the world will legitimately do what he thinks is right to rebuild his city and free his exiles, no matter what they think of his plan. It is ironic that Cyrus obeys without question while the exiles rebel. Explanation The promise of a deliverer from the east/north is being fulfilled. Cyrus is introduced to the assembly. He will appear near Babylon shortly (539 B.C.E.), and the city will be opened to him. YHWH introduces him to Israel as his “shepherd” and “anointed one,” the royal tides of Israel’s kings. Succeeding scenes interpret his role in restoring Jerusalem, building the temple, and freeing the captives. They urge Israel to accept YHWH’s arrangements and insist that they have not been displaced as YHWH’s people because they now have a limited role. The repeated first-person pronoun, “I,” makes clear that this speech is a powerful self-assertion by God about himself. He relates himself to Israel, to all the universe, and to Cyrus—and through Cyrus back to Jerusalem and history on a broader scale. The speech is a tour de force. Israel is reluctant. Cyrus does not even know God’s name. Certainly kings and kingdoms are less than cooperative. But God proclaims his sovereign right and will to make them all work together to produce the results he wants: a restored Jerusalem and a free exilic community. Through this activity he intends that Cyrus will know (45:3) that YHWH is God, that all his empire will know (45:6) that YHWH alone is God, and that Israel will acknowledge God as the one who has accomplished this goal (45:11–13). The first part repeats God’s continuing reasons for expecting faith from Israel (election, providence, and creation) while it proclaims his new threefold decree of redemption (restoration for Jerusalem, lifting o f the curse on the land, and the choice of Cyrus to accomplish these). The last part recognizes Israel’s unbelief and refusal by arguing that creatures have no right to protest against the decisions of their creator. It closes again with a threefold claim in the first person: I made the land and all its people. I stretched out the heavens and commanded its stars. I aroused Cyrus and prepared his way with the primary goals of building my city and freeing my exiles, at no price exacted from either of them. The scene has adapted hymnic form to announce Cyrus and introduce him , but the real intention of this act moves beyond praise and recognition of YHWH’s grandeur. It confronts Israel’s refusal to accept YHWH’s choice of Cyrus to have political sovereignty over the land and Jerusalem and the people’s refusal of the role that is now assigned to them. The announcem ent that God has chosen the

Translation

703

Persian rulers to build Jerusalem and free his exiles will be repeated in each succeeding act, and Israel’s complaint, which began in 40:27, against God’s plan will be a continuing elem ent throughout the Vision.

In YHWH Is Legitimacy and Strength (45:14–25) Bibliography Beuken, W. A. M. “T he Confession of G od’s Exclusivity by all Mankind: Is 45, 18–25.” Bijdr 35 (1974) 335–56. Clement, R. E. “Isaiah 45:20–25.” Int 40 (1986) 392–97. Dijkstra, M. “Zur D eutung von Jesaja 45:15ff.” ZAW 89 (1977) 215–22. Dion, Η. M. “T h e Patriarchal T raditions and the Literary Form o f ‘the O racle o f Salvation.’ ” CBQ 29 (1967) 198–206. Heintz, J.-G. “De l’absence de la statue divine au ‘D ieu qui se cache’ (Esaïe 45, 15).” RHPR 59 (1979) 427–37. Holter, K. “T h e Wordplay on ʾel (‘G od’) in Isaiah 45,20–21.” SJOT 7 (1993) 88–98. Merendino, R. P. DerErste und derLetzte. 425–61. Olley, J. W. “Notes on Isaiah xxxii l, xlv 19, 23 and lxiii 1.” V T 33 (1983) 446–53. Pilkington, C. “T h e H idden God in Isaiah 45:15 – A R eflectio n from H o lo ca u st T h eo lo g y .” SJT 48 (1995) 285–300. Stuhlmueller, C. Creative Redemption. 152–57. Textier, R. “Le Dieu cache de Pascal et du Second Isaïe [45, 15].” NRTh 111 (1989) 3–23. Tsumura, D. T. “tohuin Isaiah xlv 19.” V T 38 (1988) 361–64. Virgulin, S. “U n vertice dell’Antico Testamento: Isaia 45, 20–25.” In Parola e Spirito. FS S. Cipriani, ed. C. Casale Marcheselli. Brescia: Paideia, 1982. 1:119–28.

Translation H erald: (reads YHWH’s writ to Cyras)

Cyrus:

(to Israel)

14Thus says YHWH: Egypt’s wealth a and Ethiopia’s profit b and Sabeans, tall men— they pass over to you, and they become yours. They walk behind you. In chains they pass over.c To you they bow down, and to you they plead! “God is only d with you, and there is no other. There is no (other) God.” 15Certainly you a are a God hiding himself, b O God of Israel, Savior! 16They are ashamed and humiliated— aall of them. Together a they walk b in ignomy— those carvers of images. 17Israel is safe in YHWH— her salvation is for the ages! You are not shamed, not humiliated, for ages everlasting.

3 4+3 2+2+2 2+2+2 3+2+2 4+3 3+3+2 3+2 2+2

Isaiah 45:14–25

704 Herald:

YHWH:

Cyrus:

Heavens:

18For thus says YHWH, creator of the heavens, who is the only God, maker of the earth, onefarming it,a who is its establisher. He did not create a waste! b He formed it for habitation! I am YHWH! There is no one else! 19I have not spoken in secret, in a place that is a dark land. I did not say to the offspring of Jacob, “Seek me in a a wasteland.” I am YHWH speaking what is right, declaring what is straight! b 20Gather yourselves [pl.] and come! Approach together, a you refugees of the nations! Those lifting up wooden idols have not known, nor those praying to a god who cannot save. 21Announce [pl.] and present; let them even take counsela together. Who has let this be heard long ago? From olden times, declared it? Was it not I, YHWH? And there is no other god apart from me! A legitimate God and a Savior, there is none except for me! 22 Turn [pl.] to me and be saved, all you borderlands! For I am God. There is no other. 23 have sworn by myself: Legitimacy has gone out from my mouth, a word that will not be taken back. For every knee bows to me! Every tongue swears (by me)! 24 Only by YHWH has one said a to me: “Legitimacy and power!” When anyone comes b to him, all those aroused against him will be shamed.c 25All the seed of Israel will be vindicated by YHWH and will lift their praises (to him).

3+2+2

3+2

2+2 2+2 3+3

2+2+2 2+ 2+2 2+ 2+2 2+3

2+2 2+3 4+2 3+3

2+2 3+4 2+3+3

3+2

2+ 2+2 2+4 3+3

Form/Structure/Setting

705

Notes 14.a. BHS suggests a ptc., , “laborers of,” for MT’s noun, , “product, wealth,” but there is no other example of the ptc. LXX translates a verb, ἐκοπία σ εν, “he has labored.” Keep MT. 14.b. Syr. tgrʾ a n d T g. are pl. fo r MT’s sg. LXX is also sg. 14.c. Omitted in LXX, Syr., and Eth. BHS recommends deletion or simply shifting ʾatnakh back one word, but MT makes sense and fits the meter as it is. 1 Q I s a a supports the pointing of MT. 14.d. On , “only,” see N. H. Snaith, “The Meaning of the Hebrew , ” V T 14 (1964) 221–23. 15.a. BHS suggests , “with you,” for MT , “you,” but MT is supported by 1QIsaa and LXX. 15.b. LXX οὐκ ᾔδειμεν, “we did not know,” is a paraphrase and does not reflect another Heb. text. 16.a-a. BHS recommends deletion, but 1QIsaa and LXX support MT. 16.b. 1QIsaa has vav and impf. for MT’s pf. 18.a. 1QIsaa has for MT . The meaning is the same. 18.b. 1QIsaa , “ for a waste,” adds intent to the meaning, parallel to , “for habitation.” 19.a. MT has no prep. BHS suggests inserting , “in,” but the word alone may be an acc. of place. Whether it designates the place of seeking or that of speaking, parallel to the previous lines, is unclear. LXX reads a simple acc., “seek vanity,” omitting the pronoun. 1QIsaa supports MT. 19.b. LXX reads ἀλήθειαν, “tru th .” 20.a. 1QIsaa , “a n d come” (cf. 21:12). LXX ἅ μα a n d Vg. simul support MT , “together.” 21.a. Syr. (w)ʾtmlkw, Tg. , and Vg. consiliamini are all impv., so BHS suggests reading , “take counsel,” impv. However, LXX reads “in order that they may know,” and 1QIsaa supports MT’s impf. 24.a. MT , “said,” pf.; LXX λέγων, “saying,” ptc.; 1QIsaa , “he will say,” impf. MT makes sense and may be kept. 24.b. MT is sg. 1QIsaa, LXX, Syr., and Vg. are pl., “they come,” which fits the second part of the line. However, the sg. fits the preceding line and should be kept. 24.c. Cf. 41:11a.

Form/Structure/Setting

The scene follows directly on the commissioning of Cyrus (45:1–7). Baltzer (221) calls it the “installation of Cyrus.” It specifies that the nations to be subdued (45:1) are Egypt and Cush. The dark treasures (45:3) are the booty of Egyptian cities as well as the lucrative control of Egyptian trade routes. It further repeats that all of this is for the sake of Israel. The scene is a dialogue between YHWH and Cyrus: Through his messenger, YHWH promises to Cyrus’s representative success in his projected campaign against Egypt (v 14). Cyrus, amazed, confesses to surprise at Israel’s good fortune and congratulates her (vv 15–18b). YHWH repeats his claims and his intention (vv 18c–19). Cyrus calls the refugees of the nations of Palestine to gather themselves (v 20a) . YHWH picks up the challenge (vv 20b–21). Cyrus calls for the borderlands to pay loyal tribute and thus be saved from military action (v 22a) . YHWH supports this with his affirmation of Cyrus’s legitimate sovereignty over the region (vv 22b–23a). Cyrus proclaims that everyone will have to submit since YHWH has approved him (vv 23b–24a). An observer concludes that Cyrus is unstoppable and Israel will be protected (vv 246– 25). (Baltzer [251] thinks of an implicit hymnlike treatm ent sufficient to close the unit.)

706

Isaiah 45:14–25

Understood in this way the scene demonstrates the virtual identity of YHWH’s goals and Cyrus’s goals for Israel and Judah. In Ezra-Nehemiah the citing of decrees by Cyrus, Darius, and Artaxerxes achieves the same effect. Comment

14 Egypt had been and still was a major world trader. Greek and Phoenician ships carried its goods throughout the eastern M editerranean, the Aegean, and the Black seas. O ther trade flowed through the Red Sea. A major achievement under Darius was a canal that linked the Nile with the Red Sea to facilitate the flow of shipping. This verse foresees Egypt’s fall to Persia, which took place when Cambyses invaded the country in 525 B.C.E. These are the “dark treasures” of v 3 and the payment of Israel’s ransom o f 43:3. See the fulfillment of this in 60:4–9. The words are exactly what is found in the inscriptions of Darius. Lisbeth S. Fried (personal communication) has said that this is key evidence that “Second Isaiah wrote during the time of Darius at least, and that the Cyrus songs refer to all the Achaemenid rulers. . . . The difference between Darius’ inscriptions and the Assyrian [inscriptions] is that under the Assyrians gifts came in under coercion. With Darius, gifts poured in in recognition of how wonderful Darius was.” , “God is only with you.” In the mouths of subdued prisoners of war the sentence means something like “luck or fate is on your side,” but the context in a YHWH-speech indicates that this is a statement of fact. God—that is, YHWH God o f Israel— is with Cyrus in a unique sense. That is the reason for his phenom enal success. And that is the essence of the testimony Israel is to brin g before the nations. 15 This response is an im portant text. , “a God hiding himself” (Deus Absconditus), is a vital concept in Western theology. In Scripture, the book of Job explores the experience of God’s hiding himself. Ps 22 and the cry of dereliction on the cross declare it in different terms. But here in this context the words are grudging admiration for the surprising ways in which God does his work, undetected. If Cyrus means that God has been hiding himself to this point, it could be read “a God who has been hiding him self” (see Skinner and Buber as cited in IB). “God of Israel” has demonstrated that he is indeed Israel’s “Savior” in very unexpected ways (see Koole, 1:468–70). 16 Elsewhere in the Vision, YHWH contrasts himself to the idols. H ere, Cyrus confesses his astonished recognition of YHWH’s saving work on Israel’s behalf. W hen Cyrus arrived, Babylon was filled with refugee idols and their priests whom Nabunaid had brought there. Cyrus had to answer dozens of pleas for help to return them to their own temples. It was for them a terrible experience to be so “humiliated,” to “walk in ignomy.” 17–18 Only YHWH deals with Cyrus from a position of strength. Cyrus recognizes that “Israel is safe in YHWH,” even in Babylonian exile, with a safety that lasts (“salvation . . . for the ages”). Israel has no reason for shame or humiliation in front of Cyrus or the idolaters. H er God had created all the world for order and habitation. 19 . . . , “not spoken in secret . . . in a dark land,” contrasts YHWH’s open announcements with secret oracles, like those in Delphi. The priests there had first predicted that Cyrus would be beaten by the Lydian

Comment

707

arm ie s, b u t hastily revised th e oracle to conform to the course o f events w hen he w on th e battle. T h e secrecy o f th e oracle m ad e such revisions possible. YHW H’s d en ia l o f seeking Israel , “in a w asteland,” picks u p the em phasis o f the previous verse. Palestine h a d in fact b ecom e largely a wasteland. M any fields h a d b een left u n te n d e d a n d grow n u p in w eeds an d bram bles as chaps. 5 a n d 6:11–13 had p red ic te d . It was a lan d th a t suffered u n d e r th e b lo o d sh ed o f cen turies as chap. 24 h a s shown. B ut these are n o t G o d ’s ways, n o t his goals. T his denial im plies th at renew al fo r Israel as a p eo p le m ean s renew al o f the lan d as well. “S p eak in g w h at is rig h t” . YHWH is d e fe n d in g h im self c o n c e rn in g his a p p o in tm e n t o f Cyrus. Isra e l’s o b jectio n is n o t v o iced , b u t it is clearly im plied. T h e p e o p le th in k G od is u sing Cyrus in a way th a t only Israel o r an Israelite sh o u ld b e used. See Comment o n v 21 below. , “rig h t,” m eans n o t only th a t the w ord is fulfilled b u t th a t it is ju s t a n d c o rre c t (see Excursus: “Righteous” and “Righteousness” above a n d O lley, V T 33 [1983] 449–50). 20 T h e , “refu g ees o f th e n a tio n s,” are those in B abylon at th at tim e , p articu larly those re p re s e n tin g th e lan d s o f Syria-Palestine. T h ey are summ o n e d to a tte n tio n b e fo re YHWH a n d Cyrus in th e g re a t hall. T hey are devotees o f th e id o ls, m any o f w hom m ay have b ro u g h t th e ir idols to B abylon fo r safek e e p in g , only to have th e city o p e n e d to th e invaders w ith o u t a fight. 21 B o th YHWH a n d Cyrus a re seeking re c o g n itio n in this m e e tin g , w hich is like a p ress c o n fe re n ce o f m o d e rn tim es. T h ey w an t to be id en tifie d in th e eyes o f Isra e l a n d th e n a tio n s w ith each o th e r a n d w ith this p ro je c t, w hich will ex te n d C y ru s’s sovereignty to th e west over P alestine a n d o n into Egypt. T h e ir credibility will sta n d o r fall to g e th e r in th e eyes o f th e n atio n s. , “a legitim ate G o d ”: YHWH p re sen ts h im self as th e only G o d , th e o n e w ho p red icts th e fu tu re accu rately a n d claim s th e rig h t to choose Cyrus fo r his p u rp o se. T h a t this choice is le g itim a te will be show n th ro u g h th e salvation achieved fo r Israel. YHWH is “Savior” as well as rig h teo u s m a ste r o f h isto ry ’s forces. 22 Cyrus offers salvation to th e b o rd erlan d s o f Palestine. T he salvation h e offers is resto ratio n o f a m easure o f political o rd e r a n d prosperity, p ro tectio n from vandals a n d b an d its, a n d a share in the im perial p eace in exchange fo r fealty an d trib u te. G od will, in tim e, offer to these peo p les fro m th e nations m o re spiritual a n d religious salvation th ro u g h Zion (chaps. 55 a n d 6 6 ), b u t this ch a p te r deals w ith th e values th a t G od is o ffering th ro u g h th e P ersian conqueror. , “fo r I am G o d ”: This jo in t “press c o n fe re n c e ” serves to relate YHWH a n d Cyrus in the eyes o f th e n atio n s ju s t as 45:1–7 n o tified Israel o f th e ir relationship. 2 3 – 24a YHWH co n firm s th e a p p o in tm e n t o f Cyrus in the stro n g est term s possible. H is ow n , “legitim acy,” is at stake in this v en ture. H e swears n o t to take b ack his approval o r su p p o rt o f Cyrus. B ased o n this, Cyrus a n n o u n c e s th at alleg ian ce is re q u ire d o f everyone in th e te rrito ry claim ed by P ersia, the first real w o rld em p ire. T h e n h e confesses th a t only th ro u g h YHWH have this “legitim acy ” (righ teo u sn ess) a n d this “p o w er” b e e n g ra n te d to him . 2 4 b–25 A n im p erso n al o b serv atio n follows c o n c e rn in g the effect o f com ing to h im , i.e., to YHW H, b u t by ex ten sio n to Cyrus. B oth Cyrus a n d Israel have en em ies. T hey a n d th e n a tio n s n e e d YHW H’s p ro te c tio n . T h e “legitim acy” o f this situ a tio n is available to Israel. They, u n lik e C yrus, can m ove b ey o n d th e political a n d eco n o m ic aspects o f th e rela tio n sh ip to “lift th e ir p raises” fo r the special blessings th a t YHWH gives.

Isaiah 46:1–13

708 Explanation

The scene speaks repeatedly of salvation (vv 15, 17, 20, 21, 22) and of rig h t/ legitimacy (vv 19, 21, 23, 24, 25), which contrast with humiliation and shame (vv 14, 16, 17, 24). It is a time when empires are rising and falling. Allegiance is being required by each of the antagonists. To choose the wrong liege lord is to lose freedom (v 14), lands, perhaps even life. It is to be humiliated and shamed. Everyone seeks security and advantage. Everyone wants a sure winner. Some sought this conservatively by allying themselves to Babylon, the recognized power of that day. Some sought it religiously by following the largest, most influential idol of that time, such as Marduk or Bel. But now Babylon opens its doors to the invader without resistance, and the priests of Marduk are forced to rewrite their oracles to favor new political realities. Israel had lost its political security through YHWH’s judgm ents carried out by Assyrian and Babylonian armies. Israel’s rebellion justified and legitimated YHWH’s destruction of the country (chaps. 1–33). Now his righteousness is being shown in the restoration of Jerusalem and of the freedom of Jews to worship there. Israel is being restored in humility since the restoration is being accomplished by a foreigner. However, it is not a humiliation like that of those who depend upon the oracles of idols. For YHWH’s anointed, Cyrus the Persian, gives orders for Jerusalem to be restored and for Jews to be guaranteed success. YHWH’s right and saving acts toward Israel and Jerusalem are simultaneously legitimacy and salvation through Cyrus. And remarkably, Cyrus’s call for the refugees of the nations to recognize his sovereignty will further the plans of God far beyond the em pire’s success in Palestine. The Vision will present an open invitation to all, to Jews and Gentiles alike, to worship in Jerusalem , the city of God (chaps. 55 and 66). This, too, is part of what is right in YHWH’s choice of Cyrus. In another time the Prince of Peace under another empire will bring God’s plans a decisive step nearer fulfillment. (See Phil 2:6–11.)

Bel Bows

. . .

My Purpose Stands (46:1–13)

Bibliography Franke, C. Isaiah 46, 47, and 48: A New Literary-Critical Reading. BJS 3. Winona Lake, IN: Eisenbrauns, 1994. Gaiser, F. J. “‘Remember the Former Things of O ld’: A New Look at Isaiah 46:3–13.” In All Things New. FS R. A. Harrisville, ed. A. J. Hultgren et al. St. Paul, MN: Luther-Northwestern Theological Seminary, 1992. 53–63. Holter, K. Second Isaiah’s Idol-Fabrication Passages. BBET 28. Frankfurt: Lang, 1995. 213–36. Koenen, K. “Wem is Weh? Wem ist Ach? . . . Wer hat trübe Augen? Zur Funktion von Rätzelfragen im Alten Testament.” BN 94 (1998) 79–86. Leene, H. “Isaiah 46.8 – Summons to Be Human?” JSOT 30 (1984) 111–21. Merendino, R. P. DerErsteund derLetzte. 461–82. Rabinowitz, J. J. “A Note on Is. 46:4 (sabal).” JBL 73 (1954) 327. Werner, W. Studien zur alttestamentlichen

Translation

‫׳‬709

VorstellungvomPlan Yahves. BZAW173. Berlin; New York: De Gruyter, 1988. 126–29. Whitley, C. F. “Further Notes on the Text of Deutero-Isaiah” (46:8). V T 25 (1975) 683–87. ______. “Textual Notes on Deutero-Isaiah.” V T 11 (1961) 457–61. Translation Heavens:

Earth:

YHWH:

1 Bel has bowed. 2+2 Nebo is prostrate.a 4+4 bTheir idols belong to beasts and to cattle: things for you to carry, things loaded, a burden for a weary beast.b 2 They have stooped. They have bowed down together. 3+4+3 They have not been able to escape (even as) a burden. They themselves have walked with the captives. 3 Listen [pl.] to me, House of Jacob! 4+3 And you whole remnant of the House of Israel! You [pl.] who have been carriedfrom before you were born! 2+2 You who have been picked up from the womb! 4 And even to old age, I am the one. 3+3 Until you have gray hair,aI myself bear (you). I myself have done b (it), and I myself will bear it. 4+3 I myself bear (you), and I will deliver you! 5 To whom do you [pl.] liken or equate 3+2 or compare [pl.] me that we should be alike? 6 Those spending gold freely from a purse 3+3 who weigh silver in scales hire a goldsmith to make them a god. 4+2 They prostrate themselves. Indeed, they worship. 7 They lift it on a shoulder and carry it. 3+3+3 They make a pedestal under it a so it stands firm. It cannot move from its place. He even cries out to it, but it does not answer. 4+2 It cannot save him from his trouble. 8 aRemember [pl.] this, and take hold b of yourselves! a 2+3 Recall it to mind, you rebels! 9 aRemember [pl.] things of theformer age! a 3 For I am God! 3+2 There is no other! God! And there is none like me! 3 10Announcing end from beginning, 3+3 from ancient times, what has not yet been done. One saying “My strategy stands firm! 3+2 Whatever is my will, I accomplish!”a 3+4 11 One summoning an eaglefrom the east, my a strategy from a distant land. Indeed, I have spoken. Indeed, I bring it to pass. 2+2

Isaiah 46:1–13

710

I have planned, (it)! Indeed, I do it! 12 Listen [pl.] to me, 2+2+2 you strong-mindeda who distance yourselves from the legitimate (cause). 13I ahve made my legitimate (cause) come near! 2+2+3 It is not far away. And my salvation is not far behind. I shall put salvation in Zion! 3+2 My majesty for Israel! Notes 1.a. BHS prefers a pf. for the ptc. in order to preserve parallelism. MT makes sense and should be kept. 1.b-b. BHS suggests a reordering of words and of verse accents, providing the meaning “their idols have become a burden, for a beast like the loading of burdens, for a weary animal.” C. F. Whitley (VT 11 [1961] 457–61) suggests simply omitting “a burden for a weary beast.” The changes are ingenious but have no textual support. 4.a. L lacks the mark over . Most editions read to. 4.b. BHS proposes , “I have carried a load,” as in v 1 above, for MT , “I have made.” Since this is one of four verbs in a row, three with emphatic , “I,” in which all the others are synonyms of “carry,” it is a cogent suggestion. However, from another point of view, the bistich has two interior verbs meaning “carry,” while the exterior verbs in MT mean “I have done it” and “I will deliver.” Stay with MT. 7.a. Following the suggestions of Volz, BHS moves , “and it is established,” from v 8 to here (see Note 8.b. below), but the insertion destroys the metric balance and is unnecessary. 8.a-a. BHS suggests deletion. That is not necessary. 8.b. MT is hitpoʿlel impv. from , a root that occurs only here. HAL follows Gesenius’s suggestion of a denominative verb from to render “pluck up courage.” DCH suggests “make firm in mind, or perh. experience grief.” Vg. confundamini, “be confused,” led P. A. Lagarde (Kritische Anmerkungen zum Buche Isaias [Göttingen: Kaestner, 1878]), BDB (84), and many others to emend to , “be embarrassed” (cf. Gen 2:25). lxx στηνάξατε, “groan,” caused Whitley (VT 25 [1975] 685) to emend to , “be concerned,” from (BDB, 301–2 II; cf. Eccl 2:25). And Syr. w’eṯbayanu presupposes , apparently the source of RSV’s “consider” (so Whitley). But only Tg. , which points to the Semitic root ʾšš, “to establish, to found, be strong” (G. R. Driver, JTS 36 [1935] 400), explains MT’s form, which is supported by 1QIsaa. 9.a-a. BHS suggests joining this stich to v 8 above, but in all three of these verses MT makes sense and should be kept. 10.a. 1QIsaa reads 3 masc, sg., “he will accomplish,” which is possible, but no improvement on MT. 11.a. 1QIsaa and Kread , “his strategy.” LXX ὡυ βεβούλευμαι andVg. voluntatis meaesupport (Q , “my strategy.” 12.a. LXX οἱ ἀ πολωλεκότες τ ὴν καρδίαν, “ones deprived of mind, ones who had lost heart,” suggests H eb. , “lose heart” (cf.Jer 4:9), but 1QIsaa, Tg., andVg. support MT , “strongminded, stubborn-hearted,” which also occurs in Ps 76:6 (5).

Form/Structure/Setting

YHWH speaks throughout most of the scene. He observes the transport of idols in Babylon, comments on it, and repeats his earlier challenge about comparing them to him. He then addresses Israel in three speeches beginning with “listen to m e” or “remember this.”

Comment 1. 2. 3. 4.

711

Bel and Nebo bow and are borne (vv 1–2). Listen, Jacob, I have upheld and borne you (vv 3–7). Remember the form er things (vv 8–11). “Listen.” “I shall put salvation in Zion!” (vv 12–13).

This extended disputation with Israel repeats familiar themes about idols (cf. 40:18–20, 25–26; 41:6–7, 21–24; 44:7, 9–20). It then strongly asserts YHWH’s determ ination to accomplish his purpose for Zion through his chosen instrument. The tone has become more urgent, more strident. Israel is called “rebels” and “strong-minded.” The dramatic nature of the passage is recognized by Y. Gitay (Prophecy and Persuasion, 201, 205), R. J. Clifford (Fair Spoken and Persuading, 130), and Baltzer (253), who calls it a parody of a procession like the Greek πομπή, “processing with the merchants in honor of their god.” Comment

1–2 Bel and Nebo are the old traditional gods of Babylon, even older than Marduk. They are also idols in nearby temples. The sight of the awesome idols in a horizontal position, being transported just like the other refugees from one place to another to avoid the approaching invader, elicits this sarcastic comment. 3–4 YHWH calls Israel to note the contrast. Instead of carrying idols, they themselves have been carried by his providence from “before [they] were born,” i.e., before they were a people. The reference is to the period of Abraham’s promise. Now Israel is old, but YHWH is still carrying her in his mercy. He intends to go right on doing it. 5–7 He returns then to the idols that have to be carried (see Comment on 44:9–20 above). How can anyone compare YHWH to any of these? 8The people of Israel are called , “rebels.” In the form er times of chaps. 1–33, the accusation was leveled repeatedly. Exilic Israel is still stubborn and rebellious. In other words, the people want things to be done their way. They are contemptuous of YHWH’s plan to use Cyrus. 9–11 Israel is summoned to , “remember,” the events recounted in chaps. 1–33. God has announced his patronage of the Assyrian (14:24–27), insisting that his strategy would come to pass. And it had. He predicted the fall of Tyre and the subjugation of Egypt (19:12–17). These too had come to pass. Now he insists the same will happen with his plan to bring “an eagle from the east.” (See Excursus: YHWH’s Strategy in Isaiah 1–33.) 12 A textual discrepancy appears with the appellation for Israel in this verse. MT (lit., “strong of heart”) follows a meaning parallel to “rebels” above. LXX οἱ ἀπολωλεκότες τ ὴν καρδίαν (lit., “those deprived of heart”) has exactly the opposite meaning. The change of one letter in Hebrew could produce this m eaning (see Note 12.a.). Both meanings are fitting in describing the mindless, yet stubborn, insistence on Israel’s part that her salvation must be fashioned in the traditional mold to which she is accustomed. She refuses to accept God’s plan to have Cyrus do his work, which God calls , “the legitimate (cause)” (lit. “righteousness”) . 13 Whatever Israel’s attitude, God moves ahead with his plan. It deserves

712

Isaiah 47:1–15

the terms , “legitimate ( c a u s e )a n d , “salvation.” God gladly claims it as his own. Note the distinction: , “salvation in Zion,” meaning restoration of the city and the operation of the tem ple, and , “my majesty for Israel.” The latter phrase lacks guarantees that Palestine will be returned to Israelite sovereignty and ownership. No settlem ent that lacks that provision will be satisfactory to those ancient Zionists (cf. chaps. 63 and 64). But God’s purposes, as revealed and defended in the Vision, are different (cf. chaps. 65–66). Explanation

Two major contrasts inspire the scene. One is between idols, which have to be carried and supported, and YHWH, who carries and supports his people. The other is between YHWH’s proposals to have Cyrus restore Jerusalem and Israel’s refusal to approve the plan. Israel is both unrealistic and idolatrous in rejecting YHWH’s choice of Cyrus to conquer Palestine and rebuild Jerusalem. Idolaters can manipulate their idols to do and symbolize their own will. When Israel insists that YHWH shape the future to fit her beliefs, she is behaving like an idolater. This won’t work with YHWH. What he decides he does, whether his worshipers agree or not. He has already summoned “an eagle from the east” (v 11). Israel holds back now at the risk of missing her chance to be a part of God’s great salvation for Zion. Religious persons are often “strong-minded,” so faithful to their doctrines that they cannot hear God’s call to a new cause or see God’s work on a new project. This is exilic Israel’s problem. God will not bend to her stubborn and inflexible beliefs. He will go his own way in any case. Only they who hear and see can respond to his invitation to accompany him.

Sit in the Dust, Daughter Babylon (47:1–15) Bibliography Beeston, A. F. L. “Hebrew sibbolet and sobel (Is 47,2),”JSS 24 (1979) 175–77. Biddle, Μ. E. “Lady Zion’s Alter Egos: Isaiah 47:1–15 and 57:6–13 as Structural Counterparts.” In New Visions. Ed. R. F. Melugin and M. A. Sweeney. 124–39. Cohen, C. “T h e ‘Widowed’ City.” JANES 5 (1973) 69–81. Franke, C. A. “T h e Function of the Oracles against Babylon in Isaiah 14 and 47.” In SBL Seminar Papers 1993. Atlanta: Scholars Press, 1993. 250–59. Repreinted as “Reversals of Fortune in the Ancient Near East,” in New Visions, ed. R. F. Melugin and M. A. Sweeney, 104–3 9 . ______. “T h e Function of Satiric Lam ent over Babylon in Second Isaiah (XLVII).” V T 41 (1991) 408–18. ______. Isaiah 46, 47, and 48: A New Literary-Critical Reading. BJS 3. W inona Lake, IN: Eisenbrauns, 1994. 100–62. Franzmann, M. “T h e City as Woman in Isaiah 47.” ABR 43 (1995) 1–19. Freedman, D. N. “Mistress Forever: A Note on Isaiah 47: 7.” Bib 51 (1970) 538. Goldingay, J. “What Happens to Ms. Babylon in Isaiah 47? Why? and Who Says So?” TynBul 47 (1996) 215–44. Kruger, P. A. “T h e Slave Status of the Virgin Daughter Babylon in Isaiah 47:2.”JNSL 23 (1997) 143–51. Martin-Archard, R. “Esaïe 47 et la tradition prophétique sur Babylone.”

Translation

713

ZAW150 (1980) 83–105. Melugin, R. F. Formation. 135–36. Merendino, R. P. DerErste und der Letzte. 461–82. Rachaman, Y. “Isaiah as a Painter of the Image of Man, with Special Consideration of Isa 47; 51.17–23; 60; and 58” (Hebrew). BMik 48 (2003) 154–64. Translation YHWH:

Chorus: (of Judeans)

YHWH:

1Get down! Sit on the dust, 3+2 you virgin daughter Babylon! aReturn to a the land bwithout a throne,b 2+1 daughter Chaldeans. For you will never again 3+2+2 be called tender and delicate. 2 Take millstones 2+2 and grind meal. Take off your veil, a 2+2 strip off (your) robe. Uncover a leg. 2+2 Ford streams. 3 Your nakedness is revealed. 2+3 Even your “shame”is seen. I take vengeance 2+3 and do not meet a a human. 4Our Redeemer! a 1+3+2 YHWH of Hosts is his name! The Holy One of Israel! 5Sit in silence 2+2+2 and go into darkness, daughter Chaldeans! For you are no longer called 4+2 mistress of kingdoms! 6I was angry against my people. 2+2 I profaned my possession, so I gave them into your hand. 2+3 You had no compassion for them. You weighed on elderly persons, 2+2 your yoke, very heavily. 7You said, “I am Mistress for an age.”a 4+4+3 Untilb (then) you had not put these things on your mind.c You had not remembered what comes after that. 8 So now, hear this, you voluptuous one 3+2+2 who was dwelling confidently, saying in her mind, a “I —and there is no other. 3+3+3 I shall never live (as) a widow, shall not know bereavement.” 9 These two things came to you 3+3+2 one day (when you were) at rest:

714

Isaiah 47:1–15 bereavement and widowhood. In theirfull measure they have come a on you, 3+2+3 with a multitude of sorceries, with the exceeding power of your enchantments. 10Because you trusted in your evil,a 2+3 you thought, b “No one sees me.” c Your wisdom and your knowledge 2+2 turned you around. So you thought in your mind,d 2+3 “I —and none other than I.” 11But evil has come a on you. 3+3 You do not know its dawn.b Disasterfalls on you. 3+3 You are not able to counter it. Suddenly there comes on you 3+3 a ruin of which you had no knowledge. 12Stand firm, now, with your enchantments 2+2+2 and your sorceries awith which you have busied yourselffrom your youth.a Perhaps you will benefit. 3+2 Perhaps you will inspire terror. 10 You have worn yourself out with your many schemes. 3+2 Let them stand up now to save you, those dividing a the heavens 2+2 and gazing at stars, those who know about new moons 3+2 from which b comec (the things that happen) to you. 14L 00k! They were like straw. 3+2 Fire has consumed them. They could not deliver their own life 2+2 from the power of a flame. It was not a coalfor warming a oneself by, 2+3 or a light to sit before. 15Such have they been to you, 2+2+2 those with which a you labored, your companions bfrom your youth! They have left— each to his own way! 3+2 There is no one to save you!

Notes 1.a-a. MT , “sit,” should normally be followed by or , “on,” as in the first stich. Here it is followed by , “to.” The versions note the anomaly. 1QIsaa reads , “on.” lxxb reads κάθισον , “sit,” in both stichs and faithfully reflects MT with ἐ π ί , “on,” in the first and ε ἰς , “to,” in the second. But lxxaqs translate the second stich εἴ σελθε ε ἰς τ ὸ σ κ ό το ς, “enter into the darkness.” They sense that the prep, requires to be read , “turn to, go in,” but they have also inserted the stich from v 5 below. Tg. follows MT, and Vg. sede in terra, “sit in the land,” follows MT literally in noun

Form/Structure/Setting

715

and verb, but not in the prep. The correct instinct shown by LXXAQS can be achieved in the Heb. by repointing the verb and translating “return to the land.” 1.b-b. Omitted in LXXB. Vg. and Tg. support MT. 2.a. MT , “veil.” 1QIsaa , “your skirts”; lxx τ ὸ κατακάλυμμά σου, “your veil, your covering.” Tg. translates the entire verse metaphorically, “the glory of your kingdom.” Vg. turpitudinem tuam, “your disgrace.” 3,a. MT , “I do not meet.” LXX μὴ παραδῶ, “I will not deliver to”; σ′ ουκ αυτιστήσεται, “he will not oppose me”; Tg. , “make your judgments different”; Vg. et non resistet mihi, “and he does not resist me.” The versions, like modern translators, have not been able to resist the temptation to translate an opaque word with a meaning gained from the context. Modern translators have “spare” (ASV, RSV, NIV), “arbitrate, negotiate” (NKJV, NLB, “protect”; Melugin, Formation, 135), and “encounter” (Merendino, DerErste und der Letzte, 482). There is no sign here that the variants reflect a different text. 4.a. MT , “our redeemer,” is supported by LXXBS*L, 1QIsaa, Tg., and Vg. lx x aQSc prefix εἰ π ευ , “he said,” followed by OL, Syh., Eth., and Arab. Read the MT. 7.a. , “mistress until.” MT divides the lines by placing ʾatnakh on . BHS would place it on . The versions support MT. The meter is possible, and the Translation follows MT. 7.b. Omitted in LXX and Vg. Tg. and 1QIsaa support MT. 7.c. Lit., “heart.” 8.a. Lit., “heart.” 9.a. MT pf., “they have come,” is supported by 1QIsaa. LXX ἤξει fut., “she will come,” is supported by Syr., Syh., Tg., Arab., and Eth. Read MT. 10.a. MT , “in your evil.” 1QIsaa , “in your knowledge.” LXX, Tg., and Vg. support MT. 10.b. Lit., “said.” 10.c. lxx ἐγώ εἰμι καὶ οὐκ ἔστιν ἑτ έρα, “I am, and there are no others” (cf. vv 8 above). Tg. and 1QIsaa support MT. 10.d. Lit., “said in your heart.” 11.a. MT m a s c ., “has come.” 1QIsaa has a fem. , which conforms with the subject. Follow 1QIsaa. 11.b. MT , “its dawn.” lxx omits. Tg. paraphrases: , “how to pray against it.” Vg. ortum eius, “its dawn,” translates literally. 12.a-a. Note parallel in v 15b. 13.a. K , “they divide”; Q , “dividers of ; 1 Q I s a a , “thosejoining” (cf. 44:11). Read Q. 13.b. MT , “from which.” LXX, Syr., and Tg. “which.” Mem could have been dittography with the previous letter at a time before the use of final letters, but 1QIsaa supports MT. 13.c. 1QIsaa, LXX, Syr., and Tg. read a sg. 14.a. MT inf. const., “for warming”; 1 Q I s a a ptc., “for one warming himself.” LXX paraphrases: ἔχεις ἅνθρακας πυρός , “for you have coals of fire.” Tg. has a totally different text. Stay with MT. 15.a. Two mss, Syr., Tg., and Vg. read , “with which.” Cf. v 12 above. 15.b. is usually rendered “trader, one who trafficks, one who goes about” (BDB, 695; rsv). G. R. Driver (JTS 36 [1935] 400) uses Akk. šāḫiru and Arab, sāḥirun to translate “your enchanters” (cf. also HAL). Although sorcerers are part of the context, the milder word has been chosen here.

Form/Structure/Setting

YHWH speaks throughout the scene, with one choral echo in vv 4–5. Israel is present to serve as the echo. Conquered Babylon is addressed. Baltzer (267) calls this “Babylon’s descent into the underw orld.” He also points to the corresp o n d en ce with 51:1–2: “Babylon’s ‘divestiture’ corresponds to Z io n ’s ‘investiture.’ ” Franke (Isaiah 46, 47, and 48) similarly finds that virgin daughter Babylon in chap. 47 functions as a foil to Daughter Zion in chaps. 49–55. Babylon will experience the evils Zion now suffers while Zion will receive the blessings Babylon now enjoys. Biddle thinks of 47:1–15 as a “structural counterpart” of 57:6–13.

716

Isaiah 47:1–15

The tone o f the speeches is sarcastic and taunting. This is different from the judgm ent of chap. 13 – much more like the taunt of chap. 14. Franke (Isaiah 46, 47, and 48) has noted the similarities between 14:4b–21 and chap. 47, which include descent into Sheol (14:11, 15, 19; 47:5), sitting on a throne (14:9, 13; 47:1), condemnation of achievements (14:4, 17, 20; 47:6), and vaunting oneself as incomparable. The chapter is composed of six parts: Vv 1–3 Vv 4–5 Vv 6–7 Vv 8–9 Vv 10–11 Vv 12–15

A taunt: the princess has become a slave Israel’s acknowledgment of God and echo of judgm ent A taunt: reversals in position and status Invective and judgm ent: widow bereaved Oracular style: wisdom turned demonic A sarcastic, mocking speech

The position of the scene in the book is intentional (Melugin, Formation, 136). It picks up themes from 46:1–2 and 45:20. It sees Babylon claiming to be a god and insists that she, like the idol she claims to be, must fall. Merendino (DerErste und derLetzte, 495) understands the chapter to be an integral part of 44:24–47:15. The themes of the unit are unique in the book and are particularly directed to the period o f the coming of Cyrus and the fall of Babylon. Comment

1 A delicate, refined princess must become a slave. With no throne, she must sit on the ground. “Return to the land” fits the picture of the king and nobles who fled Babylon just before Cyrus arrived. They did in fact return shortly afterward to salvage what they could of property and privileges, b ut now the throne is no longer theirs. The taunt predicts that Babylon will never again enjoy the luxury of her form er position. 2 She will have to earn her way as a servant. Servants cannot afford fine veils and skirts. , “ford streams,” implies crossing on foot, in contrast to having been carried over in a carriage or in a chair borne by slaves. 3 She is subject to nakedness, an indignity of slaves. “I do not m eet a human” is unclear. The verb means “to m eet or encounter” (see Note 3.a. for various translations). The object is , “a hum an being” or “hum ankind,” which has been used in 2:9, 11, 17, 22 and at intervals throughout the Vision. The sentence may mean that God does not find a human being in Babylon, only magic and sorcery. It could mean that he does not meet a man in mercy or judgment. The hearers/readers are left to draw their own connotation from it. 4 Like the plagues on Egypt, God’s vengeance on Babylon is seen as redemption for the exiles. , “our Redeemer,” they chant in chorus, calling him by his most characteristic name. Not the idols, not even Cyrus, deserve this recognition! YHWH alone is seen as the one who redeemed them! 5 Then the chorus turns to Babylon, repeating a variation of the judgm ent taunt against the fabled city that had been their prison. The terms and figures are different. The city of sound and light is condemned to silence and darkness. The figure of the dethroned queen reappears: no longer “mistress of kingdoms.”

Explanation

717

The structure of Babylon’s empire had been essentially feudal, with small kingdoms (actually baronies or dukedoms) swearing fealty to their liege lord, the emperor. But now Babylon is a lowly subject, not the mistress. 6–7 YHWH explains the reason that the people of the Lord of all creation and history have been subject to Babylon for half a century. He had been angry with them for a reason (chaps. 1, 3, etc.) and had “profaned [his] possession.” He had revoked the holy and sacrosanct status of their land, thus removing his protection. He had given them up to Babylon’s dominance as a punishm ent, but Babylon did not recognize that YHWH had allowed it to happen. She relished her role and was cruel without mercy. She thought that it was her own strength that did it, and that it proved that she was herself divine: “I am Mistress for an age!” It is the recurrent fallacy of power to assume that it is perm anent. She gave no thought to the judgm ent of history, much less to that of YHWH. 8–11 This taunting speech stresses the ego-centered sense of being divinely eternal, beyond the reach of life’s disasters. This sense of security was fostered by sorcery and magic. Babylon’s so-called wisdom and knowledge were only enchantments. They constituted her evil, which became disaster and ruin. The house of lies came down around her. The great mistress became childless and widowed at the same time. This figure was more compelling in that society where women depended totally on husbands or sons for protection and upkeep. Babylon had lost all hope of support. 12–15 The taunt goes on. Babylon knows nothing to do in this crisis but more of the same: sorcery and enchantment. She is taunted to try once m ore, like a loser at a slot machine. Her schemes (lit., “counsels”) have lacked sound political or military advice. Like those of Hitler’s last days, they were determ ined by the horoscope. They are compared to straw walls built to contain a fire. (Cf. the taunt against the idols in chap 46.) In burning, they are of no use, either to warm or to give light. Babylon is so deeply involved in her magic and astrology that she cannot be saved. Explanation

This is the fourth time that Babylon has drawn attention in the Vision. Twice she was offstage (chaps. 21 and 39). Two times (here and in chaps. 13–14) she and her king have been center stage. She is characterized in both instances as the epitome of the self-centered, power-crazed worship of success and luxury. She is the symbol of worldly self-deception, fostered by idolatry, with its accompanying sorceries, magic, astrology, and oracles that passed for wisdom and sage counsel. H er pride and ambition were known to all as the ultimate symbol of hum an sin (cf. Gen 11:1–9). One aspect of this self-deception is the illusion of being eternal and divine (vv 7, 8, 10). A nother is the illusion of living above the normal consequences of hum an behavior: “This cannot happen to m e.” Another is the failure to recognize that everyone has to render an account of his or her decisions and actions (vv 7b, “You had n o t rem embered what comes after that”) . Babylon is here the symbol of humanity and its capacity for self-delusion, sinful pride, and ambition. The Revelation of John uses it in the same sense (16:19; 17:5; 18:10, 21).

• Isaiah 48:1–22

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T h e la rg e r p a r t o f th e act (44:24–47:15) has d eveloped a co n sisten t th e m e o f YHW H’s stru g g le against th e idols an d th e pow ers o f B abylon th ro u g h his cham p io n , Cyrus. H is victory, ce le b ra ted in this c h a p te r, was n o t only over B abylon b u t over all th a t she sto o d for. YHWH is now free to address his own p e o p le ab o u t th e ir ro le in th e new age th a t o p e n s b efo re them .

Move Out from Babylon! (48:1–22) Bibliography Bergmeier, R. “Das Streben nach Gewinn des Volkes.” ZAW 81 (1969) 93–97. Brawer, A. J. “kim-otajw (Isa 48:18–19)” (H ebrew ). BMik 11 (1966) 93–4. Brongers, H. A. “Die W endung besem jhw h im Alten T estam ent.” ZAW77 (1965) 1–20. Eberlein, K. Gott der

Schöpfer—Israels Gott: Eine exegetisch-hermeneutische Studie zur theologischen Funktion alttestamentlicher Schöpfungsaussagen. BEATAJ 5. Frankfurt am Main: L ang, 1986. Franke, C. Isaiah 46, 47, and 48: A Neto Literary-Critical Reading. BJS 3. W in o n a L ak e, IN: E isenbrauns, 1994. 164–261. Leene, H. “Juda u n d die H eilige Stadt in Jes. 48:1–2.” In Verkenningen in een Stroomgebied. FS M. A. B eek, ed. M. B o ertien e t al. A m sterdam : H u isdrukkerij U n iv ersiteit, 1974. 80–92. ______. De vroegere en de nieuwe dingen bij Deuterojesaja. A m sterdam : VU U itgeverij, 1987. 202–21. Merendino, R. P. Der Erste und der Letzte. 497–539. Olley, J. W. “‘No P eace’ in a Book o f Consolation: A Framework for the Book o f Isaiah.” V T 49 (1999) 351–70. Schmitt, H.-C. “P rophetie (Is 48, 3.6.12–15) u n d S ch ultheologie (Is 48, 2.4.9–10.17–19) im D eutero jesajab u ch : B eo b ac h tu n g en zur R edaktionsgeschichte von Jes 40–55.” Z A W 91 (1979) 43–61. Streibert, C. Schöpfung bei

Deuterojesaja und in der Priesterschrift: Eine vergleichende Untersuchung zu Inhalt und Funktion schöpfungstheologischer Aussagen in exilisch-nachexilischer Zeit. Frankfurt; Bern: L ang, 1993. Westermann, C. “Jes 48 u n d die ‘Bezeugung gegen Israel.’ ” In Studia Biblica et Semitica. FS T. C. Vriezen. W ageningen: V eenm an, 1966. 355–73. Whitley, C. F. “F u rth er N otes on the Text of D eutero-Isaiah” (48:6a). V T 25 (1975) 683–87.

Translation Herald:

Earth: Heavens:

YHWH:

1Hear [pl.] this, House ofJacob, 2+3+3 you [pl.] who are called by the name Israel, and who are descended [pl.] from the loinsa of Judah, those swearing by YHWH’s name 3+3 and who confess the God of Israel. Not in truth 2+2 and not in righteousness. 2But they have called themselves “from the Holy City.” 3+3+3 And they have supported themselves on the God of Israel, whose name is YHWH of Hosts. 3The former things I announced afrom of old. a 3+3+3 They went out from my mouth, and I let them be heard.b Suddenly I did (them) and brought them to pass.

Translation

Leader:

YHWH:

719

4 Since I knew that you [sg.] were stubborn 4+3+2 and your [sg.] neck had iron sinews and your [sg.] forehead (was) of brass, 5 announced (it) to you [sg.] long ago. 3+3 Before they happened, I let you [sg.] hear (about them). Lest you [sg.] say “My idol a did them. 3+3 My idol and my image commanded them.” 6 You [sg.] have heard! Envision a all this! 3+3 And you [pl.] b— will you [pl.] b not announce c (it)? I made you [sg.] hear news from that (time) 3+3 and secrets that you [sg.] had not known. 7Now they have been created, not long ago. 4+3+3 Before today you [pl.] had not heard of them, lest you [sg.] say, “See! I knew (about) them!” 8 You [sg.] never heard. 2+2+4 You [sg.] never knew. You [sg.] never openeda your [sg.] ear even long ago. For I knew you [sg.] would certainly betray (it), 4+4 rebelling (as you have) from birth against him who is calling you [f. sg.]. 9For my name’s sake I deferred my anger, 4+2+2 and for my praise aI restrained b (myself) toward you [f. sg.] so that I have not cut you [m. sg.] off. 10 See, I have refined you a [m. sg.], but not with silver. 4+3 I have chosen you b [m. sg.] in a furnace of affliction. 11For my sake, for my sake, I do it! 3+3+3 For why should it be profaned?a I do not give my glory to someone else! 12 Listen to me, Jacob, 3+2 and Israel, whom I am calling. I am He. 2+2+3 I am first. Indeed, I am last. 13 Indeed my hand founded earth, 3+3 and my right hand stretched out heaven. I call them. 3+2 They stand there together. 14aGather [pl.] together, all of you a [pl.], and listen b [pl.]! 3+4 Who among themc announced these? YHWH has loved him? 2+3+2 He does his pleasure against Babylon, and his arm e (against) the Chaldeans. 15 I— I myself have spoken. Indeed I have called him. 4+3 I have brought him, and his way shall prosper? 16 Come near to me! Hear this! 3+4+3

I saiah 48:1–22

720

Leader:

YHWH:

Leader:

Heavens:

Earth:

From the beginning I have not spoken in secret. From the time it happened I was there. And now,aLord YHWH a bhas sent me and his spirit!b 17 Thus YHWH, your [sg.] redeemer, has said, the Holy One of Israel: “I am YHWH, your [sg.] god. the one teaching you [sg.] to benefit, the one leading you [sg.] in the way you [sg.] should go.” 18I f only you [sg.] had attended to my commandments, your [sg.] peace could have become like a river and your [sg.] righteousness like waves of the sea. 19Your [sg.] offspring could have been like the sand and your [sg.] physical a descendants like its grains. b Theirc name would not be cut off nor destroyed before me. 20Move out [pl.] from Babylon! Flee [pl.] from Chaldea! Announce [pl.] it in singing tones! Let this be heard [pl.]! Send [pl.] it out to the border of the land. Say [pl.]: “YHWH has redeemed his servant Jacob!” 21They did not thirst in deserts (where) he made them walk. Waterfrom a rock he made toflow for them. When he split a rock, water gushed out. 22There is no peace, said YHWH, for the adversaries.

3+2 3+2+3

3+3+3 3+3 2+2 2+2 3+2+3 3+2 2+2 2+2 2+2 2+2+1

Notes 1.a. MT , “from the waters of Judah,” is unusual. LXX ἐξ Ιουδα, “from Judah,” suggests , which appears with , “descend,” in 65:9. 1QIsaa supports MT (contra HAL), as do α ′, σ ′ , θ′ , and Vg. BHS suggests the similar sounding but more usual , “from the loins o f” (cf. 49:1), which is used with in v 19, Gen 15:4, 2 Sam 7:12, and 16:11. NRSV, NAB, NIV, and my Translation follow this suggestion. 3.a-a. Missing in LXX. 3.b. Because the versions translate in past tense, BHS suggests a vav-consec. for MT’s simple vav (Whybray), but in Heb. such a close identification of verb aspect (and the role of vav-consec.) with temporal references cannot be sustained (J. Wash Watts, Survey of Syntax, 30, 103–8; contra GKC §111a).

5.a. MT is pointed as from , which usually means “pain” (BDB, 780, I), though BDB (781) postulates a second root occurring with this pointing only here (but HAL adds Ps 139:24), which means “idol.” This meaning is supported by all the versions but would usually be pointed from , “idol,” which elsewhere is always pl. Adopt a second root with BDB or emend the pointing with BHS. The outcome is the same.

Notes 6.a. Whybray follows Syr. to read a pf.,

,

721

“you have seen,” instead of m t ’s impv., , “see!”

LXX omits, but 1QIsaa and Vg. support MT.

6.b-b. MT , “you,” and , “you announce,” are pl., though the context is full of 2d-person sgs. BHS suggests , “and truly,” or , “them,” and reads , “you announce,” sg. Elliger (528) follows Kissane in reading , “you saw,” arguing that resh was mistaken for vav by a copyist, but the versions all support MT. Perhaps the change in number is a signal of an aside to different addressees. 6.c. Many interpreters find the close proximity of a human announcement to the divine announcement (v 5) unlikely. Elliger (528) follows Duhm and others in reading h i p ʿ l l from , “return,” “repeat.” LXX οὐκ ἔγ ν ω τε , “do you not understand?” may have read H eb. , which could be a corruption of , but this seems far-fetched. MT makes good sense and should be kept. 8. a. MT , “she opened,” breaks the parallelism, which is preserved by 1 Q I s a a , “you opened,” and Tg. A CD fragment, Syr., and Vg. read a pass. , “was opened.” LXX ἤν ο ιξ α , “I have opened,” suggests or . Follow 1QIsaa. 9.a. MT , “my praise,” fits awkwardly, but 1QIsaa has it, as do LXX τ ὰ ἔνδοξά μου, “my splendor”; Tg. , “my praise”; and Vg. laude mea, “my praise.” With all the versions supporting it, read MT. 9.b. MT , “I restrain” is a hap. leg. LXX ἐπάξω, “you made firm”; Tg. , “I will establish”; Vg. infrenabo, “I will restrain.” BDB and HAL point to meanings in cognate languages of “to bridle, to muzzle” to support “restrain.” DCH suggests possibly emending to , “I will spare,” or nipʿal, “I will restrain myself.” The direct obj. is left unstated. Merendino (Der Ersle und der Letzte, 499) suggests that , “my anger,” is to be understood. 10.a. G. R. Driver (JTS 36 [1935] 83, 401) understands to mean “I have bought you,” but the weight of evidence supports “refine, smelt, sift” (cf. BDB, HAL). 10.b. MT , “I have chosen you,” is supported by LXX and Vg. 1 Q I s a a , “I have examined you,” is supported by Tg. Read MT as the more difficult reading. 11.a. 1QIsaa has , “I profane” (supported by Syr. and OL), for MT’s ‫יחל‬, “it be profaned.” Tg. , “it be profaned”; LXX βεβηλοῦτ α ι , “it be profaned” (adding τ ὸ ἐ μὸν ὄνομα, “my name”); Vg. blasphemer, “I am blasphemed.” Read MT. 14.a-a. MT , “gather together all of you.” 1 Q I s a a , “gather all of them.” LXX καὶ συναχθήσονται π ά ν τ ε ς , “and all shall be gathered together.” Vg. congregamini omnes vos, “gather, all of you.” T g. , “gather yourselves together, all of you.” 14.b. MT , “and listen.” 1 Q I s a a , “and they listened.” LXX καὶ ἀ κούσουται, “and they listened.” T g. , “and listen.” Vg. et audite, “and listen.” Read MT. 14.c. MT , “among them.” Several Heb. MSS, Syr., and some Tg. MSS have , “among you.” Other Tg. MSS support MT, as do LXX αὐτοῖς “them,” acc., and Vg. de eis, “of them.” 14.d. MT qal pf. 3 masc, sg., “loves him” (cf. Deut 15:16). 1 Q I s a a , “is loving me.” Tg. , “ because h e loves Israel.” LXX ἀγ α π ῶν σ ε , “out of love for you.” Vg. dilexit eum, “chose him.” Read MT. 14.e. MT , “and his arm,” from . LXX ἀραι σπέρμα, “destroy the seed of,” suggests , “and the seed.” Tg. , “mighty arm”; Vg. et brachium suum in, “and his arm in.” BHS and Elliger (528) follow lx x , but Merendino (Der Erste und der Lelzte, 517) correctly prefers MT as the more difficult reading. 15.a. MT , “p ro sp e r.” Tg. , “I m ade p ro sp e ro u s.” LXX ε ὐόδωσα, “I m ade prosperous.” Vg. directa est, “is d irec te d .” Vg. reflects MT the best. LXX a n d Tg. reflect the context. 16.a-a. lx x and Arab, omit, but 1QIsaa, Tg., and Vg. support MT. 16.b-b. BHS notes suggested emendations that smooth over the sudden change of person, but this is explained by a change of speaker. The versions all support MT. , “his spirit,” is better understood as a second obj. of “sent” (so Fohrer, Westermann, and others) than as another subject parallel to “Lord YHWH.” 19.a. , “your belly,” i.e., physical, is omitted by 1QIsaa, but MT is supported by lxx and Vg. 19.b. , “its grains,” is a hap. leg. from a noun . LXX ὁ χoῦς τ ῆς γῆς , “the mound of earth.” σ ′ and θ′ at κεγχροι, “grains.” Tg. , “its grains.” Vg. lappilli, “pebbles.” The rare word was used here as play on the very similar , which precedes it. 19.c. MT, 1QIsaa, and Vg. have 3 masc, sg., “its.” LXX reads 2 masc, sg., “your”; Tg. “of Israel.” Follow MT.

722

Isaiah 48:1–22

Form/Structure/Setting

Melugin (Formation, 137–42) suggests that the imperatives at the beginning of this passage indicate its structure: a disputation speech beginning , “hear ye” (vv 1–11), a trial speech beginning , “hear” (vv 12–15), a dialogue beginning . . . , “draw near and hear” (v 16; cf. Zech 2:13, 15; 4:9; 6:15), a word from YHWH introduced by a messenger formula (vv 17–19), a hymn beginning with , “go out,” with introductory instructions like Gen 19:15 (vv 20–21; it is similar to 52:11–12), and a speech of judgm ent (v 22; cf. the repetition in 57:21). Baltzer (282) also divides 48:1–49:4 on the basis o f four imperatives, three of which begin with , “hear”: 48:1–11 “Hear this, House of Jacob”; 48:12–15 “Listen to m e, Jacob”; 48:16–22 “Come near to me! H ear this!”; 49:1–4 “Listen to m e, you coastlands.” The analysis used here is similar, but incorporates more fully the possibilities offered by the Vision’s dramatic genre. The heart of the scene lies in two major YHWH speeches. In the first, vv 3–11, YHWH summarizes his proofs of announcements before events take place. Then he indicts Israel for being deaf, rebellious, and unreliable. She must be refined like a fine metal. In the second speech, w 12–16a, he takes up again his defense of the choice of Cyrus. In vv 18–19 he makes a powerful , “if only,” speech of what might have been if Israel’s response had been positive. These speeches are framed by a herald’s call to attention (v 1ab) , an inner debate about whether the audience is worthy of the tides (vv 1c–2) , and similar reflections of optimism and cynicism in vv 21–22. Vv 16b–d and v 20 are structurally im portant elements depicting an expeditionary leader ready to begin a journey from Babylon toward Jerusalem. This elem ent is repeated in 52:11 and 62:10–12. Ezra-Nehemiah tells of four expeditions in three periods, led respectively by Sheshbazzar, Zerubbabel, Ezra, and Nehem iah, paired in each case with an imperial edict to rebuild the temple or the walls of Jerusalem. The position of this scene in the Vision would fit the role of Sheshbazzar in the reigns of Cyrus and Cambyses. The scene suggests that the expedition had poor support from the exilic Jewish community. The nations begin to exit the stage in a procession toward the land. Only Israel hangs behind to lodge her protest. Cyrus is also still onstage. Comment

1 The herald calls the gathered group of Israelites to attention. They include two larger groups, one of which is subdivided. There would be considerable overlap in the designations, but five addresses make sure no one is left out: , “House of Jacob,” is properly all those descended from the twelve tribes that bore the names of Jacob’s sons. The tide may also refer to those of the former northern kingdom. , “called by the name Israel,” is broader, including those who participated in covenant ceremonies. , “who are descended from . . . Judah,” picks up the main group of those who came to Babylon in the exile of 587 B.C.E. and who, presumably, were most concerned with the restoration of Jerusalem and its temple. But then the address turns from political and ethnic terms to religious affiliation: , “those swearing by YHWH’s name,”

Comment

723

and those , “who confess the God of Israel” (cf. P. A. H. de Boer, Gedenken und Gedachtnis in der Welt des Alten Testaments [Stuttgart: Kohlhammer, 1962]; H. Gross, “Zur Wurzel zkr,” BZ 4 [1960] 227–37; F. Horst, “Das Eid im Alten Testament,” EvT 17 [1957] 366–71; G. Rinaldi, “Zakar,” BeO 7 [1965] 112–14). The last designation could well include proselytes. , “not in tru th ,” introduces a cynical “aside” that indicates that the speaker doubts that all these are genuinely interested. God’s accusation that Israel is rebellious (46:12) had prepared for this reaction. , “not in righteousness,” also picks up reference to that verse and is explained by 46:13. “Righteousness” in this context means acceptance of God’s plan to use Cyrus (see Excursus: “Righteous” and “Righteousness” above). This remark documents the skepticism and rejection apparent in the listeners. 2 Another protests that this is unfair. The exiles refer to themselves as Zionists ( , “from the Holy City”) who depend in prayer and worship on “the God of Israel, whose name is YHWH of Hosts.” They profess affiliation and loyalty. 3 YHWH’s speech picks up elements of his claim to credibility in his earlier speeches. He cites the argument that he had predicted the events that had then occurred. YHWH claims to be the God who speaks and acts. 4–8 But the speech turns bitter when he refers to Israel’s stubbornness, which had been reflected in the preceding disputations. He did not trust Israel to believe the revelations since they were partly idolatrous throughout this time. Nevertheless, he revealed his secrets o f what he would do, which had now come to pass. As he expected, they did not even hear them. (Note the “blind and d eaf’ m otif from chap. 6 on.) God’s bitterness shows. Israel is called a traitor ( , “betray”) and a rebel. Her present unbelieving mood had been endemic from her youth, a theme familiar in Hosea and Ezekiel. 9 , “for my name’s sake,” is the opposite of the instructions given to Cyrus (45:5). Cyrus is to fulfill his role and receive his reward “for Israel’s sake,” but God moves for his own reasons as well, whether these concern his reputation or his own essential character. This is what the NT calls grace! Because of these he had held back deserved judgment. Otherwise they would have been , “cut off,” and destroyed long before, as Ezekiel had recognized (chap. 20). 10 God’s alternative to instant judgm ent was a refining process. The Vision spoke of refining in 1:25 in a passage that presaged this and the following section. It is significant that this chapter is the last time that YHWH addresses Israel by name in the Vision and that the suffering mediator appears on the scene in the next act. There had been divine purpose in the drawn-out tragedy of faltering kingdoms and in the exile. The Vision seeks to clarify that purpose and the goal to which God continues to call his people. 1 1 , “for my sake.” Repeatedly God proclaims it with emotion and passion. , “Why should it be profaned?” “It” apparently refers to his name. When God becomes patron for a people, he enters a difficult position. If he supports and protects them , even though he is being betrayed by their affairs with idols and immorality (cf. Hos 1–3; Ezek 16, 23), he risks being mocked and despised by all the world. If he punishes them , he risks being thought demonic (Exod 32:9–14). God has walked that tightrope throughout his association with Israel. Now the decision has been made. Judgm ent is complete, and he refuses to let idols take credit for his beneficent deeds that follow, for his , “glory.”

724

Isaiah 48:1–22

12–13 YHWH picks up his appeal in presenting himself again, as he has from chap. 40 onward. He is the only God there is, and he is calling Israel by name. The eternal mystery of vocation, that the Absolute, the Wholly Other, the Infinite God should stoop to call a hum an being’s name is, as young people say, “awesome.” He who “founded earth” and “stretched out heaven” (the anthropomorphic figures are hardly adequate, but the inadequacy is in the figure, not in the reality portrayed) summons the entities of the physical universe, and “they stand” at attention. In the next verse he calls Israel, but scarcely gains their notice. 14 A leader calls for attention, challenging Israel to recognize what God has done. “YHWH has loved” Cyrus, who is now doing God’s will toward Babylon. 15 YHWH stresses his personal involvement in calling Cyrus and causing his way to prosper, just as he was personally involved with the heavens and the earth. A personal God, hearing, speaking, calling, directing history, raising up kings, giving them power and success, creating and sustaining the universe—this is the powerful theological foundation on which to base his request for recognition as Savior and Redeemer of Israel. Because YHWH , “brought him ,” to this m om ent, he will “prosper” ( , which also appears in 52:13 and 55:11) and make , “his way,” succeed. 16b The scene turns to action on an earthly level. Someone, ostensibly a leader, claims that “YHWH has sent” him and his “spirit.” Baltzer (295) identifies this one as “the Servant” Moses. Childs (377) notes that this has generally been understood to be the author, but he agrees with Baltzer in seeing a reference to the servant. The Vision has consistently seen the active participation of God’s spirit as essential to his work (cf. 11:2; 32:15; 42:1). Lisbeth S. Fried (personal communication) thinks this should continue to be applied to Gyrus. Ezra 1:2–8 tells of Cyrus’s edict to the expedition under Sheshbazzar. This chapter implies the same scene. YHWH’s spirit was given to Cyrus and empowers him to accomplish his task of restoring Jerusalem. 17 The leader of the returning expedition then quotes his commission from YHWH, Israel’s , “redeemer.” Redemption is a pertinent concept to apply to the opportunity to return from exile. This expedition is a part of that redemption. The restoration of Jerusalem (40:1–9) is finally underway. Baltzer (296) notes an echo in “I am YHWH, your God,” to the beginning of the Decalogue. YHWH promises to teach the leader to benefit. ( , “benefit,” occurs also in 44:9–10; 47:12; 57:12, always in settings that negate the benefits that idols and magic promise.) The word may well imply successful life based on piety and prayer. It complements , “prosper,” of v 15 referring to Cyrus. This unnamed leader has YHWH’s promise of “leading [him] in the way that [he] should go,” a promise as old as Abraham, but as necessary now as then. The singular addressee must be Israel. The speech continues the rhetoric addressed to Israel through this section. 18 YHWH’s soliloquy is a rem inder of what Israel’s stubborn rebellion and sin had cost. “Attended to my commandments” recalls the potential inherent in a valid covenant. , “peace,” and , “righteousness,” mean health and rightbeing in the will and blessing of God. 19 “Offspring . . . like the sand . . . and . . . like its grains” refers to the promise made to Abraham (Gen 15:5; 22:17). If only life could move in a straight line from promise to obedience and to fulfillment! But hum an sin, lack of faith,

Comment

725

and stubborn ambition introduce so many diversions. For Abraham there were side trips to Egypt. For Israel there were extended periods in Egypt and in the wilderness, then the long period of a divided kingdom, and now Babylon. “If only”—then Israel in the old name and shape might have survived and prospered, but that was not to be. Israel would survive, but she would be called by another name and have a different structure and role in God’s purpose. 20 The leader gives the command to march from Babylon. The addressees (plural) are the persons that are taking place in the march. Word is sent ahead to the first places to be approached in Palestine (“the land”): “YHWH has redeem ed his servant Jacob!” They are on their way home. The great procession/ journey to Zion can begin. It was foreseen in chap. 35. It was proclaimed in 40:9–11. Now it can begin. 21 An ecstatic hymn rejoices in the miracle of grace. God is m arching with his people through the desert toward his land as he did before (Exod 17; see also Pss 78:15–20; 105:41; 114:8). 22 But the scene ends with a laconic rem inder o f reality. Israel is still largely in rebellion against God’s use of Cyrus. H er people have put themselves in the position of being “adversaries” to both YHWH and Cyrus. The word may also m ean “wicked.” However, the context in which , “righteous,” refers to Cyrus and his legitimate, God-directed mission requires that it be the opposite, i.e., those who oppose God’s righteous plan (cf. 57:21). Baltzer (303) sees in the larger context many references to Moses and passages in the Pentateuch that relate to the m urm uring of the people. This verse refers to their fate as well as to the truth of those stories in the present time of exile. Excursus: “No Peacefor the Wicked” Bibliography Olley, J. W. “‘No Peace’ in a Book of Consolation, A Framework for the Book of Isaiah.” V T 49 (1999) 352–69. Isaiah part I (chaps. 5–33) emphasizes the them e of the destroyed land, including Israel. A refrain, destruction decreed on the whole land (10:22b–23; 28:22c), supports the major treatm ents of the them e in 5:1–7, 6:11–13, 13:1–9, 24:1–13, and 34:1–15. Isaiah part II (chaps. 34–62) emphasizes the theme of inheritance in the new order. But there is a strong exception: the refrain “no peace . . . for the adversaries” (48:22; 57:21) supports the larger treatm ents of the same them e in 56:9–13 and 59:15b–18. Salvation belongs to a select group of faithful devotees, the “servants of YHWH” (see 59:20, “those repenting of rebellion in Jacob”). This is the message of the Vision’s outer frame as well. Chap. 1 makes the case against sinners and rebels in Israel, the tem ple, and Jerusalem. Isa 2:6–10 confirms it for Israel/Jacob. Chaps. 3–4 confirm it against Jerusalem. Isa 63:7–65:16 affirms that many in Israel are pagan in their worship and not faithful. These will not be saved. T here is no peace for the likes of them. And 66:24 concludes on the same note. Olley has noted a similar message and technique in the formation of the book o f Psalms. See Pss 1, 54, 95, 104, 145, and 146–49 and also Pss 36, 49, 63, 83, 94, 108, 112, 129, 137, and 143. Olley concludes (VT 49 [1999] 369): “T h e Book of Isaiah promises ‘peace, ’ but not for the ‘wicked’ who persist in ‘rebelling’ against YHWH, ‘my God.’”

I saiah 48: 1–22

726

Some passages speak of , “rebels.” Others call them , “wicked.” The table, Strand: No “Peace”for the “Wicked” / “Rebel,” shows that peace is a growing concern through the book. This “peace” includes absence of the kind of warfare that cursed the land for more than two centuries but also includes the sense of “wholeness,” “health,” and “prosperity” that the word implies.

Strand: No “Peace” for the “Wicked” Pr

OLOGUE

,

1

Act 4

Act 5

A

13:11 14:5 26:10

48:22

53:9

57 : 20 , 21 58:4

24:20

43:27 46:9 48:8

53:12

38 : 3 , 17 39:8 48 : 18 , 22

53:5 5 4 : 10 , 13

A

ct

2

A

ct

3

ct

6

EP

LO G U E

“w i c k e d ”

3:11

,

Act

/ “Rebel”

5:23 9:17 11:4 “r e b e l ”

1: 2, 28

66:24

“P E A C E ”

9:5

27:5

32 : 17 , 18 33:7

55:12 57:21 59:18 60:17

66:12

Explanation

T he Persian decision to make Egypt part o f the em pire led Cambyses to invade it in 525 B.C.E. T he cam paign had been p lanned and prepared since the days o f Cyrus. T he Vision looks at it all as p art o f YHWH’s action to gain respect for Jews and restoration for Jerusalem , b u t Babylonian Jews had n o t seen it that way. Wh en Sheshbazzar, prince of Ju d ah , started his jo u rn ey to Jerusalem , he had only a small g roup o f supporters, b u t he also h ad the em p ero r’s edict and the precious utensils that once had graced Solom on’s tem ple before being taken to Babylon by N ebuchadnezzar’s armies. This could be viewed as a little thing (cf. Zech 4:10), or it could be seen as a sign that G od, who moved heaven an d earth , was now moving to restore Jerusalem . T he Vision views it in the latter sense. A commission from G od, creator o f heaven and e a rth , Lord of history an d patron of Cyrus, em p ero r o f the w orld, and Israel’s Savior and Redeem er, begins an expedition to Jeru salem ’s ruins to rebuild and restore the temple. T he com pletion of the task would require three Persian em perors, four Jewish leaders, an d a century o f tim e, but now God had p u t down earnest m oney on the project. Exilic Judaism was skeptical, Jerusalem was afraid, but the “mills” of God “gro u n d slowly o n .”

Form/Struclure/Setling

727

Israel’s Swansong: A Light to Nations (49:1–4 ) Bibliography Beuken, W. A. M. “De vergeefse moeite van de knecht: gedachten over plaats van Jesaja 49, 1–6 in de kontext” In De Knecht. Ed. Η. H. Grosheide. 23–40. Jeppesen, K. “From ‘You, My Servant’ to ‘The Hand of the Lord Is with My Servant.’ ”JSOT1 (1990) 113–29. Kooij, A. van der. “‘The Servant of the Lord’: A Particular Group of Jews in Egypt according to the Old Greek of Isaiah: Some Comments on LXX Isa 49, 1–6 and Related Passages.” In Studies. Ed. J. Van Ruiten and M. Vervenne. 383–96. Lindsey, E D. “Isaiah’s Songs of the Servant: Part 2. The Commission of the Servant in Isa 49:1–13.” BSac 139 (1982) 129–45. Lohfink, N. “‘Israel’ in Jes 49, 3.” In Wort, Lied und Gottesspruch. FB 2. FS J. Ziegler, ed. J. Schreiner. Stuttgart: Katholisches Bibelwerk, 1972.217–29. Merendino, R. P. “Jes 49, 1–6: ein Gottesknechtslied?” ZAW92 (1980) 236–48. Schmidt, W. H. “Die Ohnmacht des Messias.” KD15 (1969) 18–34. Waldow, Η. E. von. “Anlass und Hintergrund der Verkündigung des Deuterojesaja.” Diss., Bonn, 1953.

Translation Servant Israel:1Listen to me, you coastlands!

Pay attention, you distant peoples! YHWH called me before I was born. 3+2+2 Since I was in my mother’s body, he has recalled my name. 2When he made my mouth to be like a sharp sword, 4+3 he hid me in the shadow of his hand. When he made me a polished arrow, 4+2 he hid me in his quiver. 3 When he said to me, “You are my servant, 4+3 Israel, a in whom I will glorify myself,” 4 on my part, I thought I had laboredfor nothing, 4+4 that I had spent my strength for waste and to no purpose.a But surely just compensation is with YHWH, 3+2 and my reward is with my God. Notes 3.a. , 4.a. MT ,

“Israel,” is missing in one MSK, but 1QIsaa, LXX, Tg., and Vg. support MT. “no purpose.” 1QIsaa repeats the prep., which is implied in MT.

Form/Structure/Setting

This passage belongs to and concludes the act in which the nations are present (34:1–49:4). Vv 1–4 have Servant Israel identify herself, recite h er call to servanthood, and then complain that she has not been used in that role. The reader will recognize that she has not understood (or accepted) the call extended in 41:8–10, 43:1–7, and 44:1–5. She still covets or wants to usurp the role assigned to Cyrus in 42:1–4, 44:28–45:7, and 45:13.

728

Isaiah 49:1–4

Melugin (Formation, 69) suggests that this be called “a report of the commissioning of a servant.” Kaiser, W estermann, and Begrich (Studien) have attem pted form-critical analyses. However, in context, the passage moves beyond such a commissioning report to register a complaint, in effect a resignation of her commission as servant. Israel does not appear again in the Vision. H er place is taken by Jerusalem and later by the worshiping congregation. The two units 49:1–4 and 49:5–12 appear to be very similar. Both are “servant” passages. However, there is a fundamental difference. Isa 49:1–4 addresses the gathered nations in the manner that is customary for chaps. 34 to this point. The speaker is Servant Israel, who has been a frequent subject of what has gone before. Isa 49:5– 12, however, does not address the nations. The stage setting has been changed. The speaker is YHWH’s servant who has been commissioned to “bring Jacob back.” So whereas in 49:1–4 Israel presents herself as a disappointed servant, in 49:5 an unnam ed servant claims his right and asserts his task to rescue Jacob/Israel (contra Koole and others). (The name Jacob, which has regularly punctuated chaps. 40–48, does not appear after 49:6 again until chap. 58.) So there is a dramatic break between v 4 and v 5. Isa 49:1–4 closes act 4 and the passages dealing with Israel. Isa 49:5–12 opens act 5 by confirming and building on the previous announcements about Cyrus. Isa 49:6 adds to the tasks assigned to Cyrus the salvation of the nations as well as the rescue of Jacob/Israel. Form-critical analyses (C. H. Giblin, “ANote on the Composition of Isaias 49:1–6(9a),” CBQ21 [1959] 387–89; H. Kosmala, “Form and Structure in Ancient Hebrew Poetry,” VT 16 [1966] 160; P. E. Dion, “‘Fear Not’ Formula and Holy War,” CBQ32 [1970] 565– 70) have been flawed by dividing the pericope in the wrong place. Begrich and Fohrer, joined by Koole, have thought of vv 1–4 as describing the problem, while vv 5–6 describe the solution, making the whole an individual song of thanksgiving. Von Waldow (“Anlass und Hintergrund,” 54) treats v 4 as the prayer of an accused. Vv 5–6 are for him an oracle of salvation. Melugin (Formation, 69–70) differs, seeing here not a song of thanks· giving with vv 5–6 as a divine speech of deliverance but an account of the servant’s assigned task, comparable to Jerem iah’s call to be a prophet (Jer 1:5). Elliger, Westermann, Scullion, Whybray, Baltzer, and Steck (ZAW96 [1984] 377 n. 19) agree, but other interpreters insist on seeing here a royal “investiture” (Kaiser [56], Eaton [FestalDrama, 61], and W. H. Schmidt [KD15 (1969) 31]). Koole (2:5) thinks the royal and prophetic identifications are mutually exclusive and points to the traditional interpretation of the servant in which both a prophetic servant and a royal servant persist Koole (2:5) recognizes correctly that , “but now” (v 5), marks the turning point of the pericope. Isa 49:1–4 looks backward. Isa 49:5–6 marks the beginning of a new work of God. J. Oesch (“Skizze einer synchronen und diachronen Gliderugnskritik im Rahmen der alttestamentlichen Textkritik,” in Delimitation Criticism, Pericope 1 [Assen: Van Gorcum, 2000] T23a) has noted that 1QIsaa and the whole Masoretic tradition have placed a caesura after v 4. Koole (2:5) notes that 1QIsaa has also placed an “incision” after v 3. And Westermann notes that both v 4 and v 5 begin with adversative , “but.” Both 49:1–4 and 5–6 have been written in a careful cadence to contrast the call of Servant Israel in vv 1–4 with the call of a servant to save Israel and take over her role (vv 5–6). The passage’s stylistic features have been analyzed by Merendino (ZAW92 [1980] 238) and by Koole (2:5), who think of 49:1–6 as having a strophic structure (vv 1b–2 [I], 3–4 [II], 5 [III], 6 [IV]). Koole (2:5) notes the parallels between the strophes: God is quoted as speaking , and the servant is mentioned in the first line of

Comment

729

strophes I, II, and III. The next line speaks of the preparation of the servant (v 2), while v 4 looks back at it. Koole, who does not recognize a second servant, thinks of vv 5–6 as adding descriptions of the servant’s tasks. They are more likely contrasting descriptions of the task of two servants, the second including the rescue of the first. The two descriptions are consciously parallel. Note the use of YHWH and , “from the womb” (vv 1 and 5). Vv 3 and 6 begin with , “then he said.” YHWH and , “my God,” appear in vv 4b and 5b; Jacob/Israel appears in vv 5 and 6. These parallel forms indicate continuity, but here they have been set in deliberate contrast, with the second servant asserting his equally valid calling from God. Comment

1 The , “coastlands,” and , “distant peoples,” are in Palestine. They were also addressed as a part of the great assembly in 41:1. They were competitors with Jews for rights in the land and favors from the Persians, as were the Philistines of old, but now the coastlands are simply observers in YHWH’s great hall of justice. Israel based her claim on YHWH’s call and her heritage from Jacob, Joshua, and David. The reference to YHWH’s predeterm ined purpose for Israel is a theme already touched on in 44:1 and picks up memories of Gen 25:23–25. The reference to the naming echoes Gen 32:28 (cf. Isa 48:1). Jacob’s experience o f exile with his uncle and his return to reclaim his heritage parallel Israel’s experience in contemplating a return from Babylon. 2 Israel thinks of her history as one of divine preparation for a great task. This included being shaped and also being protected. Isa 43:1 had already spoken of “form ing” Israel. 3 The verse echoes 44:21, but , “in whom I will glorify myself,” is a little m ore pretentious than what was said before. Though it is not wrong, Israel makes no m ention of the problems that she has caused YHWH and that he has been trying to correct. 4 Now Israel feels that her position has been eroded. YHWH has protected her in exile but has shown no signs of allowing her to reconquer Palestine as Moses, Joshua, and David did. She still yearns for that role. This speech shows no recognition of the fact that this role has now been assigned to Cyrus. (See the passages about Israel’s new role in chaps. 40–48.) Instead she feels neglect and lack of support, which make further labor useless. V 4bis not a statement of trust, but a self-serving sigh of pseudo-piety (note the reference to reward from 40:10b and the contrast with the call of 48:20). The strong response that was called for is instead met with weak resignation. Isa 48:4 seems an adequate explanation of why Israel’s complaint (40:27) does not find resolution in the book. With this speech Servant Israel’s role is finished in the book. Only 63:7–64:12 will reopen the issue. Explanation

This scene develops the servant motifs while the next scenes (beginning with 49:5) shift attention from the Jews in Babylon to Jerusalem and its people. The claims that Judean exiles in Babylon are to be recognized as the true Israel, heirs to Jacob’s heritage, are brought to an end by confessions of frustration and failure (vv 1–4; see Excursus: Is Israel Finally “Saved” or “Lost” according to Isaiah? below). The servant role will have to be assumed by someone else.

A ct 5. The Inheritance of Jerusalem (49:5–54:17b) Bibliography Abma, R. “Traveling from Babylon to Zion: Location and Its Function in Isaiah 49–55.” JSOT 74 (1997) 3–2 8 . ______. “Traveling from Babylon to Zion: Location and Function in Isaiah 49–55.” JTS 73 (1997) 29–60. Baltzer, K. Deutero-Isaiah: A Commentary. Hermeneia. Minneapolis: Fortress, 1998. Koole, J. L. Isaiah III. Vol. 2, Isaiah 49–55. HCOT. Leuven: Peeters, 1998. Morgenstern, J. “T h e Drama of the Suffering Servant.” HUCA 31 (1960) 20–22. ______. “Isaiah 49–55.” HUCA 36 (1965) 1–35. Ringgren, H. “Zur Komposition von Jesaia 49–55.” In Beiträge zur alttestamentlichen Theologie. FS W. Zimmerli, ed. H. Donner et al. Göttingen: Vandenhoeck & Ruprecht, 1977. 371–76. Steck, O. H. “Der Gottesknecht als ‘Bund’ und ‘Licht’: Beobachtungen im Zweitenjesaja.” ZTK 90 (1993) 117–34. ______. “Zion als Gelände und Gestalt: Überlegungen zur W ahrnehmung Jerusalems als Stadt und Frau im Alten Testament.” ZTK86 (1989) 261–81. Wilcox, P., and D. Paton-Williams. “T he Servant Songs in Deutero-Isaiah. “JSOT42 (1988) 79–102. Willey, P. T. Remember theFormer Things. 175–208. Wilshire, L. E. ‘T h e Servant City: ANew Interpretation of the ‘Servant of the Lord’ in the Servant Songs of Deutero-Isaiah.”JBL 94 (1975) 356–67.

The last scene of act 4 has brought a resolution to the issues raised by having two “servants of YHWH” in earlier scenes. Israel was called to prepare to respond to the leadership of Cyrus in moving out from Babylon toward Palestine. Cyrus appeared (48:16b), ordered an evacuation of Babylon (48:20), and announced it as YHWH’s act of redemption for Israel (48:20b). But Servant Israel called (49:1–4) the coastlands to attention and protested that though she had been prepared for this task, she is now being pushed aside so that another can do it. In effect, she was refusing to cooperate and exited the stage. So ended act 4, which has dealt with exilic Israel among the nations and the role of Cyrus in God’s plan. Now the imperial servant of YHWH, either Cyrus or more likely one his successors, such as Darius, cites four specific words from YHWH legitimating his task: 49:5 49:6 49:7 49:8–12

YHWH’s intent to bring Jacob back and to gather Israel to himself His appointm ent of Cyrus/Darius to be a light to the nations and bring salvation to the ends of the land His promise of recognition by the rulers of nations His assurance to help Cyrus/Darius “to be a people’s covenant” “to constitute a land” “to reassign abandoned land rights” to free the prisoners

A final paean of praise (49:13) calls on Heavens, Land (cf. 1:2), and Mountains to rejoice in YHWH’s comforting of his people (cf. 40:1). This scene launches act 5, which is set in Jerusalem. The dramatis personae include YHWH and his staff, as before; a speaker (probably the implied author-prophet) who

Introduction

731

had tried to get a hearing in the last chapter of the last act (48:10) but was not allowed to speak (49:5–6; 50:4–7); Jerusalem, who speaks complaints in 49:14, 24 and is addressed in most of the speeches; a type of ruler figure who has been despised but is now raised on high (49:7–8 and 52:13–15); and various groups in Jerusalem (chap. 53). Other characters include the “arm of YHWH” (51:9), those who pursue righteousness (51:lff.), Heavens and Earth (49:13), watchmen (52:8), messengers (53:1), and an assassinated leader who is no longer present but still imposes an important presence onstage (chap. 53). Both Israel and the nations are discussed but are not present to be addressed. Like those before it, this act develops around an implied crisis, or perhaps two crises. One is the assassination of a local leader that has occurred very recently (53). The other is a surprise change in imperial leadership that has also just occurred (49:7–8; 52:13–15). The plot portrays YHWH doing damage control in the wake of the crises. He sends the servant to restore Israel, who is not cooperating (49:5–6). He approves the unexpected new ruler (49:7–8; 52:13–15). He uses the assassination to turn something negative into something positive (53:7–12). All the while, cheering Jerusalemites continue their efforts to rebuild the city and the temple. In act 5 Jerusalem is onstage or even the setting for the stage. Cyrus and the idols are gone (Koole, 2:3). There is a crisis in Jerusalem (52:13–53:12). Nations are discussed, not addressed. Only in chap. 55 will the broader address return, and even there the group addressed is not envisioned as the same gathering of “all the nations.” Babylon is no longer a topic, but Jerusalem is present and addressed throughout. Act 5 has eight scenes: A Light to Nations (49:5–12) YHWH Has Comforted His People (49:13–21) Even the Captive of a Champion (49:22–50:3) A Student’s Tongue (50:4–51:8) Awake! Put on Strength! (51:9–52:2) How Fitting: A Messenger’s Feet (52:3–12) The Punishment for O ur Peace (52:13–53:12) Sing, You Barren One! (54:1–17b)

The use of the “servant of YHWH” theme continues from act 4. However, in act 4 two servants were identified by name: Israel (41:8 and passim, and 49:1–4) and Cyrus (44:28; 45:1). In act 5, servants are again in evidence but anonymously. No name is called in any of the passages. The personages play political and prophetic roles. A leader is despised, yet exalted (49:7; 52:13–14; 53:12). A distinctive feature of these chapters is the appearance of anonymous speakers in the role of the servant of YHWH (49:5–6; 50:4–9) and the mysterious Suffering Servant in 52:12–53:13. This commentary has pointed out this anonymous speaker’s presence in earlier chapters. Such a voice emerged in 5:1–2, in chaps. 7 and 8, and again in chap. 2 2 .1 suggested there that this should be understood as the implied author of the book, the writing prophet, who represents himself by these pronouns and these speeches. In 42:19, he may well have identified himself as Meshullam, perhaps the second son of Zerubbabel (see Comment on 42:19). This identification strengthens the interpretation of these chapters

732

Isaiah 49:5–54:1 7b

that this commentary presented in its first edition and provides a new way of a relating the Servant Songs to each other. The act is composed of three literary elements that alternate with each other. Jerusalem is addressed most of the time in the second feminine singular, but the argum ent is carried out in the plural with groups of citizens. One type of argum ent (A) arouses excitement about what God is doing in and through Jerusalem at this time. A second type (B) responds to a complaint that YHWH has abandoned the city. A third type (C) deals with divinely appointed leadership (the servant of YHWH) for the political community. A 49:13 51:9–11 51:17–23 52:1–10 54:1–17

B 49:14–26 50:1–3, 10–11 51:1–3, 4–6, 7–8 51:12–14

C 49:5–7, 8–13 50:4–9, 15–16 52:13–53:12

This act reacts to an event that is not specified or expanded upon (52:13– 53:12), the assassination of a leader who has come to represent almost messianic hopes for the city, who supported the rebuilding of the city and the temple, and who cooperated closely with the Persian authorities in these efforts. The Vision dealt with the destruction of Jerusalem in m uch the same way, assuming knowledge o f the events on the part of its readers/hearers but never specifically describing them. This assassination had already taken place before the first speech of the act is presented—indeed it is assumed by it—although the memorial service in which the speeches of chap. 53 are given takes place shortly afterward. In terms of its physical and temporal setting, this act parallels Haggai-Zechariah 1–8. It appears to present a time shortly after the one they picture and before the time of Ezra and Nehemiah. All of them describe the restoration of Jerusalem and the struggles among parties of Jews and with their neighbors. Israel, like much of the empire, found itself in a period of stagnation and discouragem ent. The attem pt to rebuild the tem ple has come to a halt, the neighboring enemies m entioned in Ezra were impeding progress, but YHWH announces a new initiative, a surprising political development that should be good news to Jerusalem. Excursus: Cambyses/Darius (522–ca. 518 B.C.E.) Bibliography Beyer, B. E. “Zerubbabel.” ABD, vol. 6. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. Winona Lake, IN: Eisenbrauns, 2001. Bright, J. HI. 366–72. Ctesias. PG, vols. 103–4. Culican, W. The Medes and Persians. New York: Praeger, 1965. 64–74. Dahlberg, B. T. “Zerubbabel.” IDE. 4:955–56. Frye, R. N. The History of Ancient Iran. Munich: Beck, 1984. 96–102. Herodotus. Histories 3.61–160. Trans. A. D. Godley. Cambridge, MA: Harvard UP, 1938. 2:77–195. Josephus. Jewish Antiqities 11.3. Olmstead, A. T. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. 92–93, 107–18. Smith, M. “II Isaiah and the Persians.” JAOS 83 (1963) 415–21.

Introduction

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Cambyses’ stay in Egypt from 525 to 522 B.C.E. left him far from the centers of power in the east. News of unrest at home caused Cambyses to begin his journey back in 522 B.C.E. He died at Agatana near Mount Carmel in Palestine on his way back (Herodotus, Histories 3.64–65). It may have been a suicide as Herodotus (Histories, 3,62ff.) suggested, but this is not certain. The rebellion was led by a Magian named Gaumata, who called himself by the name of Cambyses’ dead brother, Bardiya. The rebellion was popular. Most of the empire quickly followed him , with the significant exceptions of Egypt, Palestine, and Asia Minor. Darius was a military aide to Cambyses in Egypt and was with him at his death. He was twenty-eight years old, son of Hystaspes, Satrap of Parthia and Hyrcania, and grandson of Arsames, ruler of one of the Persian tribes when Cyrus began his meteoric rise as ruler of a neighboring tribe. Apparently both Darius’s father and grandfather were still alive at this time. With six helpers Darius assassinated Gaumata in Media on September 29, 522 B.C.E. Although there is no reason to think that he was considered next in line for the throne, Darius was able to establish himself as ruler. Darius claims in his Behistun inscriptions that Cambyses had murdered his brother secretly at an earlier time. However, Herodotus would put the murder during the Egyptian campaign, while Ctesias places it afterward. Turbulent years followed, in which Darius had to subdue virtually all of the Persian Empire before his authority was recognized. It took two years of hard fighting. For the second time, a very unlikely candidate had suecessfully ascended the throne to become a strong ruler for a long period of time. Ezra 2–6 refers to Zerubbabel as leader of Jews in Jerusalem, to a new initiative to rebuild the temple, to opposition from leaders of neighboring provinces and cities, to the work of Haggai and Zechariah, and to an appeal to Darius for a confirmation of Cyrus’s original edict in the second year of Darius (520 B.C.E.). By this decree Darius became the second Persian em peror to directly support the building of Jerusalem ’s temple. The temple was completed in the sixth year of Darius (516/515 B.C.E.). Strangely, the name of Zerubbabel no longer appears in the record of the completed temple, nor does it appear in any other records of the time. His fate continues to be a mystery. The preaching of Haggai and Zechariah contains material that could be understood to support a rebellion against the empire. Those were days when most o f the realm was in revolt. These prophets seemed to be encouraging Zerubbabel to lead Judah to freedom , but there is no evidence that Zerubbabel actually participated in any such activity.

Act 5 takes place in Jerusalem, where the inhabitants react to the failures of the initiatives in act 4, the call for Israel (Babylonian Jews) to return and for Cyrus to restore the city. The num ber of those who returned was minimal, and Cyrus is now dead. But there is a more immediate crisis apparent in this act. A popular and effective leader has been assassinated (52:13–53:12). The city is in shock. The entire action in the act occurs within the span of a few days. The assassination has already taken place when the act begins and a new leader announces his calling (49:5–13). The funeral or memorial service takes place toward the end of the act (52:13–53:12). People in Jerusalem must be encouraged to hold fast to their hopes for restoration. Their fears and accusations against God must be answered. New leadership for the community must be confirmed. The servant of YHWH has political as well as prophetic responsibilities. Is the servant Darius (as suggested in the first edition) thus stretching the prophetic dimension? O r is this the implied author of the book of Isaiah offering the prophetic vision for the new role of leader for the Jews? O r is this the son of

Isaiah 49 :5–12

734

Zerubbabel, the leader who has died, who steps forward in 49:5–13 to accept his fathers role? Or is the servant a combination of the implied author and the son of Zerubbabel? The similarity of the task assigned to that given to Cyrus in 45:13 leads us to the identification of Darius. There is no evidence that Meshullam (cf. 42:19) was ever given temporal authority. It was through his writing that he continued the work of his father and of Haggai and Zechariah. This book stands between Haggai-Zechariah and EzraNehemiah in shaping the thought and commitment of Israel to a restoration of Jerusalem and the role of Judaism as the people of YHWH in the new age. The readers/audience for the act are not informed about the reason for the crisis until 52:13–53:12. They sense the tense atmosphere in which the appointm ent is announced. They are introduced to doubts about Jerusalem’s and YHWH’s roles and possibilities (49:14, 24). They know that Jerusalem is in ruins at this time. But the immediate reason for the crisis is only revealed near the end of the act. Yet a great surge of joy and optimism, motivated by and encouraged by YHWH and his spokesmen, is the dominant tone of the act. The speakers are divine cheerleaders in the cause of Zionism, Isaiah-style.

A Light to Nations (49:5 – 12) Bibliography Goshen-Gottstein, Μ. H. “Bible Exegesis and Textual Criticism: Isaiah 49, 11, MT and LXX.” In Mélanges Dominique Barthélemy: Études bibliques. Ed. P. Casetti et al. G öttingen: Vandenhoeck & Ruprecht, 1981. 91–107. Ishikawa, R. “Der Hymnus im Alten Testament und seine kritische Funktion.” Diss., Munich, 1995. Jeppesen, K. “From ‘You, My Servant’ t o ‘The Hand of the Lord Is with My Servant.” JSO T 1(1990) 113–29. Lindsey, F.D. “Isaiah’s Songs of the Servant: Part 2. The Commission of the Servant in Isa 49:1–13.” BSac 139 (1982) 129–45. Meredino, R. P. “‘Io to costituisco luce alie genti’, una meditazione su is 49,6.” PSV 15 (1987) 63–7 3 . ______. “Jes 49, 7–13: Jahwes Bekenntnis zu Israels Land.” Henoch 4 (1982) 295–342. Morgenstern, J. “T h e Drama of the Suffering Servant.” HUCA 31 (1960) 20–22. ______. “Isaiah 49–55.” HUCA 36 (1965) 1–35. Olmstead, A. T. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. Ringgren, H. “Zur Komposition von Jesaia 49–55.” In Beiträge zur alttestamentlichen Theologie. FS W. Zimmerli, ed. H. Donner et al. Göttingen: Vandenhoeck & Ruprecht, 1977. 371–76. Rosenrauch, H. “Note on Is 49:16.” JQR 36 (1945–46) 81. Stamm, J. J. “Berit ʿam bei Deuterojesaja.” In Probleme biblischer Theologie. FS G. von Rad, ed. H. W. Wolff. Munich: Kaiser, 1971. 510–24. Steck, O. H. “Der Gottesknecht als ‘Bund’ und ‘Licht’: Beobachtungen in Zweiten Jesaja.” ZTK 90 (1993) 117–34. Widengren, G. “T h e Gathering of the Dispersed.” SEÅ 41 (1976) 224– 34. Translation Servant Darius:

5But now, says YHWH, oneforming me before I was born for a servant for himself, to restoreJacob to himself.

3

Notes

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When Israel is gathereda to himself, b 3+3+3 cd7 shall be honored in YHWH’s eyes, and my God will be my strength.c 6Then he said: It is not enough that you be my servant 4+3+3 to establish the tribes of Jacob and to restore those of Israel who have been protected.a I appoint you a light to nations to be my salvation to the border of the land. Herald (to Darius): 7Thus says YHWH, Redeemer of Israel, his Holy One, to one despised of a soul, b 2+2+2 to one abhorredc by a nation, to a servant of rulers: Kings will see and rise up. Princes will bow down, for the sake of YHWH, who has proved faithful, 4+3 the Holy One of Israel, because he chose you. 8 Thus says YHWH: 3 YHWH (to Darius):In a favorable time, I answer you. And in a day of salvation, I help you. I form a you b and appoint you to be a people’s covenant, 4+4+3 to constitute a land,c to reassign abandoned land rights, 9 to say to prisoners, “Go out, ” to those in darkness, “Appear.” Let themfind pasture on all ways? and let their pasture be on all bare heights. 10 Let them not hunger 2+2+3 nor thirst. And do not let the hot wind or sun strike them. For he who has compassion on them leads them 3+ and guides them beside springs of water. 11I establish all my mountainsa to be a way, 3+2 and my highways will be raised up. 12See! These comefrom far away. 3+3+3 And look! Thesefrom the north and from seaward. And thesefrom the land of the Syenites.a Notes 5.a. ΜT , “be gathered.”Syr. and Arab, suggest , “to gather.” lxx συναχθήσομαι, “I will be gathered,” seems to have read and connects it with the next line. 1QIsaa, Tg., and Vg. support MT.

5.b. K , “not,” is followed by Vg. Q ,

“to him,” is supported by 1QIsaaa, lxx , and Tg.

5.c-c. BHS suggests transposing to the end of v 4. Unnecessary.

5.d. Syr. ʾštbht suggests reading wau-consec., “so that I . . .” 6.a. K adj., “and protected,” is supported by 1QIsaa. Q qal pass, ptc., “the protected ones.” BHS follows Syr. to read , “and the green shoots of.” Tg. paraphrases, as does LXX τ ὴν διασποράν, “the Diaspora/dispersion.” Read Q.

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Isaiah 49:5–12

7.a. MT , prep. + inf. const., “to despise.” A CD fragment has prep. + ptc., “to the one despising,” supported by LXX τ ὸν ϕαυλίζοντα, “one reviling.” 1 Q I s a a qal pass, ptc., “to one despised,” is followed by α′, σ′, θ′, and Syr. Cf. T g. p l . , “to those despised.” Follow 1QIsaa. 7.b. LXX and Syr. add a 3 masc. sg. suf. Driver (JTS 36 [1935] 401) translates “to him who despises his soul” and refers to v 4 above. The parallel is clear, but this reference contrasts the two. The action here is not reflexive but pass. Read as “despised of soul,” meaning “as to soul or person,” i.e., as to his birth, social standing, or status. 7.c. MT prep. + ptc. can be translated “to one abhorring a nation,” “to one regarding a nation as abhorrent,” or “to one making a nation to be abhorrent.” LXX τ ὸν βδελυσσόμενον ὑπ ὸ τ ῶν ἐθνῶν , “to one abominated by the nations”: Vg. ad abominatam gentem, “to a detested nation”; and Tg. (combining this with the previous phrase) “them that are despised among the nations,” all read a pass, ptc., (followed by BDB, BHS, HAL). 1 Q I s a a seems to have a pl. const., as does Tg. Follow the versions in reading a puʿal ptc.: “to one abhorred by a nation.” 8.a. lxxbl καὶ ἔπλασά σε, “and I formed you” (omitted in other LXX mss) , and Tg. derive MT from , “form,” “fashion” (GKC §71; cf. 44:12), while α′, σ′, Vg., BDB (665), HAL, and DCH derive it here (the versions also in 27:3; 42:6) from , “watch,” “guard,” “keep.” The form fits both roots. The parallel to , “appoint,” suggests reading the first of these. LXXbl probably read a vav-consec. 8.b. LXX suggests reading a vav-consec.

8.c. BHS suggests inserting , “dry,” for metrical reasons. Not necessary. 9.a. 1QIsaa , “all the mountains.” LXX has ἐν πάσαις ταῖς ὁδοῖς, “in all roads,” but in the next stich reads ἐν πάσαις ταῖς τρίβοις, “in all paths.” BHS suggests reading , “ all,” here. All these are attempts to make the parallelism more exact, which only goes to show the accuracy of MT (so Kutscher, Language, 230–31). 11.a. LXX ὄρος is sg. Syr. twrʾ and Tg. are pl., but without the first-person gen. pronoun. Keep MT. 12.a. MT has sometimes been translated “Chinese” (see BDB, HAL). 1QIsaa (the transcription in M. Burrows et al., eds., Dead Sea Scrolls of St. Mark’sMonastery, 2 vols. [New Haven: ASOR, 1950–51] plate XLI, is wrong; cf. the facsimile) supports the suggestion of Cheyne and Michaelis (BDB, 692; HAL) to read , “ Syenites,” from modern Aswan, a city on the border between Egypt and Ethiopia. Ancient translators also had trouble here: LXX Περσῶν, “Persians”; Tg. , “south.” They translated by the context.

Form/Structure/Setting

There are two major breaks in this chapter. The first is marked by , “but now,” in v 5 and by a change of speaker, the second by a choral call for celebration in v 13. , “but now,” has occurred already in 43:1; 44:1; and 48:7, 16. It will occur again in 52:5. In each case it indicates a changed situation and time (Koole, 2:16). In 43:1 it contrasts the time of judgm ent (42:24ff.) with YHWH’s current redemption (43:2ff.). In 44:1 it contrasts Israel’s failure to call on YHWH (43:22–28) with the call to listen now (44:lff.). In 48:7 (without ‫ )ו‬it contrasts previous prophecies of new things (48:6) with the current appearance of the things prophesied (49:7). In 52:5 it contrasts Israel’s ancient captivity in Egypt and her Assyrian oppression (52:4) with the current situation (52:5a) and YHWH’s decision to do something about it (52:5b–6). In 49:5 the particle contrasts Israel’s position (49:1–4) and the assignment to “restore Jacob” (49:5). The next act does not develop this theme. Instead it turns to the specific restoration of Jerusalem and the problems related to it. So 49:5–6 presents itself in stark contrast to 49:1–4. The episodes use different persons in pronouns and verbs. Isa 49:1–4 uses first and third person, except for the quotation in v 3. Isa 49:5–12 begins with first- and third-person verbs and pronouns, but settles into emphasis on second-person masculine singular pronouns in vv 6–8 before turning to third-person plural in vv 9–12. The following

Comment

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episode is marked by second-person feminine singular pronouns addressed to Zion in vv 14– 21. Vv 5–12 present a different servant from Servant Israel in 49:1–4. In act 4, Israel and Cyrus were both called to be servants but with differing roles. Here Cyrus, or more likely one of his successors, appears onstage to claim the role. The drama does not distinguish between different Achaemenid rulers. The context suggests that this imperial servant of YHWH must be Darius (see Excursus: Cambyses/Darius [522–ca. 5 1 8 B.C.E.] above), who was in fact a most unlikely and unexpected successor to Cambyses, the son of Cyrus. Ezra 4:1–2 and 5:1–15 record the role he played, after becoming king, in confirming the edict of Cyrus and ordering that work on Jerusalem ’s temple be resumed and completed. Most interpreters have failed to distinguish the two servant speeches in this chapter (but see J. Wash Watts, A Survey of Old Testament Teaching [Nashville: Broadman, 1947] 2:191–93; A Distinctive Translation of Isaiah with an Interpretative Outline [Louisville: Jam eson, 1979] 100). Almost no one has recognized that the scene has moved in time to a generation later than Cyrus. The episode is complex. It begins with a mirror image of the commissioning scene, (v 5) and then an expansion reflecting 42:1–4 (v 6). V 7 has been called an oracle o f salvation, which Melugin (143) thought was addressed to Israel. In context, however, it supports the report just given and expands it, reflecting 45:1–6 and applying it to Darius. Koole (2:16) understands this as an address to the nations. Vv 8–12 is a new section that has confounded form critics (Melugin, Formation, 143–44). In context, it further defines the servant’s role to include reconstituting the government and agrarian economy of Palestine (v 8) and repopulating the land with exiles (vv 9–12). Comment

5–6 A second speaker makes a claim to having been called by YHWH to be his servant, parallel to that in vv 1–4. Childs (382) thinks that the speaker is the messenger sent in 48:16, but the assigned role to “restore Jacob” echoes that given to Cyrus in 45:4a, 13b. Then the assignment is expanded to include being a “light to nations.” In context this refers to the other nations of Palestine. Chaos and disorder had reigned there for most of that century until Persia established firm control under Cyrus. Cambyses had taken some steps in that direction in order to make Palestine a support area for his conquest of Egypt, but with his death this progress was threatened. Darius is here promised a role as a beacon light to the nations whose fate is now bound up so closely with the Persian Empire. , “salvation,” is to be defined here in political and economic terms. Stable rule would in fact restore the nations’ economies and social orders. Westermann cites parallels in Psalms to show the theological relation of light to salvation. 7 As the Vision claimed that YHWH had initiated Cyrus’s rise to power in Persia in order to accomplish his purpose (41:25–26), so a generation later the One who has the redemption of Israel in his heart addresses Darius. The Vision with great temerity claims that the God of tiny Israel pulls the strings that make emperors rise and fall! Darius, spear-bearer to the previous emperor and only distantly related to royalty, was a most unlikely candidate for the throne. The Vision describes his low

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Isaiah 49 :5–12

status in three phrases: “despised” as regards “soul” , referring to his personal status; “abhorred” as regards “nation” or nationality , referring either to Israel’s attitude to his Persian nationality or to Persia’s lack of regard for him at this point; and “servant of rulers” , describing his low position as an aide to the emperor. This oracle accurately predicts the rapid, if violent, rise of Darius to power in Persia and claims credit for YHWH, who , “chose,” him for the office. Cf. also 52:14–15. 8 A second YHWH oracle announces that this is an auspicious time for Darius because YHWH is supporting him. It defines Darius’s role in Palestine, and toward Je ru sa le m /Ju d a h , with three terms. He is to be , “a people’s covenant.” The emperor is personally to be the constitutional basis by which each people will function as a people. The breakdown of authority under the Assyrians in the seventh century B.C.E. and under the Babylonians in the sixth century could only be brought into some sort of order by imperial authority. In fact, Olmstead (History of the Persian Empire, 119–34) argued that Darius did exactly that by bringing a uniform legal system to the entire empire, as Cambyses had done in Egypt. However, more recent scholarship has disputed the evidence Olmstead cited for this claim, and there now seems to be little indication of a general legal reform or codification under the Persian rulers (see Excursus: Law Codes under the Persians below). Nevertheless, there is no doubt that Persian hegemony provided the legal conditions and imperial support for the repatriation of exiles, including those from Judah. Darius’s second function is to , “constitute a land.” The parallel words , “people,” and , “land,” define the elements in the situation without getting into the political details that , “nation,” would involve. Persia, of course, would dictate the political structures and powers. The third phrase combines the elements of people and land in terms of the specific problem at hand: , “to reassign abandoned land rights.” Two centuries of shifting sovereignties, wars, deportations, and abandonment had made establishing title to land a nightmarish impossibility. Only by the application of a sovereign fiat de novo could order be restored to the system of village cultivation in the fields that a healthy economy needed. 9 These steps would mean that released captives and returned exiles would have a place to go and an opportunity for livelihood with legal rights to homestead ancient areas without being harassed by other claimants to the land (cf. Ezra 4:1–4). 10 The m etaphor in v 9b pictured the people as a flock of sheep. It follows that YHWH (and, by appointment, Darius) is pictured as a benevolent and compassionate shepherd (cf, 40:11). 11–12 The m etaphor changes to focus more directly on God and his work. He builds “highways” for his people, even over difficult terrain, so that they can return to Zion. These are not necessarily migrants. Increasingly through the Vision they are seen as pilgrims on their way to Zion for festal worship in terms of 2:2–4 and 66:18–21. , “seaward,” from Palestine means “from the west.” , “the land of the Syenites” (see Note 12.a.), probably stands for Aswan in Egypt. It fits the context in designating the far south.

Translation

739

Explanation

Cyrus’s servant role is promised to and assumed by Darius. His task is defined in terms of restoring political and economic order in Palestine in addition to Cyrus’s tasks of rebuilding the temple and restoring Jewish rights to return to Jerusalem (vv 5–12). This passage reverberates with themes and images that communicate to readers a powerful sense of God’s call: “forming me before I was born . . . light to nations,” the choice of the unlikely, release of prisoners, abolition of hunger and thirst, and return to homelands. God’s call to serve his purposes resonates with contemporary contexts and situations that dem and from God’s people a sense of call and mission. Its universal appeal fits well with the NT’s understanding of God’s outreach to all nations. The picture of Israel’s needs in the fifth century B.C.E. coincides well with the needs of our contemporary world.

YHWH H as Comforted H is People (49:13–21) Bibliography Blocher, H. “Glorious Zion, O ur Mother: Readings in Isaiah.” EuroJTh 11 (2002) 5–14. Blythin, I. “A Note on Isaiah xlix, 16–17.” V T 16 (1966) 229–30. Graffy, A. “Isaiah 49:14– 25.” In A Prophet Confronts His People: The Disputation Speech in the Prophets. Rome: Biblical Institute Press, 1984.91–98. Gruber, Μ. I. “Will a Woman Forget Her Infant?” (49:14; Heb. with Eng. summary). Tarbiz 51 (1982) 491–92. Ishikawa, R. “Der Hymnus im Alten Testam ent u nd seine kritische Funktion.” Diss., Munich, 1996. Keel, O. “Jahwe in der Rolle der Muttergottheit.” Orientierung 53 (1989) 89–92. Lindsey, F. D. “Isaiah’s Songs of the Servant: Part 2. The Commission of the Servant in Isa 49:1–13.” BSac 139 (1982) 129–45. Meredino, R. P. “Jes 49, 14–26: Jahwes Bekenntnis zu Sion und die neue Heilszeit.” RB 89 (1982) 321–69. Qimron, E. “Biblical Philology in the Mirror Light of the Scrolls” (Hebrew). Tarbiz58 (1988–89) 297–315. Roberts, K. L. “Isaiah 49:14–18.” Int 57 (2003) 58–60. Rosenrauch, H. “Note on Is 49:16.” JQR 36 (1945–46) 81. Steck, O. H. “Beobachtungen zu Jesaja 49, 14–26.” BN 55 (1990) 36–4 6 . ______. “Heimkehr auf der Schulter o d er/u n d der H ufte, Jes 49,22b/60,4b.” ZAW 98 (1986) 275–77. Uchelen, N. A. van. “Rabbinic Updating of the Torah: Isaiah 49:14 and 15 in Bavli Berkhot 32b.” In Unless Someone Guide Me. FS K. A. Deurloo, ed. J.W. Dyk et al. Maastricht: Shaker, 2001. 355–62. Translation

Chorus: 1 3 Rejoice, Heavens! Be glad, Earth! Break out a in singing, Mountains! For YHWH has comforted his people and has compassion on his afflicted ones. Herald: 1 4 Then Zion says: Zion:YHWH has forsaken me!

2+2+3 3+2 2+2+2

Isaiah 49:13–21

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My Lord has forgotten me! YHWH: (to Zion)

15Can a woman forget her nursing child?

3+2

Or not have compassion a on the child in her womb? Even if b these couldforget, c 3+3 I myself will certainly not forget you! 16 See! I have engraved you on the palms (of my hands). 3+3 Your walls (are) before me constantly. 17Your buildersa movefaster than your destroyers b 3+3 or your devastatorsc who have now departed from you. 16Lift up your [f. sg.] eyes all around and see! 4+3 All of them are gathered! They have come to you! As I live, oracle of YHWH, I swear: You will put them on like a fine dress,a like a bride’s b trousseau. 19aThough I struck you, and wasted you, and destroyed you,a as a land, b 5+ now you have become too small to live in and those who were swallowing you up arefar away. 20 Again they say in your hearing 3+2 these children born during your bereavement: This place is too small for me 2+2 Move back and give me room! 21 And you think in your mind: 2+3 Who birthed thesefor me? While I was bereaved and barren, 3+2+3 aexiled and put away, ab who raised these? I f I was left alone, 4+3 where did these comefrom?

Notes 13.a. K , “let them break out.” Q , “and break out,” and 1QIsaa , “ break out,” are impv. Follow Q. 15.a. MT prep. + inf. const., “from having compassion.” BUS suggests piʿel ptc., “having compassion” (cf. Ps 116:5). Read MT as a negative to parallel the previous stich. 15.b. On and concessive clauses, see GKC §1606. 15.c. MT qal impf. 3 fem. pl., “they may forget.” CD frag. n i p ʿ a l , “they may be forgotten.” LXX ἐπιλάθοιτο, “can forget,” and Vg. illa oblita fu erit, “(even if) she could forget,” have a sg. to match the antecedent , “woman.” BHS suggests to explain the form as nun energicum (cf. GKC §58l) and therefore sg. Tg. supports MT. 17.a. MT , “your sons,” is supported by α′ οι υιοι σου, but 1QIsaa , “your builders,” is followed by α′ οικοδομουντες σε, θ′ οι οικοδομουντες, and Vg. structores tui. LXX οἰκοδομηθήσῃ , “you will be built,” and Tg. , “they will build,” also point in this direction. Read , “your builders.” 17.b. MT p i ʿ e l ptc., “your destroyers.” 1QIsaa prep. + qal act. ptc., “from those destroying you.” LXX ὑϕ’ ὡν καθῃ ρέθης, “by some of those by whom you were destroyed.” Read with 1QIsaa and BHS, “from your destroyers,” a comparison with the previous , “hurry”: “Your builders move faster than your destroyers.” 17.c. 1QIsaa accents MT’s pointing with a hireqyod instead of a simple hireq. 18.a. LXX and Arab. omit. 18.b. MT , “like a bride.” LXX ὡς κόσμον νύμ ϕ η ς , “like a b rid e ’s attire,” leads BHS to suggest reading together, “like a b rid e ’s dress,” but Tg. a n d Vg. preserve MT’s phrasing.

Form/Structure/Setting

741

19.a-a. MT consists of three noun phrases without a verb: “for your desolation and your devastation and your destruction of land.” Torrey suggests pointing the three words as verbs, pf. 1 c. sg. (see BHS) . The verse must then be seen as a conditional clause (GKC §159aa; Watts, Survey of Syntax, 134) with pfs. in the protasis and impfs. in the apodosis. 19.b. LXX omits. 21.a-a. LXX omits. 21.b. MT , “and put away.” 1QIsaa could be act., “and one who turned aside,” i.e., apostate. α ′, Syh., and Vg. may have read , “and one imprisoned.” There is, however, no reason to change MT.

Form/Structure/Setting

V 13 is a call for choral celebration that marks a break with what precedes. Melugin (Formation, 144) calls it an eschatological hymn. Baltzer (318) sees it as one of several choral breaks of Deutero-Isaiah. In context, it simply recognizes those who are observing YHWH’s work in this drama of redem ption and invites their applause and participation. It is a signal for the readers or audience to recognize the significance of the action and dialogue, and to join in the applause. Vv 14–21 change the mood by allowing another speaker a word. Zion, the recipient of God’s redemptive acts through the Persian, protests that she has been and is being neglected. The tone is petulant: she feels sorry for herself. Melugin (Formation, 148) recognizes that this begins a Zion/Jerusalem section that continues through 55:13 [sic]. The city replaces Jacob/Israel, which does not appear in this section. Melugin notes the “disputational tone.” Westermann (Forschung am alten Testament, TB 24 [Munich: Kaiser, 1964] 164) abandons attempts at form criticism, recognizing the dominance of longer compositions in the latter part of chap. 49. Begrich (Studien, 14–16, 26) rightly divides into three separate speeches (vv 14–21, 22–23, 24–26). The second and third speech will appear in the next scene. Melugin concludes that this speech should be called a “disputational pronouncem ent of salvation” (Formation, 148). The episode begins with Jerusalem ’s complaint of being forgotten (v 14), which is answered by a protest that this is impossible (vv 15–16). YHWH points to the building program in progress (v 17) and to returning settlers (v 18b) to argue that the time of judgm ent is past (v 19a). The num ber of Zion’s children suggests that she is now accepted and favored (vv 196–21). The setting for the scene is clearly in Palestine. This is confirmed by the appearance of Jerusalem in v 14. Note the appeal to coastlands (Phoenicia and Philistia) and distant peoples on the borders of Palestine. Cambyses was in Palestine at the time of his death (see Excursus: Cambyses/ Darius [522–ca. 518 B.C.E.] above), and Darius was apparently present as his aide. A rebellion had broken out in Persia, and Gaumata had already been recognized as king by several satrapies. Who at that point could have predicted that Darius would become emperor? The year 522 B.C.E. was also a point of low morale among Jews in Babylon and in Jerusalem. Sheshbazzar’s expedition had made little progress, perhaps because of opposition from neighboring Persian officials (Ezra 4:5). So the focus of the drama turns to Zion/Jerusalem. Baltzer (319) notes that in chaps. 49–54 the rise of Zion is a mirror image of Babylon’s descent in chaps. 46– 48. Zion’s rise reaches its peak in 54:11–14, but the book notes that there are

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Isaiah 49:13–21

problems in Zion, just as there were problems in Israel. The text deals not only with the ideal Zion but also with the very real people and leaders of Jerusalem. The passage personifies Zion as a woman in three ways: vv 14–16 – a woman not forgotten vv 17–19 – like a bride vv 20–21 – the barren woman who will yet have children Excursus: The Pointing of Final Kaf

in Isaiah 49

The editor, whether Masorete or other, of the Hebrew text of Isa 49 faces a major dilemma in pointing the final kaf in the chapter. It occurs over twenty times. In Hebrew, if it is pointed with a shewa it is feminine singular “you.” If it is pointed with a qamets it represents a masculine singular “you.” The difference is so small, but the effect on the interpretation and meaning of the chapter is tremendous. The Masoretes chose to use the former, , in vv 17–26 (twenty-four times) with the understanding that Jerusalem /Zion is addressed. They chose the latter, , to point it as “you” masculine singular in 49:6–8 (six times), understanding that the person who responds to Israel’s speech of resignation (49:1–4) is a man. The Masoretes, and the tradition they represent, used their function of assigning vowels to existing consonantal letters to interpret. What if they had made the opposite choice and vocalized all the pronouns as feminine, ? If all the “you” statements are addressed to Jerusalem /Zion, it unifies the passage. The “I” statements in 49:5 are identified as spoken by Jerusalem /Zion as she volunteers to take Israel’s place as YHWH’s servant to restore Jacob, who had earlier been assigned the task of bringing the message of comfort to Zion. This explains why Zion’s complaint about previous neglect appears in response in v 14. If the feminine forms are used, the servant of the Servant Song in 49:5–9a is Zion, who joins the servants Israel and Cyrus. But the Masoretes did not choose this interpretation. My interpretation will accept the Masoretic pointing and therefore identify the servant in 49:6–8 as the Persian emperor. Comment

13 The audience is made aware that the persons on the elevated stage include YHWH and his spokesm en, Heavens, E arth, and M ountains. These spectator-witnesses are called upon to applaud YHWH’s acts on behalf of his people and his city. Heavens, Earth, and Mountains have been addressed at various times in the Vision from 1:2 on. Baltzer (318) calls the hymn a “confession of faith.” He also understands , “earth,” to refer to the underworld, emphasizing YHWH’s sovereignty over all. In this worldview, , “mountains,” reach from the underworld to the heavens. This intepretation requires serious consideration. Excursus: as “the Underworld,” Baltzer’s commentary on Deutero-Isaiah sets several scenes in the underworld. He thinks , “the earth,” may in certain instances denote “the underworld” in the sense that Greek drama uses the concept. Everyone has understood Deutero-Isaiah’s concern to emphasize YHWH’s sovereignty. Extending his sovereign reign to include the underworld certainly serves that purpose. Baltzer’s use of Greek Attic drama as an entry into understanding Deutero-Isaiah as a

Comment

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dramatic text makes this plausible. He also dates the writing of the text to a time in which Greek thought may have influenced it, and considers the possibility that the text might be thought of as influencing Greek persons as well. Baltzer (88) understands two scenes in Isa 40–49 to be set in the underworld: 41:1– 5 and 47:1–7. He draws on other OT texts to support this view. He relates Pss 31:18 (17), 51:16 (cj.), and 94:17 to the description of Babylon in Isa 47:5, “Sit in silence , and go into darkness,” as implying entrance into the underworld “silence.” He cites Ezek 26:1–28:19 (especially Ezek 26:20), which describes Tyre’s descent into the grave. The comparable picture in Isaiah is chap. 14, which explicitly pictures the entry o f the Babylonian king into the world of the dead. Baltzer (318) also thinks “earth” in the call to heavens and earth of 49:13 may refer to “the underw orld.” If this is true, then the opening call in 1:2 “Rejoice, Heavens! Be glad, Earth!” should also reflect this worldview in which YHWH is sovereign in history with Israel and the nations, but also in the heavenly spheres with the seraphim (6:2) and in the underworld of death and silence (14:9–20). The beautiful scene in 2:1–4, which is located at the highest m ountain, is in or almost in the heavenly sphere. The “mountain of my holiness ” texts (like 11:6–9; 65:17–25) are also virtually in the heavenly sphere. The temple in Jerusalem brings the heavenly sphere and the earthly sphere together, subject to the violence of earth, but it is also the seat of the presence of YHWH. Thus there is a hint of the three-dimensional universe in Isaiah (heavens, earth, and underw orld). However, the dom inant views are either one dimensional, with YHWH as the single ruler of all, or two dimensional, with YHWH’s heavens and YHWH’s land (see Excursus: Isaiah’s Worldview and Excursus: The Land in Isaiah 1–33). The latter seems to dominate.

Medieval interpreters made “Heavens” and “Earth” symbols of angels and people, or thought of “each part of the universe perform ing . . . the task assigned at creation” (C. H outm an, Der Himmel im Alten Testament: Israels Weltbild und Weltanschauung, OtSt 30 [Leiden: Brill, 1993] 107). This verse continues the call for everyone to participate in rejoicing in YHWH’s redemptive actions for his people that characterized act 4. , “his afflicted ones,” is a term used often in the Psalms. It may refer to the physical afflictions of the exile or poverty, but it may also designate the spiritually needy. Note the parallel with , “his people” (cf. Ps 72:2). Koole (2:47) notes how the exile has shown how much the people of God are dependent on the mercy and goodness of God. , “comfort,” of God’s people was the program announced in 40:1, but it appears again here for the first time following that verse. It will be developed in 51:3, 12, 19; 52:9; 54:11. “My/his people” appeared only in 43:20 and 47:6 for act 4, but , “my people,” occurs in act 5 in 51:4, 16; 52:4, 5, 6; and 53:8. , “his people,” is found here and in 51:22 and 52:9. Act 5 is focused on Jerusalem , but it is also concerned with the people of God in the postexilic age. God’s work of restoration consists of comforting words and acts of redemption. In this verse, the parallel words are , “comforted,” and , “has compassion.” Koole (2:47) comm ents: “In the ‘eschatalogical hym n’ the future has already becom e a present.” Penna points to the wide scope of God’s action, which points beyond the exile to both spiritual and material salvation. 14 Attention is now drawn to the earthly scene. Zion speaks. Apparently ignoring the developments of vv 1–13, she complains that “YHWH has forsaken” her. The figure is that of a wife or lover who feels abandonment. She concentrates on

744

Isaiah 49:13–21

the implied wrongs done in Nebuchadnezzar’s invasions of 598 and 587 B.C.E. and the intervening decades. The complaint ignores the thrust of the Vision’s presentation that YHWH had called on exiles to be messengers of good news to Zion (40:1–11) some twenty-five years before, that the rise of Cyrus was directly related to YHWH’s plan to rebuild Jerusalem (44:28b; 45:13b) , and that YHWH had inspired the edict of Cyrus and the expedition of Sheshbazzar in the previous decade (48:20; Ezra 1:1–8). The com plaint may have been partly justified in that Sheshbazzar had apparently accomplished very little and that exilic Israel had, by her own admission (49:4), been ineffective in accomplishing her assigned work. 15–16 YHWH emphasizes his continued concern and compassion by using a comparison with a nursing mother and insisting that his regard and intention are even more certain and sure. Isaiah portrays God in female terms a number of times. G. A. and C. J. Klingbeil (“Metáforas femininas de Dios en Isaías: Reflexiones sobre la hermenéutica de la teología feminista,” Theo 14 [1999] 38–65; abstract in OTA 23 [2000] 290) conelude, “Apparently the Book of Isaiah has blurred gender lines in portraying YHWH in an attempt to show the complete parent nature of God and God’s all-encompassing care for his children.” See also O. Keel, Orientierung53 (1989) 89–92. Jerusalem is , “engraved on my palms,” that is, cut into his very flesh, thus constantly, unendingly, on his mind. The particular issue of rebuilding her walls (cf. 44:286; 45:136) is constantly on his agenda. 17 The textual ambiguity between the meanings “your sons” and “your builders” for is perhaps deliberate (see Note I7.a.). Both the city and the people are involved. The practical problem of slow progress in building comes up. O f course, there are opponents to be dealt with. These “destroyers” and “devastators” would include neighboring brigands from Edom (Obad 5) and surrounding areas who regularly pillaged the defenseless city. They include enemies among governors and leaders of neighboring provinces (Ezra 4:1–4). Similar adversaries in sueceeding periods are called by name in Ezra and Nehemiah. YHWH insists that the builders (Sheshbazzar, Zerubbabel, and their helpers) are one step ahead of their opponents. The account in Ezra supports this assessment. 18 Zion is challenged to recognize that some have already returned, presumably with Sheshbazzar. YHWH swears that Zion will come to see them as a , “bride’s trousseau,” symbol of her new status and acceptance by God. , “all of them ,” emphasizes that God excludes no one. , “gathered,” stands in contrast to , “forsaken,” and continues the picture of God acting like a shepherd (40:11). 19 The judgm ent that had befallen Jerusalem, summarizing her experiences from the seventh century to her destruction in 587 B.C.E., is described in three words: , “struck, ” , “wasted,” and , “destroyed.” YHWH had done each of these himself. The Assyrians and Babylonians were simply instruments of his wrath (cf. 10:5). But these events belonged to the form er times. Now things have changed in this favorable period of grace, but Jerusalem has failed to notice the difference. The city’s growth is cited as an unmistakable sign of YHWH’s grace. 20–21 This theme of the city’s rapid growth continues from v 19, but the figure is changed. Jerusalem is depicted as YHWH’s beloved wife, no longer abandoned, as attested by the fact that she has borne so many children. The supposedly

Bibliography

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abandoned city is filling up with new residents. “If I was left alone, where did these come from?” Explanation

God’s program to comfort and restore Jerusalem (40:1–11) is on schedule in spite of the refusal of Babylonian Jews to accept their role. However, Jerusalem complains, and YHWH tries to assuage her feelings of having been abandoned at the same time that the people are being cheered on in preparing the holy city for the return of YHWH to his temple. Is it actually possible that God would abandon his people (cf. Ps 22)? This passage and chap. 54 contend that it is not possible, no more than a mother could abandon her child or that someone could forget a name cut into their hand. Zion is not only a place. Baltzer notes the importance of Zion for the OT and for Jewish thought and piety. “‘Zion’ is the goal of longing and hope. Zion is the place where God is present and people can live together in justice and peace.” The idea of Zion was already a part of Israel’s heritage, linked to David. Isaiah is concerned with the renewal of Zion. These verses constitute in Isaiah a new beginning (Baltzer, 319). In this book Zion represents the people of God. The NT echoes these themes, so Christians have often seen themselves in this picture. God is taken aback by the expression of unbelief in v 14 (Mark 6:6). The very thought is impossible (v 15). He cannot but think of his people, as a mother her child (cf. 31:20 and Hos 11:8). God is like father and mother (66:13 and Matt 23:37). Zion is engraved on God’s hand. She cannot be removed (chap. 54 and Rev 21–22). Vv 18–21 portray the future. Koole (2:49) describes this as “the vision of a coming and going people. The people who come: those that belong to Zion, the people who go: the enemies.” A major division is accomplished. “All of them ,” those who belong to Zion and are truly the people of YHWH, are gathered. No one is left out (cf. Ezek 37:lff.; John 14:19). Yet the wicked, the evil forces, and all who are drawn to them leave. This division between the servants and the wicked continues to the end of the Vision. Yet the city is filling up. Who are these? Zion’s children? And the enemies? Some would be the returning exiles, but the prophet has not seemed hopeful for Israel (chap. 48 and 49:1–4; cf. Matt 8:12; 1 John 2:19). At the same time the Vision sees old divisions disappear. Israel brings proselytes. The nations assemble in Jerusalem (45:20ff.). So Zion asks (v 21), “Where did these come from?” (cf. Rev 7:14).

Even th e C aptive o f a Champion (49:22–50:3) Bibliography

Abma, E. Bonds of Love: Methodic Studies of Prophetic Texts with Marriage Imagery. SSN 40. Assen: Van Gorcum, 1999. Dahood, M. “Textual Problems in Isaiah.” CBQ22 (1960) 404– 6. Forster, B. “The Biblical ʾomen and Evidence for the Nurturance of Children by Hebrew

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Males.” Jud 42 (1993) 321–31. Grether, H. G. “Translating the Questions in Isaiah 50.” BT 24 (1973) 240–43. Kim, H. C. P. Ambiguity, Tension, and Multiplicity in Deutero-Isaiah. New York: Lang, 2003. 149–72. Translation Herald: YHWH: (to Jerusalem)

Jerusalem: Herald: YHWH:

Herald: YHWH:

22Thus saysaLord YHWH: a See! I raise my hand toward nations, and toward peoples I lift my signal, that they bring your [f.] sons in their bosom-fold b and that your [f.] daughters be carried on a shoulder. 23Kings will be your [f.] patron, and their queens your [f.] wet nurses. Faces to the land,a they will bow to you [f.], and the dust ofyour [f.] feet they will lick.b And you [f.] will know that I am YHWH, cI in whom those waiting will never be disappointed.c 24Can booty be taken away from a champion? I f a captivity be legitimate! can one be rescued? 25Indeed! Thus says YHWH: Even the captive of a champion can be taken! And the prey of a terrorist can be rescued! I will personally struggle with the one struggling with you [f.],a and I will personally save your [f.] children. 26And I will make your [f.] oppressors devour their own flesh. And they will be drunk (from) from their own blood as from wine. And all flesh will know that I am YHWH, your [f.] Savior and your [f.] redeemer, Mighty One of Jacob! 50:1Thus says YHWH: Where is this writ of your [pl.] mother’s divorce with which I sent her away? Or who is the one of my creditors to whom I sold you [pl.]? See! You [pl.] were solda because ofyour [pl.] transgressions. And because of your [pl.] own rebellions your [pl.] mother was sent away. 2Why, when I came, was there no one there? I called, but no one answered. Is my hand altogether too short to ransom?a Or is there in me no power to rescue? See! By my rebuke I dried up a sea!

3 4+3 3+3 3+2 4+3 3+3 3+3 3+3+3

3+3 3+3

2+2 2+2 3 3+2+2 3+3 3+3 4+3 4+3 4+3

Form/Structure/Setting

I make livers become a desert! Theirfish rottedfrom lack of water and diedb because of thirst! 3Iclothe heavens with darkness, and I make sackcloth their covering.

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4+2 3+3

Notes 22.a-a. 1QIsaa and lxx omit , “ Lord.” Tg. read , “YHWH God.” Such variants in the divine titles are common. Stay with mt. 22.b. MT is an obscure word occurring elsewhere only in Ps 129:7 and Neh 5:13. It is usually translated “bosom” or “fold” in a garment. 23.a. MT , lit. “faces a land.” LXX ἐπὶ πρόσωπον τ ῆς γῆς , “on the face of the earth.” Tg. , “with their faces to the ground.” The words are not in const, relation. “Faces” and “land” stand side by side with no grammatical signals concerning their relation. Either of the meanings chosen by lxx and Tg. may be intended. 23.b. Cf. Ps 72:9; Mic 7:17. 23.c-c. MT , lit. “who they are not ashamed those waiting on me,” creates problems for syntax. The antecedent and relative pronoun for , “who” is unclear. The word order is confusing. LXXbl ονκ αισχυνθησονται οι νπομενοντες με, “those waiting for me will not be shamed.” Tg. interprets , “that the righteous who wait for my salvation shall not be ashamed.” Read , “I YHWH,” which is picked up in the final pronom. suf. as antecedent for , “who”: “I in whom those waiting will never be disappointed/ashamed.” 24.a. , “right” or “legitimate.” 1QIsaa , “awe-inspiring,” i.e., “a captive of an awesome one” (see v 25a). Syr. and Vg. support this reading, lxx ἀδίκως, “unjustly.” T g. , “one which the righteous have captured.” Read MT. 25.a. MT , “your adversary.” Some MSS and Vg. , “your adversaries.” Other mss and lxx , Syr., and Tg. read , “ your dispute,” as did 1QIsaa originally, which was later corrected to p l . (or ; see Kutscher, Language, 384). Kutscher points out that in the other occurrences of (Ps 35:1; Jer 18:19), the MSS and the versions also try to read . Stay with m t . 50:l.a. Z. W. Falk (“Hebrew Legal Terms: II, “JSS 12 [1967] 242–43), followed by Whybray, argues that , “sell,” can also mean “hand over,” “transfer,” without money changing hands. This fits the second occurrence of the word, but in the context of “creditors” obviously not the first. 2.a. , lit. “my hand for ransom” (for this noun, see BDB, 804). LXX τοῦ ῥύσασθαι, “to redeem,” preceded by a negative interrogative particle; Tg. “is my might shortened that it cannot save?”; and Vg. redimere, “to redeem,” lead BHS and HAL to suggest reading , “from ransoming,” inf. const, from . Follow BHS and the versions. 2.b. BHS suggests inserting , “their cattle,” i.e., the sea creatures, presumably for more balanced meter. This is unnecessary.

Form/Structure/Setting

This short dialogue between YHWH and Jerusalem begins with YHWH’s announcem ent (vv 22–23). It is interrupted by Jerusalem ’s incredulous questions (v 24). YHWH responds in vv 25–26. Then he takes the initiative in 50:1–3 to challenge Jerusalem on the earlier complaint of abandonment (49:14). Melugin (Formation, 151) calls vv 22–23 “an announcem ent of salvation” followed by a statement of YHWH’s purpose in deliverance. Vv 24–26 continue the disputation. Melugin has no satisfactory category for 50:2b–3. The scene is built around three YHWH speeches: (1) Vv 22–23 present a salvation statem ent addressed to Jerusalem as a city in second-person fem inine singular. It announces a decision to return former inhabitants to the city and its surroundings. (2) Vv 24–26 present a challenge and response. Jerusalem ques­

748

Isaiah 49:22–50:3

tions whether the exiles’ return is possible. YHWH assures her that it can and will be accomplished. (3) Vv 1–3 issue a counterchallenge in four questions and answers addressed to Jerusalem ’s people (second-person masculine plural). The questions are: where? (v 1), who? (v 1b) , why? (v 2), and is? (v 2b). YHWH answers each of his own questions. Comment 22 In earlier times of judgm ent (5:26; 7:18; 13:2), YHWH’s signal brought nations to invade with the resultant destruction. Now in a period of favor and blessing, with the Persian emperor as her patron, countries around Jerusalem may be ordered to aid the pilgrimage of Jews and the restoration of the temple (cf. Ezra 1:4; 3:7). 23 Kings as well as queens will serve as nurturers of the returning children. See B. Forster, Jud 42 (1993) 321–31. Jerusalem ’s restoration is not an end in itself. It will serve to spread the knowledge of YHWH and will witness to the valid form of faith: , “waiting,” on YHWH. 24 Jerusalem , however, continues to think in terms of confrontation with Persia. For their own success to be accomplished, the Judeans think Persia must be defeated. They wonder how these things can become reality unless someone breaks the em pire’s hold on them. This is the ultim ate question for every unspiritual or unbelieving person for whom strength and power are everything. “If a captivity be legitimate, can one be rescued?” suggests another perspective, one in which acknowledgment of Israel’s sins has led to a sense of guilty hopelessness. 25 YHWH’s plans are more subtle. He is using Persia to accomplish his will. He is not confrontational. Thus, for him all these things are possible within the framework of empire. God can accomplish his purposes in many ways. To Zerubbabel YHWH said, “Not by might nor by power, but by my Spirit” (Zech 4:6, NIV). Jesus spoke of faith that moves mountains (Matt 17:20||Luke 17:6). 26 “Devour their own flesh” and “be drunk from their own blood” are metaphors meaning “are reduced to their last extremity” (cf. M. Dahood, CBQ 22 [1960] 404–5). , “your Savior and your redeemer,” answers the sense of guilty hopelessness expressed in v 24 with a strong affirmation of God’s continuing support of Israel. God is prepared to do what is necessary to accomplish Jerusalem ’s redemption. His acts on Jerusalem ’s behalf will testify before everyone of his salvation for her. 50:1 YHWH again takes up the complaint that he had abandoned Jerusalem (cf. 49:14). He demands proof, using the m etaphor of Zion as his wife. The present generation is seen as her children (cf. 49:18–21). The charge of estrangem ent or divorce requires proof (see Deut 24:1–4). Where is it? There was a separation, all right, but it was all due to their sins. , “rebellions,” has a dual sense. It refers to rejection of God and of God’s way of life, but it also had a political sense in their refusal to accept Assyrian rule during the reigns of Hezekiah and Josiah and more recently in those elements of Judaism that conspired against Persian rule. These were the direct causes of separation, that is, exile and dispersion, says YHWH. But they did not lead God to issue a permanent writ of divorce. Jerusalem ’s place as God’s chosen remains unchanged.

Bibliography

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2–3 YHWH’s charge that they had been unresponsive reflects a major motif through the entire Vision (cf. 29:16; 30:12–18; 63:5; 65:1–5). It is YHWH’s turn to show unbelief. He cannot believe that anyone would think that past events of judgm ent and exile meant that he was impotent, unable to do anything about them. He cites his mighty acts of old to refute any such suggestion. Explanation

The scene focuses on YHWH and Jerusalem. YHWH’s hand signal sets in motion what Koole calls “a festive procession” to Zion. The Psalms sing of such processions, and Isa 2:3 speaks of such a procession with the Torah in hand. Christians took part in such processions with what church fathers called “the Banner of the Cross.” The Reformation associated processions with the proclamation of the Gospel. The original setting pictures the return of exiles to their homes in Jerusalem. The royal patronage that makes return possible is stressed. The passage picks up both YHWH’s determination to move ahead with restoration and Jerusalem ’s skepticism that this is possible. The Lord pictures first the cooperation of the nations in Jerusalem ’s redemption. Jerusalem is skeptical about the position of the nations, picturing them as captors. She shows neither faith nor knowledge—no sign that she has heard or understood anything about God’s plan for her redemption. Even acknowledgment that her capitivity is “legitimate” (v 24), that is, a just punishm ent from God, leads not to greater faith but only to a sense of hopelessness. The Lord of all the earth and all history finds little or no faith among his own people in his own city. Jesus encountered a similar situation centuries later (Luke 18:8). Yet God’s gracious saving acts are dependable and sure. YHWH insists he can deal with hostile nations in any way that is necessary. Then he continues the disputation with a call for evidence that he has in fact abandoned Jerusalem now or in the past.

A Student’s Tongue (50:4–51:8) Bibliography

Beuken, W. A. M. “Jes 50, 10–11: Eine kultische Paränese zur dritten Ebedprophetie.” ZAW 85 (1973) 168–82. Corney, R. W. “Isaiah L, 10.” VT 26 (1976) 497–98. Holmgren, F. “Chiastic Structure in Isaiah LI, 1–11.” V T 19 (1969) 196–201. Holter, K. “Die Parallelismen im Jes 50:11ab.” BN 63 (1992) 35–36. Jacobson, H. “ANote on Isaiah 51:6.” JBL114 (1995) 291. Janzen, J. G. “An Echo of the Shema in Isaiah 51:1–3.”JSOT 43 (1989) 69–82. ______. “Rivers in the Desert of Abraham and Sarah and Zion (Isaiah 51:1–3).” HAR 10 (1986) 139–51. Jones, G. H. “Abraham and Cyrus: Type and Anti-Type.” VT 22 (1972) 304–19. Kim, H. C. P. Ambiguity, Tension, and Multiplicity in Deutero-Isaiah. New York: Lang, 2003. 173–204. Kuntz, J. K. “The Contribution of Rhetorical Criticism to Understanding Isaiah 51:1–16.” In Art and Meaning. JSOTSup 19. Sheffield: Univ. of Sheffield, 1982. 140–71. Leene, H. De stem van de knecht als metafoor: Beschouwingen over de compositie van Jesaia 50.

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Kampen: Kok, 1980. Lindsey, F. D. “Isaiah’s Songs of the Servant: Part 3. The Commitment of the Servant in Isaiah 50:4–11.” BSac 139 (1982) 216–29. Lugt, P. van der. “De strofische structuur van het derde knechtslied (Jes. 50, 4–11).” In De Knecht. Ed. Η. H. Grosheide. 102–17. Maggioni, B. “Le troisième chant du Serviteur Yahvé, Is 50, 4–9a.” AsSeign 19 (1971) 28–37. Merendino, R. P. “Allein und einig Gottes prophetisches Wort: Israels Erbe und Auftrag für alie Zukunft (Jesaja 50, 4–9a,10).” ZAW97 (1985) 344–66. Miguez, J. L. “Is 50,4b y la Idolatría: Una Propuesta de Traducción.” Aur 2 (1999) 19–39. Morgenstern, J. “Isaiah 50:4–9a.” HUCA 31 (1960) 20–22. Schwarz, G. “Jesaja 50, 4–5a: Eine Emendation.” ZAW85 (1973) 356–57. Steck, O. H. “Zur literarischen Schichtung uber Jesaja 51.” BN 44 (1988) 74–86. Uchelen, N. A. van. “Abraham als Felsen (Jes. 51:1).” ZAW 80 (1968) 183–191. Vanoni, G. “‘Die Tora im Herzen’ (Jes 51:7), oder: Über das Vergleichen.” In Ein Gott—Eine Offenbarung. FS N. Füglister, ed. F. Reiteren Würzburg: Echter, 1991. 357–71. Willey, P. T. Remember theFormer Things. 206–28. Yalon, H. “ (Isa 50:4).” Leš 30 (1966) 248–49. Translation Servant Meshullam:

Darius:

4My Lord, a YHWH has assigned me a student’s b tongue to know how to sustain c a weary one d (with a word. e He wakes (me) u p fmorning by morning g— he wakes up my ear to listen as students b do. 5aMy Lord YHWH has opened my ear.a And I, on my part, have not been rebellious. I have not turned my back (to him). 6 I gave my back to ones who beat me and my cheeks to those who plucked them bare.a I did not hide b my face from insult and spitting. 7And my Lord YHWH gives me help. Therefore I have not been insulted. Therefore I have set my face like a flint and I know that I shall not be shamed. 8 My Vindicator is near. Who dares contend with me? Let us stand up together! Who wants to be master of my case? Let him approach me! 9 See! My Lord YHWH gives me help. Who would accuse me of wrongdoing? See! All of them are like a garment that wears out. A moth can devour them. 10Who among you fears YHWH, heedinga his servant’s voice? Anyone who has walked (in) dark places where there is no light should trust in YHWH’s name

4+2 4 3+3+2 4+3+3

3+2

2+2+2 3+2 4+2 4+2 4+3 3+3 3+2

Translation

YHWH:

Heavens: Earth:

YHWH:

and rely on his God. 11 See! All ofyou who kindle a fire, tying u p a torches, walk in theflame b ofyourfire and in the torches you have kindled. This will be yours from my hand! You lie down for torture! 51:1Listen to me, you who pursue right, you seekers of YHWH! Look to a rock (from which) you were cut out a and to the quarry cutb (from which) you were dug.c 2Look to Abraham, yourfather, and to Sarah who gave you birth. For he was only one when I called him. Then I made him fruitful a and multiplied him. 3For YHWH comforts Zion! He comforts all her desolation! When he makesa her wilderness to be like Eden and her steps like YHWH’s garden, joy and gladness will befound in her and thanksgiving and the sound of song. 4Pay attention to me, my people,a and give ear to me, my people,b for law goes out from me. And I make my justice flash cforth light (over) peoples. 5My righta is near.b My salvation has gone out, and my arms judge peoples. Coastlands look toward me eagerly and hopefor my arm. 6 Lift up your eyes to the heavens, and look to the land beneath. For the heavens are greya like smoke, and the land wears like a garment, and its inhabitants die blike a gnat b But my deliverance is for an age, and my right will not set (like the sun).c 7Listen to me, you who know right, people with my law in their hearts. Do not fear human reproach or be dismayed by their revilings. 8For a moth could devoura them like a garment, or a worm devour them like wool. But my right will befor an age, and my deliverancefor a generation of generations.

751

4+2 3+2 3+2

2+ 2+2 3+3 3+2 3+2 3+2 3+3 4+3 3+3 4+4 2+2+3 3+2 3+3 3+3+3 3+3 2+2+3 3+2 4+3 3+3

752

Isaiah 50:4–51:8

Notes 4.a. Those who pronounce , “YHWH,” as , Adonai, “Lord,” have a problem here and in vv 5, 7, 9, with the repetition. Some lxx mss repeat κυριος κυριος, “Lord Lord,” as did Luther. Cf. 49:22. 4.b. , lit. “of ones who are taught.” Tg. “them that teach.” 4.c. is a hap. leg., apparently a qal inf. from , “bend,” which does not otherwise appear in the qal. BDB (736) calls its meaning “very dubious.” There have been many attempts to emend, but none are satisfactory. BHS lists , “to teach” (Klostermann and Cheyne), or p i ʿ e l , “to bend”; HAL adds , “to answer.” lxx takes as the denominative verb from , “time.” The usual way out is to translate from context as “to help,” “to sustain.” 4.d. MT ; adj., “a weary one” (cf. 40:29 and the uses of the verb in 40:28, 30; 44:12). CD fragment is the qal inf. const, of the verb. 4.e. , “a word,” stands alone in the sentence without connection. It is best understood as an adv. usage, “with or by a word.” Tg. paraphrases, “how to teach wisdom to the righteous who long [lit., faint] for the words of his law.”ἡυ ί κα δεῖ εἰπεῖν λόγν , “when it is necessary to speak a word.” 4.f. BHS recommends deletion because it is repeated in the next line. However, if the Masoretic division of the verse is maintained, the repetition for emphasis makes good sense. 4.g. LXX, OL, and Eth. omit the second “morning.” 5.a-a. BHS suggests this is a later addition, but the line fits and should be kept. 6.a. MT , “to those making bare.” For a violent sense, cf. Ezra 9:3 and Neh 13:25. On 1QIsaa , see Kutscher, Language, 255–56. 6.b, MT , “I hid,” hipʿil pf. from is supported by Tg. 1 Q I s a a , h i p ʿ i l pf. from , “turn away,” is supported by LXX ἀπέστρεψα and Syr. ʾpnyt. Kutscher (Language, 268) points out that LXX and Syr. usually translate this way in Isaiah. Stay with MT. See S. E. Balentine, The Hidden Gad (Oxford: Oxford UP, 1983) 17, who cites Dahood’s theory of an in-fixed . 10.a. MT ptc., “listening.” LXX ἀκουσάτω, “let him hear,” suggests impf./juss. . Tg. , “to hear,” suggests inf. . 1QIsaa supports MT. Read MT. 11.a. MT p i ʿ e l ptc. const., “girding,” “preparing,” from . BHS cites Syr. in suggesting hipʿil ptc. const., “lighting,” from . l x x κατισχύετε, ‘You overpower.” Tg. , “lay hold of a sword,” follows the meaning “to gird” and emends the following word to fit. The translations struggle with two words that do not easily go together, but all attest the same text. Read MT. 11.b. MT , “by the flame of,” occurs otherwise only in 31:9, 44:16, 47:14, and Ezek 5:2. l x x τ ῷ ϕωτί, “in the light,” supported by Syr. and Vg., suggests (cf. BHS), “in the light of.” Read MT. 51:l.a. MT , “ y ou were cut,” appears only here in puʿal. lxx ἢν ἐλατομήσατε, “which you have cut,” act. Tg. paraphrases in pass. Read MT. 1.b. Syr. omits. 1.c. m t ’s puʿal is again unique. LXX is act. See Note 51:1.a. 2.a. MT , “I blessed him.” 1 Q I s a a , “I make him fruitful,” from . Either reading is possible, l x x , Tg., Syr., and Vg. support MT. Both words appear elsewhere with , “multiply” (Kutscher, Language, 275–76). 3.a. MT , “so that he establishes.” LXX καὶ θήσω, “I will make.” Tg. and Vg. et ponet, “and he makes.” BHS suggests changing to . That is unnecessary. 4.a. Some MSS and Syr, read , “peoples,” but LXX λαός μου, “my people,” supports MT, as do 1QIsaa, Tg., and Vg. 4.b. Some MSS and Syr. read pl. abs. for MT’s sg. const, with suf. lxx οἱ βασιλεῖ ς , “the kings,” goes its own way. 1QIsaa and Vg. support MT, as does T g. , “my congregation.” BHS, Elliger (525), and others follow Syr. in both cases because of the pl. verbs, but these are explained by the collective sense of the nouns. 4.c. h i p ʿ i l may have either of two meanings: “disturb, twinkle” (cf. 51:15) or “be at rest” (cf. Jer 50:34). A related noun refers to a moment in time (HAL suggests emending to the noun). The denominative verb would mean “shine for a moment” or “twinkle for a moment.” Several interpreters (Marti, Cheyne, Elliger [525–26]; cf. BHS, HAL) join the word in this sense to the following verse, as apparently LXX ταχύ , “speedily,” and σ′ do. MT is the more difficult reading. Driver (JTS 36 [1935] 401) follows Arab, rgʿ to suggest a happy translation: “I will make flash for a light of the peoples” (cf. NEB). Despite Elliger’s complaints about the meter (526), this seems the best solution. 5.a. lxxdls and others add ὤς (εις) ϕώς , “as light.” 5.b. LXX ἐγ γ ίζε ι, “draws near,” suggests a finite verb for m t ’s adj. BHS suggests qal pf. or hipʿil impf., but MT makes sense with an implied verb “to be.”

Form,/Strueture./Setting

753

6.a. G. R. Driver (JT S 36 [1935] 401–2) explains n i p ʿ a l as a denominative from , “salt.” He uses a secondary sense from Arab, miḥ to mean “being grey,” the color of evaporated salt from the Dead Sea. He translates “the heavens are murky like smoke.” 6.b-b. MT , “like a gnat” or “like this,” i.e., like nothing. 1QIsab may be related to Arab. makin (Whybray), so “like a locust.” 1QIsaa supports MT. 6.c. MT is usually derived from , “shatter,” “break.” LXX ἐκλίπῃ, Tg. , and Vg. defic iet seem to have read , “will fail” (BHS). G. R. Driver (JTS 36 [1935] 402) suggests deriving from , “go down, descend,” metaphorically of the sun, “set.” 8.a. MT , “devour them,” appears twice, supported both times by 1QIsaa and LXX. Tg. translates the second as , “seizes.” Vg. translates with different synonyms. BHS suggests from , “complete,” “finish,” with reference to Jer 10:25, to eliminate the duplication.

Form/Structure/Setting

The smaller units in this scene have been identified by form critics (see Melugin, Formation, 152). They build an arch. A 50:4–9: A speech by a beleaguered teacher shows his determination to follow YHWH’s course. He expects his vindicator to appear momentarily. He condemns his opponents for their lack of substance and permanence. B 50:10–11: Darius appears to vindicate him, appealing to all who trust YHWH that he, Darius, is YHWH’s choice (cf. 49:5–7) and threatening rebels with a dose of their own medicine. C 51:1–2a: A second speech by Darius appeals to those in Jerusalem who seek a legitimate government at the same time that they seek YHWH. He calls on them to look to YHWH. KEYSTONE 51:2b–3a: YHWH supports and expands the reference to Abraham. His spokesmen apply the word to Zion. C′ 51:3bc: YHWH’s spokesmen expand ecstatically on the announcement. B′ 51:4–6: Darius addresses the people who are loyal to Persian rule and to his claims to the throne, promising them legitimacy, deliverance, and justice based on law. He emphasizes the promise of permanence in a rule of law. A′ 51:7–8: Darius’s fourth speech is addressed to those who recognize him as the legitimate ruler and who are loyal to his law. He calls them to stand firm against opposition, which he claims to be transitory while his rule promises permanence. Isa 50:4–9 is one of the so-called Servant Songs. (See Excursus: The Sufferer/ Martyr of Isaiah 50:4–9 and Isaiah 53.) Begrich (Studien, 54–55) called it a lament by an individual with vv 4–6 representing his complaint. O. Kaiser (Der Königliche Knecht [Göttingen: Vandenhoeck & Ruprecht, 1959] 67–69), Westermann (183– 84), and Elliger (34) call it a psalm of confidence. Melugin (Formation, 71–73, 152) considers the passage to be “an imitation of a psalm of confidence” and calls attention to parallels in Jerem iah’s confessions. The passage does not use the word , “servant.” The speaker is not one of the major servant figures in the Vision, such as Israel, Gyrus, or the worshipers in Jerusalem. The speaker is more like the leader heard in 48:16 and in 62:1–3; the speakers in 48:20, 57:14, and 62:6; and, of course, the one described in 53:1–12. If this role is to be thought of as a “servant role,” it must be carefully distinguished from the explicit references to Israel and Cyrus as “servants.” This speaker is Darius’s advocate and defender in Jerusalem. He is also to be identified as a leader in the movement to restore the temple.

754

I saiah 50:4–51:8

Isa 50:10–11 is clearly of a different genre. The vindicator appears and speaks in an arrogant and sarcastic tone. He identifies himself as YHWH’s servant and reprimands the people for their lack of faith. He then threatens to punish the rebels. Melugin (Formation, 156) breaks 51:1–8 into three speeches because of the introductory form ulas (following G ressm ann, “Die literarische Analyse Deuterojesajas,” ZAW 34 [1914] 264; Begrich, Studien, 13, 20, 50; and Η. E. von Waldow, “Anlass und Hintergrund der Verkündigung des Deuterojesaja,” diss., Bonn, 1953, p. 36; but against the argum ents for unity by Mowinckel, “Die Komposition des deuterojesanischen Buches,” ZAW 49 [1931] 108; L. Köhler, Deuterojesaja [Jesaja 40–55] stilkritisch untersucht, BZAW 37 [Giessen: Töpelmann, 1923] 108; and Fohrer, 3:141). Isa 51:1–3 is called a disputation text by Begrich and von Waldow. Melugin (Formation, 157) recognizes an elem ent of a salvation speech in v 3 and suggests that there is a combination of genres here. Isa 51:4–5 is a new speech. He calls v 5 an announcem ent of salvation separate from v 6, but the themes of right, salvation, justice, and law unite the three verses. Isa 51:7–8 opens, as the previous two speeches have, with calls for attention. Again the genres are mixed. Form criticism is hampered in its attempts to analyze such a passage where dramatic requirements overrule the usual strictures of form. The scene introduces a beleaguered leader in Jerusalem and has Darius appear to support him, to announce his program, and to warn against rebellion. The historical background is to be found in Jerusalem in 522 B.C.E. Cambyses is dead. Gaumata has proclaimed himself emperor and been recognized as such in Mesopotamia and the eastern parts of the empire. Darius has taken command of Cambyses’ army in Palestine, and he is taking steps to consolidate control of that area and of Egypt, which he had ju st left. This scene portrays his moves as they apply to Jerusalem and to Judah. Ezra 3:2 speaks o f Zerubbabel as the Jewish leader in Jerusalem. Ezra 2:2 lists him as one of a group returning to Jerusalem , apparently in a later expedition than that of Sheshbazzar. He faced opposition from neighboring peoples (Ezra 3:3; 4:1–5). The yearning for order and perm anence permeates the scene. The impermanence of the opponents is noted in 50:9b. Promise of order invokes the them e of “a rock” in 51:16 and continues with references to perm anence in vv 6 and 8. Darius promises that his program of law and justice will provide the perm anence that they long for. Excursus: Parties in PalestinianJudaism Bibliography

Achtemeier, E. R. Community and Message. 17–26. Blenkinsopp, J. A History ofProphecy in Israel. Philadelphia: Westminster, 1983. 225–51. Hanson, P. D. Dawn of Apocalyptic. 32– 279. Meyers, E. M. “The Persian Period and the Judean Restoration: From Zerubbabel to Nehemiah.” In Ancient Israelite Religion. FS F. M. Cross,Jr., ed. P. D. Miller et al. Philadelphia: Fortress, 1987. 509–21. Miller, J. M., and J. H. Hayes. A History ofAncient Israel and,Judah. Philadelphia: Westminster, 1986. 437–75. Petersen, D. L. Late Israelite Prophecy. Missoula, MT: Scholars Press, 1977. 26–27. Plöger, O. Theocracy and Eschatology.

Form/Structure/Setting

755

Trans. S. Rudman. Richmond: John Knox, 1968. Rofé, A. “Isaiah 66:1–4: Judean Sects in the Persian Period as Viewed by Trito-Isaiah.” In Biblical and Related Studies. FS S. Iwry, ed. A. Kort and S. Morschauer. Winona Lake, IN: Eisenbrauns, 1985. 205–18. Simon, M.Jewish Sects at the Time ofJesus. Trans. J. H. Farley. Philadelphia: Fortress, 1967. Smith, M. Palestinian Parties and Politics That Shaped the Old Testament. New York: Columbia UP, 1971. Steck, O. H. “Deuterojesaja als theologischer Denker.” KD 15 (1969) 280–93. Talmon, S. “Return to Zion—Consequences for Our Future” (Hebrew). Cathedra 4 (1977) 29. Wolff, H. W. Joel. Hermeneia. Philadelphia: Fortress, 1977. The books cited above show the tendency to interpret exilic and postexilic writings against a background of party strife among Jews. The sectarian divisions that Simon catalogs for first-century Jews and that have been endemic to Christian communities throughout their history make this understandable and believable. Morton Smith (Palestinian Parties) sees at least three parties in postexilic Jerusalem. The first is a local party with a syncretistic cult. This group had been given land by Nebuchadnezzar and is sometimes called the , “people of the land.” The second is a YHWH-only party, adherents of Deuteronomy who sacrificed only in Jerusalem, most of whom had returned from Mesopotamia. A third group consisted of priests returned from Mesopotamia. (This group has an economic interest in restoration. Some are YHWH-only, while others are syncretists.) Plöger (Theocracy) thinks of two parties: (1) the eschatologists following Daniel and (2) Deutero-Isaiah. Hanson’s two parties (Dawn of Apocalyptic) are prophetic visionaries (powerless and eschatological) and the hierocracy (the priests who control the cult and the political community). Rofé thinks of two parties that are fairly clearly delineated in Trito-Isaiah and in Ezra-Nehemiah. Steck (KD 15 [1969] 280–93), Wolff (Joel), and Petersen instead describe theological streams of tradition in which certain books of the OT have primary authority. Petersen (Late Israelite Prophecy, 97–100) proposes a development in three stages: first, views of prophets who depend on Deuteronomy; second, views of prophets who followJeremiah and Ezekiel; and finally, prophets who follow the Chronicler and Levites like Asaph and Korah and those represented in Isaiah and the Book of the Twelve (Minor) Prophets. The Vision of Isaiah does not name parties, but it pictures the entire exilic and postexilic experience as one of polarization and strife. Chaps. 40–44 show the Mesopotamian Jewish community as reluctant to respond to YHWH’s call to “comfort Jerusalem.” Chaps. 45–48 show the same reluctance to recognize in Cyrus’s ascendancy a new opportunity for the restoration of the city, despite the fact that an expedition under Sheshbazzar did actually leave for Jerusalem (chap. 48). There are many indications in these chapters of the low spiritual state of the exiles, but little that would help to define Jewish parties in Babylon except that a small minority may be assumed to support YHWH’s appeal while the great majority were apathetic or closed to his appeal, being more impressed by the imperial idolatry of the great city. This goal of recruiting them to return to Jerusalem is dismissed in the Vision by their own statement of resignation in 49:1–4. Then the scene changes to Jerusalem. Here the Vision depicts disunity, persecution, violence, and powerful emotions in the argument from chaps. 49–52. Darius was a controversial leader who had trouble establishing his right to rule, and the plans of Zerubbabel around the year 520 B.C.E. raised deep feelings. The issues polarized the people. Some approved Zerubbabel’s use of partisan Persian politics (support of Darius) for the purpose of gaining Persian patronage for the restoration of the temple and the temple cult in Jerusalem. They would hold Darius to his promise, as well as that of Cyrus, to make Jerusalem a temple city sponsored and protected by imperial funds and power. Opposition is fierce and violent from a group that includes landhold­

756

Isaiah 50:4–51:8

ers in Jerusalem and neighboring areas who fear that land-grant deeds given by Nebuchadnezzar might be superseded by grants under Darius and that the restoration of the temple under Persian sponsorship might give control of the temple cult to priests and Levites returning from Babylon. But these groups, polarized on this issue, probably contain several different “parties” or interest groups on each side. The polarization becomes clearer in the period that follows the restoration of the temple cult (chaps. 53–57). One group appeals strongly for the growth of Jerusalem (chap. 54) and for open worship in which everyone who “seeks YHWH” is welcome (54:17c–56:8). It is opposed by those willing to use violence and terror to keep their privileges and to limit access to the cult service. Again, the Vision does not name the parties concerned. The second group is likely to be Smith’s “local party” with its connection with jealous neighbors in Samaria and Ammon. It may also include the entrenched local priests (Zadokite?) who resent the return of priests and Levites from Babylon. This group is accused of illegitimacy and paganism (57:3–10), of idolatry and apostasy. The open party includes those who follow Zerubbabel’s dream toward a temple city, open to YHWH-worshipers from all over the empire. The Vision is outspoken in its support for this agenda. The division and definition of the opposing groups becomes clearer in chaps. 58– 61. The period is like that of the rise of Artaxerxes and of the returns of Ezra and Nehemiah. Opposing groups are accused of rebellion (58:1), of worship with no regard for justice (58:2–12), and of breaking the Sabbath (58:13). The land-owning groups oppress those not so privileged, which undoubtedly include many who have returned from Babylon. These groups are further denounced in chap. 59, and the breach between the groups appears to have become deeper. Chaps. 60–61 show the renewed interest that the Persian emperor has in Jerusalem (for political and military reasons, no doubt) and his willingness to renew its status as a temple city. With this political clout, order is restored to the city, the walls are rebuilt, and the cult is established on a legal basis. Ezra and Nehemiah establish the position of Levites as well as all qualified priests in the temple, prohibit marriage to foreigners, and establish a strict rule of Sabbath observance. The final chapters (62–66) show that the old strife between the parties has not been eliminated. There are those who still will not accept the patronage of the Persian emperor and who yearn for the old days of autonomy (chaps. 63–64). YHWH (and the party representing the prophetic views of the Vision) will not tolerate this group and moves to cut them off from the temple worship. They are accused of pagan practices (65:2–4, 7, 11–12; 66:3–4), of violence against legitimate worshipers (66:5b–6), and of becoming an abhorrence to all worshipers (66:24). The group that the Vision represents claims control of an open cult, with priests coming from many places, for anyone who “is a humble and contrite spirit who trembles at [God’s] word.” The Vision is clearly a partisan book claiming lineage in the Prophets and the Pentateuch. It approves of Deuteronomy but moves beyond it. It claims YHWH’s sovereignty over the empires and gladly allows him to use the empire, its treasure, and its power to restore Jerusalem and provide order for it. The victory that the Vision celebrates was historically neither as complete nor as final as it indicates. Jerusalem was invaded and sacked numerous times before the final destruction of the Second Temple in 70 C.E. Parties continued to proliferate in Judaism with numerous schisms, like that of the Samaritans a few decades after the Vision was written. However, the main themes of the Vision were formative for Judaism and for Christianity, and the lines along which parties could be distinguished as God’s chosen, or his enemies, continue to be very much the same.

Comment

757

Comment

4 For the third time in this act someone speaks o f a task assigned by YHWH. In 49:1–4 Israel claimed the tide of , “servant.” In 49:5–7 a second person, which this commentary identifies as Darius, claimed that distinction. Now a third speaker claims to have been assigned ( , lit. “given”) a special task. His qualification is education. He knows how to use words , “to sustain a weary one.” The word , “weary,” appeared in 40:28–29 to describe the particular condition in Israel to which God would minister. In 44:12 the word is used to describe the idolaters. It is particularly appropriate here in v 4 to refer to Israel’s confession in 49:4, which did not use the word but which does define its context perfectly. Who is this speaker? He is not called by name. Perhaps the anonymity is deliberate since the Vision does this repeatedly. The speaker appears to be an organizer, a leader, a motivator. He speaks in the “I” speech of Meshullam (49:5– 6). He has clear convictions and a sense of obligation to represent them to others. Any leader in Jerusalem at this time would have had to make political choices between the contending claimants to the Persian throne (see the Excursus: Cambyses/Darius [522–ca. 518 B.C.E.] above). He would have had to stand firm against pressures from neighboring officials (Ezra 4:1–4). He may best be identified as the leader in Jerusalem responsible for rebuilding the temple, in the shoes of Zerubbabel. Excursus: Zerubbabel Bibliography

Ackroyd, P. R. Exile and Restoration: A Study of Hebrew Thought of the Sixth Century B.C. London: SCM Press, 1968. 138–254 passim. ______. “Two Historical Problems of the Early Persian Period.”J NES 17 (1958) 13–27. Avigad, N. Bullae and Sealsfrom a Post-exilic Judaean Archive (Qedem 4). Qedem 4. Jerusalem: Institute of Archaeology, Hebrew Univ., 1976. Bright, J. HI. 371–72. Cook, S. A. “The Age of Zerubbabel.” In Studies in Old Testament Prophecy. FS T. H. Robinson. Edinburgh: T & T Clark, 1950. 19–36. Dahlberg, B. T. “Zerubbabel.” IDB. 4:955–56. Galling, K. Studien zur Geschichte Israels in Persischer Zeitalter. Tübingen: Mohr, 1964. Hanson, P. D. Dawn ofApocalyptic. 174–349. Janzen, D. “Politics, Settlement, and Temple Community in Persian-Period Yehud.” CBQ64 (2002) 490–510. Japhet, S. “Sheshbazzar and Zerubbabel—Against the Background of Historical and Religious Tendencies of Ezra-Nehemiah.” ZAW94 (1982) 66–98. Josephus. Jewish Antiquities 11.1–4. Laperrousaz, E. M. “Le regime théocratique juïf à-t-il commencé à l’époque perse ou seulement à l’époque hellénistique?” Sem 32 (1982) 93–96. Margalith, O. “The Political Background of Zerubbabel’s Mission and the Samaritan Schism.” VT 41 (1991) 312–23. Petersen, D. L. “Zerubbabel and Jerusalem Temple Reconstruction.” CBQ 36 (1974) 366–72. Reyse, K. M. Zerubbabel und die Königserwartungen derPropheten Haggai und Zacharja. Stuttgart: Kohlhammer, 1972. Rose, W. H. Zemah and Zerubbabel: Messianic Expectations in the Early Postexilic Period. JSOTSup 304. Sheffield: Sheffield UP, 2000. Saner, G. “Serubbabel in der Sicht Haggais und Sacharjas.” In Dasferne und nahe Wort. FS L. Rost, ed. F. Maass. BZAW105. Berlin: Töpelmann, 1967.199–207. Schottroff, W. “Zur Socialgeschichte Israels in der Perserzeit.” VF 27 (1982) 46–68. Sellin, E. Zerubbabel: Ein Beitrag zur Geschichte der Messianischen Erwartung. Leipzig, 1898. Soggin, J. A. A History ofAncient Israel. Trans. J. Bowden. Philadelphia: Westminster, 1984. 264–

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71. Stern, E. Material Culture in the Land of the Bible in the Persian Period, 538–332 B.C. Jerusalem; Warminster: Aris & Phillips, 1982. Uffenheimer, B. “Zerubbabel: The Messianic Hope of the Returnees” (trans. S. Bakon). JBQ24 (1996) 221–28. Widengren, G. “The Persian Period.” IJH. 520–23. Events in Judah during the early reign of Darius I are referred to in Ezra-Nehemiah and by Haggai-Zechariah 1–8. Four important Judeans are known by name from that period: Joshua, the high priest; the prophets Haggai and Zechariah; and Zerubbabel. Act 5, which covers the period in the Vision of Isaiah, has no roles for the first three, but Zerubbabel may well be the individual who is spoken of in 52:13–53:12. Zerubbabel appears in the genealogies of 1 Chr 3:19 as being of the line of David, the son of Pediah, grandson ofJehoiachin. He had two sons and a daughter, Shelomith. It is unusual for a woman to be named. A seal has been found by archaeologists with the inscription “Shelomith, maidservant of Elnathan.” (See E. M. Meyers, “The Shelomith Seal and the Judean Restoration,” ErIsr 18 [1985] 33–38, who thinks Elnathan was the governor who succeeded Zerubbabel and that Shelomith was his wife and claimed to be related to the Davidic line.) Ezra 2:2 lists the name of Zerubbabel among those returning to Jerusalem. In 3:2 he joins Joshua, the priest, in building the altar. In 3:8 he and Joshua appoint Levites to care for the altar and begin the actual work. In 4:2–3 he is the leader who rejects an offer from nonJewish neighbors to help with the building. In 5:2 he andJoshua with the prophets begin to build the temple, only to be challenged and ordered to stop by Tattenai, the territorial governor. Neh 7:7 and 12:1 list Zerubbabel among those who return. Zerubbabel figures prominently in Hag 1:1, 12, 14 and 2:2, 4, 21, 23 in the prophet’s encouragements to press on with the building of the temple. Zech 4 is a vision of a golden lampstand and two olive trees that affirms both Zerubbabel and Joshua as chosen of God for leadership. 1 Esd 3:13–4:63 narrates the story of three young men, one of whom is Zerubbabel, who are aides of Darius. They engage in a contest in wisdom and speechmaking. Zerubbabel wins and thereby is granted his wish to return to Jerusalem to build the temple. Josephus (Jewish Antiquities 3.2) says that Cambyses had been opposed to the building but Darius had made a private vow to support the rebuilding if YHWH gave him the throne. Zerubbabel, now governor in Judea, comes to court as part of a delegation from Jerusalem. He renews an old friendship with Darius. Then Josephus tells another version of the contest story, placing it in this setting. All of these tell of events close to the time specified by Haggai (the second year of Darius, 520–518 B.C.E.). Zerubbabel is portrayed as a coworker with Joshua in rebuilding the temple. He is the leader or governor of Judah and obviously enjoys the confidence of the Persians, perhaps even having known Darius personally from earlier days in the Persian court. He is also pictured asJudah’s leader in one or more confrontations with the territorial governor and petty leaders of neighboring towns and areas. Zerubbabel is also the last of the line of David to have held administrative office in Judah. His official listing beside the priest indicates that they shared in administrative responsibility. The next governor, Elnathan, is a Davidide only by marriage. There is a strange silence in all these sources about the fate of Zerubbabel. He simply disappears from the narratives. This commentary suggests that the Vision of Isaiah breaks that silence (without using his name, as is the custom in most of the Vision). The interpretation begins by understanding chaps. 49–57 to be set in the reigns of Darius I and Xerxes. Chaps. 49–54 interpret the early reign of Darius (ca. 522–515 B.C.E.). Twee in these chapters a single leader speaks (50:4–9; 52:11), and once such a person is described as having been brutally killed (52:14–53:12). This parallels somewhat

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similar speeches in 48:16b, 20–21 and 61:1–3. The person in 52:11 is a leader for an expedition returning to Judah, like the leader (Sheshbazzar) in 48:20–21. He is one who must face confrontation with oppressive authorities and endure them patiently (50:2–5) as Zerubbabel does in Ezra 4:2–3 and 5:2–5. Note that Zerubbabel is not mentioned in Ezra’s account when Darius’s letter finally arrives. A useful interpretation of these passages then turns on Zerubbabel, implying that his confrontation with Tattenai and his men was heightened by subsequent visits in which they put pressure on Jerusalem (as shown in Ezra 5:10 by the intent to “write down the names of the leaders,” NIV). Zerubbabel would have resisted their pressure, refusing to provide the names. He was threatened and then executed. When Jerusalem still did not given in, they backed off. Darius then supported the Judean building effort, and the pressures relaxed, at least temporarily. If this is correct, the Vision’s interpretation of the lasting significance of Zerubbabel’s suffering and death becomes a classic picture of the role and effect of substitutionary suffering and makes a major contribution toward understanding God’s attitude toward substitutionary atonement. The pseudepigraphic Martyrdom ofIsaiah (in The Old Testament Pseudepigrapha, ed. J. H. Charlesworth [Garden City, NY: Doubleday, 1985] 2:59) transfers this role of the martyred leader to Isaiah the prophet during the reign of Manasseh. When he is about to be sawed in half, he sends all the other prophets away “because for me alone the Lord has mixed this cup.” Throughout his ordeal “he did not cry out or weep.” It is therefore proper to see in 52:13–53:12 a picture of a son of David who, though innocent of conspiracy or rebellion, died and in so doing caused the remaining people in Jerusalem to be spared. Excursus: Meshullam, Son of Zerubbabel Bibliography

Kohn, R. L., and W. H. C. Propp. “The Name of ‘Second Isaiah’: The Forgotten Theory of Nehemiah Rabban.” In Fortunate the Eyes That See. Ed. A. B. Beck et al. 223–35. Mowinckel, S. Der Knecht Yahwäs. Giessen: Töpelmann, 1921. He retracted this interpretation in “Die Komposition ders deuterojesianischen Buches,” ZAW 49 (1931) 87–112. Palache, J. I. The ‘Ebed-Jahve Enigma in Pseudo Isaiah. Amsterdam, 1934. Rabban, N . : (Second Isaiah: His Prophecy, His Personality, and His Name). Jerusalem: Kirath Sepher, 1971. Schmidt, H. Gott und Leid im Alten Testament. Giessen: Töpelmann, 1926. Watts, J. D. W. “Two Studies in Isaiah.” In God’s Wordfor Our World. FS S. J. De Vries, ed. J. H. Ellens et al. London; New York: T & T Clark, 2004.1:135–46. Meshullam is a name found frequently in postexilic materials about priests, Levites, and others (1 Chr 5:13; 8:17;9:7, 8, 11, 12; 2 Chr 34:12; Ezra 8:16; 10:15, 29; Neh 3:4, 6, 30; 8:14; 10:3, 21; 11:7, 11; 12:6, 13, 23, 25). It is the name of a grandfather of Shaphan the scribe (1 Kgs 22:3), but more significantly for us, it is the name of Zerubbabel’s oldest son (1 Chr 3:19) . Meshullam is named in Isa 42:19 as the servant who is blind (see Comment on the verse and Note42:19.d.). In this claim, he identifies with the Babylonian exiles. Rabban (Second Isaiah) thinks he is the author of Second Isaiah. I think his authorship extends throughout the book of Isaiah and that he is the personality behind the “I” passages that are not otherwise identified. If Meshullam is the the implied author of the Vision in the “I” accounts (see “The Implied Author” in the Introduction to Isaiah 1–33), he identifies himself with Isaiah, the eighth-century prophet, in chaps. 6 and 8. He is the visionary who envisions himself as a participant in YHWH’s heavenly court and records what he hears in Isa 1, 6,

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and 34:1–49:4. He is an advocate for Israel in 2:5 and 63:7–64:12. In Jerusalem, he supports the rule of Darius (49:5–7) and identifies with the work of his father, Zerubbabel, to the point that they are indistinguishable (50:4–9). He writes a sensitive report of the investigation into his father’s death (chap. 53). He claims that it is YHWH who “wakes up my ear to listen as students do” (50:4) and emphatically repeats this claim: “My Lord YHWH has opened my ear” (50:5). This gift from God is the prerequisite for being able to speak on God’s behalf (50:4a). This emphasis on hearing and listening runs through the “I” passages of the book, which I have identified with the implied writing prophet. Isa 5:9 and 22:14 use the phrase , lit. “in my ears” or “in my hearing,” to support the claim for divine origin for the words he speaks. In 28:22 he supports his warning of “annihilation strictly determined from my Lord, YHWH of Hosts, upon the whole land” with “I have heard.” He then pleads with the people to “hear what I say” (28:23). Sometimes he simply says: YHWH “spoke to me” (6:8; 8:1, 5, 11; 21:16). In others he says “I have heard from YHWH of Hosts” (21:10). The prophet is, of course, a speaker, but his speech depends upon his first being a hearer, a listener to God’s speech to him. Meshullam applies the theme of hearing/listening not only to himself but also to those whom he addresses. The summons to hear is given to Heavens and Earth (1:2), the rulers ofJerusalem (1:10), distant lands to the sounds of battle (8:9), Israel to hear the witness of the nations (43:9), and the women (32:9, those who pursue righteousness (59:1). Not listening to the wrong thing is characteristic of the ideal king (11:3) and of a righteous people (33:15). They may hear a voice directing them to proper conduct (30:21). Israel is accused of not hearing God and the prophet, of not having open ears (42:20; 48:8). Prayers urge God to listen and hear (37:17, 29). As the son of Zerubbabel, Meshullam’s own experiences prepared him for these roles: He would have grown up in Babylon, moved to Jerusalem, and participated in the effort to restore the temple. Haggai and Zechariah were his contemporaries and well-known prophets in the community. He observed his father as governor of the troubled city and province. His father was most likely assassinated, and his brother-inlaw became the new governor. The evidence of the book of Isaiah shows that Meshullam read Deuteronomy and the history of Israel that it inspired, discovering there the Isaiah stories (2 Kgs 18–20). He must have found other Isaiah stories among the prophet-scribes’ stores of manuscripts. Having been educated as a Persian prince with knowledge of the empire and its predecessors, he shared his father’s ideals for Jerusalem and its restoration. The book shows that he resented the indifference diplayed by the Babylonian diaspora for Jerusalem and its fate. Though a prince of the line of David, he recognized that the days of the monarchy were over. In Jerusalem, Meshullam joined other prophets in their task of interpreting Israel’s history and promulgating the message of God’s strategy. Deuteronomy had revived the vision of Israel as the chosen people of God in covenant. It became the frame of reference for understanding the kingdoms and their ends. The Latter Prophets all assume the importance of Deuteronomy and of the Deuteronomistic History as they probe the possibilities of a new understanding of YHWH and his people in an age when they are scattered everywhere and only Jerusalem can serve as a point of reference in the new temple. Meshullam follows the examples ofJeremiah and Ezekiel: Jeremiah in his personal commitment and identification, Ezekiel in his visionary technique. But his vision of the temple is different from that of the priest Ezekiel. While he pictures an ideal and peaceful future for Jerusalem, he is aware that YHWH’s work must be done in a time when disturbance, violence, and disharmony prevail (as Malachi does). The book of Isaiah also shows that Meshullam received prophetic education and support from the circle of prophetic scribes in Jerusalem. They were the composers of

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the Book of the Twelve Prophets (Hosea to Malachi) with which the Vision of Isaiah has so much in common, both in style and content. With them, but also independent of them, he conceived and wrote the Vision of Isaiah. The Vision has identified four assignments. They include, first, Israel’s role in witness and worship. Then Cyrus and his successors are called to govern, defend, and provide necessary resources for building the temple and the city. Third, the nations are summoned to serve as witnesses. And now this fourth role as an individual leader, teacher, and motivator is assigned to Zerubbabel’s son, Meshullam. , “he wakes (me) up,” is a beautiful description of God’s inspiration to listen, to be taught, and to learn. To teach effectively, one must first learn, and learning takes motivation and discipline. YHWH provides them all. 5 Meshullam declares, , “I . . . have not been rebellious,” against God’s leading or against God’s strategy. The Vision has shown how God revealed his strategy, which used the empires to accomplish his goals. This made it necessary that Judean rulers and Jewish leaders submit and cooperate with them , but many of them from Hezekiah’s time onward refused to do this, instead conspiring against the empires and participating in rebellious movements. After the exile, zealous nationalists continued to be active. History records that the leaders who were of genuine help to Jerusalem were those of unquestioned loyalty to Persia. Sheshbazzar and Zerubbabel were of this type, as, later, were Ezra and Nehemiah. 6 But, since all were not of one mind in Jerusalem or in Palestine about this or about which claimant to the Persian throne should be recognized, conviction aroused opposition, even violent opposition. The opponents may have belonged to rebellious circles in Judah or were from neighboring areas that wanted to force Jerusalem to join in rebellion. This leader accepted such beatings and humiliations as part of his job. Michael Heltzer (“T h e Flogging and Plucking of Beards in the Achaemenid Empire and the Chronology of Nehemiah,” AM I 28 [1995–96] 305–7) has found a text in the Murashu archives that says that if a particular worker does not do his work on time he will be flogged and the hairs of his beard plucked out. Lisbeth Fried in a private communication observes, “(If) the speaker in Isa 50:4ff came into trouble with the Persian authorities, this is not an idle speculation, but a typical punishm ent resulting from a court proceeding.” 7 But the leader held firmly to his convictions and to his loyalties to YHWH and to the one who had been shown (49:5–7) to be YHWH’s choice as the new em peror of Persia. 8–9 The leader defends his position. , “my Vindicator,” may refer to God, but it may also refer in this context to Darius (see Excursus: “Righteous” and “Righteousness” [ ] ) , who he believed to be the one YHWH had chosen to rule Persia and to restore Jerusalem. Anyone who takes sides in such a political struggle must be prepared to face the consequences when the issue is finally decided. He challenges his opposition to stand up and act openly. He jeers their refusal to do so. 10–11 The tone changes, and apparently the speaker also changes. The verse speaks of YHWH’s , “servant.” Which servant is this? At this point YHWH, Darius, and Zerubbabel are all in position to call for loyalty and action of the same kind. They are practically interchangeable as speakers here, but identifying the servant as Darius gives the speech particular meaning. He speaks to support

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the Jewish teacher/leader who has just spoken. He is also asking for Judah’s loyalty to his cause by claiming YHWH’s choice of himself to be YHWH’s servant. Then, in the m anner of emperors, he threatens retribution on all rebels. 51:1 Darius continues to speak, calling attention to himself. He appeals to those “who pursue right” (see Excursus: “Righteous” [ ] and “Righteousness” [ ] ). They long for an orderly rule of law in Israel to replace the arbitrary rule of might. Darius claims that he is the only one capable of restoring such order, then appeals to “seekers of YHWH” ( ) . These want free access to the new temple in order to worship there. The Vision has presented Cyrus as YHWH’s servant, chosen to restore the temple (44:28; 45:13), and Darius as his heir in that assignment (49:6). 2–3 YHWH challenges the Judeans to look to their history. Specifically, he calls Jerusalem to look to Abraham and Sarah. Abraham’s relation to Jerusalem is told in Gen 14:18–20. He received a blessing from Melchizedek just as now Judeans may be blessed by Darius’s support in rebuilding the temple. YHWH’s brief speech emphasizes how he began with one person to achieve his much larger goal. The lesson of blessing is immediately applied to Zion’s needs and the way that God is going to meet them. 4 YHWH speaks again, addressing Judea as , “my people.” He presents himself as a benevolent monarch. The close identity of God and his chosen king over the empire is especially relevant in matters of law, justice, and legitimate rule. The references to “law” ( ) and “justice” ( ) are to Persian law and justice. This accounts for their application to “peoples” rather than only to Judah. Darius’s position is a fulfillment of the prediction concerning Cyrus in 42:1–4. Excursus: Law Codes under the Persians Bibliography

Blenkinsopp, J. Encyclopedia Britannica, 1987, 22:410. ______. A History of Prophecy in Israel. Philadelphia: Westminster, 1983. 227. ______. “The Mission of Udjahorresnet and Those of Ezra and Nehemiah.” JBL 106 (1987) 409–21. ______. “Was the Pentateuch the Constitution of the Jewish Ethos?” In Persia and Torah: The Theory of Imperial Authorization of the Pentateuch. Ed.J. W. Watts. Atlanta: SBL, 2001. 41–44. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. Winona Lake, IN: Eisenbrauns, 2002. 526–28, 981–83. ______. “Histoire impériale et histoire régionale: À propos de l’histoire Juda dans l’empire achéménide.” In Congress Volume: Oslo 1998. Ed. A. Lemaire and M. Saebø. VTSup 80. Leiden: Brill, 2000. 235–45. Frei, P. “Persian Imperial Authorization: A Summary.” In Persia and Torah: The Theory of Imperial Authorization of the Pentateuch. Ed.J. W. Watts. Atlanta: SBL, 2001. 5–40. Originally published as “Die Persische Reichsautorisation: Ein Überblick,” ZABR 1 (1995) 1–35. ______. “Zentralgewalt und Lokalautonomie im Achämenidenreich.” In Reichsidee und Reichsorganisation im Perserreich. 2d ed. OBO 55. Freiburg: Universitätsverlag, 1996. 8– 131. Fried, L. S. The Priest and the Great King: Temple-PalaceRelations in the Persian Empire. Winona Lake, IN: Eisenbrauns, 2003. ______. “‘You Shall Appoint Judges’: Ezra’s Mission and the Rescript of Artaxerxes.” In Persia and Torah: The Theory of Imperial Authorization of the Pentateuch. Ed.J. W. Watts. Atlanta: SBL, 2001. 63–89. Frye, R. N. The History of Ancient Iran. Munich: Beck, 1984. 119. Grabbe, L. L. “The Law of Moses in the Ezra Tradition: More Virtual than Real?” In Persia and Torah: The Theory of Imperial

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Authorization of the Pentateuch. Ed. J. W. Watts. Atlanta: SBL, 2001. 100–113. Olmstead, A. T. “Darius as Lawgiver.” AJSL 51 (1935) 247–49. ______. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. 119–34. Redford, D. B. “The So-Called ‘Codification’ of Egyptian Law under Darius I.” In Persia and Torah: The Theory ofImperial Authorization of the Pentateuch. Ed. J. W. Watts. Atl anta: SBL, 2001. 135–59. Rüterswörden, U. “Die persische Reichsautorisation der Thora: Fact or Fiction?” ZABR1 (1995) 47–61. Watts, J. W., ed. Persia and Torah: The Theory of Imperial Authorization of the Pentateuch. Atlanta: SBL, 2001. Wiesehöfer, J. “‘Reichsgesetz’ oder ‘Einzelfallgerechtigkeit’? Bemerkungen zu P. Freis These von der Achämenidischen ‘Reichsautorisation.’” ZABR 1 (1995) 36– 46. Persian imperial rhetoric placed great emphasis on the establishment of data, “law,” and various accounts of the Persians both in the Bible and in other ancient texts reflect this characteristic of Persian rule. For example, the plot of the book of Esther turns on the writing of several imperial decrees (Esth 3:8–14; 8:8–10; 9:29), and the book of Daniel parodies Persian concern for “unchangeable laws” (Dan 6:8, 12, 15, 26). The Egyptian Demotic Chronicle lists Darius as one of the great lawgivers of Egypt (see Redford, “So-Called ‘Codification,’” 135–59). Most importantly, the book of Ezra quotes Persian decrees allowing the exiles to return to Jerusalem and establishing “the law of your God and the law of the king” in the province (Ezra 7:26, NIV). In the mid-twentieth century, A. T. Olmstead argued that Darius prepared a new law code based on a code already in effect in Babylon that traced its origin to Hammurabi more than a millennium earlier. He changed the name for “law” to dat, an Iranian word that is also found in the Hebrew writings of the Persian period (Ezra 7:26; Esth 1:8, 13–15, 19; 2:8, 12). This replaced the previous name, which meant “judgments.” This great law code became the Law of the Medes and Persians for the entire empire (Olmstead, History, 119–34). More recent studies, however, argued that Olmstead misunderstood the Persian texts. They have observed that there is no evidence that such a universal law code every existed (for a summary of the argument and evidence, see Blenkinsopp, “Was the Pentateuch the Constitution?” 41–45). There is considerable evidence that Persian interests in legal legitimacy on the one hand and Persian tolerance for religious minorities on the other encouraged the publication of law codes for various temple communities, codes that could in turn be recognized by the imperial authorities. These codes became binding on that community in family and religious matters. The communities themselves were then responsible for enforcing their own laws. Indications that the Persians encouraged such local legal developments can be found in texts stemming from Asai Minor (the Xanthos inscription), Egypt (the Demotic Chronicle), and of course Judea (Ezra and Nehemiah). Peter Frei argued on the basis of these and other cases that the Persians were the first to develop a federal system that delegated legal authority to local officials (“Zentralgewalt”; “Persian Imperial Authorization”). Critics have doubted that these examples really attest to any systematic Persian policy at all (see Rüterswörden, ZABR 1 [1995] 47–61; Briant, “Histoire impértale,” 235–45; and the articles in Persia and Torah, ed. J. W. Watts) and have challenged the appropriateness of Frei’s individual examples. Thus Redford (“So-Called ‘Codification,’” 135–59) argued that the Persians did not sponsor a codification of Egyptian law but only required that existing laws be translated into Aramaic. Fried (“‘You Shall Appoint Judges,’ ” 63–89) examined Ezra’s mission and concluded that his imperial mandate was limited to appointing judges and did not include establishing the Torah as a law code. Grabbe (“Law of Moses,” 100–113) doubted the historicity of Judean claims to Persian imperial support.

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On balance, its seems that though the Persians did not enforce any general policy of legal authorization, their rhetoric of legal legitimacy did encourage some temple communities to seek and receive imperial validation of their local laws. In this way, the Jewish religious community was recognized legally within the larger body politic and given authority over family and religious practices as well as over other matters of purely community (inner Jewish) interest. This law was applicable, in Persian eyes, in Judah, but also in all communities who claimed to belong to the Jerusalem cult community of YHWH, God in Jerusalem. This was probably first true for all those in Palestine (Beyond the River), but it came to apply to all Jewish communities in the empire. The same practice continued in succeeding empires for Jewish and other sectarian communities. The recognition of religious (or communal) law and law enforcement has continued from those imperial times down to the twentieth century in many countries with significant religious pluralism. It allowed self-government in family, religious, and communal matters, but it called for mutual tolerance to make it function. The increased application of secular civil law to marriage and family law in most modern states, as well as the practice of freedom of religion, has made the place of communal law and justice obsolete or irrelevant. The Vision of Isaiah supports the development (reported in Ezra-Nehemiah) in the fifth century B.C.E. that granted Judaism legal status for its temple worship in Jerusalem and for its community structure as a religious/ethnic self-governing community in Palestine/Syria. In such a temple community, the Torah of YHWH could be heard and obeyed. YHWH’s presence could be experienced in festivals and ceremonies as a guiding, strengthening, and unifying force. The Vision says that YHWH’s Torah will go out from Jerusalem (2:3). 5 The foundations of Persian justice, as presented repeatedly in the Vision, are three. , “right,” speaks of legitimacy in divine appointment. , “salvation” (which BDB, 443, translates as “deliverance, rescue, salvation, safety, or welfare”), refers to specific acts, usually military, that bring people under Persian rule and responsibility. For Jerusalem this means protection from predatory bands of brigades and neighbors. The first two provide the right and responsibility for the third: , “ justice,” which is the system and function of bringing justice to the peoples. To do this, a published, known, and applied law is needed (v 4b) . Darius claims that “the coastlands,” the cities of Phoenicia and Philistia, are partial to him. This may well have been historically true. He had been with Cambyses in Egypt. Their reforms had stimulated trade for all the area of Palestine. Cambyses was in Palestine with his army when he died. There is no record that this area ever recognized Gaumata as emperor, perhaps because of Darius’s presence there. When he began his campaign to take over the empire, it is understandable that Palestine and Egypt would support him. Their trade depended on the stability that they believed Darius could bring to the empire. Interpreters have often seen signs of YHWH’s universal salvation in this verse (A. Gelston, “Universalism in Second Isaiah,” JTS 43 [1992] 377–98). 6–8 Darius uses hyperbole to emphasize the perm anence and stability of his reign and of his law. , “not set,” is a metaphor referring to the setting of the sun. His legitimacy, determined by YHWH’s m andate, is claimed to be permanent. He appeals to those who “know right,” those who are convinced that he is in fact YHWH’s choice for legitimate ruler, and who have “my law in their hearts,” those who are loyal to Persian law and administration, to hold fast despite “reproach” and “revilings” from opposition parties. In Judah these would be

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nationalists who want no foreign rulers. In Samaria, Ammon, and Edom opposition would come from envious groups who oppose Judah’s restoration of the temple or the walls of Jerusalem. Darius claims that (his opposition is weak and temporary while his “right” to legitimate rule and his deliverance, the results of his military accomplishments, will be lasting. , “for an age,” as in v 6 above, suggests perm anence to the end of that historical era. It is parallel in meaning to , “for a generation of generations.” Explanation

YHWH’s fourth appointee is willing to suffer abuse and taunts to hold fast to his assigned task. He is supported in this by God and by the emperor. Darius, sensitive to the legitimacy provided by YHWH’s call and the power inherent in his military position, is also motivated by a vision of a legal system that would span the empire. This fits YHWH’s strategy for Jerusalem and for the exiles. The abuse the teacher receives (50:6) and the call to withstand pressure (51:7) imply that this course is controversial in Jerusalem, but a deep yearning for permanence and order is apparent in 50:96 and 51:16, 6, 8. Constant agitation and rebellion bring no peace, no order, no justice. Constancy in following God’s plan, even if it has no power of its own, can bring legitimate government ( ) , freedom from oppressors ( ) , and justice under law ( ) . These are implicit in YHWH’s choice of Darius to be his servant, Judah’s sovereign, and of Meshullam to enunciate YHWH’s spiritual call to Jerusalem and the nations.

Awake! P u t on Strength! (51:9–52:2) Bibliography

Bilik, E. “ (Isa 51:20).” BMik21 (1977) 458–61. Dahood, M. “Isaiah 51, 19band Sefire III 22.” Bib 56 (1975) 94–95. Dobbs-Allsopp, F. W. “Ingressive qwm in Biblical Hebrew.” ZAH8 (1995) 31–54. Fishbane, M. “The Arm of the Lord: Biblical Myth, Rabbinic Midrash, and the Mystery of History.” In Language, Theology, and the Bible. FS J. Barr, ed. S. E. Balentine and J. Barton. Oxford: Clarendon, 1994. 271–92. Heiberg, J. L. “NahumJonah-Lamentations—Isaiah 51–53.” OTWSAP (1969) 46–55. ______. “Storia, mitologia, eschatologia in Is 51, 9–11.” RicBR 3 (1968) 231–42. Hermann, W. “Das Aufleben des Mythos unter den Judaern wahrend des babylonischen Zeitalters.” BN 40 (1987) 97–129. Holter, K. “ANote on in Isa 52:2.” ZAW 104 (1992) 106–7. Janzen,J . G. “An Echo of the Shema in Isaiah 51:1–3. JSOT 43 (1989) 69–82. ______. “On the Moral Nature of God’s Power: Yahweh and the Sea in Job and Deutero-Isaiah.” CBQ 56 (1994) 458–78. Levenson, J. D. Creation and the Persistence ofEvil. San Francisco: Harper, 1988. Martin, W. C. “An Exegesis of Is 51:9–11.” ResQ9 (1966) 151–59. Morgenstern, J. “Isaiah 49–55.” HUCA 36 (1965) 11. ______. “‘The Oppressor’ of Is 51,13 – Who Was He?”JBL 81 (1962) 25–34. Sawyer, J. F. A. “Daughter of Zion and Servant of the Lord in Isaiah: A Comparison.”JSOT 44 (1989) 89–107. Seidl, T. “Jahwe der Krieger—Jahwe der Tröster (Jesaja 51, 9–16).” BN 21 (1983) 116–34. Steck, O. H. “Beobachtungen zu den Zion-Texten in Jesaja 51–54: Ein

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redaktionsgeschichtlicher Versuch.” BN 46 (1989) 58–90. ______. “Zion ais Gelände und Gestalt: Überlegungen zur Wahrnehmung Jerusalems als Stadt and Frau im Alten Testament.” ZTK 86 (1989) 261–81. ______. “Zions Tröstung: Beobachtungen und Fragen zu Jesaja 51:1–11.” In Die Hebräische Bibel und ihre zweifache Nachgeschichte. FSR. Rendtorff, ed. E. Blum and C. Macholz. Neukirchen-Vluyn: Neukirchener Verlag, 1990. 257–76. ______. “Zur literarischen Schichtung in Jesaja 51.” BN 44 (1988) 74–86. Terian, A. “The Hunting Imagery in Isaiah li 20a.” VT 41 (1991) 462–71. Vanoni, G. “‘Die Tora im Herzen’ (Jes 51:7): Oder Über das Vergleichen.” In Ein Gott—Eine Offenbarung. FS N. Füglister, ed. F. Reiterer. Würzburg: Echter, 1991. 207. Willey, P. T. Remember theFormer Things. 105–74. Translation

9Awake! [f. sg.] Awake! Put on strength, Arm [ f.] of YHWH! Awake as in former days, in generations of (past) ages! Are you [f. sg.] not she a who was wounding b Rahab, who was piercing a dragon? 10Are you [f. sg.] not she who was drying up a sea, the water of the great deep, who was establishing a the depths of the sea (to be) a way bfor redeemed ones to pass over? Chorus: 11YHWH’s ransomed a ones return and come to Zion with singing! A once-in-an-age kind of joy will be on their heads, Joy and gladness will be theirs. Sorrow and sighing willflee away.b 12 I , am he who comforts you [pl.]! a YHWH (to the people): Who arebyou [f. sg.] that you [f. sg.] are afraidb Heavens (to Jerusalem): of mortal man, of a human made like grass? 13So that you [f. sg.] forgot YHWH, your [f. sg.] maker who is stretching out heavens and founding earth? Earth (to the leader): So that you [m. sg.] fear a continually every day before thefury of the oppressor as though he were the one established to destroy? And where is thefury of the oppressor? 14He who is subdued hurries to be released. He does not die (going) to the pit. His lifeforce a does not fail. YHWH (to his leader): 15I am YHWH your [m. sg.] God, astirring up b the sea so that its waves roar. YHWH of Hosts is his name a Herald: Jerusalemites:

2+ 2+2

3+2

2+2+2 2+2+3 2+3 3+3 3+3+3 4 2+2+3 3+2+2 3+3+3 3 3+2+2 3+2+2 3

Translation YHWH:

Heavens:

Earth:

Heavens: Earth: Heavens: Earth: Heavens: Earth: Heavens: Herald: (to Jerusalem)

YHWH:

Heavenly Chorus:

16So I have put my words in your [m. sg.] mouth.

767

3+3 And in the shadow of my hand I hid you [m. sg.] to plant a heavens and found land 4+3 and to say to Zion: you [m. sg.] are my people. 17Rouse yourself [f. sg.]! aRouse yourself [f. sg.]! 2+2 Stand up [f. sg.], Jerusalem! You who have drunk [f. sg.] from the hand of YHWH 4+2 his cup of wrath. The bowl of the cup b of staggeri ng 3+2 you [f. sg.] have drunk to the dregs. 18No one is guiding her a 2+2 of all the sons she has borne. And no one is taking hold of her hand 3+2 of all the sons she has brought up. 19These two things have happened to you [f. sg.]. 3+3 Who can console you? Devastation and destruction 2+2+2 and famine and sword. Who can comfort ayou [f. sg.]? 20Your [f. sg.] sons arefaint! 2+3+2 They lie aat the head of all streetsa like a trapped antelope. They arefull of YHWH’s wrath, 3+2 the rebuke of your God. 21Therefore hear [f. sg.] this now, you afflicted ones, 4+2 and drunk, but not from wine. 22Thus says your [f. sg.] Lord YHWH a 4+1+2 and b your [f. sg.] God, who pleads the case of his people. See! I have taken out of your [f. sg.] hand 3+2+3 the cup of staggering, the bowl of the cup c of my wrath. You [f. sg.] shall not drink (of it) again! 3+2 23For I shall place it in the hand of your [f. sg.] tormentors,a who said to your [f. sg.] soul: 2+2 “Bow down and let us pass over.” So you had to make your [f. sg.] back like land 3+2 and like a streetfor those passing over. 52:1Awake [f. Sg.] ! Awake! 2+3 Put on your strength, Zion! Put on your beautiful clothes, 3+3 Zion, City of the Holy One! For the uncircumcised and unclean 3+2+2 shall not again come into you [f. sg.]. 2 Shake off the dust from yourself. 2+3 Rise, Jerusalem, and take your seat a Loose yourselfbfrom the bondsc of your neck, 3+2 captive daughter Zion.

768

Isaiah 51:9–52:2

Notes 9.a. The fem. sg. pronouns in vv 9–10 and 12b refer to “the Arm of YHWH.” 9.b. MT , “the one cutting up,” from is generally used of quarrying stones (but cf. Hos 6:5). 1QIsaa , “the one wounding,” seems to confirm a previously suggested emendation to the more common root (cf. Job 26:12). Kutscher (Language, 32–33, 255) points out that both roots appear in parallel three times in Ugar. but that is less common in Heb. and therefore more likely original, α′, σ′, and θ′ support MT. 10.a. The accentuation of suggests qalpf., but the context requires a ptc., (GKC §138k), as LXX ἡ θεῖ σα realized. 10.b. BHS suggests transposing: here to change the line division. Read MT. 11.a. MT , “ransomed ones o f” (from ) . 1 Q I s a a , “the scattered ones o f” (from ), but had first written and then erased (Kutscher, Language, 275). LXX, θ′, Tg., Syr., and Vg. support MT. Read MT. 11.b. Many Heb. MSS and Syr. insert vav, “and.” 1 Q Isaa , “and it flees,” has vav, but the verb is sg.; so also Tg. . Isa 35:10 has a similar couplet with vav. LXX and Vg. have no copulative. Read MT. 12.a. LXX and σ′ have masc. sg. for MT’s masc. pl. The masc. pl. refers to the people of Jerusalem. 12.b-b. The 2d-person pronouns are now fem. sg. BHS suggests making both masc., but without textual foundation. Stay with MT throughout the verse. 13.a. The masc. sg. pronouns in vv 13, 15–16 refer to either Zerubbabel or Darius. 14.a. G. R. Driver (JTS 36 [1935] 402–3) and BHS suggest reading MT , “his bread,” as or , “his natural force”; BDB (535–36) “moisture,” “freshness.”Cf. Deut 34:7 for a similar usage about Moses. 15.a-a. An identical parallel appears in Jer 31:35. 15.b. BHS notes the proposal , “rebuke,” for MT , “stir up,” but the same usage with , “sea,” appears in Job 26:12 and Jer 31:35. Read MT. 16.a. MT , “to plant.” BHS follows Syr. in suggesting , “to stretch out,” which is the usual word with “heavens” (cf. 40:22; 42:5; 44:24; 45:12; 51:13). LXXἐν ᾐ ἔστησα, “with which I fixed.” Tg. paraphrases to make it refer to Israel. Vg. follows MT. MT makes sense and should be kept. 17.a. The 2d-person pronouns return to fem. sg. in 51:17–52:2 and refer to Jerusalem. 17.b. LXX repeats τοῦ θυμοῦ, “of his wrath,” instead of , “cup.” σ ′ may or may not have omitted “cup,” depending on which witness one chooses to believe, α′, θ′, and Tg. support MT. 18.a. 1QIsaa has 2d fem. sg. but follows MT for the rest of the verse. LXX has 2d sg. throughout, σ′, Syr., Tg., and Vg. support MT. 19.a. MT is 1st sg., as is Tg. Read with 1QIsaa, MSK, lxx, σ ′, Syr., and Vg. a 3d masc. sg. 20.a-a. BHS suggests that this was added from Lam 2:19; 4:1. 22.a. Omitted in one MSK. Duhm, Köhler, BHK3, and Elliger (527) delete on metrical grounds. Stay with MT. 22.b. 1QIsaa omits “and.” α′, σ′, θ′, Syr., Tg., and Vg. support MT. 22.c. Omitted in LXX and Syr. Cf. Note 17.b. above. 23.a. 1QIsaa adds , “those causing you to be afflicted.” LXX adds καὶ τ ῶν ταπεινωσάντων, “and of those afflicting you.” So BHS suggests adding , “in the hand of those afflicting you,” for a more balanced meter, σ′, Syr., Tg., and Vg. support MT. Stay with MT. 52:2.a. The dagesh in MT suggests an impv. from , “sit,” a meaning supported by 1 Q I s a a (Kutscher, Language, 423) and all the versions. The contrast with , “arise,” is perhaps to be explained with reference to 1 Sam 28:23 and 2 Sam 19:9 (BDB, 442; F. W. Dobbs-Allsopp, ZAH 8 [1995] 31–54). But many Heb. MSS omit dagesh to allow the meaning “captivity,” while Budde, Duhm, BHS, and others suggest , “captives,” as in the second half of the verse. See K Holler, ZAW 104 (1992) 106–7. 2.b. Kand 1 Q I s a a impv. masc. pl. Q impv. fem. sg. lxx, α′, σ′, θ′, Syr., and Vg. follow Q. Tg. reads K with following pl. The following pronoun in MT is fem. sg. Read Q. 2.c. BHS suggests adding the prep. , “from.” Not necessary.

Form/Stru cture/Setting

The scene returns to encouragement for Jerusalem to believe that YHWH has ordained a new and different fate for her: blessing rather than curse (v 17). Her lack of leadership after the years of devastation is graphically portrayed (vv 18– 20). So now YHWH personally confirms her new status and condition (vv 21–23).

Comment

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Form critics are not agreed about the units or the genre of the passage (Melugin , Formation, 159). The scene’s structure is fixed by three stirring calls to awake or rouse oneself. The first call to action (vv 9–10) is addressed to YHWH’s Arm, an almost mythical entity who had won primeval battles (vv 9–11) and who is now invoked to work a miraculous victory to bring the age of joy. Addressed to deity, the verses are therefore a prayer (Koole, 2:163), a rarity in this part of the book. Note the parallel to 63:7–64:12 with the references to YHWH’s mighty acts, including his Arm (63:11–14). Between the first and the second calls, YHWH addresses first Jerusalem, encouraging her not to fear God’s strategy of using human instruments (rather than a mythical means) to achieve his goals (vv 12–14), and then Darius, to instruct him how he is to order God’s world and restore his people (vv 15–16). The second call for action (v 17) is addressed to Jerusalem to rouse herself from her drunken stupor brought on by having to drink YHWH’s “cup of wrath.” Here is a picture o f Jerusalem’s darkest hour. Helpless, drunken, she is at the mercy of any enemy. Between the second and third calls, note is taken of Jerusalem’s devastated population and leadership (vv 18–20), and YHWH draws attention to his personal acts to change her status and condition (vv 21–23). The third (52:1–2) is another choral encouragement also addressed to Zion, calling for her to get up out of the dust, put off her bonds, and again take her seat in dignity and strength. The central admonition and promise to Darius (vv 15–16) places the scene in historical perspective. Darius is still in Palestine and thus shielded from the great events in the empire to the east. While enthusiasts in Jerusalem try to conjure up mythical models for YHWH’s action on Jerusalem ’s behalf (vv 9–11), a more conventional Israelite approach sees YHWH’s acts in history as part of an orderly process like that in creation (vv 12–14) and encourages Jerusalem to calm its terror and panic. W hether the terror is due to unnecessary fear of Darius or of someone else is not clear. YHWH introduces himself to Darius (v 15) as the one who has inspired him and protected him (v 16a) in order to have him bring order to his (YHWH’s) world and to restore his people (16b). The whole is cast in an arch form, which serves to call Jerusalemites away from a mythical hope in a dramatic miracle to win their freedom. It calls them to recognize the central role Jerusalem has in God’s plan and the way that he is bringing salvation in history through Darius. Jerusalem is challenged to recognize the dignity and worth that this plan gives to her role and to act with becoming grace in filling it. A A chorus challenges the “Arm of YHWH” to bring redemption (vv 9–11). B YHWH chides Jerusalem for her fear (vv 12–14). C YHWH encourages and instructs Darius (vv 15–16). KEYSTONE Jerusalem is challenged to stand up and stand firm (v 17). C′ Jerusalem has no manpower or leadership to help herself (vv 18–21). B′ YHWH affirms the change in Jerusalem’s fate: from curse to blessing (vv 22–23). A′ A chorus challenges Zion to seize her God-given opportunity (vv 1–2). Comment

9 , “Arm of YHWH,” is addressed as an independent entity, as though it represents power in itself. The term appears also in Exod 15:16; Deut 4:34; 7:19; 9:29; 11:2; 26:8; 1 Kgs 8:42/2 Chr 6:32; 2 Kgs 17:36; Jer 27:5; 32:17, 21; Ezek 20:33–34; and Ps 136:12. Sometimes it is used metaphorically for YHWH’s power,

770

Isaiah 51:9–52:2

as support for the weak, as a shepherd (40:11; Deut 33:27), but it also seems to move beyond metaphor. In this passage it is associated with mythic themes: “wounding Rahab” (cf. 30:7; Job 9:13; 26:12; Ps 89:11 [10]) and the piercing of Tanin, the mythical “dragon” of chaos (cf. Deut 32:33; Ps 91:13; and Exod 7:9, 10, 12, of snakes; Jer 51:34 and Neh 2:13, of a dragon; and Gen 1:21, Job 7:12, Ps 74:13, Isa 27:1, Ezek 29:3, and 32:2, of a sea monster). The references clearly relate YHWH to a great victory over these primeval sea monsters in a form that is not included in Scripture and that is probably not acceptable in biblical doctrine. Yet it obviously played a role in popular thought. 10 The “Arm of YHWH” is further identified with “drying up a sea,” which may mean the crossing of the Reed Sea of Exod 14:21. O r this, too, may be a mythical reference. Yam, “sea,” was in Ugaritic myths one of the gods who played out the mythical drama of the seasons. “T h e water of the great deep” may be an expansion of the same story or another version of Gen 1:2–10. “Establishing the depths of the sea to be a way” clearly returns to the crossing of the Reed Sea. Exod 15:1–18 is an ancient hymnic version of the event in which YHWH’s “right hand” (v 12) and “arm ” (v 16) play major roles. The Vision has used imagery from the exodus repeatedly from chap. 40 onward to depict YHWH’s new act of salvation (see Excursus: Exodus Typology above). At issue in the Vision is the m anner of YHWH’s work. Passages like vv 9–10 (and later 63:7–64:12) picture God’s work as a series of sudden dramatic victories and yearn for such magic to be applied again. The Vision, while keeping alive the hope for decisive transformation of nature and hum an conditions, stresses the ways God works within the historical and natural process. Salvation comes from the Creator, who continues the creative process, and from the Lord of history, whose plan opens the door to rebuilding Zion’s temple and restoring Israel’s freedom to worship there. It grows in the potential for spiritual communion with YHWH and from knowledge gained from his law, not from a flashy repetition of exciting myths. 11 The names for the Israel of the new age are significant: , “ransomed ones,” and , “redeemed ones” (v 10). A new hope requires God’s action. That action would come and already is in process, but it takes a very different form from that envisioned by many. Nonetheless, the hope for a new age of “joy and gladness” is to be kept alive. The return “to Zion with singing” is a key elem ent in that hope. For those who labor to build the temple, it is very important. 12 YHWH introduces himself with an emphatic repeated , “I, I”—not the mythical “Arm ” nor any other form, but God himself. The pronoun “you” in “he who comforts you” is masculine plural in Hebrew, addressing the people of Jerusalem, but the question “Who are you?” returns to the feminine singular “you,” meaning Jerusalem. YHWH offers his own presence as comforter and guardian but questions Jerusalem ’s character in being afraid. The question asks not “Why are you afraid?” but rather “Who are you that you are afraid?” Her inability to experience God’s presence in a way that eliminates fear indicates that something basic is lacking in Jerusalem’s character. The modifiers for “m an” stress his mortality ( , lit. “who will die”) and general humanity . 13 Fear feeding on itself made Jerusalem forget YHWH, creator of all things. The sermons of Deuteronomy stress the importance of memory for faith and the devastating effect of forgetfulness on God’s people. Therefore Baltzer (361)

Comment

771

thinks that “the servant,” Moses, speaks here. He is right that the Vision of Isaiah has been influenced by Deuteronomy’s emphasis on memory, but that does not mean that it uses Deuteronomy’s speaker as well. It is better to identify the speakers with characters introduced in the Vision itself (1:2). Forgetting makes them “fear continually” in anticipation of “the fury of the oppressor.” Who is this oppressor? Can this be a dread that they may be on the wrong side in Persia’s civil war of 522 B.C.E.? Or do they fear that the victor might wreak vengeance for perceived wrongs against himself and the state? So now YHWH asks: “Where is the fury of the oppressor?” The whole issue is being resolved without the anticipated terror. 14 , “he who is subdued,” appears to refer to someone who has lost a struggle and been made to submit. In this setting it could well mean the one who has lost the struggle for the throne, and his supporters. He could not be Gaumata, who was assassinated in 522 B.C.E., but the reference might well be to one of the Jews who had supported someone other than Darius or who had struggled for Judah’s independence. The verse looks for a speedy release that prevents his death or failure of health. 15 YHWH introduces himself again, but this time in terms of his control of the raging sea. The imagery picks up and reverses the motifs of vv 9–10: there, the people of Jerusalem emplored him to dry up the sea; here, by contrast, YHWH boasts of “stirring up the sea so that its waves roar.” Whereas the people want God to conquer and pacify the empire, the Vision instead depicts YHWH working through the imperial wars to achieve his purpose. 16 YHWH addresses the one he is using, putting his “words” in his “m outh” and protecting him very carefully. The purpose of this care is to allow him “to plant heavens and found earth.” That makes no sense if it refers to the original creation. A similar phrase in the Vision has become a standard way of describing YHWH’s work in creation. It uses , “stretch out,” while here the verb is , “plant.” In the other instances God acts alone, using no agent. Here the one he has hidden in the shadow of his hand, the servant, is his agent. “Heavens” and “land” here must refer metaphorically to the totality of order in Palestine, “heavens” meaning the broader overarching structure of the empire, while “land” is the political order in Palestine itself (see Excursus: “The Land” in Isaiah 1–33). The assignment is then focused more precisely: “to say to Zion: you are my people.” The two pronouns are challenges for the interpreter. Does “my” refer to God or to the speaker? Throughout this larger section, God’s work and that of Darius seem fused together. It is often difficult to separate the two, as will be seen in the following verses. Because God has chosen Darius and uses him , loyalty to Darius is viewed as equivalent to loyalty to God. To be YHWH’s obedient people is to be Persia’s loyal people, too. Zion is usually referred to with a feminine pronoun. Here it is masculine, apparently because it refers to the people of the city rather than to the city itself. This last clause defines Darius’s main task, which had so far (49:6, 8) been less precise than it had been for Cyrus (44:28b; 45:13bc). 17–20 Jerusalem appears to be unaware of what is happening or is unable to respond. W hether she is drunk or faint is not clear. These speeches attempt to rouse her from that stupor. Sixty-five years have passed since Nebuchadnezzar razed her walls. The ruins are populated by a generation that has known no other

772

Isaiah 51:9–52:2

condition. No leadership has emerged among them (v 18). The inhabitants lie about with no resolve and no ambition (v 20), consumed by self-pity and selfreproach. They are very conscious of the devastations visited on the city (v 19), reciting them bitterly. They are sure that destruction has come from YHWH (v 17) and feel that they and the city are cursed by his decree of wrath (6:11–13). This is precisely the situation addressed in 49:5–6, 7–13. God has acted to fill the leadership vacuum, but the people have not yet recognized or accepted this. Comfort and rehabilitation do not come easily to a people who has fed on bitterness for so long. 21–23 YHWH speaks to these , “afflicted,” ones in their stupor, , “drunk, but not from wine.” YHWH is simultaneously judge and advocate for their cause. He determines their fate. Though he had once placed an implacable curse on them as judgm ent for their sins (chap. 6), here called , “the cup of my wrath,” he now reverses that judgm ent. The cup is taken away and given to Jerusalem ’s , “torm entors.” These are not the great powers but Jerusalem ’s neighbors, who have exploited her weakness to their own advantage and diabolical delight (cf. Obadiah and Ezra 4:1–4). They had figuratively walked over the prostrate Judeans. YHWH decrees that it shall not happen again. 52:1–2 The chorus takes up the chant, calling on Jerusalem to recognize her new God-given opportunity. She must dress up and put on her new clothes without fear that the stranger might attack and ravage h er again. , “take your seat,” is a difficult word (see Note 52:2.a.). It apparently pictures Jerusalem, seated on the ground, now called to take her proper seat on an elevated place of honor. She may put aside her subject status, take off the bonds from her “neck,” and assume her proper place as “the City of the Holy O ne” in the gathering to settle her case in YHWH’s court. (See Excursus: Jerusalem and Strand: Jerusalem/Zion in Isaiah 1–33.) Explanation

Redemption and restoration are not easy for a person or for a people when they have experienced an extended period of helpless oppression. Bitterness, fear, and despair rob them of even that spark of individual or group vitality, which could become either resentment or hope. Apathy becomes the order of the day. Submission to brutality is a means of survival. So YHWH’s announcem ent of hope and comfort is met with skepticism (49:14, 24) and apathetic stupor. What hope there is finds expression in bizarre mythological projections of YHWH’s magical powers over monsters (vv 9–11). It is much easier to pray for an instant miracle, for God to perform one of his mighty acts, than it is to work through the slower processes of history. The teaching of the Vision is that God uses both his “mighty acts” and the control of history for the redemption of his people. YHWH’s response calls the people back to a sound doctrinal view of himself. As creator, he uses the created order to accomplish his will, and it responds. As Lord of history, he summons world leaders to do his bidding, and they, like Darius, respond. He calls Jerusalem to recognize this new age of opportunity and to be prepared to use it. Salvation and deliverance require their active participation. The

Translation

773

new age does not come in a flash. It takes time. Twenty years have passed since Cyrus appeared in Babylon. Zechariah (4:10, NIV) had it right: it is a “day of small things.” Jerusalem is not ready for more, so God acts through Darius for the sake of a rebuilt temple and calls on Jerusalem to seize the opportunity.

H ow Fitting: A M essenger’s Feet (52:3–12) Bibliography

Blank, S. “Isaiah 52:5 and the Profanation of the Name.” HUCA 25 (1984) 1–8. Fichtner, J. “Jesaja 52, 7–10 in der christlichen Verkündigung.” In Verbannung und Heimkehr. FS W. Rudolph, ed. A. Kuschke. Tübingen: Mohr, 1961. 51–66. Melugin, R. F. “Isaiah 52:7–10.” Int 36 (1982) 176–81. Oosting, R. “Returning (to) Zion: Isaiah 52:8 in Light of Verbal Valency Patterns.” In New Things. Ed. F. Postma et al. 159–66. Translation

3Indeed, thus says YHWH: 3+2+2 “You [pl.] were sold for nothing. So you [pl.] w ill not be redeemed with money.” Second Messenger: 4Indeed, thus says my Lord YHWH: 5+5+3 “My people went down to Egypt in thefirst place to sojourn there, but Assyria oppressed themfor nothing.” Third Messenger: 5“And now, awhat have I here ?”a 2+2 Oracle of YHWH. “Indeed my people were seizedfor nothing. 3+2+2 Its rulers b boasted. ”c Oracle of YHWH.d “But my name was being despised e 2+2 continually, all day. 6Therefore my people shall know my name 4+2+3 ain that day because I am the one who keeps saying ‘Behold me!’” Heavens: 7How fitting they are on the mountains, 2+2+2 thosefeet of a messenger proclaiming peace, a messenger of good things 2+2 proclaiming salvation, saying to Zion 2+2 “Your [f. sg.] God reigns.” Earth: 8The voice of your [f. sg.] watchmen— 2+2+2 they lift up their voice. Together, they sing joyfully. First Messenger:

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Isaiah 52:3–12

Messengers:

Heavens:

Earth:

For they see with their own eyes when YHWH returns to Zion with compassion.a 9Break [m. pl.] into singing together, you waste places of Jerusalem.a For YHWH comforts his people. He redeemsJerusalem. 10YHWH bares his holy arm in the sight of all the nations, and all the borders of the land see the salvation of our God. 11Depart [m. pl.]! Depart! Get out of there! Do not touch anything unclean! Get out of its midst! Keep clean those who carry the vessels of YHWH! 12But you [m. pl.] will not go out in haste.a And do not walk (as) if fleeing. For YHWH goes before you, and the God of Israel is your [m. pl.] rear guard.

4+4 3+2 3+2 4+2 2+2 2+2+2 2+2+2 4+3 4+3

Notes 5.a-a. K , lit. “who to me?” Q and 1 Q I s a a , “what to me?” Read Q. 5.b. K , “its ruler,” sg.; Q , “its rulers,” pl. 1QIsaa follows K. 5.c. MT , “they howl,” hipʿll from 1 Q I s a a , “they boast,” “they play the fool,” poʿel from II. G. R. Driver (JTS 36 [1935] 402) suggested this reading thirteen years before 1QIsaa was found, and translated “they are gone mad.” Tg. makes the nations its subject, reading , “boast themselves,” which presupposes a hitpaʿel of . It fits the context as a contrast to the following bistich. LXX θαυμάζετε καὶ ὀλολύζετε, “wonder ye and howl” has read as a verb, “speak in proverbs,” and with a vav as an impv. of . Read with 1QIsaa (cf. Kutscher, Language, 230). 5.d. “YHWH” is omitted in 1QIsaa. 5.e. MT , “was being despised,” is identified as hitpoʿel ptc. by the dictionaries. GKC §55b suggests that this is “probably a forma mixta combining the readings and .” There are no parallels in this conjugation. 1 Q I s a a confirms the holem but adds nothing more. Tg. seems to read it as a′ noun. LXX has βλασϕημεῖ τα ι, “is blasphemed,” then adds “among the nations.” 6 . a. MT , “therefore,” is omitted by 1QIsaa, LXX, and Syr. MT is followed by Vg., α′, σ′, θ′, and Tg. Delete. 8.a. 1QIsaa adds , “ with compassion.” LXX ἡνίκα ἂν ἐλεήση, “when he has mercy,” confirms the usage. Tg. and Vg. support the shorter version of MT. Read 1QIsaa. 9.a. Two MSS read , “Israel.” 1QIsaa, LXX, Tg., and Vg. support MT. 12.a. , “haste,” occurs otherwise only in Exod 12:11 and Deut 16:3, and seems to be a technical term with reference to the exodus (Whybray).

Form/Structure/Setting

Beuken (151; 337n . 1) surveys different ways to divide the text. Baltzer (369) treats it as part of the whole chapter without a break. The passage continues to call for Jerusalem to rise again. The use of , “waste places,” in v 9 completes a circle that began in 49:19 at the beginning of the act (Melugin, Formation, 167). The setting for the entire act

Comment

775

is in Jerusalem , desolate in an empty and wasted countryside. This scene summarizes the hopes aroused by Darius’s rise to power. As an officer under Cambyses, he was undoubtedly known in Palestine, which had served as a staging area for the Persian invasion of Egypt. As in chap. 48, the hope takes a practical turn in vv 11 and 12, as Jews in Babylon are encouraged to go participate in the welcome being prepared in Jerusalem for YHWH’s return. The messengers address God’s people in vv 3–6 in three brief speeches on YHWH’s behalf. Presumably these messengers are members of an expedition to Jerusalem; they are in turn addressed in vv 11–12. The themes “for nothing” ( , ; vv 3, 4, 5 ), “my people” ( ; vv 4, 5, 6), and “my nam e” ( ; vv 5, 6) dominate explanations of the redemption to come. Vv 7–9 proclaim the appropriateness of this fulfillment of God’s call for messengers of good news (40:1–9). A chorus of these messengers of peace announces God’s actions (v 10). Parallel texts may be found in chap. 60 and in Ps 147. The passage marks YHWH’s entrance into the city (Baltzer, 376–83). Then vv 11–12 speed the expedition on its way. God, who is returning to Zion, invites Israelite exiles to join him in the journey. An earlier expedition was acknowledged in 48:20–21. This second expedition may well signal the renewed efforts of Zerubbabel, as recorded in Ezra 5:1–2. Comment

3 The plain m eaning of this verse is that Judah had gone into exile through defeat. She had not been sold into slavery. There was no gain, either to God or to her king, in her exile. Therefore God promises that her redemption will be accomplished without paying ransom. 4 Two earlier exiles are cited. Israel went into “Egypt . . . to sojourn” there because of a famine in Canaan (Gen 46–47). This was voluntary and done for practical gain. Assyrian invasions and deportations were carried out at YHWH’s command and accomplished the judgm ent that he had ordered. 5 But now, the Babylonian captives had been , “seized for nothing,” that is, with no profit back to Israel or to God. Judah’s rulers had boasted of their prowess even as they allowed YHWH’s “name” to be “despised.” They had been neither respectful nor pious, so judgment had been in order. (Note the parallel in Rom 2:24.) 6 Now God is using the entire historical process of defeat and deportation to make his people aware of himself, to know his nam e, and to recognize his call for attention. YHWH’s central goal is repeated. He wants a people who know him and his name. He wants them and all peoples to be aware of his presence and of his return to Zion. 7 , “fitting,” is used only here and in Cant 1:10, Ps 93:5, and Sir 15:9. , “messenger,” is the same word, but now in masculine form, that was used in 40:9. Several words from 40:1–11 recur here (see R. G. Kratz, “Der Anfang des Zweiten Jesaja in Jes 40, 1f. und seine literarischen Horizonte,” ZAW 105 [1993] 400–419). So these messengers are those sent out in 40:9–10 (Koole, 2:232). That exhortation to “get up on a high m ountain” is here an accomplished reality. The verse also echoes Nah 2:1. There the announcem ent was of Ninevah’s fall. Here it is more likely to be of Babylon’s surrender.

776

Isaiah 52:3–12

The content of the message is defined: , “peace”; , “good things”; and , “salvation.” , “ Y our God reigns!” In historical context this means that Darius, YHWH’s protégé, has firmly grasped the reins of power. Peace has returned to the empire and so to Jerusalem. It also means that the normal functions of governm ent may begin again, including Sheshbazzar’s project for restoring Jerusalem and its temple. But how does this show that Zion’s God reigns? The Vision had announced in the first scene of this act (49:5–9) YHWH’s choice of Darius to be his servant, heir to the favor shown to Cyrus and to the tasks assigned to him. Now the last scene announces that Darius has established his authority, thus fulfilling YHWH’s word and demonstrating his control of the empire’s throne. Zion’s God has shown that he does in fact reign! 8 Jerusalem ’s watchmen joyously confirm the news. They see the messengers “with their own eyes,” evidently a group of new returnees from Babylon appearing over the crest of the hills to the east. This is hard evidence that YHWH is returning to Zion. 9 , “waste places,” is another tie to the first verses of this act (49:19). Restoration has hardly begun, yet rejoicing can begin. YHWH has already made the necessary decisions and taken steps to , “comfort,” and , “redeem,” Zion. The mention o f , “his people,” resumes the theme of vv 4–6. Not just a city or a temple is at the heart of God’s action. YHWH is out to redeem his people! Restoration of the city is a means to that end. 10 “YHWH bares his holy arm ” interprets the rebuilding of the temple as an act of salvation. , “baring (his) arm ,” is not simply a nature miracle like rolling back the sea or stopping the sun. It is not necessarily a great military feat like felling the walls of Jericho. The Vision uses the same term to proclaim God’s work through the political processes of history to produce salutary results for his people and his city. The results will be public knowledge. Neighboring cities and peoples will have to take note of “the salvation of our God.” They took note, all right, and sometimes rose up in opposition to it (cf. Ezra 4:1–4). 11–12 This exhortation to , “depart,” must be addressed to Babylonian Jews preparing another expedition to Jerusalem like the earlier one in 48:20. They are urged to protect their ritual cleanliness because their journey is a pilgrimage and they carry the sacred utensils for the temple in Jerusalem. They are going to present these utensils and themselves in the holy place before God. This is not “fleeing” from an enemy. “YHWH goes before you, and the God of Israel is your rear guard.” He is their protection and also the reason for their journey. The watchmen at Jerusalem (v 8 above) will see that and know what it means. Explanation

This scene celebrates the signs of God’s coming to the “waste places of Jerusalem.” The phrases that say this are repeated six times in the passage: v 6, “saying, ‘Behold m e’ ”; v 7, “your God reigns”; v 8, “YHWH returns to Zion with compassion”; v 9, “YHWH comforts his people” and “redeems Jerusalem”; v 10, “YHWH bares his holy arm ”; and v 12, “YHWH goes before you” (cf. Zech 8:3–18). The people’s excitement for a great venture that mirrors great plans and actions by God—that is what is portrayed here. It is like a vision of world mission because God has redeem ed all people in Christ. The celebration of God’s coming into

Bibliography

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the world is the major theme of Christian Advent. Here it is encouragement to a group of Babylonian Jews who, after twenty years, determine to carry out the commission of 40:2 to comfort God’s people in Jerusalem. Ezra (4:1–4 and chaps. 5–6) records a great new surge of work to build the temple in the time of Zerubbabel and of Haggai-Zechariah. It was accomplished despite severe opposition because of the belated active support of Darius. This scene, indeed this act and that which follows, supplies an account of the color, the emotion, and the personal pain that went into the effort that Ezra presents so factually. Zechariah (4:10) recognized that it was a day for “small things.” So it was. But God’s history records and depicts the “small things” that turn the tide of events in God’s struggle to redeem his people. This time and these people deserve and get recognition for doing this significant “small thing.”

The Punishmentfo r Our Peace (52:13–53:12) Bibliography

Ahlström, G. W. “Isaiah 53, 8f.” BZ 13 (1969) 95–98. Allen, L. C. “Isaiah LIII 2 Again.” VT 21 (1971) 490. Alonso, A. “Anotaciones críticas a Is 53, 8.” CDios 181 (1968) 89–100. ______. “La suerte del Siervo: Is 53, 9–10.” CDios 181 (1968) 292–305. Baars, W. “Een weinig bekende oudlatijnse tekst van Jesaja 53.” NedTT22 (1968) 241–48. Bachmann, M. G. “El ‘siervo’ en Isaías y la ‘continuidad des despoder.’ ” In Los caminos inexhauribles de la Palabra. FS J. S. Croatta. Buenos Aires: Lamen-ISEDET, 2000. 275–95. Bailey, D. P. “Concepts of Slellvertretung in the interpretation of Isaah 53.” In Jesus and the Suffering Servant: Isaiah 53 and Christian Origins. Ed. W. H. Bellinger and W. R. Farmer. Harrisburg, PA: Trinity, 1998. 223–50. ______. “The Suffering Servant: Recent Tübingen Scholarship on Isaiah 53.” In Jesus and the Suffering Servant: Isaiah 53 and Christian Origins. Ed. W. H. Bellinger and W. R. Farmer. Harrisburg, PA: Trinity, 1998. 251–59. Barré, M. L. “Textual and Rhetorical-Critical Observations on the Last Servant Song (Isaiah 52:13–53:12).” CBQ 62 (2000) 1–29. Battenfield, J. R. “Isaiah LIII 10: Taking an ‘If’ out of the Sacrifice of the Servant.” VT 32 (1982) 485. Beauchamp, P. “Lecture et relectures du quatrième chant du Serviteur; d’Isaïe à Jean.” In Book of Isaiah. Ed. J. Vermeylen. 325–55. Begg, C. “Zedekiah and the Servant.” ETL 62 (1986) 393–98. Bellinger, W. H., and W. R. Farmer, eds. Jesus and the Suffering Servant: Isaiah 53 and Christian Origins. Harrisburg, PA: Trinity, 1998. Bergey, R. “T h e Rhetorical Role of Reiteration in the Suffering Servant Poem (Isaiah 52:13–53:12).”JETS 40 (1997) 177–88. Bergmeier, R. “Das Streben nach Gewinn—Des Volkes .” ZAW 81 (1969) 93–97. Blythin, I. “Difficulties in the Hebrew Text of Is 53:11.” BT 17 (1966) 27–31. Breslauer, S. D. “Power, Compassion and the Servant of the Lord in Second Isaiah.” Encounter 48 (1987) 163–78. Calvin, J. The Gospel according to Isaiah. Trans. L. Nixon. Grand Rapids, MI: Eerdmans, 1953. Clines, D. J. A. I, He, We and They: A Literary Approach to Isaiah 53. JSOTSup 1. Sheffield: Univ. of Sheffield, 1976. Collins, J. J. T he Suffering Servant: Scapegoat or Example?” PIBA 4 (1980) 59–67. Coppens, J. “La finale du quatrième chant du Serviteur (Is LIII, 10–12).” ETL 39 (1963) 114–21. Cranfield, C. E. B. “God’s Costly Forgiveness” (Isa 53:6) . ExpTim 101 (1989) 178–80. Daabe, P. R. “The Effect of Repetition in the Suffering Servant Song.”JBL 103 (1984) 77–84. Dahood, M. “Isaiah 53:8–12 and Massoretic Misconstructions.” Bib 63 (1982) 566–70. ______. “Phoenician Elements in

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Isaiah 52:13–53:12.” In Near Eastern Studies. Ed. H. Goedicke. 63–73. Day, J. “daʾat ‘humiliation’ in Isaiah Lin 11.” VT 30 (1980) 97–103. Driver, G. R. “Isaiah 52:13–53:12: The Servant of the Lord.” In In Memoriam Paul Kahle. Ed. M. Black and G. Fohrer. BZAW 103. Berlin, 1968. 90–105. Elliger, K. “Jes 53,10: alte Crux—neuer Vorschlag.” MIOF15 (1969) 228–33. ______. “Nochmals Textkritisches zu Jes 53.” In Wort, Lied und Gottesspruch. FB 2. FSJ. Ziegler, ed. J. Schreiner. Stuttgart: Katholisches Bibelwerk, 1972. 137–44. ______. “Textkritisches zu Deuterojesaja.” In NearEastern Studies. Ed. H. Goedicke. 113–19. Fohrer, G. “Stellvertretung und Schuldopfer in Jesaja 52, 13–53, 12 vor dem Hintergrund des Alten Testaments und das Alten Orients.” In Das KreuzJesu. Göttingen:Vandenhoeck & Ruprecht, 1969. 7–31. Galland, C. “A Short Structural Reading of Isaiah 52:13–53:12.” In Structuralism and Biblical Hermeneutics, ed. and trans. A. M. Johnson, Jr., PTMS 22 (Pittsburgh: Pickwick, 1979) 197–206. Gelston, A. “Isaiah 52:13–53:12: An Eclectic Text and a SupplementaryNote on the Hebrew Manuscript Kennicott 96. "JSS35 (1990) 187–211. Ginsburg, H. L. ‘The Arm of YHWH in Isaiah 51–63 and the Text of Isa. 53:10–11.” JBL 77 (1958) 152–56. Gispen, W. H. “Jesaja 53, 10 und das Schuldopfer.” GTT 72 (1972) 193–204. Goldingay, J. God’s Prophet, God’s Servant: A Study inJeremiah and Isaiah. Carlisle: Paternoster, 1984. Gordon, R. P. “Isaiah LIII 2.” VT 21 (1970) 491–92. Gosker, R. “Jesaja 53 – Ein Denklied.” TK 7 (1980) 5–18. Gosse, B. “Isaïe 52:13–53:12 I s a ï e 6.” RB 98 (1991) 537– 43. Goulder, M. “Behold My Servantjehoiachin.” VT 52 (2002) 175–90. Grelot, P. I canti del Servo del Signore. Bologna: Edizioni dehoniane, 1983. Haag, H. Der Gottesknecht bei Deuterojesaja. Darmstadt: Wissenschaftliche Buchgesellschaft, 1985. ______. “Das Lied vom leidenden Gottesknecht (Is 52, 13–53, 12).” B K 16 (1961) 3–5 . . “Das Opfer der Gottesknechts (Jes 53, 10).” TT Z 86 (1977) 81–98. ______. “Stellvertretung und Sühne nach Jesaja 53.” TTZ 105 (1996) 1–20. Hanson, P. D. “Isaiah 52:7–10.” Int 33 (1979) 389– 94. Henning-Hess, H. “Bemerkungen zum ASHAM-Begriff in Jes 53:10.” ZAW 109 (1997) 618–26. Hermisson, H.-J. “Der Lohn des Knechts.” In Die Botschafi und die Boten. FS H.W. Wolff, ed. J. Jeremias and L. Perlitt. Neukirchen-Vluyn: Neukirchener Verlag, 1981. 269– 87. ______. “Das vierte Gottesknechtlied im deuterojesajanischen Kontext.” In Studien zu Prophetie und Weisheit. Ed. J. Berthel et al. FAT 23. Tübingen: Mohr (Siebeck), 1998. Hertzberg, H.-P. “Die ‘Abtrünnigen’ und die ‘Vielen.’” In Verbannungund Heimkehr. FS W. Rudolf, ed. A. Kuschke. Tübingen: Mohr, 1961. 97–108. Hofius, O. “Zur Septuaginta— Übersetzung von Jes 52:13b.” ZAW 104 (1992) 107–10. Jakovljevic, R. “The Sense of Ebed Yahweh’s Suffering.” CV30 (1987) 59–62. Jahnow, H. “Das Hebräische Leichenlied.” ZAW 26 (1923) 256ff. Janowski, B. “Er trug unsere Sünden: Jesaja 53 und die Dramatik der Stellvertretung.” ZTK 90 (1993) 1–24. ______. Stellvertretung: Alttestamentliche Studien zu einem theologischen Grundbegriff. SBS 165. Stuttgart: Katholisches Bibelwerk, 1997. Janowski, B., and P. Stuhbnacher. Der kidende Gottesknecht:Jesaja 53 und seine Wirkungsgeschichte. FAT 14. Tübingen: Mohr (Siebeck), 1996. Koenig, J. Oracles et liturgies de l’exil babylonien [. . . Is 40; 53], Paris: Presses Universitaires de France, 1988. 178–80. Komlosh, J. “The Countenance of the Servant of the Lord: Was It Marred?” JQR 65 (1974–75) 217–20. Leene, H. “Kan een fictionele gestalte onze plaats innemen? Overwegingen bij de uitleg van Jesaja 53.” G7T93 (1993) 232–53. Likins-Fowler, D. G. “Sociological Functions of the Servant in Isaiah 52:13–53:12.” PEGLMBS 21 (2001) 47–59. Lindsey, F. D. “Isaiah’s Songs of the Servant, Parts 4 and 5: The Career of the Servant in Isa 52, 13–53, 12.” BSac 139 (1982) 312–29; 140 (1983) 21–3 9 . . The Servant Songs: A Study ofIsaiah. Chicago: Moody, 1985.Ljung, I. Tradition and Interpretation: A Study of the Use and Application ofFormulaic Language in the So-called ‘Ebed YHWH-Psalms. ConBOT 12. Lund: Gleerup, 1978. Marcheselli-Casale, C. “Proiezioni di risurrezione corporale nell’AT: Suggerimenti di analisi strutturale su Is 53, 8–12; Sal 16, 9–11 e Ez 37, 1–14.” Asprenas 31 (1984) 367–82. Martin-Achard, R. ‘Trois études sur Esaie 53.” RTP 114 (1982) 159–70. Mettinger, T. N. D. A Farewell to the Servant Songs: A Critical Examination of an Exegetical Axiom. Lund: Gleerup, 1983. Morgenstern, J. “The Suffering Servant—A New Solution.” VT 11 (1961) 292–320, 406–31. Müller, H.-P.

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“Ein Vorschlag zu Jes 53, 10f.” ZAW81 (1969) 377–80. Murray, H. “An Approach to the Fourth Servant Song.” Compass 13 (1979) 43–46. Nakazawa, K. “Emendation of the Text of Isaiah53, 11.”AJBI 2 (1976) 101–9. ______. KunannoShimobe.Tokyo: Yamamoto Shoten, 1975. Olley, J. W. “‘The Many’: How Is Isaiah 53:12a to Be Understood?” Bib 68 (1987) 330–56. Payne, D. F. “Recent Trends in the Study of Isaiah 53.” IBS 1 (1979) 3–18. Raabe, P. R. “The Effect of Repetition in the Suffering Servant Song.” JBL 103 (1984) 77–81. Reichenbach, B. R. “By His Stripes We Are Healed.”JETS41 (1998) 551–60. Reiterer, F V. “Stellvertretung—Lied—Jenseitshoffnung.” Heiliger Dienst 36 (1982) 12–32. Ruppert, L. “Mein Knecht, der gerechte, macht die vielen gerecht, und ihre Verschuldigungen—er träg t sie” (Isa 53:11). BZ 40 (1996) 1–17. Sawyer, J. F. A. “Daughter of Zion and Servant of the Lord in Isaiah: A Comparison.”JSOT44 (1989) 89–107. Schenker, A. Knecht und Lamm Gottes (Jesaja 53): Übenahme von Schuld im Horizont der Gotteshnechtlieder. SBS 190. Stuttgart: Katholische Bibelwerke, 2001. Schwarz, G. “‘. . . sieht e r . . . wird er satt . . .’? Eine Emendation.” ZAW84 (1972) 356–58. ______. “. . . wie ein Reis vor ihm” (Isa 53:2a). ZAW83 (1971) 255–56. Sekine, S. “Identity and Authorship in the Fourth Song of the Servant: Redactional Attempt at the Second Isaianic Theology of Redemption, Part I.” AJBI21 (1995) 29–56. Simian-Yofre, Η. I testi del Servitore diJahwe nelDeuteroisaia. Rome: Pontifical Biblical Institute, 1989. Soggin, J. A. “Tod und Auferstehung des leidenden Gottesknechtes: Jesaja 53, 8–10.” ZAW87 (1975) 346–55. Spaller, C. “Syntaktische und stilistische Relationen im Vierten Gottesknechtslied und deren exegetische Relevanz.” In Liebe zum Wort. Ed. F. V. Friedrich and P. Eder. Salzburg: Müller, 1993. 272–92. Spieckermaim, H. “Konception und Vorgeschichte des Stellvertretungsgedankens im Alten Testment,” In Congress Volume: Cambridge 1995. VTSup 66. Leiden: Brill, 1997. 281–95. Steck, O. H. “Aspekte des Gottesknechts in Jes 52, 13–53, 12.” ZAW 97 (1985) 36–57. Tangberg, A. “The Justification of the Servant of the Lord: Light from Qumran on the Interpretation of Isaiah 53:11αβ.” TTKi 72 (2001) 31–36. TVeves, M. “Isaiah LUI.” VT 24 (1974) 98–108. Walton, J, H. “The Imagery of the Substitute King Ritual in Isaiah’s Fourth Servant Song.”JBL 122 (2003) 734–43. Welshman, H. “The Atonement Effected by the Servant, Is 52:13–53:12.” BT 23 (1973) 46–49. Whybray, R. N. Thanksgiving for a Liberated Prophet: An Interpretation of Isaiah Chapter 53. JSOTSup 4. Sheffield: Univ. of Sheffield, 1978. Williamson, H. G. M. “DA’A T in Isaiah LIII 11.” VT 28 (1978) 118–2 2 . . “‘The Sure Mercies of David’: Subjective or Objective Genitive?”JSS 23 (1978) 31–49. Willis, J. T. “The Dignity and Suffering of Humankind according to the Hebrew Bible.” SCJ 1 (1998) 231–41. Winandy, J. “Une traduction communément reguer et pourtant indéfendable.” RB 109 (2002) 321–22. Zimmerli, W. “Zur Vorgeschichte von Jes 53.” In Studien zur alttestamentliche Theologie und Prophetie. Munich: Kaiser, 1974. 213–21. Translation YHWH: (about Darius) Tattenai: (to Darius about Zerubbabel) Tattenai’s men: (about Darius)

Messengers: (about Zerubbabel)

13See! My servant succeeds! a5+4 He rises up! b He is exalted and very high! 14Just as many were astonished about you a [m. sg.] , 4+3+3 bso c marred d was his appearance—hardly a person, and his form—hardly' human.b 15So he has startleda many nations. 4+4 Because of him, kings shut their mouths. For they see something that had not been told to them, 5+3 and that of which they had heard nothing they understand. 53:1Who believed our report? 3+4 And to whom is the Arm o f YHWH revealed ?

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First Chorus of jerusalemites: (about Zerubbabel) Second Chorus: Third Chorus:

First and Second Choruses:

Entire Chorus:

Darius:

Heavens: YHWH: Earth: Heavens: YHWH:

2But he grew up before him a like a plant, and like a vinefrom dry land. He had no form and no beauty that we should look at him,b no attraction that we should desire him. 3He was despised and rejected (by) men,a a man of pains who was visited by b sickness. Like one hiding (his) face from us, he was despisedc and we did not value him. 4Surely he bore our sickness! And our pains—he a carried them! But as for us, we thought him struck down, beaten by God and afflicted. 5He was being woundeda because of our rebellions. He was being bruised because of our wrongs. The punishment for our wholeness was on him, and with his stripes comes healingfor us. 6All of us like sheep stray away. Each of us— we turn to our own way. But YHWH laid on him the iniquity of us all. 7He was oppressed and afflicted, yet he did not open his mouth. Like a lamb he was led to slaughter, and like a ewe before her shearers is silent, he did not open his mouth. 8Because of prosecution and judgment, he was taken away. Who thinks of his misfortune? a That he was cut off from the land of living ones because of the rebellion of my people b (was this) strokec to him.d 9And now one has appointeda his grave with criminals, and with a rich one is his grave,b although he has done no violent act and no deceit was in his mouth. 10YHWH willed to bruise him. He caused his sickness.a I f you (Darius) considerb his (Zerubbabel’s) soul a sin offering, he (Darius) will see seed. He will prolong days. And the will of YHWH succeeds in his (Darius’s) hand. 11Because of the travail of his (Zerubbabel’s) soul, he (Darius) will see.a He will be satisfied.b

3+3 2+3+3 3+2+2 3+3 4+2 3+3 3+2 3+3 3+3 3+3 3+3 3+4+3

3+3 4+4

3+2 3+3 3+1 3+2+2 2+2 2+2

Notes

Darius:

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In knowing (about) him (Zerubbabel), he (Darius) w illjustify (many). 2+3+3 My servant (Darius) becomes a righteous onecfor many and willforgive their wrongs. 12Therefore I allot to him (Zerubbabel) a share with the many. 3+3 And he will share an allotment with the healthy because he poured out his soul even to death 5+2 and was numbered with rebels. He himself bore the sins of many 3+2 and intercededfor rebels.a

Notes 13.a. Baltzer (392) translates “ succeeds,” with “beatified.” Budde emends to “Israel.” 13.b. lxx omits “and he rises up.” lQIsaa adds vav, “and.” 14.a. Two Heb. MSS, Syr., and Tg. read “about him.” 1QIsaa LXX έπὶ σέ , and Vg. super te support MT “ about you,” the more difficult text. Read m t . 14.b-b. BHS suggests transposing to the end of 53:2. This is n o t necessary. Note instead the parallel themes. 14.c. The repetition o f “thus,” “so,” in v 15 is unusual, bu t the use of followed by is not (BDB, 486 §2). 14.d. mt “marred,” is a hap. leg. but is clearly pointed as a noun related to “go to ruin.” lQIsaa is pf. 1st sg. from “ anoint” (Kutscher, Language, 262). The Babylonian tradition points “spoiled,” “ruined,” a hopʿal ptc. from as does one MS, lxx interprets άδοξήσει, “he will be without glory,” followed by Vg. T g . “was wretched,” may be thinking o f the Heb. root “sink down,” “be depressed.” α΄, σ ΄, θʹ (translated by Chrysostom as corrupta esl), and Syr. mḥbl support m t . With so many possible roots, the Heb. word is a teaser. m t ’s pointing is probably as good as any. 14.e. m t may introduce the comparative “more than,” “hardly,” or it may indicate instrumentality, “by.” Both of these meanings are applications of the basic idea of separation (GKC §119w–z). 15.a. MT may be hipʿil from “sprinkle, splatter,” or may be a hap. leg. from an identical root related to Arab, nazā, “startle,” “cause to leap.” LXX θαυμάσουται, “they will wonder,” may suggest the latter derivation. Tg. “he will scatter,” supports the former. BHS suggests or qal, “he/they will splatter, leap,” or “ they are agitated” (so also HAL), or “they despise.” lQ Isaa supports MT. Read MT with the meaning “startle.” 53:2.a. BHS notes a proposal to read “before us.” This has no textual support and is unnecessary. 2.b. BHS suggests moving the ʾatnakh to this point. The Translation agrees with this division of the verse. The meter and sense are better. 3.a. “m en,” is an unusual pl., occurring only in Ps 141:4, Prov 8:4, and here. The usual form is 3.b. MT qal pass, ptc., “and known,” but GKC §50f considers i t a verbal adj. denoting an inherent quality, “knowing.” 1QIsaa qal act. ptc., “and one knowing.” lQIsab “and he has known.” LXX εἰδώ ς ptc., “knowing.” Tg. paraphrases. Read MT. 3.c. MT “despised,” is nipʿal ptc. from lQIsaa “and we plundered him ,” is a qalimpf. from lxx and Tg. support m t . Read MT. 4.a. Several Heb. MSS, Syr., and Vg. insert “he,” to make the stich similar to the preceding one. 5.a. mt is pool ptc. BHS suggests a pitʿal ptc. 8.a. MT “his generation.” But G. R. Driver (JTS 36 [1935] 403) compares it to Akk. dūru and Arab, dauru(n) to translate “his lasting state,” “change of fortune.” 8.b. lQIsaa “his p eople.” LXX and Tg. sup p o rt MT. 8.c. MT “a stroke,” is a noun. lQ Isa a inf. const., “to strike.” LXX paraphrases: η̌χ θη, “he was

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led.” Tg. also paraphrases: “he will transfer.” MT is the difficult reading. Keep it. 8.d. MT lit. “to them,” though many argue that here it is identical to “to him .” α΄, σ ΄, θ΄, and Tg. “to them ”; Vg. “him .” lxx els θάνατον, “to death,” presupposes H eb . (B H S ;GKC §103 n. 3). 1QIsaa supports MT. Read MT, meaning “to him.” 9.a. MT “and he appointed.” lQIsaa “and they appointed.” lxx δώσω, “I shall give.” Tg. “he shall deliver.” BHS suggests “and he was appointed.” Read MT. 9.b. MT may be translated “in his deaths,” from or be derived from “funeral m ound” (on the pl. const., see GKC §§ 87s, 950). lQIsaa suggests the latter derivation (Kutscher, Language, 225); LXX, Syr., Tg., and Vg. support the former; but all read a sg. So BHS, following W. F. Albright (“T h e High Place in Ancient Palestine,” in Volume du Congrès, Strasbourg, VTSup 4 [Leiden: Brill, 1957] 242–58), suggests “by his death.” 10.a. MT “ he made him sick,” from lQIsaa “he profaned him ,” from (cf. Kutscher, Language, 236–37). LXX and Tg. paraphrase. Driver (JTS 36 [1935] 403–4) draws on the Syr. to emend MT to read “and made him suffer.” Vg. in infirmitate, “in sickness.” Read MT. 10.b. MT “if she/you make(s).” lQIsaa agrees. M. Dahood (“Textual Problems in Isaiah,” CBQ22 [1960] 406) suggests dividing the letters “truly, he made himself.” Read MT, the more difficult text, as an indication of changing speakers. lxx and Tg. turn the meaning on its head. 11.a. lQIsaa and lQIsab add “light,” as does lxx δει̂ξ α ι . . . φω̑ς , “to show light,” but these intentionally change the meaning (see Kutscher, Language, 543). Read MT with Syr., Tg., and Vg. (cf. Elliger, 529). 11.b. “he is satisfied,” has a pausal pointing. Read “by knowing him ,” with what follows (contra BHS). 11.c. BHS suggests placing “righteous one,” after but lQIsaa supports m t ’s order. Read MT. 12.a. “for the rebels.” 1QIsaa and lQIsab “for their sins,” em end to parallel the previous line (Kutscher, Language, 383). LXX reverses the meaning: καὶ διὰ τὰ ς ἁμαρτίας αὐτ ω̑ν τταρεδόθη, “and on account of their sins he was delivered.” α΄, σ΄, θ΄, Tg., Syr., and Vg. support MT. Read MT.

Form/Structure/Setting This scene contains the culmination of several themes from previous scenes. Isa 52:13,15 implies fulfillment of promises made in 49:7, and Isa 53:1 recalls the joy at the approach of messengers in 52:7 and the messengers commissioned in 40:9. But there is also an ominous sense of foreboding concerning one who had been disfigured and mutilated (52:14), pierced, crushed, punished, and wounded (53:5), oppressed and afflicted under judgm ent (53:7– 8), and finally buried (53:9). The theme is complex, recognizing success on one side and agonizing over public humiliation and the execution of an innocent man on the other. The tension is resolved in 53:10– 12. The scene is obtuse because of the very large num ber of personal pronouns that lack antecedents. This is a stylistic characteristic of Isa 34– 66 that is particularly acute in this chapter. (See K. C. P. Kim, Ambiguity, Tension and Multiplicity in Deutero-Isaiah [New York: Lang, 2004] . ) A s a result, it is very difficult to tell who is addressed and who is being spoken of. The speakers are also not clear. YHWH must be the speaker when “my servant” is mentioned in 52:13 and 53:11. Perhaps the same could be said for “my people” of 53:8, although this could also be spoken by the king. The subject matter of 53:1 relates it to the messengers of 52:7. The entire section from 53:1– 6 is spoken in first-person plural by a chorus or by several groups of speakers. A key question is whether the “servant” is also the sufferer. In the previous act,

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49:5– 9 is spoken by a Cyrus-type servant, Darius, while 50:4– 9 presents a sufferer who is obviously a different person. But 50:10 was spoken by the “servant” Darius. The sufferer was identified in the commentary as Zerubbabel. Can it be that the same is true here? “Righteous” is a term regularly used about Cyrus (cf. Excursus: “Righteou s ” and “Righteousness” The Translation above understands the “servant” in this scene to be Darius, who is therefore the speaker of 53:7– 9 , 12. Excursus: The Sufferer/Martyr of Isaiah 50:4– 9 and Isaiah 53 Bibliography See th e following for full bibliographies: Bellinger, W. H., and W. R. Farmer, eds. Jesus and the Suffering Servant: Isaiah 53 and Christian Origins. H arrisburg, PA: Trinity, 1998. Clines, D. J. A. I, We, They: A Literary Approach to Isaiah 53. JSO TSup 1. Sheffield: Univ. o f Sheffield, 1976. Janowski, B., and P. Stuhlmacher, eds. DerLeidende Gottesknecht:Jesaja 53 und seine Wirkungsgeschichte. FAT 14. Tübingen: M ohr (Siebeck), 1996. Bailey, D. P. “Concepts o f Stellvertretung in the Interpretation o f Isaiah 53.” In Jesus and the Suffering Servant. Ed. W. H. Bellinger an d W. R. Farmer. H arrisburg, PA: Trinity, 1998. 223 – 50. Beek, M. A. “D er Ersatakönig als Erzählungsm otiv in d e r altisraelitischen L iteratur.” In Volume du Congrès: Genève 1965. VTSup 15. Leiden: Brill, 1966. 24– 32. Buzi, F. Vom Sinn des Leidens. Basel: R einhardt, 1963. Cazelles, H. “ La destinée d u Serviteur, Is 5 2 , 13– 5 3 , 12.” AsSeign 2 (1969) 6 – 14. Chavasse, C. “T h e Suffering Servant and Moses.” CQR 165 (1964) 152– 63. Clements, R. E. “Isaiah 53 an d the Restoration o f Israel.” In Jesus and the Suffering Servant. Ed. W. H. Bellinger a n d W. R. Farmer. H arrisburg, PA: Trinity, 1998. 39– 54. Duarte Lourenco, J. “A Identificacao do Servo do cap. 53 d e Isaias: Perspectivas judaicas e cristas.” Itinerarium 30 (1984) 169– 212. Green, A. R. W. The Roles of Human Sacrifice in the Ancient Near East. Missoula, MT: Scholars Press, 1975. 88 – 91. Hermisson, H.-J. “Das vierte Gottesknechtslied im deuterojesajanischen K ontext.” In Der Leidende Gottesknecht. Ed. B. Janowski and P. Stuhlm acher. Tübingen: M ohr (Siebeck), 1996. 1– 25. Homerski, J. “Cierpiacy Mesiasz w starotestam entalnych przepow iedniach prorockich.” RocTKan 27 (1980) 27– 4 2 . -----------. “Cierpiacy wybawca i oredow nik (Iz 52, 13– 53 – 12).” RocTKan 24 (1977) 75– 90. Janowski, B. “Er trug unsere Sünden: Jes 53 u n d die D ram atik d er Stellvertretung.” In Der Leidende Gottesknecht. Ed. B. Janowski and P. Stuhlm acher. T übingen: M ohr (Siebeck), 1996. 27 – 4 8 . ------------. Stellvertretung: Alttestamentliche Studien zu einem theologischen Grundbegriff. SBS 165. Stuttgart: Katholisches Bibelwerk, 1997. Kapelrud, A. S. “Second Isaiah and the Suffering Servant.” In God and His Friends in the Old Testament. Oslo: Universitetsforlaget, 1979. 123– 29. Kida, J. “Second Isaiah and the Suffering Servant: A New Proposal for a Solutio n .” AJBI 5 (1979) 45 – 66. Liao Yong-hsiang. “S h a n g c h u c h i-h p ’u: L u n T ie rh Yisaiyachung de shouk’u ch ih p ’u .” ColcTFujen 6 (1974) 317 – 52, 523 – 46. North, C. R. The Suffering Servant in Deutero-Isaiah. L ondon: O xford UP, 1948. Ruppert, L. “D er leidende G ottesknecht.” Cone (Eins./M ainz) 12 (1976) 571– 7 5 .--------- . “Le serviteur souffrant.” Cone (Paris) 119 (1976) 63– 72. Scharbert,J. “Stellvertretendes Sühneleiden in d en Ebed-Jahwe-Liedern u n d in altorientalischen R itualtexten.” BZ (1958) 190 – 213. S ekine, S. “D ie T h e o d iz e e des L eid en s im D e u te ro je sa ja n isc h e n B uch, u n te r redaktionsgeschichdichen G esichtspunkt.” AJBI 8 (1982) 50– 112. Waldow, Η. E. von. “T h e Servant o f the Lord, the Jews, and th e People o f G od.” In Intergerini Parietis Septum. FS M. Barth, ed. D. Y. H adidian. PTMS 33. Pittsburgh: Pickwick, 1981. 355– 69. Walton, J. H. “T h e Im agery o f the Substitute King Ritual in Isaiah’s F ourth Servant

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Song.” JBL 122 (2003) 734–43. Whybray, R. N. Thanksgiving fo r a Liberated Prophet. JSO TSup 4. Sheffield: Univ. o f Sheffield, 1978. T h e bibliography on this topic is enorm ous, indicating the great interest in the subje c t an d the lack o f agreem ent on it. T he interpretation o f these passages and the discussion o f the sufferer’s identity have continued since at least the first century (Acts 8:34) until now. C. R. N orth has traced the history o f the discussion in detail, including possible identification o f Zerubbabel as the sufferer (Suffering Servant, 2, 42). In recen t times “the sufferer passages” (50:4–9 an d chap. 53) have been grouped with “servant of YHWH” poem s by D uhm and those who followed him. T h e sufferer an d th e servant have therefore been considered identical. This com m entary will show th a t “the sufferer passages” are distinct from “the servant passages” an d that the sufferers and the servant are n o t the same person in the Vision. Israel and the Persian em peror (Cyrus o r Darius) are called “th e an o in ted ” or “the servant o f YHWH” (see Excursus: Identifying the “Servant of YH W H ”" ), b u t the sufferer in 50:4–9 an d the dead sufferer in chap. 53 are m ore likely to b e leaders in Jerusalem (perhaps Zerubbabel and his son M eshullam), on e o f whom has been executed before the arrival o f authorities sent by Darius. This identification should take nothing away from the model o r symbol o f YHWH’s appointed one, who patiently bears suffering even to death, which m eans so m uch for NT Christology. T he im portance o f chap. 53 lies in showing G od’s attitude toward and use o f an innocent death to accomplish peace and healing for the community. God is p rep ared to regard the death as vicarious propitiation for the sins o f th e group, “a guilt offering.” In context this view is shared by the em peror, who agrees n o t to prosecute those who killed him. T he decisions o f YHWH an d the em peror, his servant, create the possibility fo r harm ony in th e district.

The sufferer does not speak, because he is already dead. The historical background of this period is described at some length in Ezra 3– 6, Haggai, and Zech 1– 8. Zerubbabel had set to work diligendy (Ezra 3:1– 13), but the governor of the territory and Judah’s neighbors, as well as some in Judah, intervened (Ezra 4:1– 5) and stopped the work on the temple (Ezra 4:24). (See Excursus: Parties in Palestinian Judaism.) In the second year of his reign, 520 B.C.E. (Ezra 4:24 and Haggai-Zechariah), Darius seemed to be firmly in control of the empire, so Zerubbabel and his helpers set to work immediately (Ezra 5:1– 2). Tattenai, governor of the satrapy Beyond the River, and Shether-Bozenair interfered again (Ezra 5:3– 4), but work was allowed to proceed while a report was requested from Persian officials at court. A remarkable feature of the accounts is the leadership of Zerubbabel in the early work on the temple and in the conflict with the territorial governor and leaders of neighboring districts, though his name is absent from the accounts of the completion of that work (cf. Excursus: Zerubbabel). Perhaps he was a victim of a confrontation with the governor and was summarily executed while the governor thought that the building operation had no official sanction. The issue of succession to the throne had not been finally settled, so Zerubbabel’s actions could be interpreted as preparation for rebellion against the empire or against one of the claimants to the empire. (Is it even possible that Tattenai and the other official had initially supported another candidate for the throne and been surprised and embarrassed by Darius’s success, as 52:13– 15 implies? If this is true,

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it would furnish a very plausible setting for this scene.) By the time Darius, with Tattenai the territorial governor in his entourage, appeared in Jerusalem on his way to Egypt to suppress a rebellion there, it had been clearly established that Jerusalem ’s leaders had had official approval of their project from Cyrus and that Darius fully supported Cyrus’s policies in religious matters (Ezra 6:1– 12). Darius may have also known Zerubbabel during the days when both served in the Persian capital, so the case was of special interest to the em peror and particularly awkward for the governor. The issue of the murder, however, is pressed upon the em peror at his reception in Jerusalem (see Excursus: Zerubbabel). This scene in the Vision suggests that Zerubbabel was beaten and killed in an encounter with authorities, who had no idea that the new emperor would support his work. Undoubtedly this brought increased bitterness in Judah toward the empire from those who were already tempted by the rebellious spirit preached by Haggai and Zechariah. Darius, who showed the kind of religious toleration that characterized his predecessor, Cyrus, was also concerned to stabilize his position in Palestine for the coming Egyptian campaign and for the sake of increased naval activity from Phoenician ports. The scene portrays the em peror’s intervention to set matters right in Jerusalem, not simply with a letter (as in Ezra 6:1– 13), but by a personal appearance there during a military campaign in that region. This passage explains the situation behind the entire act. The assassination that is dealt with in chap. 53 had already taken place before 49:5– 6 announces a volunteer to take the leader’s place. Everyone is surprised by the appearance of YHWH (52:7– 10) and returnees from Babylon (52:11– 12). The new emperor is recognized in 52:13– 15 as the one who has announced his claim to the throne in 49:7ff. (see Excursus: Cambyses/Darius [522– ca. 518 B.C.E.]). Ml of act 5 (49:5– 54:17) should be read in light of the circumstances that lie behind this scene. Jerusalem is exhorted to continue its commitment to the rebuilding that Zerubbabel had led them and the em peror to undertake. Darius had successfully established his rule (v 1) and now appears in Jerusalem in 518 B.C.E. (see Excursus: Zerubbabel). YHWH notes Darius’s status and work with satisfaction (v 13). Then Darius hears an inquiry into complaints of Zerubbabel’s death. The Solomonic solution (YHWH’s strategy) to the delicate problems posed by the visit of Darius to Jerusalem with the territorial governor soon after the brutal m urder of Zerubbabel recognizes that the incident had been followed by confession and humility by both the governor and the people. The emperor, in the interest of securing stability and peace for this part of his newly won realm, absolves both the governor and the rebellious people. He rehabilitates the name and family of the deceased. Thus peace and the continuation of the temple project are secured (Ezra 6:13– 15). Critical explanation o f the passage has been difficult because it has been assumed that the successful “servant” of 52:13 and 53:11 is also the suffering, dying one of the other verses. The form of the passage has been called “two speeches of salvation” with “a confession” between (Melugin, Formation, 167). The nations also have been presumed to be participants in the scene. A careful examination shows this is not true. Recognition of the “servant” is past. The issue at hand is not recognition of Darius as “servant” (and emperor) but the unresolved charge that the governor and his troops executed an innocent man, perhaps even a supporter of Darius’s claims to the throne. An outline of the scene should take these

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issues into consideration. The order of events is the following: T he introduction o f YHWH’s servant (Darius) in Jerusalem (52:13) Excuses by T attenai related to the execution (52:14–15) Protests by the messengers th at no one listened to them (53:1) Excuses (am ong themselves) for failure to rally to Darius earlier (53:2) Identification o f the crowd with the executed leader (53:3– 6) Establishm ent o f the facts o f the case (53:7–9) Interpretation from a heavenly perspective (53:10–11) T he official disposition o f the case (53:12)

The literary presentation assumes an arch structure: A T he servant o f YHWH is the one who has succeeded (52:13). B Problem: How could they have known that Darius would win or that the m urdered one was innocent (52:14–15)? C How could we (the crowd) have known (53:1–2)? Keystone H e died for us (the many in Jerusalem ) (53:3–6)! C´ T he facts are known to Darius (53:7–9). B´ YHWH establishes strategy for Darius and for the d eath (53:10– 11). A´ T he servant absolves the people o f guilt (53:12).

Other views (such as Koole, 2:262) of the structure think of a prologue (52:13– 15) and an epilogue (53:11– 12 + 13), with the middle section composed of three (vv 1– 3, 4– 6, and 7– 9) or four (vv 2– 3, 4– 5, 6– 7, and 8– 9) units. Nevertheless, Koole (2:263) also finds in 52:13 and 53:11– 12 “framing divine speeches” and finds the entire structure to be concentric. Baltzer (400) thinks of the whole passage as a throne scene in which YHWH and a prosecuting attorney speak. He compares it to Job 1 and Zech 3. Raabe (J B L 103 [1984] 78– 81) notes eleven words that contrast the elevation and humiliation of the servant and eight corresponding words relating to confessed misunderstandings and the true meaning of the servant. Galland (“Short Structural Reading”) points out the theme of sickness and healing in 53:4– 5. Walton (JBL 122 [2003] 734– 43) has revived the question of a possible background in ancient Near Eastern royal rituals of substitution. He includes a useful summary of the research but does not reach a strong conclusion about the issue. Comment 13 “my servant succeeds.” This optimistic assertion is typical of ones made in the Vision about the work of emperors chosen to do YHWH’s work, from Tiglath-Pileser through Cyrus. It is especially true of the Persians. God chose unlikely men for the task, those not necessarily in line for the throne. This was true of Cyrus and of Darius, and it will be true of Artaxerxes. They gained the seat of power, then each decreed that the temple in Jerusalem be built (Ezra 1– 6). Here the unlikely successor who has now established himself on the throne of the Persian Empire is introduced in Jerusalem. Baltzer (395– 96) notes that this verse exalts the servant three times: he will

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rise, he will be carried up, and he will be very high. He compares this to the depiction of Moses in Deut 34 where Moses climbs a mountain, dies, and is buried there. He also notes other exaltation texts including those in the Testament of Moses. 14 “just as many were astonished about you.” When Cambyses died, Gaumata was quickly recognized as his successor in much of the empire. Although Darius was of royal blood, he was not in direct line to the throne. He had held the fairly humble position of military aide to Cambyses on their campaign in Egypt, so many in the empire, including the officials in the satrapy Beyond the River of which Judah was a part, must have been surprised and even deeply embarrassed by the swift rise of Darius to power. The pungent relevance of this surprise concerned imperial policy toward Jerusalem and the building of the temple (Ezra 4:6– 17). Cyrus, Darius, and Artaxerxes were welldisposed toward the project (and to various other religious enterprises as well). There is no evidence that Cambyses or Xerxes showed any positive interest in it, or that Gaumata would have. Tattenai, the territorial governor, may well have been following approved imperial policy in suppressing the work while Cambyses and Gaumata lived. Through a quick turn of events, it is now Darius who rules, and his policies favor Jerusalem (Ezra 6:1– 12). An additional embarrassment to Tattenai and to the groups in Jerusalem who allowed him to brutalize Zerubbabel is the clear evidence in this case that they followed policies belonging to Darius’s enemies. The “many” in the satrapy Beyond the River and in Jerusalem are desperately adjusting to the new realities of Darius’s regime. Reference to “the many,” appears again in the settlement announced in 53:11– 12. 14– 15 “so m arred,” implies that the executed body was mutilated. The use o f “as . . . so,” suggests that the execution fitted the circumstances. “H e has startled many nations” asserts that the diligent work of rebuilding the temple had deeply disturbed neighboring peoples and their rulers. They interpreted the work to be a sign that Judah was preparing for war, intending to regain supremacy over the area that it had ruled under David centuries before. “for they see something that had not been told to them .” W hat they saw was the rebuilding of the temple in Jerusalem. What they had not been told was the royal decree that sanctioned it (Ezra 5:8– 17). Now that these things are known, the governor and his people are deeply embarrassed, so the state visit of the emperor to Jerusalem is taking place under a cloud of resentm ent and distrust. 53:1 “our report.” Messengers who had brought word protest that it was not their fault. No one had believed them. Are these the same messengers who were greeted with such jubilation in 52:7– 10 when they brought a message of peace and salvation? “the Arm of YHWH,” was predicted in 52:10. The sign of YHWH’s power and presence had appeared to be conspicuously absent at that time. Baltzer (400) considers this a speech by a prosecuting attorney questioning the servant’s legitimacy. 2 “He grew up before him like a plant.” Pronouns without antecedents appear throughout these verses. The vav-consecutive ties this verse closely to v 1. This interpretation understands most of the third-person masculine pronouns to refer to “the servant” of 52:13 (Darius). The second pronoun may refer to his patron Cambyses. That is, Darius grew up in the court of Cambyses as an

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insignificant and unpromising person. “a vine from dry land,” is figurative language for one of parentage not in line for succession to the throne. “no form ”; “no beauty”; and “no attraction” imply that Darius was a most unlikely candidate to gain support for his seizure of the throne. “We”: the speakers are the “many,” the crowd, of 52:14. They are talking among themselves, not addressing the emperor. 3 The verse begins independendy with no connection to the previous verse. The theme is the same but is about a different person. This group is less concerned with their earlier lack of support for Darius than about the unresolved issue of the violent execution of a Jewish leader by Tattenai and his troops. “he was despised and rejected,” may refer to the challenge to Zerubbabel mentioned in Ezra 3:1– 5 or 5:3– 4. “A man of pains who was visited by sickness” may speak of his death, but the reference could also reflect his earlier troubles recounted in 50:4—9 . “we did not value him,” implies a recognition that the crowd had not supported Zerubbabel as they should have. 4 The chorus of Jerusalemites continues: “he bore our sickness.” This is a belated expression of solidarity with him. He was executed for something in which they were all involved. The official reaction could have prosecuted all of them. As it was, the governor made an example of one man and let it go at that, but it could have been very different. “We thought him struck down, beaten by God and afflicted.” At the time of his death, this sense of solidarity had been missing. They had been glad to be rid of the problem and rationalized his death as his fate determ ined by God. In that way they could simply forget it. 5 But now they confess, even at the risk of being charged by the emperor and the governor, “He was being wounded because of our rebellions. He was being bruised because of our wrongs.” The sense of solidarity and recognition is complete. Then the understanding comes full circle. “the punishm ent,” that made possible their present peaceful “wholeness,” had been placed “on him.” Because of the beatings that produced “his stripes,” no one else was beaten. They experienced a “healing,” of their problems. 6 The people recognize their collective and individual culpability in straying away, whether the sin be against God or the empire. Then YHWH’s fateful use of one person is picked up from v 4 above, but with a much deeper meaning. “YHWH laid on him the iniquity of us all.” The language has changed from political rebellion to the religious and moral sense of iniquity, and an understanding of substitutionary atonem ent is born. It had long existed in the sacrificial cult (Lev 16), but in this verse it finds classical expression in a new sense. (See Excursus: Isaiah 53 and Its Later Appropriation below.) 7 The speaker and the tone change. The speech is more factual, expressing wonder that the punishm ent was accepted in silence. Ezra 5:4 tells of Tattenai and his m en asking for the names of all those involved in the project. The silence of the sufferer not only avoided a craven plea for mercy but also revealed no information even under torture. 8 The phrase “prosecution and judgm ent,” confirms the official nature of the execution by the governor and his m en . “his misfortune,” implies a change of status from an enthusiastic builder, acclaimed by prophets (Hag 1:1– 2:9, 20– 23; Zech 4:1– 14) and supported by priests and the community (Zech 4:1– 14; Ezra 4:1– 3), to a tortured prisoner executed on a baseless charge.

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“cut off,” means that he was killed. “Because of the rebellion”: there were doubtless zealous rebels among the people. The Jews had such terrorists every time they were under foreign rule, but Zerubbabel was not one of them. “my people,” is a term usually spoken by YHWH, but any ruler could use it. It is fitting here in the mouth of Darius. 9 A formerly respected leader has been dishonored by the placing of “his grave with criminals.” “with a rich one,” remains unexplained. The phrase has been applied to Jesus (cf. Explanation and Excursus: The Sufferer/Martyr), but it is difficult to find the meaning in its original setting. At any rate, the verse leaves no doubt that Darius considers him to have been innocent of any act worthy of death, whether a “violent act” or perjury ( “d e c e it . . . in his m outh”) . His execution was clearly unwarranted. Darius has a problem. The execution is an old issue. He has now received the loyalty o f the governor, Tattenai, and of other local administrators in the region and has announced his support for the rebuilding project (Ezra 6:1– 9). Things are going well, but this unfortunate old incident threatens the peace and wellbeing of all. Since he is on the way to quell a revolt in Egypt, it is even more im portant that the peace in Palestine be maintained. 10 As is customary in the Vision, the perspective from heaven’s balcony adds m eaning to the scene. YHWH’s purpose will also be threatened if the old case is reopened in earnest. From this perspective the death was not simply an unfortunate accident. “YHWH willed to bruise him. He caused his sickness.” This does not mean that YHWH’s will, unrelated to the circumstances, was to bring harm or to kill. The biblical view is very practical in these things. All events, even the will of YHWH in them, must be seen in context. In the confrontation with the governor, YHWH chose the option of allowing the death of the leader so that the project and the rehabilitation of Jerusalem could continue. “willed” (lit. “was pleased”), is a term used of sovereigns. Their pleasure is equivalent to their will in a matter. The antecedent for the pronoun changes in the second distich. The subject is Darius and the disposition that he will make of the case. If he comes to see the issue as YHWH does, all will go well. “if you consider his soul a sin offering,” that is, if Darius will reckon Zerubbabel’s death, innocent though he may have been, as sufficient atonem ent for whatever culpable rebellion there may have been on the part of all concerned and thus wipes the slate clean, then Darius “will see seed,” and “prolong days”; that is, he will have a long and fruitful reign. Henning-Hess (ZAW 109 [1997] 618– 26) has accurately shown that “sin offering,” is not used in the priestly sense here but means responsibility for the debt of many. YHWH’s will, announced long before (44:28), is to have the temple restored and to have Israelites come to it from all over the empire (2:2– 4; 40:9– 11; 45:13; 49:8b–9; 52:7– 10). “succeeds,” is the term used in connection with the Cyrus-type servant in 52:13 above and means that he will be able to accomplish God’s will. 11 The heavenly perspective is accented by YHWH’s words. “The travail of his soul” refers to the suffering and death of Zerubbabel. “He will see. He will be satisfied.” This speaks of Darius. He has a way out of his dilemma if he treats Zerubbabel’s death as atonement for the charge of rebellion. “In knowing (about) him (Zerubbabel), he (Darius) will justify.” The death of Zerubbabel provides

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Darius with a legal way to resolve the issue. “my servant,” refers to Darius, who by this act proves his legitimacy as YHWH’s servant. He vindicates Jerusalem and its people against the charges brought by the governor and neighboring peoples. He “will forgive their wrongs.” This is presented as YHWH’s realistic and practical solution to the problem posed in 52:14– 15. 12 This is Darius’s announced decision in the case. Presumably he has dealt with the people of Jerusalem and with the governor and his officials as YHWH had proposed. Now he turns to the issue of Zerubbabel’s innocence. He cannot undo the hurt and death, but he does remove the stigma of a criminal’s death and the disabilities imposed on an executed criminal’s family. Darius restores the rights of inheritance (“I allot to him ”) with the “many” of Jerusalem ’s population because he recognizes that the innocent man voluntarily took the place of rebels in death. The point is emphasized: “He himself bore the sins of many and interceded for rebels,” although it is clearly recognized that he was in fact not one of them and probably opposed their views and plans. Explanation

The arrangem ent adopted by this commentary places this passage in a specific historical setting. From that specific setting emerges a universal truth about God and his ways that is vital for the faith of Jew and Christian: the principle of substitutionary atonement, not only through animal sacrifice as in the day of atonement, but supremely through a willing person. Bernd Janowski’s study of substitution as a theological concept (Stellvertretung) devotes a large section to Isa 53. He notes the variety of ways in which substitution has been understood: vicarious satisfaction, mediation, solidarity, atoning sacrifice. He thinks of the servant as the prophet himself, and his task as that of bringing the Israel of 587 B.C.E. back to God. He properly recognizes YHWH’s initiative in the entire proceeding, shown by his speech in 52:13– 15 and 53:116– 12. He understands that the “many” (53:11) are those in Israel who oppose the servant and that the “we” in 53:1– 11 a are a part of the “many.” This is effective atonem ent when the recipients of the benefits gained through the sacrifice confess their guilt and recognize that one has died for them (53:4– 6) and when the sovereign agrees to recognize the atoning effect (53:10– 12). Christians have viewed the crucifixion of Jesus Christ in these terms and used this passage to interpret and appropriate that meaning (cf. Luke 22:37; Mark 10:45IIMatt 20:28; Mark 14:24IIMatt 26:28IILuke 22:20; and the discussion by R. T. France, Jesus and the Old Testament [London: Tyndale, 1971] 110– 32). This passage illustrates how past wrongs (the rebellion of Jerusalemites and the death of the sufferer) are hindrances to the appropriation of something new and good (the favor of the new emperor). It shows how good can come from something that went wrong. This is only possible when all parties are humbled in recognition of the wrongs and of higher authority and goals, and when God is prepared to endorse the arrangement. Justice is served, not through vengeance and retribution but by allowing the death to be a means of atoning reconciliation in order to build a foundation for cooperation, peace, and salvation. God is depicted as goal oriented. His justice looks forward, not backward. His drive toward deliverance and salvation, toward restoration and fellowship, can use an innocent death to achieve these goals for others.

Explanation

‫׳‬791

Excursus: Isaiah 53 and Its Later Appropriation Bibliography Ådna, J. “D er G ottesknecht als trium phierender u n d interzessorischer Messias: Die Rezeption von Jes 53 im Targum Jonathan untersucht m it besonderer Berücksichtígung des Messiasbild.” I n DerLeidende Gottesknecht. Ed. B.Janowski and R Stuhlmacher. Tübingen: Mohr (Siebeck), 1996.129–58. Alobadi, J. TheMessiahin Iaiah 53: The Commentaries of Saadia Gaon, Salmon ben Yerubam and Yefat ben Eli on Isaiah 52:13–53:12. Bern: Lang, 1998. Bachl, G. Zur Auslegung derEbedweissagung (Is 52:13–53:12) in der Literatur des spätenJudentum s und im Neuen Testament. Rome: P o n t Univ. Gregoriana, 1982. Bellinger, W. H., a n d W. R. Farmer. Jesus and the Suffering Servant: Isaiah 53 and Christian Origins. Harrisburg, PA: Trinity, 1998. Bundy, D. D. “Isaiah 53 in East and West.” In Typus, Symbol, Allegorie. FS A. Brems, ed. M. Schmidt and C. F. Geyer. Regensburg: Pustet, 1982. 54–74. Calvin, J. The Gospel according to Isaiah. Trans. L. Nixon. G rand Rapids, MI: Eerdmans, 1953. Haag, H. “Der ‘Gottesknecht’ bei Deuterojesaja im Vestandnis des Judentum s.” Jud 41 (1985) 27–36. Hengel, M. “Zur Wirkungsgeschichte von Jes 53 in vorchristlicher Z e it.” In Der Leidende Gottesknecht. Ed. B. Janowski an d P. Stuhlmacher. Tübingen: M ohr (Siebeck), 1996. 49–91. Hofius, O. “D as vierte Gottesknechtslied in den Briefen des N euen Testaments.” In DerLeidende Gottesknecht. Ed. B.Janowski and P. Stuhlmacher. Tübingen: M ohr (Siebeck), 1996.107–27. Kleinknecht, K. T. Der leidende Gerechtferligte . . . bei Paulus. Tübingen: M ohr (Siebeck), 1984. Koch, K. “Messias u n d Sündenvergebung in Jesaja 53—Targum.” JSJ3 (1972) 117–48. Langhammer, H. “Jes. 53 u nd 1 Petr 2,21–25: Zur christologischen Interpretation der Leidenstheologie von Jes 53.” BL 60 (1987) 90–98. Lumbale, F. K. “Isaiah 52:13–63:12: An African Perspective.” In Return to Babel: Global Perspectives on the Bible. Ed. J. R. Levison and P. Pope-Levison. Louisville: WestminsterJo h n Knox, 1999.101–6. Markschies, C. “D er Mensch Jesus Christus im A ngesicht Gottes: Zwei M odelle des Verstä ndnisses von Jes 52,13–53,12 in d e r patristischen Literatur u n d deren Entwicklung.” In DerLeidende Gottesknecht. Ed. B.Janowski and P. Stuhlmacher. Tübingen: M ohr (Siebeck), 1996. 197–249. Moon, C. H. “Isaiah 52:13– 53:12: An Asian Perspective.” In Return to Babel: Global Perspectives on the Bible. Ed. J. R Levison an d P. Pope-Levison. Louisville: Westminster Jo h n Knox, 1999. 107– 13. Pixley, J. “Isaiah 52:13–53:12: A Latin American Perspective.” In Return to Babel: Global Perspectives on the Bible. Ed. J. R Levison and P. Pope-Levison. Louisville: Westminster Jo h n Knox, 1999. 95–100. Rembaum, J. E. “T h e Development o f a Jewish Exegetical Tradition regarding Isaiah 53.” H TR 75 (1982) 239–311. Schreiner, S. “Jes 53 in d er Auslegung des Sepher Chizzuq Emunah von R. Isaak ben Avraham aus Troki.” In Der Leidende Gottesknecht. Ed. B . Janowski and P. Stuhlmacher. Tübingen: M ohr (Siebeck), 1996. 159–95. Stuhlmacher, P. “Jes 53 in den Evangelien u nd in der Apostelgeschichte.” In Der Leidende Gottesknecht. Ed. B.Janowski and P. Stuhlmacher. Tübingen: M ohr (Siebeck), 1996. 93–105. Syren,R. “Targum Isaiah 52:13– 53:12 and Christian Interpretation.”JJS 40 (1989) 201– 12. T he ambiguous language o f Isa 52–53 has stimulated various interpretations and reapplications o f it over the ages. It has been especially influential in shaping Christian reflection on the m eaning o f the death o f Jesus. The claim that “Christ died for m e,” which views the crucifixion of Jesus through the lens o f Isa 53, does n o t appear in the Gospels’ accounts of the crucifixion. There is no h int there that Jesus was dying in the place o f one or another o f the onlookers, be they disciples or others. T he thief recognized Jesus’ power and status, b u t n ot the relevance o f Jesus’ dying for the th ief s own salvation. T he closest the Gospels come is in reporting Jesus’ words that he “give[s] his life as a ransom for many” (Mark 10:45, NIV) and that his blood is “poured o ut for many” (Mark 14:24, NIV). However, Paul evoked the idea explicidy (Rom 5:6–7, NIV: “You see, at ju st th e rig h t time, w hen we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good m an som eone m ight possibly dare to die.

792

I saiah 52:13-53:12

B ut G od dem onstrates his own love for us in this: While we were still sinners, Christ died for us.”) as do the writers o f other NT epistles. T he church fathers expanded the idea, and it has com e down to us through the medieval theologians an d the Reformers. Hymn writers like Isaac Watts have p u t the idea into very m em orable forms. It is a com m on th o u g h t on Good Friday now. T he idea o f suffering on ou r behalf reappears with special poignancy in situations o f persecution and distress (see the essays by Lum bale, M oon, an d Pixley in Return to Babel: Global Perspectives on the Bible) . T hus th e Bantu people in Africa felt th at these chapters spoke to them in their suffering. Those who suffered from the repression of the Kwangju U prising in Korea found com fort in it for their experience o f oppressive powers. T h e people o f Nicaragua related to these verses in their struggle for social justice.

So there is ample precedent for using the words of Isa 53 to confess the Christian faith. What follows is a guide to such a Christian appropriation of the text, modeled on Calvin’s sermons on Isa 53. In it, Isa 52:12– 53:12 is used as a lens through which to view the message about Jesus. “My Servant succeeds! He rises up! He is exalted and very high!” (52:13). In Jo h n ’s gospel, Jesus looks forward to his exaltation on the cross: “And I, when I am lifted up from the earth, will draw all people to myself” .(John 12:32, NRSV; cf. 3:14; 8:28). The language of Isa 52:13 also evokes Jesus’ resurrection, exaltation into the heavens, and finally his place on the right hand of God in heaven. Other NT appropriations appear in Acts 3:13 (NIV) , “T h e God of our fathers has glorified his servant Jesus,” and in Phil 2:9 (NRSV), “Therefore God also highly exalted him.” “Astonished . . . m arred” (52:14).Jesus had already been beaten and degraded when he appeared before the rulers. “He has startled many nations. Because of him, kings shut their mouths. For they see something that had not been told to them, and that of which they had heard nothing they understand” (52:15). The high priest Caiaphus, King Herod, the Roman governor Pilate, and the Roman centurion each elicited a surprising response from Jesus, often key indications of his true identity (Mark 14:61; 15:2, 39; cf. Luke 23:9). None of these rulers could avoid the answers to their own questions. This verse is quoted in Rom 15:21 to explain the effect of preaching the gospel to Gentiles. “He had no form and no beauty that we should look at him, no attraction that we should desire him ” (53:2). The crucifixion scene is not attractive. There is much in that terrible scene to inspire revulsion. And yet—when one adds the words “for m e,” it appears in a quite different light. “A man of pains who was visited by sickness” (53:3). Christian traditions have often emphasized the need to remember the price that was paid, the suffering and loss that were essential for salvation. Through the lens of Isa 53, the Gospel includes the pictures of the “man of sorrows, and acquainted with grief” (Isa 53:3, KJV) to balance the beautiful pictures of the baby of Bethlehem and the triumphant picture of the resurrection. “He was despised and rejected, . . . and we did not value him ” (53:3) reads as a confession: of the sins that made Jesus’ death necessary (Mark 10:45; John 1:29), of failure to follow a road of discipleship that leads to a cross (Mark 8:34), and of unease with the scene of crucifixion itself. Paul understood the “stone of stumbling” (Isa 8:14) to be the cross, which is a scandal and a hindrance to faith: “As it

Explanation

793

is written, ‘See, I am laying in Zion a stone that will make people stumble, a rock that will make them fall, and whoever believes in him will not be put to shame’” (Rom 9:33, NRSV). “We proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles” (1 Cor 1:23, nrsv). “Surely he bore our sickness! And our pains—he carried them!” (53:4). Isa 53 puts the readers in the picture. We are not spectators; we are participants in the scene. We are the principal beneficiaries of that terrible event. “We thought him struck down, beaten by God and afflicted.” We so easily become simple onlookers, sightseers at the cross. We speculate on why God would do this to his son. Why should a good man die? W ounded because of our rebellions . . . bruised because of our wrongs” (53:5a). Read through the lens of the NT, this verse anticipates the message that Jesus died not for his own sins but for the sins of humankind. More personally, the words of Isaiah lead us to confess that he died for our sins, for my sins: “O ur wholeness [KJV: ‘peace’] . . . healing for us” (53:56). The NT proclaims that Jesus’ death resolves spiritual conflict: “Peace I leave with you; my peace I give to you” (John 14:27, NRSV). W e have peace with God through our Lord Jesus Christ” (Rom 5:1, NRSV). “He is our peace” (Eph 2:14, NRSV). “For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by malting peace through the blood of his cross” (Col 1:19– 20, nrsv). “All of us like sheep stray away” (53:6): The confession reminds us of Jesus’ memorable story of the “lost sheep” (Matt 18:12– 14). We can identify with that; everyone knows what it is to feel “lost.” “Laid on him the iniquity of us all”: “iniquity,” is a word more like “being crooked” than ju st “being lost.” It can also mean “guilt.” Christians confess to being basically “crooked” in our nature: “Jews and Gentiles alike are all under sin” (Rom 3:9, NIV) . Isa 53 provides the words to confess that Jesus died for us, for our sins. “He was oppressed and afflicted, yet he did not open his m outh” (53:7) evokes the memory of Jesus’ silence before the priests (Matt 26:62) and Herod (Luke 23:9). “Because of prosecution and judgm ent” (53:8) also evokes Jesus’ arrest, trial, and arraignm ent before Pilate. “That he was cut off from the land of living ones because of the rebellion of my people was this stroke to him ”: “He has appeared once for all at the end of the age to remove sin by the sacrifice of him self . . . so Christ, having been offered once to bear the sins o f many” (Heb 9:26, 28, nrsv). “W ith a rich one is his grave” (53:9) has often been linked to Jesus’ burial in the grave of Joseph of Arimethea, described in Matt 27:57 as “rich.” “YHWH willed to bruise him ” (53:10): The NT repeatedly suggests that the entire Christ event was part of God’s plan from the beginning: “For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Mark 10:45, NRSV). “God so loved the world that he gave his only Son” (John 3:16, NRSV). “If you consider his soul a sin offering” can be read as referring to God’s acceptance of Jesus’ sacrifice, or to the need for humans to accept Jesus’ death for their sake. “He will be satisfied . . . he will justify many” (53:11) expresses the Christian’s faithful confidence in Christ’s salvation. “A person isjustified by faith” (Rom 3:28, NRSV).

I saiah 54:1-1 7 b

794

The sufferer is glorified “because he poured out his soul even to death and was num bered with rebels” (53:12). Christians have found here reference to the two thieves crucified next to Jesus (Matt 27:38). “He himself bore the sins of many and interceded for rebels” would seem to sum up not just the Suffering Servant song of Isaiah but the gospel message as well. It evokes Luke’s account of Jesus’ words from the cross: “Father, forgive them; for they do not know what they are doing” (23:34, NRSV).

Sing, You Barren One! (54:1—17b) Bibliography Abma, E. Bonds of Love: Methodic Studies of Prophetic Texts with Marriage Imagery. SSN 40. Assen: Van Gorcum, 1999. Batto, B. F. “T h e Covenant o f Peace: A Neglected A ncient N ear Eastern M otif” (Isa 54:10). CBQ 49 (1987) 187–211. Becker, J. “Zur D eutung von Jes 54,15.” B N 106 (2001) 5–12. Beuken, W. A. M. “Isaiah 54: T he Multiple Identity of the Person Addressed.” O TS 19 (1974) 29– 70. Dahood, M. “Yiphil Imperative yaṭṭī in Isaiah 54,2.” Or 46 (1977) 383– 84. Galambush, J. Jerusalem in the Book of Ezekiel: The City as Yahweh’s Wife. SBLDS 130. Atlanta: Scholars Press, 1992. Glassner, G. “Kein Friede fü r Jerusalem ? Beobachtungen zu jes 54:15.” In Liebe zum Wort. Ed. F. V. Friedrich and P. Eder. Salzburg: Müller, 1993. 155–71. —------- . Vision eines a u f Verheissung gegründeten Jerusalem: Textanalytische Studien zu Jesaja 54. ÖBS 2. Klosterneuburg: Ö sterreiches Katholisches Bibelwerk, 1991. Gunn, D. M. “Deutero-Isaiah and th e F lood.” JBL 94 (1975) 498–508. Martin-Achard, R. “Esaïe LIV et la nouvelle Jérusalem .” In Congress Volume Vienna. VTSup 32. Leiden: Brill, 1981. 238–62. Hamar, Z. “Grace More Immovable than the M ountains.” (M odern Greek.) BBS 18.1 (1999) 53–98. Korpel, M. C. A . “T he Female Servant of the LORD in Isaiah 54.” In On Reading Prophetic Texts: Gender-Specific and Related Studies. FS F. van Dijk-Hemmes, ed. B. Becking an d M. Dejkstra. Leiden: Brill, 1996. 153–67. Martin-Achard, R. “Esaie LI V et la nouvelle Jerusalem.” In Congress Volume Vienna 1980. VTSup 32. Leiden: Brill, 1981. 238–62. Melanchthon, M. J. Rejection by God: The History and Significance of the Rejection M otif in the Hebrew Bible. New York: Lang, 2001. Murray, R. The Cosmic Covenant: Biblical Themes of Justice, Peace and the Integrity o f Creation: London: Sheed & Ward (H eythrop), 1992. Pavan, V. “Is 5 4 , 1 (Laetare sterilis) nella catechesi dei prim i due secoli.” VC 18 (1981) 341–55. Schwarz, G. “Reine Waffe” (Isaiah 54:17b). BZ 15 (1971) 254–55. Stassen, S. L. “M arriage and Related M etaphors in Isaiah 54:1– 17.” JSem 6 (1994) 57–73. Steck, O. H. “Beobachtungen zur Anlage van Jes 54:1–8 .” ZAW 101 (1989) 282–85. Willey, P. T. Remember the Former Things. 233–61.

Translation Heavens:

1Sing, barren one who never gave birth! Break into singing! a Cry out, you who have not travailed! For the children of the desolate are a multitude— more than the children of a married woman, says YHWH.

4+4

2+2+2

Translation Earth:

Heavens:

Earth:

Heavens:

Earth:

YHWH:

Herald: Darius:

795

2Enlarge the place of your [f sg.] tent 3+2+2 and the curtains of your dwelling! Let them stretch out!a Do not hold back! Lengthen your cords 2+2 and strengthen your stakes. 3+3+3 3For you [f. sg.] spread out to the light and to the left, your descendants possess nations and populate abandoned cities. 3+4 4Do not [f. sg.] fear! For you will not be rebuffed! And do not be confounded, for you will not be disappointed. 4+4 For you w ill forget the shame of your youth and the shame of your widowhood;ayou will no longer remember. 5Indeed, the one married to youab is your maker!b 3+3 His name is YHWH of Hosts. Your redeemer is the Holy One of Israel 3+3 who is called the God of All the Land. 6For, like a forsaken wife, 2+2+2 or one grieved of spirit, YHWH has called you. Or a wife of youth 2+2+2 when she is cast off, ayour God says: 3+3 7In a brief moment I abandoned you, but in great compassion I gather you. 8In overflowinga wrath I hid 3+3 myface from you momentarily. 3+3 But in age-long devotion I have compassion on you, says YHWH, your Redeemer. 9This isfor me alike the watersa of Noah, 4+2+4 whichbwaters of Noah b I swore (would never) again pass over the land. So I swear 2+2+2 I shall not be angry with you c or rebuke you (again). 10For the mountains may move 3+2 and the hills be removed, 3+4+3 but my devotion will not movefrom you and the covenant of peace will not be removed. Says YHWH, who has compassion on you. 11You afflicted, storm-tossed one 2+2 who has not been comforted, look at me 2+3+2 setting your stones in antimony a and yourfoundationsb in sapphires. 12I make your towers of agate 3+3+2 and your gates of carbuncle stones and all your border to be of precious stones. 13All your children are being taught by YHWH, 3+3

Isaiah 54:1-1 7b

796

YHWH:

Darius:

and the prosperity ofyour children a (will be) great. 14In legitimacy you w ill be established; befar removed afrom oppression, for you will not fear, nor be in terror, for it will not come near you. 15I f someone picks a fight, it is notafrom me.b cWhoever picks a fight with you [f. sg.]c w ill fa ll d because ofyou. 16I f a I create a smith, blowing a coal with fire, producing a weapon for its deed, then I created a ravager to destroy. 17No weapon that is formed against you will succeed. aAnd every tongue raisedfor legal witness against you will prove to befalse.a

2+2+3 1+3 3+2 2+2 4+3+3 2+2 3+2 3+1

Notes I .a. “singing,” is omitted by lxx, followed by BHS and others who consider it redundant, but lQIsaa and the other versions support m t . 2.a. MT “let them stretch out,” hip‘il impf./juss. from is omitted in one Heb. MS. α΄, σ΄, and θ΄ εκταθητωσαυ presupposes hop‘al (i.e., pass.), “let them be stretched out.” lxx πη̑ξου and Vg. extende suggest impv., “stretch out.” Read MT. 4.a. MT “your widowhood,” is dual. BHS suggests reading a sg. or pl., but 1QIsaa confirms MT. 5.a. MT ptc., “your married m an.” lQIsaa is an Aramaism, as is 1QIsaa for MT “your redeem er” (Kutscher, Language, 209–11). LXX κύριoς and Tg. “your lord,” lead BHS to suggest the noun “your husband, your lord.” But α΄ εχ ει σε, σ ΄ κυριευσει σου, and Vg. dominabitur tui translate a verb. Read MT. 5.b. GKC §124k explains the pl. endings on “the one married to you,” and “your maker,” as plurales excellentiae, referring to God and therefore to be translated sg. 6.a. lQIsaa adds “YHWH.” lxx, Syr., Tg., and Vg. support MT. 8.a. is a hap. leg. Its meaning is uncertain. LXX μικρῳ̑, “short, brief,” and Vg. momento, “mom ent,” translate parallel to v 7. H. Ewald (Commentary on the Prophets of the Old Testament, trans. J. F. Smith [London: Williams & Norgate, 1875–81]), Dillmann, and BDB (1009) equate with “flood.” Duhm and others delete as dittography. BHS suggests like Akk. šipṣu, “strength,” or “flood.” North and Whybray note rabbinic Heb. “to cut, to slash,” and suggest “a fragment of time” supported by σ ΄, but this seems redundant with “momentarily,” following. With BDB, translate “in overflowing wrath.” 9.a-a. MT lit. “for waters of.” lQIsaa “like the seas of.” lxx ἀπὸ του̑ ὕδατος του̑ ἐπί, “from the waters upon.” BHS is probably right to read “like the waters of.” 9.b-b. Omitted in LXX. In MT the words are placed later in the verse after “never pass over.” They are intended to define the relative particle and should be kept. Cf. 1QIsaa. 9.c. lQIsaa adds “again.” 11.a. MT “in antimony” (BDB, 806: “a dark cement setting off precious stones”), is supported by lQIsaa. LXX ἄυθρακα, “a burning coal,” is Latin carbunculus. Read MT. ll.b . MT “and I have laid your foundations” or “I have founded you” (BDB, 413). lQIsaa “and your foundations” (cf. Kutscher, Language, 322). lxx τ ὰ θεμέλιὰ σου, “your foundations.” Tg. “and I will lay your foundations.” m t , Syr., Tg., CD, α΄, σ΄, and θ΄ have a verb.

Comment

797

lQ Isaa and LXX make it a noun. Read lQIsaa because it fits as a parallel to the first stich. 13.a. MT “your children.” lQ Isaa “your builders.” The versions support MT, though Kutscher (Language, 225) notes rabbinic evidence for the reading in lQIsaa. Since Duhm, many (cf. Elliger, 530, for a list) have subsdtuted “your builders," for die first MT, however, is well supported and should be kept. 14.a. MT “be far removed,” is impv. BHS suggests an impf. instead, but GKC §110c and Whybray defend MT as an emphasis on the assurance being offered. Read MT. 15.a. MT “it is not” (BDB, 67). LXX and Syr. omit, which changes the sense. lQIsaa “I will cover,” is described as a “mechanical error” by Kutscher (Language, 218). 15.b. MT “from me.” lQIsaa lit. “from with me,” was perhaps influenced by “with you,” in the next line (Kutscher, Language, 405). 15.C-C. MT “whoever picks a fight with you.” lQIsaa is impf. LXX and Syr. omit. 15.d. MT “he will fall.” lQIsaa “they will fall.” 16.a. K “if.” Q and lQIsaa “see, behold.” Read K, parallel to v 15. 17.a-a. lQIsaa omits the line, leaving a blank space. The versions support MT. Read MT.

Form/Strncture/Setting

The limits of the scene are clear. The beginning is different from chap. 53. V 17c may be viewed as a summary of the preceding section or an introduction to the one following. The latter has been chosen here. See Form/Structure/Setting on 54:l7c–56:8. Form-critical analysis has agreed on dividing the chapter into four sections: vv 1–3, 4–6, 7– 10, and 11– 17. L. Köhler (Deuterojesaja [Jesaja 40–55] stilkritisch untersucht, BZAW 37 [Giessen: Töpelmann, 1923] 108) divides the last part into vv 11–14a and 14b–17, but no agreement on the genre of the sections has been achieved (Melugin, Formation, 169–72). The outline followed here is this: Vv 1–6: Jerusalem is encouraged by heavenly messengers, by YHWH himself, an d by Darius to expand into villages an d towns th at have long b een abandoned. Vv 7–10: YHWH pledges Jerusalem lasting devotion in a passage p attern ed on reconciliation after a lovers’ quarrel. Vv 11–15: D arius prom ises to rebuild the city an d to p ro tect it. Vv 16: YHWH proclaim s an e n d to his hostility toward the city in contrast to chap. 6. Vv 17 ab: Darius confirm s his recognition o f YHWH worship an d grants special im perial rights to w orshipers o f YHWH in Jerusalem .

Korpel (“Female Servant”) finds that the metaphors of Lady Zion and the servant of YHWH are interchangeable in Deutero-Isaiah, especially in Isa 54. The chapter consists of five units of three strophes each. She holds (with Beuken and J. F. Sawyer, “Daughter of Zion and Servant of the Lord in Isaiah: A Comparison,” JSOT 44 [1989] 89–107) that the trials of the servant and those of Zion show many similarities. Chap. 54 is a positive reply to Lady Zion’s lament. Comment

1 “Barren one who never gave birth” picks up Jerusalem’s complaint in 49:14 of being abandoned. In 49:18 she was called to see the children gathered about her. “More than the children of a married woman” suggests that the growth of population in Jerusalem that has been desolate so long exceeds the natural

798

I saiah 54:1-17 b

growth of such a city. 2 She is challenged to expand on all sides to make room for her enlarged family. 3 Growth will continue as her descendants move out into the villages and towns. W hen Judah’s population went into exile leaving many of these villages and towns abandoned, the vacuum was filled by squatters from neighboring areas. Now the Jews are reclaiming their land. 4–5 Jerusalem is urged to be bold, forgetting how she had been helpless for such a long time. Now God, her “maker” is also “the one m arried to [her]” her owner, and her cultivator. He protects, supports, and nourishes her. He is no other than “YHWH of Hosts.” The verse piles up tides and words of relation: “the one m arried to you”; “your m aker”; “your redeem er”; and “YHWH of Hosts,” “the Holy One of Israel,” “the God of All the Land.” The imagery of “the one married to you,” is appropriate to the reestablishment of the people on their own land. The proclamation of redemption is the theme of these acts as YHWH uses the Persian emperors to rehabilitate Jerusalem and the Jews. The other titles reach back to older Israelite theology. “YHWH of Hosts,” was the title used for worship in early Israel around the ark of the covenant, which was then transplanted to the temple in Jerusalem. It recalls the exodus, the wilderness journey, Joshua’s conquest of Canaan, and David’s conquest of the larger area of Palestine. “the Holy One of Israel,” is the particular title used in Isaiah’s Vision. It describes YHWH as “the wholly other,” who links Israel to Abraham by election. “the God of All the Land,” repeats YHWH’s claim, enforced by David’s conquest, that all of Palestine from the Euphrates to the River of Egypt belongs to YHWH in a unique sense (Gen 15:18; Deut 11:24; Josh 1:4; 1 Kgs 4:21). The Vision has consistently maintained this setting for God’s action. The coastlands and the borderlands have frequently been called to witness and recognize YHWH’s new claim to his old land. 6–8 This renewal of Jerusalem after having lain desolate for so long is pictured as the reconciliation of a broken marriage. Abandonment and wrath are put behind them. Compassion and devotion describe the Redeemer’s attitude and action. 9–10 YHWH swears that it will never happen again. He cites his promise to Noah after the flood (Gen 9:11) and insists on the unshakable nature of his “devotion,” and his “covenant of peace.” See E H. Polak, ‘“The Restful Waters of N oah’: J NES 23 (1995) 69–74. Excursus: “An Age” Bibliography Barr, J. Biblical Words for Time. Rev. ed. SBT 33. N aperville, IL: Allenson, 1969. 73. See extended annotated bibliography since 1940, pp. 174–84. Bruce, F. F. “A ge.” ISBE. 1:67– 68. DeVries, J. Yesterday, Today and Tomorrow: Time and History in the Old Testament. G rand Rapids, IL: Eerdm ans, 1975. 29–54. Jenni, E. Das Wort ‘olam im Alten Testament. (Diss., Basel.) Berlin: T öpelm ann, 1953. MacRae, A. A. TWOT. 1631a. Nandrasky, K. “Zum Begriff ‘Zeit.’” C V 5 (1962) 228–33. Orelli, C. von. Die hebräischen Synonyma der

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Zeit und Ewigkeit genetisch und sprachvergleichend dargestellt. Leipzig: Lorentz, 1871. A ttem pts to u nderstand the H ebrew vocabulary fo r tim e have been extensively studied and debated as the works o f Barr, von Orelli, and De Vries above will testily. Attempts to translate have been a basic p art o f the problem . Earlier th e word was often understood to m ean “eternity.” Je n n i’s study, am ong others, has clearly shown th at its OT usage referre d to time, n o t eternity, b u t he insisted that it was never used in pre-Christian times to nam e a lim ited time period o r eon. However, others, including Bruce, MacRae, an d Nandrasky have found the m eaning o f “age” or “ep o ch ” to translate at least som e o f its uses appropriately. In the Vision o f Isaia h , is used often with “from ” o r “to ” to relate som ething to th e old o r the new, to the form er o r the latter age. It is related to creation on the on e h an d and to new o rder th a t is being b rought into existence on the other. T he Vision of Isaiah recognizes a great division between the age o f the m onarchy an d th at o f colonial Israel u n d e r the empires. is used to refer to b oth o f those ages o r epochs. YHWH rem inds Israel th a t he is G od “o f,” o f an age th a t is past w hen Israel was autonom ous, living on its own land. T h e age reached back as far as Moses (6 3 :1 1 , 12), A braham (29:22; 41:8; 51:2; 63:16), an d even N oah (54:9), although h e is m en tio n ed as one living, as it were, between ages, very m uch like that cu rren t generation. T h a t past age knew YHWH as God, L ord o f Canaan, an d Covenant God o f Israel. H e now proclaim s him self still Master o f Palestine, L ord o f History and its em perors, an d God o f Israel and Jerusalem in the new age th at he is inaugurating. refers to a long period o f time, probably best translated as an “age.” It defines n o t only th e tim e involved b u t also the total com plex o f circumstances th at could be called “the world o f that tim e.” W hen the Persian is prom ised a place th at will b e secure and whole “to that age,” it m eans continuity in power to the en d o f th at epoch. G od ranges across the ages to achieve his purpose, b u t o f course this is n o t the sense of “eternity” th a t a later age w ould use. N or does it define the other-worldly reality th a t is in h eren t in the idea o f “eternal.” speaks o f historical periods o f considerable length, eith er past o r future, that have particular characteristics to distinguish them. T he m ajor distinctives o f the “ages” with w hich the Vision deals tu rn on the absence o r presence in Palestine an d the world aro u n d it o f great em pires who exercised direct sovereignty over the area. From the Assyrian through the Persian em pires (and later th e G reek and Rom an em pires) their presence produced startlingly different conditions from those that had allowed tribes an d small city-states to flourish in the region for m ore than a thousand years. T he Vision proclaim s that YHWH, who had established his position and identity in the previous “age” by placing his people Israel in Canaan an d David in Jerusalem , had d eterm ined to bring that age to an end. H e d id so by raising up the Assyrian Empire. T hen he used the Persian Em pire to redefine the position an d status o f Israel and Jerusalem in th a t new “age.” R eferences to including “from an age,” in descriptions o f th e creation o f the universe may refer to a still earlier “age,” as G en 1–9 does. This would m ean th at the Vision pictures YHWH’s raising up the Assyrian Empire in term s n o t unlike the flood to close one “age,” an d his sum m ons to Cyrus, som ething like the o utreach o f th e sons o f N oah, to inaugurate a new one. In this sense the parallel o f A braham with Z erubbabel and his successors in chap. 54 is very appropriate. T he use o f to m ean som ething like “everlasting” o r “etern al” com es in 45:17, w here it is used in the p lu ra l. is literally “a salvation o f ages,” an d is literally “to ages onw ard” o r “to ages to com e.” T he greatest concentration o f uses o f occurs in 60:15, 19, 20, 21; 61:4, 7, 8; 63:9, 11, 1 2 , 1 6 , 19; and 64:3, 4. In chap. 60 the word stresses the perm anence o f the new city and its cult. In chap. 61 it emphasizes the way old ruins from ano th er age will be rebuilt an d speaks o f joy and covenant that will be age-long. Chaps. 63–64 look back with nostal-

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gia to a past age, unwilling to face the reality o f the new age that is already about them. occurs in the Vision before chap. 40 eleven times. In chaps. 40–54 it occurs eleven times. In chaps. 55–66 twenty-one times, thirteen o f which com e in chaps. 60– 64. It can look back to a past era, as when it describes a period th at extends back to Moses (chaps. 63–64), o r back to A braham in chaps. 29, 41, 51, an d 63, o r even as far back as N oah (54:9). O r it can describe the present to the future in term s o f the full thrust o f chaps. 40–66, especially chaps. 60–61. It is the view o f this com m entary that the concept o f “age” in Isaiah is m uch closer to th a t o f Jewish an d Christian writings of the following centuries than some curren t scholarship thinks.

11– 12 “Afflicted” Jerusalem is challenged to recognize that the rebuilding program is of excellent quality. 13– 14 Restoration goes beyond walls and buildings. All her “sons/children,” are “being taught by YHWH.” One of the most remarkable achievements of ancient Judaism was the education of virtually all male children in the language and content of the Torah. Education was the reason for the existence of the synagogue and was what made it possible. This was a major goal that God had announced for his new city (2:3bc). Their “prosperity . . . will be great.” The word may be understood as peace or as well-being. It means m uch more than simply wealth. The expansion of the city will be matched by spiritual, social, and political stability and health. 14 “In legitimacy you will be established.” The word “legitim ate/ righteous,” has consistently been used of Cyrus and his successors (cf. Excursus: “Righteous"” and “Righteousness” It means that Jerusalem ’s new order will have legitimacy through imperial recognition and support. Since the legitimacy of the empire itself derives from YHWH, this is simply an extension of YHWH’s own recognition and support. Oppression and terror had been a constant part of life in Jerusalem for over half a century—longer if one counts the Assyrian oppression before the destruction of the city—but the new age promises order and safety under the pax Persica. 15 The assurance that any harassment, if such should come, will not derive from imperial sources stands in contrast to earlier generations when YHWH used the Assyrians for just that purpose (7:17– 25; chap. 13). In this period Jerusalem is assured of imperial favor and protection. Glassner (“Kein Freide”) understands v 15a to be an “objection” to the assurances of 14a leading to the assurance in v 16. YHWH is in ultimate control over the powers of destruction and evil. 16– 17 W hen God created a smith, as he did in Assyria, to produce a weapon, the purpose was to destroy. Assyria and Babylon had done that very efficiently. But now any weapon so formed will not have God’s support and cannot succeed. Imperial recognition will mean that no accusation raised against Jerusalem (as in Ezra 3:1– 5; 5:3– 17) will be sustained. Explanation

The scene celebrates the work of God through Darius to restore Jerusalem. The city is ready again to be the center of YHWH worship for villagers in the surrounding countryside and for pilgrims from all over the empire. She must

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expand her capacity to accommodate immigrants and pilgrims. She must become bold in faith, assured of her status before God and of the revelation of his glory in the temple. Jerusalem had to overcome the trauma of her grief and abandonment to be ready for this new visitation of God’s grace and mercy. She needed assurance and courage to stand tall in that faith. God’s plan used Persia’s emperors to provide material resources, legal support, and great moral encouragement, but then Jews and Jerusalem had to look deep within themselves for faith, vision, and spiritual power to match the opportunity that God provided. Students of m odern missions will recognize in v 2b the text used by William Carey to challenge English Baptists to launch the mission enterprise. He answered his own challenge by spending the rest of his life as a missionary in India. From that time on, the work of m odern missions has helped the church “lengthen its cords and strengthen its stakes” to move toward a worldwide witness, as Paul and other missionaries like Francis Xavier had done before.

Act 6. The Inheritance of YHWH’s Servants

( 54:17c–61:11) Introduction

This commentary reads 54:l7c– 61:11 as an integral part of the Vision, a distinct unit (act) like 34:1– 49:4 and 49:5– 54:17b, rather than seeing chap. 55 as the closing chapter of Deutero-Isaiah and chap. 56 as the first chapter of TritoIsaiah as has been the fashion for many since Duhm suggested this division. But before Duhm, A. Kuenen (Historisch-kritische Einleitung) had dealt with a division that ran from chap. 54 to chap. 66, followed by Elliger and, more recently, by H.-C. Schmitt (“Prophetie [Is 48, 3.6.12– 15] und Schultheologie [Is 48, 2.4.9– 10.17– 19] im Deuterojesajabuch: Beobachtungen zur Redaktionsgeschichte von Jes 40– 55,” ZAW 91 [1979] 43– 61). Now W. Lau (Schrifigelehrte Prophetie in Jes 55 – 66: Eine Untersuchung in den literarischen Bezügen in den letzten elf Kapiteln des Jesajabuches, BZAW 225 [Berlin: De Gruyter, 1994]) uses the division 55– 66. (See Introduction in Isaiah 1– 33 for bibliography and discussion of Trito-Isaiah.) Chap. 54 culminates act 5 with the last of the songs of Zion. It ends with an affirmation of YHWH’s protection for the city (54:15) and an assurance that YHWH’s power protects the city (54:17). Isa 54:17c is an entirely new beginning: a superscription that announces a new topic, “the heritage and right” offered by YHWH, and new addressees, “servants of YHWH” (see Comment to 54:17c below). Thus act 6 is set off at the beginning by this title (superscription) in 54:l7c and climaxes with an assurance that the new covenant is perm anent for this new congregation (59:21) before culminating in the celebration of the newly built city in chaps. 60 and 61. In this act, the stage is crowded with all kinds people such as would come to the city for a festival. They are addressed in 55:1 with a masculine plural imperati ve, “Come!” (cf. 34:1, 40:1, etc.). They are not identified as nations as they were in act 4 (34:1), though a reference to nations and peoples does come up later (55:4– 5). Nor are they identified as the city of Jerusalem , as they were in act 5 (49:14ff.). They are just people, from all peoples and from all groups in society. From among them, YHWH calls his servants. Chaps. 60– 61 stand somewhat apart from chaps. 55– 59. They announce the fulfillment of the promises to rebuild Jerusalem. In this they, like chaps. 5– 6, are related to a larger section of the book that deals with this theme: all of chaps. 34– 59. The outline of act 6: Title: T he H eritage o f YHWH’s Servants (54:17c) A H ouse o f Prayer for All Peoples (55:1–56:8) T he D ark Side o f Jerusalem (56:9–57:13) I Shall H eal H im (57:14–21) YHWH’s Kind o f Feast (58:1– 14)

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T roubled Tim es in Ju d a h (59:l– 15a) YHWH Decides to A ct (59:15b–21) Z ion’s Day Dawns (60:1–20) YHWH’s A gents to Bless Jerusalem (61:1– 11)

Chaps. 55– 59 close with promises from YHWH for a redeem er who “comes to Zion . . . and to those repenting of rebellion in Jacob” (59:20) and for the perm anence of this covenant (59:21). Then greetings for the rebuilt Jerusalem (chaps. 60– 61) fill out the act. Excursus: The Servants of YHWH Bibliography Baltzer, K. “Moses S ervant o f G od an d the Servants: T ext a n d T radition in th e Prayer o f N ehem iah (N eh 1:5– 11).” In The Future of Early Christianity. FS H. Koester, ed. B. A. Pearson. M inneapolis: Fortress, 1991. 121–30. Berges, U. “Die A rm en im Buch Jesaja: E in B eitrag zur L iteraturgeschichte des AT.” Bib 80 (1999) 153–77. --------- . “Die K nechte im Psalter: Ein Beitrag zu seiner Kom positionsgeschichte.” Bib 81 (2000) 153– 78. Blenkinsopp, J. “A Jewish Sect o f the Persian P eriod.” CBQ 52 (1990) 5–2 0 .--------- . “T h e ‘Servants o f th e L o rd ’ in T h ird Isaiah: Profile o f a Pietistic G roup in the Persian E po ch .” PIBA 7 (1983) 1–2 3 .--------- . ‘T h e Servant an d th e Servants in Isaiah a n d the F orm ation o f the Book.” In Writing and Reading. Ed. C. C. Broyles and C. A. Evans. 155–75. B euken, W. A. M. “T h e M ain T h em e o f T rito-Isaiah: T h e ‘S erv an ts o f Yahweh.’” JS O T 47 (1990) 67–87. Callender, D. E., Jr. “Servants o f G od(s) an d Servants o f Kings in Israel an d the A ncient N ear East.” In Slavery in Text and Interpretation. Ed. A. D. C allahan e t al. Semeia 83–84. Atlanta: SBL, 2001. 67–82. G rol, H . van. “I nd eed , Servants We A re’: Ezra 9, N ehem iah 9 and 2 Chronicles 12 C om pared.” In The Crisis of Israelite Religion: Transformation of Religious Tradition in Exilic and Post-Exilic Times. Ed. B. Becking and M. C. A. Korpel. O tSt 42. L eiden: Brill, 1999. 209–27. H erm isson, H.-J. “G o tte sk n ec h t u n d G o tte sk n e c h te .” In Geschichte— Tradition— Reflexion. FS M. H engel, ed. H. C ancik et al. T übingen: M ohr (Siebeck), 1996. 43–68. R eprinted in Studien zu Prophetie und Weisheit: Gesammelte Aufsätze, ed. J. B arthel e t al., FAT 23 (Tübingen: M ohr [Siebeck], 1998) 241–66. W right, B. G. “‘E bed/doulos:Term s a n d Social Status in the M eeting o f H ebrew Biblical an d H ellenistic Rom an C u ltu re.” In Slavery in Text and Interpretation. Ed. A. D. Callahan e t al. Sem eia 83–84. Atlanta: SBL, 2001. 83– 112. Before Isa 54:17b, several individuals have been identified as “servant o f YHWH,” b u t from this p o in t o n to the en d o f the book only “servants [pl.] o f YHWH,” a re m entioned (54:17; 56:6; 63:17; 6 5 :8 , 9 , 1 3 , 1 4 , 15; 66:14). Both Israelites an d Gentiles are invited to fill these ranks o f com m itted devotees a t the new tem ple. An appeal fo r Israel’s old privileged status to be recognized (63:8–64:11) is denied. Israelites take th eir places as “servants” in th e new o rd er alongside th e ir neighbors. T h e appeals for seekers begins in 50:10 w ith the call o f the servant accom panied by a call for separation from unbelievers (52:11). C ontinued in 51:1–8, it gains m o m en tu m in chaps. 55–57 and is finally sealed in 65:1– 16. It is w orth n o ting th at an appeal to “my p e o p le ” to take notice appears (51:4) in the m idst o f these calls to seekers. T he call to individuals to rep en t, tu rn , an d follow has ru n th ro u g h th e book in the p lu ral address in 1:5–7, 10–20. See th e Strands: “We, Us, Our”" an d “ You”" in th e Introduction to Isaiah 1–33. Sometimes the addressees are the nations (as in 34:1) o r the coastlands (49:1), b ut

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m ost are individuals in Israel o r Jerusalem o r beyond from th e nations who w ant to serve YHWH, who fear the Lord and w ould follow his servant (50:10), who “pursue right” (51:1), who “know right,” who have “[YHWH’s] law in th eir hearts” (51:7), or who are thirsty (55:1). They are seekers an d penitents (55:6), “eunuchs who keep . . . Sabbaths” (56:4), and “foreigners” who bind “themselves to YHWH to minister to h im ” (56:6). But n o t all w ho think o f themselves as elect may qualify. T h e Vision disqualifies sorceresses, prostitutes, an d adulterers (57:3); those who sacrifice th e ir ch ild ren (57:5); idolaters (57:6); those whose sins have separated them from YHWH (59:2–8); and those w ho have n o t responded to th e calls o f YHWH (65:1–2), who offer idolatrous sacrifices an d eat p ork (65:3–5), w ho offer pagan sacrifices (65:7), w ho forsake YHWH an d forget his holy m ountain (65:11), who “are arran g in g a table fo r Fortu n e ” o r “filling cups o f wine fo r F ate” (65:11b), w ho failed to answer YHWH’s call (65:12b), o r w ho “did evil” o r chose w hat displeases YHWH (65:12c). R ather th an destroy all o f Jacob an d Ju d a h , YHWH will p ro d u ce a rem n an t o f “servants,” those who seek him (65:8– 10), to in h a b it his land an d in h e rit his covenant blessings, b u t h e will separate them carefully from the others. T h e separation is described fully in 65:13– 16. YHWH has been recognized as the g reat King in chaps. 34–66 as he is in 6:1. In the presence o f the king are his “servants.” N o o n e else is called “king,” in chaps. 40–66, only YHWH. Even the Persian em p ero r Cyrus receives only th e title “servant.” Berges (Bib 81 [2000] 153–78) relates th e phrase “servants o f YHWH” in Isaiah to its use in th e Psalms (see Pss 34:22; 69:36 [+ “in h e rit”]; 79:2, 10; 90:13, 16; 102:28; 105:25; 113:1; 119:91; 123:2; 134:1; 135:1; 135:9) an d suggests th a t it reflects a movem e n t in postexilic Israel an d a p articular phase o f th at m ovem ent. T h at m ovem ent in fluenced th e final redaction o f Isaiah, b u t only th e n ex t to last redaction o f th e Psalter, w hich tu rn e d back to a reliance o n T orah fo r its final form . H e also relates the use o f “servants” to the use o f “the p o o r” a n d to the Zion theology o f b o th th e Psalms a n d Isaiah. Only in these two books do these three motifs work together. T h e them e o f th e “poor,” in the Psalms has received considerable attention, b u t less notice in Isaiah. T he w ord appears in Isa 3:14, 15; 10:2, 30; 14:32; 26:6; 41:17; 58:7; 66:2; and in Pss 8:18; 10:2, 9; 12:5; 14:6; 34:6; 35:10; 37:14; 40:17; 68:10; 69:29; 70:5; 7 2 :2 , 4 , 12; 7 4:19, 21; 80:1; 109:16, 22. Isaiah also uses o th e r vocabulary fo r describing the poor: “poor, m iserable” (14:30; 25:4; 29:19; 32:7; 41:17); “low, helpless” (10:2; 11:4; 14:30; 25:4; 26:6); “widows, w idow hood” (1:17, 23; 9:16; 10:2; 47:8; 47:9; 5 4 :4 ); “o rp h a n ” (1:17, 23; 9:16; 10:2); an d “fo reig n er” (14:1). Nevertheless, B erges (Bib 80 [1999] 159) notes th a t is the d o m in a n t term fo r “p o o r” in Isaiah, as it is in the Psalms. Overall, Isaiah jo in s the T orah, th e o th e r p ro p h etic books, an d W isdom literature in cond em n in g the existence o f poverty in an cien t Israel. Berges (Bib 81 [2000] 177) also relates Isaiah’s use o f “servants” to N eh em iah ’s prayer (N eh 1:5– 11). H e takes the idea o f being a servant to apply to all the believing w orshipers in Israel, as Baltzer (“Moses th e S ervant o f G od”) a n d van G rol (“‘In d eed , Servants We A re’”) have also done.

Act 6 (54:17c–59:21) and the epilogue (chaps. 60– 66) are representative of the author’s (and the first readers’) generation. They represent the beginning of the age of Darius. In Jerusalem, the temple that Haggai and Zechariah had prom oted is nearing completion. These chapters fulfill the promise of 2:2– 4 and project a form of religious life for Jews under imperial rule that becomes the norm for later Judaism. But, as Ezra 4 tells it, neighboring peoples were constantly at work to discourage the effort. This opposition continued under Xerxes

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and into the age of Artaxerxes in which first Ezra and then Nehemiah brought renewal and new hope to Jerusalem. In the first edition of this commentary, I thought this material should be dated in the period of Ezra, but I now think it descibes conditions in Jerusalem from the late sixth century on. Dating it in the years after the death of Zerubbabel as his temple is being built (ca. 518– 515 B.C.E.) keeps the plot of the book tighter and more relevent. It also is consistent with thinking of an author working in that period. Excursus: Darius (518– 485 B.C.E.) Bibliography Ancient Histories: Ctesias. PG, vols. 103–4. Esther. Ezra 4:6–24. Herodotus. Histories, books 3–9. Malachi. Nehemiah. Thucydides. The Peloponnesian War. Trans. B. Jowett. New York: Bantam , 1960. Modern Histories: Ackroyd, P. R. “Two O ld Testam ent H istorical Problem s o f the Early P ersian P eriod.” JNES 17 (1958) 13–27. Avigad, A. Bullae and Seals from a Post-exilic Judean Archive (Q edem 4). Jerusalem , 1976. Avi-Yonah, M. The Holy Land from the Persian to the Arab Conquests. G rand Rapids, MI: Baker, 1966. 13– 14. Berquist, J. Judaism in Persia’s Shadow: A Social and Historical Approach. M inneapolis: Fortress, 1995. 51–86. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. W inona Lake, IN: Eisenbrauns, 2001. 62– 161, 472–93. Bright, J. HI. 373–404. Carter, C. The Emergence of Yehud in the Persian Period: A Social and Demographic Study. JSO TSup 294. Sheffield: JS O T Press, 1999. Cook, J. M. The Persian Empire. L ondon; T oronto: D en t and Sons, 1983. 58–6 3 , 126–28. Cook, S. A. “T h e Age o f Z erubbabel.” In Studies in Old Testament Prophecy. FS T. H. R obinson, ed. Η. H. Rowley. Edinburgh: T & T Clark, 1957. 19–36. Cross, F. M. “A R econstruction o f th e Ju d a e a n R estoration.” JBL 94 (1975) 4– 18. Culican, W. T he Medes and Persians. New York: Praeger, 1965. 75–82. Fried, L. S. The Priest and the Great King: Temple-Palace Relations in the Persian Empire. W inona Lake, IN: Eisenbrauns, 2003. Frye, R. N. The History o f Ancient Iran. Munich: Beck, 1984. 103–27. Grabbe, L. L. The Persian and Greek Periods. Vol. 1 o f Judaism from Cyrus to Hadrian. Philadelphia: Fortress, 1992. 73–94. Hoglund, K. G. Achaemenid Imperial Administration in Syria-Palestine and the Missions o f Ezra andNehemiah. SBLDS 125. A danta: Scholars Press, 1992. Janzen, D. “Politics, S etd em en t an d Tem ple Community in Persian P eriod Y ehud.” CBQ 64 (2002) 490–510. McEvenue, S. “T h e Political S tructure in Ju d a h from Cyrus to N eh e m ia h .” CBQ 43 (1981) 353–64. Meyers, E. M. T h e Persian P eriod and the Ju d e a n R estoration from Z erubbabel to N ehem iah.” In Ancient Israelite Religion. FS F. M. Cross, Jr., ed. P. D. Miller e t al. Philadelphia: Fortress, 1987. 509–2 1 . --------- . “T h e S helom ith Seal and th e J u d e a n R estoration.” Erlsr 18 (1985, FS A. Avigad) 33–38. Morgenstern, J. T h e D ates o f Ezra a n d N ehem iah. ”JSS 7 (1962) 1– 1 1 .--------- . “Jerusalem —485 B.C.” HUCA 27 (1956) 101–79; 28 (1957) 15– 47; 31 (1960) 1–29. Myers, J. M. The World of the Restoration. Englewood Cliffs, NJ: Prentice-H all, 1968. 82-105. Olmstead, A. T. History o f the Persian Empire. Chicago: Univ. o f Chicago, 1948. 119–352. Rainey, A. T h e Satrapy ‘Beyond th e River.”’ A JB I 1 (1969) 51–53. Sacchi, P. The History o f the Second Temple Period. JSO T Sup 285. Sheffield: Sheffield Academic Press, 2000. Smith, R. Micah-Malachi. WBC 32. Waco, TX: W ord Books, 1984. 298–99. Soggin, J. A. A History of Ancient Israel. Trans. J. Bowden. Philadelphia: Westminster, 1984. 265–82. Stern, E. Material Culture o f the Land o f the Bible in the Persian Period. W arm inster: A ris & P hillips, 1982. 204– 5. Tadmor, H . “T h e Babylonian Exile an d the R estoration.” In A History o f the Jewish People. Ed. H. Ben-

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I saiah 54:17061:11

Sasson. Cam bridge: UP, 1976. 168. Watts, J. W., ed. Persia and Torah: The Theory o f Imperial Authorization of the Pentateuch. Atlanta: SBL, 2001. Weisburg, J. The CitizenTemple Community. JSO TSup 181. Sheffield: JS O T Press, 1992. Widengren, G. “T he Persian P eriod.” In IJH. 509– 11, 523–32. Williamson, H. G. M. Ezra-Nehemiah. WBC 16. Waco, TX: W ord Books, 1985. 60–6 1 .--------- . “Ju d a h and the Jews.” In Studies in Persian History. Ed. P. Briant. L eiden: N ederlands In stitu ía voor h e t Nabije O osten, 1998. 156–59. In acts 5 and 6 o f the Vision o f Isaiah, the Persian em p ero r is hailed as the exalted, if unlikely, successor to th e th ro n e (52:13– 15) an d th en hears a co m plaint concerning an in n o cen t person who was executed (chap. 53). Jerusalem is ex h o rte d to see a b rig h t future in this new reign. Everyone is invited to the new tem ple with th e promise th a t old taboos will be d ro p p ed (chaps. 55–56), b u t with th e new w orshipers come violent and disruptive persons (chaps. 56–57). T his com m entary has fo u n d th e m ost likely historical setting for this scenario in th e reign o f Darius. Chaps. 58–61 call u p o n th e em p ero r an d w orshipers in Jerusalem to reform a n d to lead th e k in d o f m oral life th at makes worship possible. T h e Vision describes Persian discipline slackening an d Jerusalem feeling helpless before the predatory elem ents (chaps. 58–59), b u t th e work o f restoration continues with success (chaps. 60–62). This provides a clim ate in which hum ble w orshipers m ight find God. D arius I established him self as a m aster o f organization. H e increased im perial efficiency in collecting taxes. H e built a m agnificent capital in Persepolis. H e cut a canal in Egypt between the N ile an d the Red Sea. H e built roads across the em pire an d established a standard coin for the realm . A nd h e reestablished th e len ien t religious policies o f Cyrus. D arius first consolidated his reign in the east, a n d then he moved to strengthen his ho ld o f the rest o f his em pire. In the satrapy Beyond the River (i.e., P alestin e/ Syria), conflict h ad b roken o u t betw een J u d a h ’s neighbors and Jeru salem even in the reigns o f Cyrus a n d Cambyses over renew ed efforts to reb u ild th e tem ple. W hen Z erubbabel renew ed the w ork in 520–518 B.C.E., opposition surfaced again (Ezra 4:1– 5). T he work h ad to be stopped (Ezra 4:24). T he renewal h ad been led by Zerubbabel, Jo shua th e high priest, an d th e p rophets H aggai an d Z echariah (Ezra 5:1–2; H ag 1:1– 2:23; Zech 3–4). Tattenai, the governor o f th e territory, with his aides (Ezra 5:3), in terv en ed . T h eir investigation gathered nam es fo r possible prosecution (Ezra 5:4). An official corresp o n d e n ce with D arius in c lu d e d th e om inous p h rase “w rote dow n th e n am es.” Jerusalem was vindicated by D arius’s response. T h e decree o f Cyrus h ad been found, b u t the nam e o f Z erubbabel disappears at this p o in t from the account. Zerubbabel seems to have opposed the participation o f neighb o rin g ru lers in th e rebuilding effo rt (Ezra 4:1–5). A pparently they were appeased by Z erubbabel’s rem oval an d were q uieted by the reversal o f policy at the e m p ero r’s com m and (Ezra 6:6– 10 and 13). T he tem ple was finally com pleted with official help in 516–515 B.C.E. (Ezra 4:1–5). T hese issues played a p ro m in e n t p a rt in act 5 o f Isaiah: th e d ea th o f a leader (Zerubbabel) w hen he was recognized as in n o c en t o f any culpable crim e while others m ight have been im plicated (chap. 5 3), encou rag em en t for Jeru salem to build and reach o u t (chap. 54), an d o p en policies toward neighborly participation in temple worship (chap. 55). Darius increasingly tu rn ed his attention to wars with Greece. T h e struggle for dominance o f the eastern M editerranean laid an em phasis on naval pow er beyond anything known before, w hich increased th e strategic im portance o f Phoenician fleets and harbors as well as the Palestinian h in terlan d an d highways. T h e co n tro l o f Egypt was a central issue th ro u g h o u t th e period. T he fam ous battle o f M arath o n (490 B.C.E.)

Translation

807

m arked a tu rn in g p o in t in the war, though it still k ep t D arius’s successor, Xerxes, busy through m ost o f his reign (485–465 B.C.E.). Problem s w ere created for Jerusalem when im perial controls were relaxed later in D arius’s reign a n d even m ore u n d e r Xerxes, who h ad to concentrate o n th e wars against the Greeks. A rchaeological evidence (see E. M. Meyers, Erlsr 18 [1985] 33–38; “Persian P eriod,” n. 8) suggests that E lnathan succeeded Z erubbabel as gov ern o r and th a t he was related by m arriage to the line o f David (Avigad, Bullae and Seals, 7, 34). T he nam es o f two o th e r governors have been gleaned from ja r handles found a t Ramat Rahel: Jeh o ezer an d Ahzai. So now Avigad’s list o f governors may parallel C ross’s list (JBL 94 [1975] 17) o f high priests o f this period: Governors Sheshbazzar, ca. 538 B.C.E. Z erubbabel, ca. 520 B.C.E. E lnathan, late sixth century Jehoezer, early fifth century Ahzai, early fifth century

Priests Josadaq Josh u a Jehoyakim Eliashib Jo h a n a n I

T he Persian p erio d was one o f relative stability in m any parts o f the em pire. Jewish groups becam e established in various parts o f the em pire, a n d Babylon in p articular co ntinued to be a hospitable hom e for them . They rose to leading positions in business and in the g overnm ent bureaucracy. In Asia M inor an d in Lower Egypt, o th er groups o f Jewish exiles flourished. A m ilitary com m unity o f Jews at E lephantine in Egypt is known from the wealth o f A ram aic texts fo u n d there by archaeologists. Persian authorities undoubtedly expected th eir largesse fo r the tem ple to be repaid in taxes an d loyalty. This expectation p u t strains on the econom y an d on the com m unity in g eneral (cf. N eh. 5:15). T he strategic im p o rtan ce o f Palestine fo r campaigns in Egypt a n d for naval activity in the M editerranean req u ired a strong m ilitary presence th e re th ro u g h o u t the perio d . D arius passed th ro u g h in 519–518 B.C.E. O lm stea d (H istory o f the Persian Empire, 142) th o u g h t th a t D arius su m m o n e d Z erubbabel an d h a d him executed a t this tim e fo r th e kind o f sedition th a t n o t he b u t the p rophets H aggai an d Z echariah h ad spread. U ndoubtedly a m ilitary a n d taxg athering presence rem ained in the following years. However, Persia’s in terest in the region was in te rm itte n t, an d the pressures from the neig h b o rin g lands co n tin u ed , as Ezra testifies.

Title: The H eritage o f YHW H’s Servants (54:17c) Translation YHWH: Herald:

17caThis

is the heritage of YHWH’s servants, their right (given) by me. Oracle of YHWH.a

4+2+2

808

I saiah 54:17 c

Notes 17.a-a. MT placed the σ, “setuma,” after v 17 to mark the end of chap. 54. IQIsaa makes a break in the middle o f the verse by leaving most o f a line blank. Baltzer (463) notes that this could mean this line is to be related to chap. 55 as a heading, and so it is understood in this commentary. See also O. H, Steck, DieErsteJesajarolle von Qumran (IQIsaa), SBS 173 (Stuttgart: Katholisches Bibelwerk, 1998) 1:100, 2:69.

Form/Structure/Setting

These lines are usually read with the preceding chapter, following MT. There are two reasons to separate them and read them as the title of the following chapters, following IQIsaa. (1) The lines introduce a new subject, the servants of YHWH (see chaps. 55–56, chaps. 57–58, and 65:1–16). (2) The lines fit the form of a very common superscription that is often used in the Hebrew Bible before lists of various kinds. “ T his/these is/are,” is followed by the category for the list. It is the tide of Deuteronomy: “These are the words.” It heads many lists in Chronicles and Numbers. “T h ese are” Deut 1:1; 5:22; 12:1 Gen 49:28 Exod 1:1; 38:21 Num 1 :5 , 16, 44; 2:32; 3 :1 , 1 7 , 18, 20c 1 Chr 1:43; 2:1, 50; 3:1; 5:24; 6:39 Prov 25:1

“

T h is is” Deut 4:44; 6:1; 18:3; 33:1 Gen 49:285 Exod 35:45 Lev 6:1, 7 , 18; 7 :1 , 11, 35, 37; 8:5 Num 4:24; 5:29

The full phrase “This is the heritage/inheritance” is found often in Joshua’s assignments of land grants, but Joshua uses a different w ord, “a portion given by lot,” which occurs in Isaiah, too (17:14; 34:17; 57:6), with the idea of one’s fate or assigned position. “heritage, inheritance,” is the word used here and is a synonym with a broader meaning. It occurs in Isaiah 14:2, “Israel will possess them (the nations)”; 19:25, Israel as YHWH’s “inheritance”; 47:6, Israel as YHWH’s “inheritance”; 49:8, “desolate inheritances”; 54:17c, “this is the inheritance”; and 58:14, “the inheritances of your father Jacob.” It is used regularly in Deuteronomy and Joshua in the phrase “the land which YHWH is giving you as an inheritance.” The words are a YHWH speech, marked by the formula “Oracle of YHWH.” This gives the act particular authority and importance. The placement of superscriptions in Isaiah is a partial or unfinished task. Only in 1:1, 13:1, and 54:17c do they come in appropriate places. The phrase “the heritage o f ”is appropriate to all of part II (chaps. 34– 66), in which the disrupted life of the entire region raises questions about the roles and possessions of every group there. The issue surfaced in 34:17, but was not developed. This commentary has used it almost like a superscription for the titles over act 4, “T h e Inheritance of the Nations and Israel,” and act 5, “T he Inheritance of Jerusalem.” In act 6, the issues relate to the loyal worshiping group of devotees in Jerusalem ’s new temple. What will their role be? And what will be the “heritage of YHWH’s servants”? The epilogue (chaps. 62–66) will define it more precisely (65:1–16) as the right to be in the worshiping congregation in the new temple.

Explanation

809

Isa 54:17c is se t o f f fro m th e c o n te x t o n b o th sid es. “th is ,” m ay th e o re tically r e fe r to w h a t h a s g o n e b e f o r e in c h a p . 5 4 o r to w h a t follow s in c h a p . 55. T h e Translation ab o v e h as p la c e d it w ith w h a t follo w s b e c a u s e two p h ra s e s p o in t to th e m e s m o s t re le v a n t to th e fo llo w in g se c tio n . T h e first is “h e r i t a g e / in h e r i ta n c e .” T h e sc e n e s th a t follow a re in v o lv ed w ith th e re a c tiv a tio n o f rig h ts to th e in h e r ita n c e o f la n d a n d to p a r tic ip a tio n in te m p le serv ice. T h e s e c o n d p h r a s e is “se rv a n ts o f Y H W H .” U p to th is p o i n t th e te rm “s e rv a n t” h as b e e n sin g u lar, r e f e r r in g e ith e r to G o d ’s c h o s e n p e o p le o r to G o d ’s c h o s e n ru le r. F ro m h e r e to th e e n d o f th e V isio n o n ly th e p lu r a l is u se d . A clim a x w ill b e r e a c h e d w h e n th e tr u e se rv a n ts a r e s e p a r a te d f ro m th e false in 65:13 – 16. O n o n e side, th o s e w h o m ay se rv e as se rv a n ts o f Y H W H w ill b e e x p a n d e d in ch ap s. 55 – 57. O n th e o th e r side, so m e in Isra e l w ill e lim in a te th e m se lv es fro m th e ir r a n k s by r e fu s in g to a c c e p t G o d ’s p la n fo r th is n e w a g e (ch a p s. 63 – 6 5 ). So 5 4 :1 7 c is ta k e n h e r e to b e a k in d o f tid e b e g in n in g th is n e w s e c tio n (5 4 :1 7 c– 5 9 :2 1 ). M an y c o m m e n ta to r s e m p h a s iz e th e c o n tin u ity o f th e p e o p le o f G o d in th e th o u g h t o f th e b o o k . F o r e x a m p le , B a ltz er (461) c o m m e n ts , “w h a t a p p lie s collectively is to ap p ly to in d iv id u als, to o .” B o n n a rd (2 9 7 ) says, “I t is n o t o n ly th e S e rv a n t Isra e l, b u t r a th e r ev e ry Isra e lite , p e rs o n a lly Y H W H ’s se rv a n t, w h o enjo y s th e h e lp o f G o d .” B u t th e d e v e lo p m e n t o f th e id e a s in th e fo llo w in g c h a p te rs p u ts an e m p h a s iz e o n d isc o n tin u ity : n o t co llectiv e g ro u p s , b u t th e c o lle c tio n o f c h o s e n a n d te s te d in d iv id u a ls , a r e to b e Y H W H ’s p e o p le in h is n e w te m p le . B a ltz e r d o e s n o te (462) th a t th e Je w ish c o m m u n ity w as n o t c lo sed in th e P e rsia n p e r io d . T h e u n ity o f th e p e o p le is to b e a “u n ity in b e lie f in o n e G o d . I t is to b e a b e lie v e d u n ity in th e e x p e r ie n c e o f diversity, e v e n o f a n tith e s is .” T h e te rm “serv a n ts o f Y H W H ” is to b e r e s tr ic te d to th o se w h o a c tu a lly se rv e h im .

Comment 1 7 c T h e v erse p o in ts to th e c o n t e n t o f th e fo llo w in g c h a p te rs , w h ic h em p h a s iz e th e p riv ile g e o f w o rs h ip in Y H W H ’s p re s e n c e . “h e r ita g e ,” p ic k s u p a th e m e th a t h a s b e e n m e n tio n e d several tim es. T h e e x ile s ’ f re e d o m to r e tu r n w as m e a n in g le ss u n le ss th e y c o u ld re e s ta b lis h th e ir r ig h t to cu ltiv a te th e la n d (cf. 34:17; 49:8; 5 4 :3 ). B u t th e V is io n ’s u se o f “th e h e r ita g e o f Y H W H ” also u n d e r s ta n d s la n d rig h ts as a b asis u p o n w h ic h to c la im th e ir re a l b ir th r ig h t o f w o rs h ip in g Y H W H fre e ly a n d c o n s ta n tly in J e r u s a le m (cf. Pss 1:2; 2 3 :6 b; 8 4 :1 0 ). T h is scen e b e g in s th e p ro c e ss by w h ic h sin c e re w o rs h ip e rs a re d is tin g u is h e d fro m th o s e w ith u lte r io r m o tiv es w h o re sis t Y H W H ’s p la n .

Explanation T h e tid e o f a c t 6 le a d s th e r e a d e r to e x p e c t th a t it will d e fin e th e ro le o f “Y H W H ’s s e rv a n ts ” in th e n ew age. T h e a c t will sh o w th a t th is ro le is to b e p la y ed o u t in th e n e w te m p le in J e r u s a le m a n d in its w o rs h ip . I t is a n ag e in w h ic h th e a n c ie n t p u r p o s e s o f G o d w ill b e fu lfille d in n e w ways. T h e p e o p le o f Y H W H are b e in g r e d e f in e d a n d re f o rm e d . N ew n a m e s a re a p p r o p r ia te a n d will b e u s e d (cf. 6 5 :1 5 –16). S u c h m o v es a re in v a riab ly c o n tro v e rs ia l, a n d th e o p p o s itio n to th e p r o p h e t b e c o m e s in c re a sin g ly c le a r in ch ap s. 55 – 66.

810

I saiah 54:17 c

Excursus: Opposition to the Prophet’s Program Bibliography Baltzer, K. “L iberatio n from D eb t Slavery after th e Exile in S econd Isaiah an d N ehem iah.” In Ancient Israelite Religion. FS F. M. Cross, ed. P. D. Miller, Jr., e t al. Philad elp h ia: F ortress, 1987. 477 – 84. Blenkinsopp, J. A History o f Prophecy in Israel. Philadelphia: Westminster, 1 983.--------- . “A Jewish Sect o f the Persian P erio d .” CBQ 52 (1990) 39 –49. Hanson, P. D. Dawn of Apocalyptic. R ofé, A. “Between D esignation an d Descent: Eretz Israel at the B eginning o f the Second C om m onw ealth” (Hebrew). Cathedra 41 (1986) 3– 10. --------- . “T h e O nset of Sects in Postexilic Judaism : Neglected Evidence from Septuagint, Trito-Isaiah, Ben Sira, an d M alachi.” In The Social World of Formative Christianity and Judaism. FS H. C. Kee, ed. J. N eusner et al. Philadelphai: Fortress, 1988. 39–49. Schramm, B. Opponents of Third Isaiah. Smith, M. Palestinian Parties and Politics That Shaped the Old Testament. 2d ed. L ondon: SCM Press, 1987. Snaith, N. H. “Isaiah 40 –66: A Study of the Teaching o f the Second Isaiah and Its C onsequences.” In Studies on the Second Part of the Book o f Isaiah. VTSup 14. Leiden: Brill, 1967. 135–264. O pposition to the p ro p h e t and his message is already ap p a ren t in 50:4– 11 an d is reflected in 52:13 –53:12, b u t recognition o f this opposition is h eig h ten ed in chaps. 55 –66. W ho are these o pponents an d why are they resistant? This com m entary has poin ted to some o f the political points o f controversy, b u t the descriptions in chaps. 55 –66 also p o in t to differences over religion an d cult. T he b irth o f the “servants o f YHWH” m ovem ent an n o u n ced in 54:17c and co n tin u ed in the following chapters dem arcates the people o f YHWH differently from the way they h ad been distinguished before. T he distinction is draw n n o t on the basis o f ethnic identity (Israelite) b u t on the basis o f religious an d cultic com m itm ent, an d this sets Israelite against Israelite. Some are described as acceptable to YHWH, as som e o f the nations are also acceptable, and som e are not. T he book o f Isaiah is very co ncerned to characterize this difference. O n one side are the “wicked” (48:22; 57:20, 21); on the o th e r are the “rig h te o u s/ legitim ate.” T here is a political an d m ilitary aspect to th e struggle, b u t it is increasingly p o rtra y e d in term s o f th o se w ho believe p ro p e rly a b o u t YHWH a n d act accordingly. Isa 43 – 46 depicts YHWH’s claim to being the only tru e God. (“I am YHWH. T h ere is no o th e r.” See Isa 43:11; 44:6, 8; 45:5, 6, 14, 21, 22; 46:9.) T he same p a rt o f Isaiah d enounces those who worship idols (41:22 –24; 44:9 –20; 45:20; 46:1 –2; 48:14). T he division is drawn betw een the “YHWH only” group an d the syncretists who worship YHWH an d the idols. T he servant (49:5) is called to bring back Jacob an d g ath er Israel, b u t he faces violent opposition (50:4 – 11), and som eone dies in the struggle (chap. 53). T h e prologue (chaps. 1– 4), act 6 (54:17c–62), and the epilogue (chaps. 60 –66) sh arp en the identification of the two sides and an nounce YHWH’s su p p o rt o f one an d opposition to the other. T he o pponents are allowed to speak their own position in 40:27, “my way is hidden from YHWH”; 49:14, “YHWH has forsaken . . . forg o tten m e”; 58:3, “Why have we fasted b u t you do n o t see?”; and 63:7 –64:12, where they claim identity with traditional Israelite faith. These are persons who attend worship an d do a n u m b er o f pious things, b u t otherw ise, in the Vision's ju d g m en t, they are a p a rt o f the pagan environm ent aro u n d them . T heir participation in the com m on pagan practices o f the region is n o t acceptable.

Bibliography

811

T hey bring violence into YHWH’s tem ple (1:12, 15; 66:6). They worship foreign g o d s/ idols (2:20; 57:7) such as F ortune an d Destiny (65:11) an d M olech (57:9), at pagan cultic sites (1:28; 65:3–4) “on other m ountains” (65:7, 11). They practice ritual prostitution (57:5 –8). T hey sacrifice th eir children (57:5). They practice necrom ancy and sorcery (2:6; 57:6). They fail to be ju st and fair (3:13– 15; 58:4). They do n o t keep Sabbath (58:13). YHWH and the p ro p h et proclaim undying opposition to these practices. Schram m has sum m arized th e m ost com m on theories as to the identities o f the o p p o n en ts o f the prophet: the Sam aritans o r groups th a t would becom e th e Samaritans (D uhm ; N. H. Snaith (“Isaiah 40 –66”); the pagan peoples o f Palestine; o r those w ho practice Israelite “p opular” religion. H e favors th e th ird option: “T h ir d Isaiah was . . . fighting a g a in st . . . traditional syncretistic YHWHists, people whose religious practices h a d a long history in th e [preexilic] kingdom s o f Israel an d J u d a h ” ( Opponents, 181). H e an d H anson (Dawn o f Apocalyptic) agree th a t the result o f this struggle was one th a t divided “Israel” from “Israel,” b u t they disagree in identifying who the protagonists were. H anson thinks they were the p ro p h etic party and th e priestly party, b u t M orton Sm ith (Palestinian Parties) had earlier p o in te d to the em erg en ce o f a “YHWH only” party that opposed the traditional syncretistic tendencies o f Ju d a h . Schram m notes th a t the practices condem ned are also co n d em n ed in every o th e r p a rt o f Scripture. Prophetic an d priestly literature agree on these issues. T h e Isaianic critique o f Israel’s sacrificial practices (1:13 – 14; 56:7; 66:3) is n o t consistent o r o f a piece with these criticisms o f pagan acts. Schram m holds (with Smith) th a t th e division was betw een traditional syncretists and the new “YHWH only” group who followed th e call o f YHWH in chaps. 43–46: “I am YHWH. T h ere is no o th e r” (43:11; 44:6, 8; 45:5, 6 , 14, 2 1 , 22; 46:9).

A House o f Prayer fo r A ll Peoples (55:1–56:8) Bibliography Andreasen, N.-E. A. “Sabbath and Synagogue.” In Passion, Vitality, and Foment. Ed. L. M. L uker. H arrisb u rg , PA: Trinity, 2001. 189 – 211. Beek, M. A. “De v reem d elin g krijgt toegang (Jessaja 56, 1–8 ).” In De Knecht. Ed. Η. H. G rosheide. 17–22. Beuken, W. A. M. “A n Exam ple o f the Isaianic Legacy o f Trito-Isaiah.” In Tradition and Re-Interpretation in Jewish and Early Christian Literature. FSJ. C. H. L ebrum , ed. Ja n W. van H en te n an d H. J. D e Jonge. L eiden: Brill, 1986. 48 –64. --------- . “Isa. 55, 3 –5: T h e R ein terp retatio n o f D avid.” Bijdr 35 (1974) 49 –6 4 .--------- . “Isaiah C hapters LXV–LXVI: Trito Isaiah a n d the C losure o f th e Book o f Isaiah.” In Congress Volume: Leuven 1989. VTSup 43. L eiden: Brill, 1989. 204 –21. Brueggemann, W. “Is 55 an d D euteronom ic Theology.” ZAW 80 (1968) 191 – 2 0 3 .--------- . “A Poem o f Sum m ons (Is. 55:1 –3) / A N arrative o f Resistance (Dan. 1:1– 12).” In Schopjung und Befreiung. FS C. W esterm ann, ed. R. Albertz e t al. Stuttgart: Calwer, 1989.126 –36. Caquot, A. “Les ‘g râces d e David’: À propos d ’Isaïe 55, 3b.” Sem 15 (1965) 45–59. Chiesa, B. “R itorno dall’Esilio e Conversione à D io.” BeO 14 (1972) 167– 80. Clifford, R. J. “Isaiah 55: Invitation to a Fast.” In The Word of the Lord Shall Go Forth. FS D. N. Freedm an, ed. C. L. Meyers a n d M. O ’Conner. W inona Lake, IN: Eisenbrauns, 1983. 27–35. C roatto, S. “Cóm o em pezar a leer el T ercer Isaís.” RevistB 63 (2001) 119– 25. Dahms, J. V. “Isaiah 55:11 an d the Gospel o f Jo h n .” E vQ 53 (1981) 78–88. Donner, H. “J e s a ja lvi 1– 7: E in e A b ro g a tio n sfa ll in n e rh a lb des K an o n s— Im p lic a tio n e n u n d

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K o n sequenzen.” In Congress Volume, Salamanca 1983. Ed. J. A. E m erton. V TSup 36. Leiden: Brill, 1985. 81 –96. Eissfeldt, O. “T he Prom ises o f G race to David in Isaiah 5 5 , 1– 5.” In Israel’s Prophetic Heritage. FSJ. M uilenburg, ed. B. W. A nderson and W. H arrelson. New York: H a rp e r & Bros., 1962. 196–207. Golebiewski, M. “L’alliance étern elle en Is 54–55 en com paraison avec d ’autres textes prophétiques.” ColT50 (1980) 89–1 02.--------- . “Die W irksam keit des W ortes G ottes nach Is 55, 8–11.” Su 20 (1982) 47 –67 (Polish), 68 – 69 (G erm an). Gosse, B. “La nouvelle alliance e t les prom esses d ’avenir se ré fé ra n t à David dans les livres de Jérém ie, Ezékiel et Isaïe.” VT 41 (1991) 419 –28. Greenberg, M. “A H ouse o f Prayer for All P eoples.” In Jerusalem: House of Prayerfor All Peoples in Three Monotheistic Religions. Jerusalem : Franciscan P rinting Press, 2001. 31–37. Hanson, P. D. Damn ofApocalyptic. 388 –401. Kaiser, W. C. “T h e U nfailing Kindnesses Prom ised to David; Isaiah 55:3.” JSOT 45 (1989) 91 –98. Komlosch, Y. “. . . T h e Prophecy o f Salvation, Is 56, 1–8.” Bar-Ilan Annual 11 (1973) 11– 16. Korpel, M. C. A. “M etaphors in Isaiah Iv.” VT 46 (1996) 43 –5 5 .--------- . “Second Isaiah’s C oping with the Religious Crisis: Reading Isaiah 40 and 55.” In Crisis of Israelite Religion. Ed. B, Becking an d M. C. A. Korpel. Leiden: Brill, 1999. 90 – 113. Lipiński, E. ‘T h e Com parison in Isaiah LV 10.” VT 23 (1973) 246 –47. Morgenstern, J. “Isaiah 55:1 –5.” HUCA 22 (1949) 365 –4 3 1 .-------- . “Isaiah 55:6 –13.” HUCA 24 (1952) 1–74. Pauritsch, K. Neue Gemeinde. 31–51. Polan, G. J. In the Ways ofJustice toward Salvation: A Rhetorical Analysis of Isaiah 56–59. A m erican University Studies 7.13. New York: Lang, 1986. Ravasi, G. “La p aro la viva (Is 55,10 –11).” PSV 5 (1982) 61–74. Rendtorff, R. “Jesaja 56,1 ais Schlüssel fü r die K om position des Buches Jesaja.” In Kanon und Theologie. Neukirchen-Vluyn: N eukirchener, 1991. T ranslated by M. Kohl u n d e r th e title “Isaiah 56:1 as a Key to the F orm ation o f the Book o f Isaiah,” in Canon and Theology (M inneapolis: Fortress, 1993) 181-89. R obinson, G. “T h e M eaning o f in Isaiah 56,5.” ZAW88 (1976) 282 –84. R ofé, A. “How Is th e W ord Fulfilled? Isaiah 55:6 –11 w ithin th e Theological D ebate o f th e T im e.” In Canon, Theology and Old Testament Interpretation. FS B. Childs, ed. G. M. Tucker, D. L. Petersen, an d R. R. Wilson. Philadelphia: Fortress, 1988. 246 –61. Sanders, J. A. “Is 55:1 –9 .” Int 32 (1978) 291 –95. Smith, P. A. “Isaiah 56:1 –8.” In Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship of Isaiah 56–66. VTSup 62. Leiden: Brill, 1995. 50 –66. Spykerboer, H. C. “Isaiah 55:1 –5, th e Climax o f D eutero-Isaiah, an Invitation to Com e to the N ew je ru sa lem .” In Book of Isaiah. Ed. J. Vermeylen. 357 –59. Steck, O. H. “B eobachtungen zu Jesaja 56 –59.” BN 31 (1987) 228 –46. Troadec, H. G. “La parole vivante e t efficace.” BVC 11 (1955) 57–67. Wells, R. D., Jr. “‘I saiah’ as an E xponen t o f Torah: Isaiah 56:1–8 .” In New Visions. Ed. R. E. M elugin an d M. A. Sweeney. 140–55. Willamson, H. G. M. “T h e Concep t o f Israel in T ransition.” In The World of Ancient Israel: Sociological, Anthropology, and Political Perspectives. Ed. R. E. Clements. Cambridge: Cam bridge UP, 1989. 141–6 1 .--------- . “‘T h e Sure M ercies o f David’: Subjective o r Objective G enitive?” / JSS 23 (1978) 31– 49. Zenger, E. “‘H o rt a u f dass ih r le b t’ (Isa 55:3): A lttestam entliche H inw eise zu ein er Theologie des Gottesw ortes.” In Freude am Gottesdienst. FSJ. G. Plöger, ed. J. Schreiner. Stuttgart: Katholische Bibelwerk, 1983. 133–44.

Translation Heavens:

E arth:

1Hail! All

who thirst [m. pl.], come to water [m. pl.]! 4+3 And those who have no money, comea [m. pl.], buy b [m. pl.], without money 2+2+2 and without price, wine and milk. 2Why do you [pl.] spend money without bread (in return) 3 + 3 and your [pl.] labor without satisfaction ?

Translation YHWH:

Heavens: (to Darius)

(to Jerusalem) Earth: Heavens:

YHWH: Herald: YHWH:

Heavens:

Earth:

813

Listen [m. pl.] carefully to me! 3+2+3 And eat [m. pl.] well. Delight your [m. pl.] soul in fatness. 3Turn [m. pl.] your ears and come to me. 4+3 Hear [m. pl.] that your soul may live. And I will make for you [m. p l.] an age-long covenant, 4+3 the devotions of David— which are sure. 4See! I made him a witness for peoples,a 4+3 a leader and commanderfor peoples. 5See! A nation that you [f. sg.] do not know 4+4 (toJerusalem) you [f. sg.] w ill call and a nation that does not know [m. pl.] you [m. sg.] 2+2 will run [m. pl.] to you [m. sg.]. For the sake of YHWH, your [m. sg.] God. 3+4 And for the Holy One of Israel that he may beautify you [f sg.]. 6Seek [m. p l.] YHWH while he may befound! 3+3 Call [m. pl.] him while he is near! 7aMay the guilty forsake his way 3+3 and the troublemaker his convictions. And may he turn to YHWH that he may have compassion on him 3+3 and to our God that he may multiply pardon.b 8For my convictions are not your [m. pl.] convictions 3+3+2 and my ways not your [m. pl.] ways. Oracle of YHWH. 9 aFor as heavens are highera than land 3+4+2 so my ways are higher than your ways and my convictions than your convictions. 10For just as the rain and the snow 3+3+3 descend from heaven and do not return there until they water the land, 3+2 and it bear and sprout and give seedfor the sower 3+2 and breadfor the eater, 11so it is with my word 3+3 which goes out afrom my mouth. It does not return to me empty 3+4+3 unless it has done what I will and succeeded in what I sent it (to do). 12Indeed you [m. pl.] will go out in joy 2+2 and be led out a [m. pl.] in peace. The mountains and the hills break out before you [m. pl.] in singing, 5+3 and all the trees of the field clap their hands. 13Instead of the thorna a cypress will grow up. 4+4 And instead b of the brierc a myrtle w ill grow up. And this will be a memorial to YHWH 3+2+2

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814

Herald: YHWH:

Heavens: Earth: Heavens:

Earth: Herald: YHWH:

Heavens:

YHWH:

Herald: YHWH:

for an age-long sign that will not be cut off. 56:1Thus says YHWH: 3+2+2 Keep justice [m. pl.]! Do [m. pl.] right! For my salvation is about to come 3+2 and my righteousness to be revealed. 2Blessed will be the mortal who does this! 3+3 And the human who holds fast to it! 3+4 One keeping Sabbath— not profaning i t .a And keeping his hand from doing any wrong. 3Let theforeigner not say 2+3 who has joined himselfa to YHWH: “YHWH will certainly keep me separate 2+3 from his people.” 2+4 Let the eunuch not say “See! I am a dried-up tree.” 4For thus says YHWH: 3+4 To the eunuchs who keep my Sabbaths and who choose what I will 3+2 and who hold fast my covenant: 5I shall give them 2+2+2 in my house and within my walls hand and name. Better than sons and daughters, 3+3+3 an age-long name I give to them,a which will not be cut off. 6Foreigners who are joining themselves to YHWH a 4+4+3 to minister to him b and worship the name of YHWH c to be his d servants, everyone keepinge Sabbath— not profaning it f— 3+2 and holdingfast my covenant, 7I bring them to my holy mountain 3+3 and I make them rejoice in my house of prayer. Their burnt offerings and their sacrifices a (are) 2+2 acceptable on my altar. For my house 2+3+2 is to be called a house of prayer for all peoples. 3+3+4 8Oracle of my Lord YHWH, who is gathering Israel’s outcasts: I gather more to him than those already gathered to him.

Notes l.a. BHS suggests moving the ʾatnakh to “come,” as is usual. This divides the verse differently from MT. If one should divide the verse by sense and literary form, one would have to move the ʾatnakh two words further to “and eat,” but see Note 1.b. MT makes sense and should be kept.

Form/Structure/Setting

815

l.b . MT adds “and eat and come, buy,” followed by α΄, σ ΄, θ΄, and Vg. lQIsaa and two MSSK(partially supported by LXX and Syr.) omit the words. Kutscher (Language, 552) wonders if the reading in lQ Isaa is due to homoiotel, and W estermann defends MT’s repetition as natural for the words of a street vendor. But lQ Isaa has the better meter and considerable support (see Whybray). 4.a. MT “peoples,” occurs twice in this verse. Because Syr., Tg., and Vg. translate each with a different synonym and Heb. parallelism usually prefers synonyms to repetition, many commentators, including BHS and Elliger (525), em end the first to “to peoples.” But lQ Isaa, lQ Isab, and LXX support MT, and Driver (J7536 [1935] 404) points to this as “a characteristic mark of the author’s style.” Read MT. Elliger (117 n. 4) remarks that Deutero-Isaiah uses often, though still not as much as its synonyms and 7.a. Duhm and Westermann regard the verse as a pious interpolation. This is unnecessary. It makes sense where it is. (See Whybray.) 7.b. O r “pardon abundantly”; cf. GKC §114n2. 9.a-a. MT “for they are high.” LXX ὡς ἀπ έχει, “as heaven is distant,” is supported by Syr. and Tg. lQ Isaa includes both particles and reads a noun, “for as the height” (so also σ ΄ except MS 86). Kutscher (Language, 321–22) defends MT by suggesting that here has the unusual meaning “like,” which LXX, Syr., and Tg. recognize b u t lQIsaa did not. The Translation fits the parallel structure with “so.” 11 .a. MT qal impf., “goes out.” Syr. suggests a past “has gone out.” Read MT. 12.a. MT “you will be led out” (from) , is followed by LXX, σ ΄, θ΄, and Tg. lQIsaa “You will go.” Read MT, the less common language (cf. 18:7; 53:7). 13.a. O n “thorn," see Note 7:19.b. The word occurs only in these two verses. 13.b. K “under, instead.” Q, lQIsaa, some mss, and the versions “and instead.” Read Q· 13.c. “brier,” is a hap. leg. LXX κονύζης, “fleabane”; σ ΄ κνιδης, “nettles”; Vg. urtica, “nettle.” O ne must translate from context. 56:2.a. MT prep. + inf. const. + 3d mase. sg. suf., “from profaning it.” lQ Isaa apparently has a fem . suf. “Sabbath,” is viewed sometimes in the Bible as masc, and sometimes as fern. (cf. BDB, HAL), but in the Mishnah and lQIsaa it is always fem. (Kutscher, Language, 394). 3.a. MT The ending is pointed as a qal pf., but then the article is impossible. A nip'al ptc. would be “one joining him self” (from GKC §138k). LXX ὀ προσκείμενος, “who attaches him self” (lit. “one leaning o n ”), θ΄, Syr., and Tg. support the change. Read 5.a. MT “to him .” lQ Isaa “to them ,” followed by the versions, is consistent with the context. Read lQ Isaa. 6.a,b,c,d. BHS would em end all four places to make the verse parallel to v 5. T hat is not necessary if YHWH is no longer the speaker. 6.e. MT “everyone keeping,” as in v 2 above. lQ Isaa “those keeping,” omitting “all.” LXX καὶ πάντας τοὺς ϕ υλασσoμέ νους, “and all those keeping,” has a p l. like lQ Isaa but also “all” like MT. Tg. “everyone keeping,” supports MT. Read MT. 6.f. lQ Isaa has a fem. suf., as in v 2. 7.a. lQ Isaa inserts “they ascend,” which Torrey (Second Isaiah) suggested before the scroll was discovered. MT is elliptical with no finite verb, but this is acceptable Heb. lQ Isaa and the versions change the inf. to a finite verb or supply one. Read MT.

Form/Structure/Setting

The address is no longer to Jerusalem (feminine singular), nor to Darius (masculine singular), but to a crowd (masculine plural), as in 34:1. The Translation has noted these masculine plural pronouns explicitly because of the ambiguous nature of the English “you.” Groups like this have been addressed earlier (34:1, 15; 40:1; 50:10– 11; 51:1–3, 4–6, 7–8; 54:21–23), but to inform interpretation of this chapter, particular attention should be given to texts where the topics are also similar: nations (55:5/34:1, 2), peoples (56:7/34:1), and hum ankind (56:2/ 34:5 as em ended). See the Strands: “People” and “Humankind” “All Flesh” and “A Human” in Isaiah 1–33 and “The Nations”in this

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volume. Clearly, this focus on the nations with imperatives addressed to them picks up the theme of 34:1, 15 as well as that of 40:lff. It also draws directly on the vision o f 2:2–4. The reason for assem bling the nations in chaps. 40–48 was for them to witness YHWH’s offers to his people and his appointm ent of Cyrus. Now they are invited to participate as “YHWH’s servants” in the new temple and in the life of YHWH’s people, doing justice and keeping Sabbath. As in chaps. 40–48, the addresses also include Jacob/Israel, exiles in Babylon, and Judeans in and around Jerusalem. The Servant (Darius) is still onstage, as is a group representing Jerusalem. The plural address and topic continue into 56:1 without a break, although here YHWH’s conditions for participation are being spelled out. Justice, right, and Sabbath are important. Ethnic origin or gender is not. Commitment to YHWH and his ways is essential. These conditions apply to “all peoples” (56:7). Because the traditional dividing line between Deutero- and Trito-Isaiah came between chaps. 55 and 56, little attention has been paid by scholars to the connections between these chapters. Begrich (Studien, 59–61) relates vv 1–5 to a Wisdom genre: invitation to a meal. Melugin (Formation, 25–26) demurs, calling vv 3b–5 a salvation speech, but he correctly acknowledges that Η. E. von Waldow’s (“Anlass und H intergrund der Verkündigung des Deuterojesaja,” diss., Bonn, 1953, p. 22) suggestion that this is an imitation of a street m erchant’s speech may also be right. Melugin (Formation, 86–87) sees vv 6–13 as the conclusion of a corpus that began in chap. 40. He thinks the passages correspond to each other in theme and arrangement: The theme o f returning to YHWH, 55:6–7 = 40:1– 2 Promise o f exodus from captivity, 55:12– 13 = 40:3–5 Radical differences between YHWH and human, 55:8 –9 = 40:6–8 Reliability o f YHWH’s word, 55:10– 11 = 40:6–8

Melugin overlooks obvious differences. Isa 40:1–9 is addressed to exiled Israelites in Babylon. Isa 55:6–11 speaks to an unlimited group, not about restoration of the temple but about use of the temple. Baltzer (465) treats all of chap. 55 as an “epilogue” corresponding to Deutero-Isaiah’s “prologue” in 40:1–11. I contend that Melugin and Baltzer divide the book wrongly. Chap. 55 should be related to the following chapters with which it shares themes and addresses, in keeping with the forward thrust of the entire Vision. This commentary’s approach opens the door to seeing chap. 55 as an integral part of chaps. 55–57. Isa 56:1–8 continues the same themes and is therefore a part of the same scene. Baltzer (466) notes that vv l –3a contain twelve plural imperatives. Vv 7–12 consist of six clauses beginning with which he understands “in the exclamatory sense of ‘Yes’ or in the explanatory sense of ‘for.’” Note that the style that uses continues in 56:1, 4, 7, although here the words are m ore dispersed and explain other statements. An outline of the scene: 55:1–2

Everyone who wants to worship YHWH is called to celebrate a feast (cf. chap. 25) in Jerusalem.

Comment 55:3 55:4 55:5 55:6 –7 55:8 – 11 55:12– 13 56:1–2 56:3 –7 56:7 –8

817

The purpose o f the feast: YHWH is establishing a new relationship with Darius. Like his earlier relationship to David, it provides sovereignty over peoples. YHWH speaks to Darius and recognizes his restoration o f Jerusalem. Everyone is called to worship YHWH. Rebels are challenged to abandon their rebellion because YHWH supports Darius. YHWH defends his plan to use the Persian (cf. 4 0 :8 , 12–26) and insists that his decisions are final. YHWH insists that his goal in using the Persian is Jerusalem’s well-being. YHWH calls for justice and the keeping o f Sabbaths because his salvation is near. The requirements for entry and service are to be good intentions, keeping o f Sabbaths, ministry, and worship (no reference to ethnic origin or cultic purity). The temple is to be open to all peoples. God is gathering more than just Israelites to Jerusalem.

T he basic themes of Isa 40–54 are repeated, and they are the basis for an invitation to take part in a feast, a banquet. Chap. 66 will relate this to the opening of the new temple, bringing closure to the invitation to the nations in 54:1. (For literature and a description of chaps. 56–66 in source-critical terms, see Trito-Isaiah in the Introduction in Isaiah 1–33.) Comment

1–2 “hail,” is a call for attention and marks the beginning of a new text. Like street vendors hawking their wares in an open market, the speakers announce a feast open to everyone. C. von Orelli (Dutch’s Heilige Land: Tageblätter, 2d ed. [Basel: Spittler, 1879] 49) writes of hearing water carriers hawk their wares with the words “O thirsty ones, water.” Some commentators refer to Prov 9:1, 3– 6 and think of Lady Wisdom speaking here (J. Begrich, Studien). But a better way is to compare the invitation in 55:6 to a banquet where God will announce his decision to remove the people’s disgrace from the land (cf. Matt 22:8–10; Luke 14:16–24). At the end, the host himself calls for attention, even as he urges his guests to “eat well” and enjoy the feast. “without money and without price.” Baltzer (465) suggests this means something like ‘“for a song’ or ‘it costs really nothing.’” 3 The address is still to the crowd (shown by the plural pronoun), calling for attention and promising to guarantee security and prosperity “that your soul may live.” YHWH announces that he is making a “covenant,” an arrangem ent, an agreement. “age-long,” indicates its perm anence and longevity. Its character and purpose are described by “the devotions of David—which are sure.” The covenant with David (cf. 2 Sam 7:12–16) was the basis for Israel’s (especially Judah’s) hope of salvation. It was unconditioned and “sure” in contrast to the covenant with Moses, which was conditioned on obedience (cf. Deuteronomy). This covenant with David was the sure basis for Zion’s confidence as demonstrated by Isaiah and Hezekiah in 37:35. 4 YHWH points to a new leader to assume the mantle and responsibilities

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of David in such a covenant. His task is to be a “witness for peoples” of YHWH’s sovereignty and providence. He will be “a leader and commander for peoples” to carry out YHWH’s will to establish peace and order in the realm. 5 Then the implications of the appointm ent are made clear in a direct speech to Darius. The verbs are second-person masculine singular. The addressee in context would be the em peror whose wisdom settled the complex problem of an innocent person’s execution in chap. 53 and who encouraged Jerusalem in chap. 54. These speeches demonstrated his fitness for the task. The “nation” that he does not know is not identified. The empire continued to expand under Darius and reached the zenith of its size and power during his long reign. This will happen “for the sake of YHWH, your God.” The claim that Darius’s success is due to YHWH and that he acknowledges YHWH as his God is consistent with the Vision’s presentation in 49:6–9 and his claim to be YHWH’s servant in 50:10. YHWH’s identity is made clear. He is none other than “the Holy One of Israel” whose goal through Darius is to beautify “you.” This pronoun is feminine singular. The speaker has turned to address Jerusalem, the recipient of the em peror’s as well as YHWH’s favor. 6 The rest of the chapter addresses the crowd with masculine plural pronouns and verbs. They are exhorted to “seek YHWH” and “call him.” The temple is open, and they are urged to avail themselves of the worship opportunities it offers. . . . “while he may be found . . . while he is near.” The Vision is a massive illustration of times when he is not so readily available to the worshiper, when he is upholding his curse or his ban on his people (chap. 6), with good reason. But now is the acceptable time, a ti me of openness and grace (cf. 40:1–9 and passim). The opening call had excluded no one. Let him or her who wills come to seek YHWH. 7 A particular group needs a special exhortation to come. Their “way,” of life and thought, their “convictions,” stand in the way. They oppose God’s plans, resisting his announcement and invitations. This direct clash prevents comm union and cooperation, but God’s ways are set. They will not be changed. They— “the guilty,” and “the troublemaker”—who have resisted both YHWH’s grace and his invitation, as well as that of the emperor, are implored to change their ways. These are probably the people who were guilty of rebellion in chap. 53 and who had received amnesty because of Zerubbabel’s judicial murder, but they have not changed their convictions or their ways. The offer still stands: if they will repent, “turn to YHWH” and “to our God,” he will receive them in love and “multiply pardon.” The verse is a classic expression of God’s open invitation to those who resist his call, determined to live their own way. 8 But YHWH makes clear that they cannot have the benefits of his presence while they resist the structures of his will. The old truth of Sinai’s covenant remains valid (Exod 20 and Deuteronomy). 9 The gap between YHWH’s “convictions” (his plan) and “ways” (his use of Darius) and their “convictions” (insistence on Judah’s and Jerusalem ’s independence and autonomy) is enormous—as far “as heavens are higher than land.” There can be no compromise. 10– 11 G od’s “w ord” (his promise to defend Jerusalem (37:35 [see 40:8b], as well as the announcem ent of his plan and the appointm ent of Darius) is as sure of fulfillment as are “the rain and the snow” that “water the land” and

Comment

819

make cultivation possible. This word is a comfort to the one who yields to God’s will. It will be felt as a threat and a warning to the one who stubbornly resists it. 12 The heavenly messengers recognize the significance of the announcem ent. God’s plan is being put into effect. Glorious results will follow. The Vision has greeted such moments with hymns and joy (cf. 11:1–9; 12:1–6; 35:1– 10; 44:23; 48:20–21; 49:13; 52:7– 10). Here, also, the crowd is to rejoice and jo in “mountains,” “hills,” and “trees of the field” in “joy” and “peace,” in “singing” and clapping. 13 The contrasts in vegetation are symbolic of contrasts in God’s attitude toward his land. “The tho rn ” and “the brier” are signs of abandoned fields, symbolizing YHWH’s punishm ent of exile (cf. 5:6; 6:11–13; 7:22–25; 27:4; 32:13). But trees like a “cypress” or a “myrtle” mark a cultivated and well-watered land such as YHWH’s new age promised for all the land. They are destined to be a “memorial,” a rem inder to YHWH. “age-long,” reflects the biblical view that these things are fixed in God’s plan for a long period of time, an age. This is not the “forever” of a different worldview. The Vision recognizes that one age ended with Noah’s flood (cf. 54:9). It depicts an age in which Israel flowered and floundered as a nation among other small nations (chaps. 1–39), an age that ended during the eighth to sixth centuries with the rise of Assyria and Babylon. It then proclaims a new age in which Cyrus and his successors in empire will rule in David’s stead and in which Israel will have the opportunity to be God’s worshiping people in Jerusalem. Reference to the age here speaks of the perm anence of that system. Judaism continued to function as a recognized religious community under successive empires. This was also the position of the early Christian church under Rome. The distinction between religious community and political dominion continues to be relevant in defining the relation o f church and state. This understanding of the age leaves open the possibility of an age to come, such as the NT recognizes in the return of Jesus Christ, but Jesus and the kingdom he proclaimed still belong to the age introduced here, the age that sees separate roles for Caesar and the people of God. YHWH’s commitment to this plan is clear: it “will not be cut off.” It is clear that Jews were (and are) not all agreed in their response to this invitation. Nor are the rest of those to whom the invitation is now addressed. Resistance to the word and plan of God has been constant throughout the Vision. The resisters are chided for spending money and labor for things without substance or satisfaction, that is, for their own ideas and fantasies. Their activities may include idolatry, but they may simply be chasing after shadows of pride an d ambition, hoping for the return of what they believe were days of glory, or determ ining to satisfy a hopeless desire for vengeance for long-past wrongs. They are guilty of resisting God. They are violent people who fancy that holding fast to their convictions is a virtue, but their acts are treasonable offenses against the empire, a disservice to their own people, and rebellious unbelief and blasphemy against God, God will not change his plan. The Vision has charted the course he has followed since first choosing Tiglath-Pileser as his instrum ent for demolition. Now he is near to his goal. He will not change, so the rebels are invited to change, to become a part of God’s new city and new age. They are offered a warm reception and a full pardon.

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I saiah 55:1-56:8

56:1 “Keep justice! Do right!” These simple instructions summarize God’s law, as does Exod 19:5a, Deut 6:5, or Mic 6:8. Note the balance between the worshiper’s “doing right” and God’s “righteousness” The old covenant of mutual responsibilities for right is confirmed. “My salvation” and “my righteousness” in this context refer to accomplishments through the Persian: rebuilding the temple, restoring Jerusalem, and restitution of land rights for Jews. These are seen to be very near. There is therefore good reason, from a prophetic point of view, to be attentive to God’s justice and God’s right. 2 “blessed is,” is the same word as that in Ps 1:1 and in Jesus’ Beatitudes (Matt 5:2–12). The two words, “m ortal,” and “hum an being” (lit. “son of Adam”) , are generic. They speak of persons in the most basic and universal sense possible. They pick up the broad appeal of 55:1, just as the injunction in v 1 recalls the address in 55:1. What distinguishes one person from another is the ability to keep justice or not, whether one does right or not. It has nothing to do with ethnic origins, economic power, or political status. “Keeping Sabbath” becomes a specific and symbolic example. The Sabbath commandment is one of the Ten Commandments (Exod 20:8–11; Deut 5:12–15), but it became central and important only in postexilic Judaism. The emphasis here parallels that in Ezek 22:8,23:38,46:1, and Neh 9:14, 10:31,13:15–21 (H. A. McKay, The Question of Sabbath Worship in AncientJudaism [Leiden: Brill, 2002]). “Keeping his hand from doing any wrong” moves back to a broader statement. 3–7 “T h e foreigner . . . who has joined himself to YHWH” came to be known in Judaism as a proselyte, a member of the synagogue who was not a jew by birth. The position of the proselytes was a controversial one in Judaism. Not all Jews were prepared to grant them full covenant rights. Such openness to receiving Gentiles who would commit themselves to YHWH was actively resisted by some (note Zerubbabel’s rebuff of an offer to help rebuild the temple in Ezra 4:1–3 and Ezra’s concern and action in Ezra 9–10). In this passage YHWH assures those who voluntarily seek to join themselves to YHWH, i.e., to the covenant community of worship, of full acceptance. A second group, no doubt symbolic of all persons excluded from the worshiping community by the Torah, are eunuchs (cf. Deut 23:1–2 and Lev 21:20 using different terms). Eunuchs were used in eastern courts in many capacities (cf. Esther passim; Dan 1:3–18). They were used in Jerusalem and Samaria, as references in 1 and 2 Kings show. An early convert to Christianity was such an Ethiopian official (Acts 8:27–37). Cf. C. U. Wolf, “Eunuch,” IDB, 2:179–80; D. G. Burke, “Eunuch,” ISBE, 2:200–202. They were prominent at court, but forbidden to enter the temple. That prohibition is now removed on YHWH’s authority. “I am a dried-up tree” was apparently a deprecating remark about their inability to father children. 4 In the new temple the door should be open wide for proselytes and eunuchs who fulfill YHWH’s requirements. What are these requirements? “Keep [YHWH’s] Sabbaths,” “choose what [YHWH] wills,” and “hold fast [his] covenants.” That which distinguishes persons acceptable to YHWH from those who are unacceptable is their commitment to YHWH’s will and to YHWH’s ways (cf. 1:19). 5 YHWH grants access to his “house,” the temple, and status in his community within its “walls” in Zion. “better than sons and daughters”: the Vision began by taking note of God’s bitter experiences with his children

Explanation

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(1:2–3). It has repeatedly documented Israel’s and Jerusalem ’s failures to keep covenant and the people’s unwillingness to do what YHWH wants. So volunteer worshipers are now promised an “age-long nam e,” not just a temporary place, in the people of God. It “will not be cut off ” could be a real threat as Ezra’s order about foreign wives (Ezra 9–10) shows. The Vision, a book that must be roughly contemporary to Ezra, stands in sharp contradiction to Ezra’s policies. This passage places YHWH’s promise in an earlier generation. It dem onstrates the struggle between different attitudes and viewpoints during that period. 6 “foreigners,” are described in four ways: they “join themselves to YHWH” (that is, they become proselytes); they “minister to him ” (that is, they are prepared to perform services in the temple; cf. 66:21); they “worship the name of YHWH” (that is, they are devoted to him beyond the acts of worship themselves); and they become “his servants” (cf. 54:17c). This group includes all those “keeping Sabbath” holy and “holding fast [his] covenant.” This implies a return to the original understanding of Israel as a worshiping and covenanting congregation, composed of persons who swore fealty to YHWH in covenant ceremonies (cf. Exod 19:1–20:21; Deuteronomy; Josh 24). The tendency to claim temple rights as one might claim land rights began early in the kingdom and continued in Judaism, especially among priests and Levites, but also among Jews who wanted to claim their birthrights. The scene does not despise such birthrights, but it insists on the prior necessity of commitment and acceptance of the responsibilities that such a birthright implies. Commitment and acceptance of responsibility are more important than the birthright; cf. the story of Esau and Jacob in Gen 25:29–34. The Vision shows that Israel/Jacob also despised his birthright. Now others, more worthy, are invited to enter into it. 7 The scene culminates in the observation that the new temple gives God the opportunity to “bring them to [his] holy m ountain” and to “make them rejoice” there. “my house of prayer,” is a singular description of the temple. (See 1 Kgs 8:27–30, where prayer is seen as the purpose of the temple.) It is not that “sacrifices” and “offerings” are no longer acceptable but that the basic understanding of the tem ple’s function has changed. It is a place of prayer, of communion with God. Isa 2:2–4 had stressed its nature as a gathering place for teaching. Now its accessibility to “all peoples” who want to pray to YHWH is stressed. This tendency in understanding the nature of worship influenced the synagogue, the church, and the mosque. 8 The verse stresses the continuity inherent in YHWH’s “gathering Israel’s outcasts” even as it emphasizes the new invitation to “gather more to him ” to join “those already gathered” (cf. Jesus’ prayer in John 17:20–21, which has a similar intent). YHWH continues his efforts to gain Jewish devotees who will do his will, keep his covenant, and love his name (cf. Paul’s emphasis in Rom 9– 11, which quotes liberally from Isaiah; but he does not limit himself to those who are “Israel according to the flesh”). Explanation

The scene defines the legacy to which this generation of YHWH’s servants fall heir. It is provided for them without cost by their gracious God. It consists of a perm anent contract with the same provisions given to David in the previous age.

822

I saiah 55:1-56:8

It provides for political stability, order, and justice. It provides for economic prosperity for the people. It makes possible worship, witness, and service of YHWH in Zion, his city, and in Palestine, his land. These were God’s goals when he led Abraham to Canaan, when Moses led the Israelites through the wilderness so that Joshua could establish them in Canaan, and when David was crowned king. Now this legacy was offered to Jews and anyone else who wants to come take part in that blessing through YHWH’s servant, the Persian emperor, Darius. He has been made YHWH’s witness, his prince and commander of peoples, in order to make this possible for Israel and any others who want to worship YHWH. There is in the offer promise of satisfaction, joy, peace, and prosperity. There is pardon for rebels if they will turn to God. The new age is beginning with all the potential of joy and fulfillment that that implies. Everyone is invited to participate. At a later time Jesus would hail the culmination of this age in the coming of God’s kingdom (Mark 15; Matt 4:17). He would claim that these prophetic books were speaking of him, his mission, and his message (Mark 1:2; Luke 4:17–21). He would lam ent Jerusalem ’s failure to believe the prophets in their own times and in his (Matt 23:37–39). He, too, would picture the scene as a great banquet to which Israel is invited, which many in Israel disdained, and which is then opened to all who want to come (Matt 22:1–14; Luke 14:15–24). Preachers of his gospel would pick up the theme of this great invitation (Acts 10:34–35, 43; 11:38 and passim) and of this call to repentance (Acts 20:38–39). They continue it to the present day. The great call to any and all who will come remains the heart of evangelism and mission. Baltzer (469) relates the chapter to John 6:22–59 and finds explicit relation to vv 1–3 in Rev 21:6 and 22:17. The universal openness apparent in the great invitation of 55:1–8 is real. It is applied in 56:1–8 to the stranger who joins God’s people and to eunuchs. Undoubtedly these are intended as examples of all classes of people who had been kept at a distance. In time women and all disabled persons would be included. The requirem ents for entrance into the temple are still strict and high: comm itment to doing God’s will, to doing right and justice, to keeping covenant and Sabbath. But all who love YHWH and want to do these are welcome and accepted. The scene recognizes the argum ent always raised against such liberal openness. It says it is naive to open the doors so wide. It implies that persons of evil intent will take advantage of the innocent and do violence and take plunder. It urges that one cannot live like that in this evil world. Realism requires that the doors be kept shut and the walls high. The same arguments are advanced in NT times and in current churches and synagogues. To open membership to just anyone is to invite trouble. This is at least partially true, yet God prefers the vulnerable openness. He will pay the price of suffering (chap. 53) to gain access for all who would come. (Cf. the struggle among the early Christians about receiving Gentiles.) The same battle has to be fought in each new culture before God’s truth is accepted that he truly wants the outcasts to be a part of his people. The spiritual and social dangers inherent in a closed society are far greater than those of an open society, particularly in the community of faith. But dangers are there, and the probability of imposition and pressure is ubiq­

Translation

823

uitous. (Cf. Jesus’ warnings to his disciples of persecution to come, Matt 10:16– 23.) There is no reason to change the open nature of the temple community (or o f the church). To change it in order to protect it from such violence would rob it of its essential nature. The temple (and the church) must remain an open “house of prayer for all peoples” if it is to house the presence of the living, loving God with integrity. This is not to say that just anyone may enter. Only sincere seekers of YHWH who want to be in his presence and rejoice to do his will should be admitted. Unfortunately many who were born with this right wanted no part of the temple on those terms. There is now no place for the power brokers who would use YHWH and his temple to further their own purposes or to increase their own wealth. There is no place here for those with a private agenda or a hidden goal, no m atter what their birth or station.

The D ark Side o f Jerusalem (56:9–57:13) Bibliography Ackerman, S. Under Every Green Tree: Popular Religion in Sixth-CenturyJudah. HSM 46. Atlanta: Scholars Press, 1992. C hap. 3. Beuken, W. A. M. “Isa. 56:9 –57:13—A n Exam ple o f th e Isaianic Legacy o f Trito-Isaia.” In Traditon and Reinterpretation inJewish andEarly Chrislian Literature. Ed. J. W. H enton et al. Leiden: Brill, 1986. 48 –64. Brongers, H. A. “Jes. LVI 10a.” V T 25 (1975) 791–92. Fohrer, G. “Kritik an T em pel, Kultus u n d K ultausübung in nachexilischer Zeit (Jes 56,9 –57, 13; 65, 1–7; Hag; Mal) .” In Studien zu alttestamentlichen Texten und Themen. Berlin: De Gruyter, 1981. 81–95. Greenfield, J. C. “T h e preposition B__ Tahat in Is 57,5.” ZAW 73 (1961) 226–27. Hanson, P. D. Dawn of Apocalyptic. 186 – 202. Irwin, W. H. “T he Sm ooth Stones o f the Wadi: Isaiah 57:6.” CBQ29 (1967) 31–40. Kennedy, C. “Isaiah 57:5 –6: Tom bs in th e Rocks.” BASOR 275 (1989) 47 –52. Koenen, K. “Zum Text von Jesaja LV II 12– 13A.” V T 39 (1989) 236 –39. Morgenstern, J. “F u rth er Light from the Book o f Isaiah upon the Catastrophe o f 485 B.c.” HUCA 37 (1966) 1–2 8 .-------- . “Jerusalem — 485 B.C.” HUCA 27 (1956) 101–79; 28 (1957) 15–47; 31 (1960) 1–2 9 .---------. “T w o Prophecies from the F ourth C entury B.C. and the Evolution o f Yom K ippur.” HUCA 24 (1952 –53) 1–74. Nihan, C. ‘T ro is cuites en Ésaïe 57,3 –13 et leu r signification dans le co n texte religieux de la Ju d é e à l’ép oque perse.” Transeu 22 (2001) 143 –67. Pauritsch, K. Neue Gemeinde. 51 –66. Renaud, B. “La m o rt d u ju ste, en trée dans la paix (Is 57,1 –2 ).” RevScRel 51 (1977) 3–21. Smith, P. A. “Isaiah 56:9 –57:21.” In Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship of Isaiah 56–66. VTSup 62. Leiden: Brill, 1995. 67–96. Steck, O. H. “B eobachtungen zu Jesaja 56 –59.” BZ 31 (1987) 228 – 4 6 .-----— . “Zu jü n g sten U ntersuchungen von Jes. 56–59; 63,1 – 6.” In Studien zu Tritojesaja. BZAW 203. Berlin: De Gruyter, 1991. 200 –201. Weise, M. “Jesaja 57:5f.” ZA W 72 (1960) 25 –32.

Translation Observer:

9Every beast of thefield! Come to devour,

3+2+2

ISAIAH 56:9-57:13

824

Heavens:

Thieves:

Heavens:

Earth:

Heavens: (to rebels)

Earth:

Heavens: (to Jerusalem)

YHWH: Earth: (to Jerusalem)

YHWH:

every beast in the forest! 10His watchmen a are blind. 2+3 None of them knows b anything. All of them (are) dumb dogs 3+3 who cannot bark, dreamers,c lying down, 2+2 who love to sleep. 11The dogs (are) of strong appetite 2+3 who never know when they have enough, aand these are bad onesa 2+3 who know no understanding. All of them have turned to their own way, 3+3 eachbto his own gain from its border.b 12aCome! Let me get wine, 2+2 and let us fill ourselves with liquor. And may tomorrow be 4+3 immeasurably great. 57:1The one in the right perishes,a 2+4 but no one takes it to heart. Loyal men are being taken away 3+2 with no understanding (of what it means).b Indeed, token confronting the evil, 2+2 cthe one in the right is taken to prison. 2Whenpeace a comes,b 2+3+2 theyc will rest in their beds; d his e uprightness goes on. 3But as for you [m. pl.], come near, 3+2+3 you sons of a witch, seed of an adulterer,a and commit fornication.b 4Of whom are you making sport? 2+3+2 Toward whom do you contort your mouth ? Do you stick out your tongue? Are you [m. pl.] not children of rebellion? 4+2 Seed of deceit? 5You [m. pl.] who bum with the gods,a 2+3 under every green tree. You murderers of children in the valleys, 3+3 under clefts of rock. 6Among the smooth stones of the wadi is your [f. sg.] portionm. 3+3 They! They are your [f. sg.] allotted piece of ground. Although to them you [f. sg.] have poured a drink offering, 3+2+3 you [f. sg.] have offeied a cereal offering. aShall I comfortb myself about these?a 7On a mountain, high and lifted up, 3+2 you [f. sg.] set your bed. You [f. sg.] also go up there 2+2 to sacrifice a sacrifice. 8Although behind the door and the doorpost 3+2

Notes

825

you [f. sg.] had set up your memorial, you [f. sg.] left a me 3+3 when you [f. sg.] went up, you [f. sg.] opened your bed. When you cut yourself off bfrom them,c 3+2+2 dyou loved their bed.d You envisioned a hand. 9When you [f. sg.] roused yourself a by rubbingb with oil, 3+2 when you increased your [f. sg.] perfumes, when you sent your envoys to one far away, 3+2 when you sent down even to Sheol, 10although, by the length of your [f. sg.] way you were tired, 3+3 you did not say “It is hopeless.” You found alifefor your strength,a 3+3 so you were not faint. 11Whom did you [f. sg.] dread 2+3 so that you were afraid when you lied? And you did not remember me 3+2 and did not fix it a on your mind! Have I not been silent, and hiding?b 4+3 But you did not fear me. 12I myself will announce your [f. sg.] rights 2+2+2 and your deeds, but they will not help you. 13When you cry out, let your collectibles a help you, 3+3 and all of them lift a spirit or take a breath. But the one who takes refuge in me will possess land. 4+3 He will inherit my holy mountain. Notes 10.a. K “ his watchman.” Q and lQ Isaa “his watchmen,” followed by α ΄, σ ΄, θ΄, and Vg. LXX omits; Tg. paraphrases. The pro n o u n ’s antecedent is unclear. Duhm, Marti, BHS, and others em end to make this a YHWH speech, but Pauritsch (Neue Gemeinde, 54) defends MT as referring to “Israel” in v 8. Read Q and lQIsaa. 10.b. MT “they know,” is supported by lQ Isaa, σ ΄, Tg., and Vg. lxxaqs adds ϕ ρονήσαι, “to understand” (followed by Eth. and Arab.), influenced by “they know no understanding,” in v 11. Read MT. 10.c. MT qal ptc., supported by LXX, a ΄, and Tg., is a hap. leg. Cognates Syr. hdy and Arab. had̲āy mean “to talk irrationally.” BDB and D CH suggest that the root means “to dream, rave,” while HAL suggests “to pant.” lQ Isaa substitutes the more common word “seers,” followed by MSSK, σ ΄, Syr., and Vg. (see Kutscher, Language, 235). Read MT. 11.a‫־‬a. MT “these are shepherds” (lQIsaa adds an article, “ the shepherds”). LXX καί είσι πονηποί, “they are wicked,” σ ΄ και euti κακοι , “they are wicked,” and Tg. “and these do evil,” read from “to do evil.” The choice is between the possible meanings of from I, “pasture, graze,” i.e., “shepherds” (so a ΄, θ΄, and Vg.), or II, “associated with,” i.e., “com panions,” or “be evil," and thus pointed as a noun, “evil ones” (LXX, σ ΄, and Tg). Follow the latter and the context. 11.b-b. MT “to his own gain from his border.” LXX omits “from his border.” MT is the more difficult reading and should be kept. 12.a. LXX omits the verse. 57:1.a. MT “perishes,” pf. lQIsaa “is perishing,” ptc.

826

ISAIAH 56:9-57:13

l.b. LXX καὶ οὐδεὶς κατανοει ̑, “and no one considers,” is a close parallel to the first bistich. lQIsaa supports MT. LXX continues the verse with a paraphrase. 1.c-2.b. The suggestion in BHS that these be changed to pl. has missed the careful literary arrangem ent in the verses. Read MT. 2.a. MT “peace.” LXX interprets ἔσται ἐν ε ἰ ρήνη ἡ ταφή αὐτου̑, “his burial shall be in peace,” and continues with a paraphrase. Tg. supports MT. 2.c. The antecedent of “they” is “watchmen” in 56:10. The mix of sg. and pl. has led many commentators to dismiss the entire verse as a series o f glosses, but 56:10–57:2 consistently uses sg. for the righteous one while usually reserving the pl. for the wicked. 2.d. The sg. suf. with a pl. verb found in lQ Isaa is unaccountable. LXX paraphrases. Tg., α ΄, σ ΄, and θ΄ support MT. 2.e. lQIsaa “to go her uprightness,” is unclear (cf. Kutscher, Language, 476). MT “his” refers back to “the one in the right,” in v 1. 3.a. BHS suggests a fem . form. 3.b. MT “and you [sg.] commit fornication.” lQ Isaa is pi. LXX καί πόρνης , “and a fornicator,” a noun; similarly σ ΄, Syr., and Vg. BHS follows lxx to read deleting tav. Follow lQ Isaa with simple vav, “and you [pl.] commit fornication.” 5.a. MT is usually translated “oaks, terebinths,” from (so BDB, HAL, DCH), though that is more commonly spelled 1:29) Weise (Z AW 72 [1960] 25–32) translates “gods,” which is supported by the versions. Read “gods.” 6.a-a. BHS suggests moving to the end o f v 7, but lQ Isaa and lxx support the placement in MT. 6.b. MT “I will comfort myself”or “be sorry.” LXX οὐκ ὀργισθήσομαι, “shall I not be angry?” Tg. “shall it turn back?” or “be appeased?” 8.a. MT piʿel, “you uncovered,” from LXX ἀπoσ τή ς, “You departed,” and α΄, σ΄, and θ΄ απωκισθης, “you em igrated,” led BHS to point as qal, “you departed.” On the other hand, Duhm em ended “from m e,” to “from it,” thus “you uncovered (yourself) on account of it,” but the vowel change is better attested. Follow the Gk. versions. 8.b. MT is impf. 2 masc., “when you cut.” lQ Isaa fem. is more consistent. lxx omits. Tg. “made a covenant.” 8.C. “from them ,” is often read “with them ” (H. Grätz; cf. BDB, 504), or else “you cut,” is changed to “you bought,” to make the phrase “you bribed some of them ” (Duhm, Buhl, BHS, HAL) . lQ Isaa and Tg. support MT; lxx omits. MT is unintelligible if is translated “to cut a covenant” (AV, RSV). However, if it is read in its basic meaning together with “to you,” as “cut yourself off from them ,” it makes good sense and prepares for the next clause. Then “from me” and “from them ” are parallel, a deliberate contrast. 8.d-d. BHS suggests reading as a generalized inf. const. and a p l., “loving beds,” but this has no MS support. 9.a. MT “ You journeyed,” is from I, according to BDB, 1003; II in HAL (“climb down, bend clown”) . lQ Isaa supports the form. There is only one other use of the verb with this meaning (Ezek 27:25). A second meaning is “behold, regard.” A third root meaning postulated only for some nouns (BDB, 1004) is related to (BDB, 1057), also only postulated for nouns. They mean something like “become raised, excited, be firm .” The latter can refer to genitals. LXX έπλήθυνας τήν πορνείαν σου, “You increased your prostitution,” may presuppose a root related to Arab, tarra, “abound” (cf. P. Wernberg-Mpller, “Two Notes,” VT8 [1958] 307; BHS). Tg. avoids the issue altogether. Thus LXX and the context suggest that the meaning here is related to sexual excitement. 9.b. MT “to the king.” BHS posits a noun “hair,” from a hypothetical root One could also point as a verb from II, “ru b ” (Prov 6:13). Some translations have read “to Molech,” a Canaanite god. If the sentence is as erotic as seems possible, it is understandable that translations should tend to soften the sexual imagery. 10.a-a. MT “life of your hand.” lQ Isaa agrees, lxx paraphrases. Tg. “riches.” “H and” may mean riches or strength. It may also refer to the sexual implications of v 8. BHS suggests reversing the words to “a sufficiency of your life,” but this has no support in the sources. 11.a. lQ Isaa adds “these things,” b u t lxx , Syr., and Tg. support MT. 11.b. MT “and an age long,” is supported by lQ Isa a LXX παρορώ, “I overlook,” supported by a ΄, σ ΄, and Vg., presupposes Heb. “hiding,” hipʿil ptc. from which fits the context. Read the emendation. 13.a. MT “collectibles,” is the only occurrence o f this noun from “gather, collect.” Cheyne and others (see BDB, 868) em end to “your detestable things,” and Torrey (Second

Form/Structure/Setting

827

Isaiah) suggests an original “ those who gather you (in their arm s),’’ but there is no need to change MT. M. Dahood (Bib 52 [1971] 343–44) suggested translating “pantheon,” Duhm and NRSV “collection o f idols,” J. Barr (Comparative Philology and the Text o f the Old Testament [Oxford: Clarendon, 1968] 122, 334) “statues” (see discussion in HAL).

Form/Structure/Setting

Jerusalem ’s neighbors respond to YHWH’s announcem ent that Jerusalem is to be an open city with the cynical judgm ent that she will be easy pickings for raiders and thieves (56:9– 12). These skeptics may include Jews who have not lived under the law for a long time (like those in Zech 7:1– 3). Others may not have been Jews at all, like the mixed population of neighboring districts, who asked to join Zerubbabel in building the temple (Ezra 4:1– 2), or like those whom Malachi said would need instruction (Mal 1:6– 9). The accusations that follow recall the rhetoric of the preexilic prophets Hosea, Jerem iah, and Ezekiel. The targets of the attack are pagan rites being performed in Judea like those in the eighth to the sixth centuries B.C.E. They are just as abominable to YHWH now as they were then. The picture of Judah as YHWH’s lewd and unfaithful wife is picked up from Hosea (chaps. 1– 3), Jerem iah (2:20– 3:18), and Ezekiel (chaps. 16 and 23). The optimistic tone of chaps. 54– 55 has been shattered by the cynical taunts of 56:9– 12. This scene takes serious note of those who are not “meek and mild,” who seek their own salvation by constant agitation and terror against the empire and by pagan practices that offend YHWH. Note the contrast between “the evil,” and “the one in the right,” in 57:1c. Isa 57:1 describes a chaotic situation where the persecution of faithful and law-abiding people is tolerated or ignored. V 2 affirms YHWH’s support for the well-being of those who are in the right. Vv 3– 13a address the “evildoers.” Vv 3– 5 revile religious apostates as well as political rebels and liars. The address is masculine plural. Vv 6– 13 address Jerusalem in feminine singular. YHWH enters the dialogue, speaking bitterly about a broken marriage and adultery, and accuses Jerusalem of apostasy. The issue is both religious and political. By rejecting Persian rule, the people reject YHWH’s patronage of Persia (v 9). The outcome affects the right to land tenure in Palestine (v 136), which is assured to those who stay close to YHWH. Isa 57:1– 13 has been called a prophetic liturgy (Kaiser), a lam ent or a threat (O. Eissfeldt, The Old Testament: An Introduction, trans. P. R. Ackroyd [New York: H arper and Row, 1965] 462), and a prophetic disputation and a judgm ent speech (Fohrer, 161; cf. Pauritzsch, Neue Gemeinde, 62– 63). It is a carefully composed speech responding to 56:9– 12 and is directed to paganized Jews who attem pt to enter the open Jerusalem temple fellowship without changing their ways. They corrupt the system of justice and mock the ways of God by their lifestyle. The passage opens by taking note of the collapse of the judicial system. Then these interlopers are challenged in an elaborate arch structure. 3 m. sg. 3 m. pl.

“T h e one in the right” dies—but n o one notices (v 1). A “Peace com es”—the upright “rest in their beds” (v 2).

I saiah 56:9-57:13

828 2 m. pl. 2 f. sg.

3 m. sg.

B

But you sorcerers and adulterers, “com e near” (v 3). C O f whom do you “make sport” (v 4) ? D Six acts (two in m. pl.; four in f. sg) (vv 5– 6). Ke y s t o n e W hile b eh in d the doorpost was “your m em orial,” indeed “you left m e” (vv 7– 86). D' Six acts (vv 8 c – 1 0 ). C΄ “Whom did you dread?” (v 11ab). B΄ “Have I not been silent?” “I will announce your rights” (vv 11c- 13a). A΄ He “who takes refuge in m e will possess the land” (v 136).

The references in vv 2 and 13b are impersonal, one plural and one singular. Vv 3– 5 are consistently addressed in second-person masculine plural, apparently to the speakers of 56:9– 12. Vv 6– 13a are addressed in second-person feminine singular. This has usually indicated the city of Jerusalem and should probably be so understood here. The section begins by addressing a particular group of evildoers who had spoken so arrogantly in 56:9– 12. But then it recognizes that the pagan practices of the city herself have identified Jerusalem with the attitudes toward justice, law, and order held by the bad ones. Participation in pagan practices produces a pagan morality. Despite rebuilding the temple, the core population of Judah and Palestine rem ained as pagan as it ever was. Before the work of Ezra and Nehemiah, this picture of prevalent paganism and of unpunished violence is historically believable (cf. Pauritsch, Neue Gemeinde, 66). It is not necessary to postulate a preexilic background for this section, as Westermann does in comparing 56:9– 12 with Ezek 34:1– 10. The situation indicates that the Persian administration has broken down. This would continue in the following decades, Persia’s extended wars with Greece near the end of the reign of Darius and throughout that of Xerxes could well explain neglect in many areas of the empire. Morgenstern has postulated a period of severe unrest and rebellion in Palestine at this time (HUCA 24 [1952– 53] 1– 74; 27 [1956] 101– 79; 28 [1957] 15– 47; 31 [1960] 1– 29; 37 [1966] 1– 28). Isa 56– 59 pictures the beginnings of this breakdown. YHWH repeats the list of six actions with parallel statements (each an imperfect with vav-consecutive) addressed in second-person feminine singular to Jerusalem (vv 86– 9). The last two turn from symbolic paganism to political rebellion. Note the artistic balance of “you set up,” with “your bed,” in v 7 and “your memorial,” in v 8a, the use of alliteration (gillîl, “you left,” parallels ʿ alît, “you go up”), and the use of “you feared,” twice in v 11. Comment

9 The change of tone from v 8 is dramatic. A different speaker observes Jerusalem building a temple without first building her defenses and thinks her totally vulnerable to vandalism and plunder. “beast of the field,” is a m etaphor for the human beasts who live by pillage and plunder. 10 The speaker finds Jerusalem ’s “watchmen” to be inept, innocuous, inattentive, and ineffective. 11 The predators are described. They are insatiable, bad, and as devoid of

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“understanding” as they claim Jerusalem ’s guards to be. “turned to their own way,” i.e., away from right as established by either God or society, is the ulti mate description of the unbeliever (cf. the confession in 53:6 and Paul’s words in Rom 1:21–32) in contrast to the believer who turns to God. The selfish ego is further emphasized by “his own gain from its border.” The latter phrase suggests that the brigands may enjoy sanctuary and even encouragement in the districts from which they come. This situation was apparently typical of Jerusalem ’s plight beginning in the reign of Darius and continuing into that of Xerxes, both of whom were too caught up in their wars with Greece to look after affairs in Judah. Ezra-Nehemiah is filled with references to this banditry against an unwalled and largely defenseless city. 12 The bandits anticipate a great haul tomorrow. 57:1 An observer notes the collapse of order and justice in the city. The situation has come full circle to that described in 1:21–23 and in chap. 3 . “the one in the right,” suggests a person whom a court should recognize to be “in the right.” That would be justice. Instead he is condemned. “loyal m en,” are accused of treason and convicted. In legal confrontations between the innocent and the guilty, the innocent one is punished with imprisonment. 2 A promise looks beyond the disorder to the return of “peace” This anticipates not merely a cessation of hostilities but also the return of a healthy social order and a ju st application of law. 3 Attention returns to the current bad times. The rebels are called to order by outside observers. Those addressed are the ruffians who spoke in 56:12. They are branded “sons of a witch,” “seed of an adulterer” (i.e., bastards), who “comm it fornication.” The insults identify their rough and provocative behavior with their origin in a pagan society. 4 The verse refers again to the speeches in 56:9–12, implying that their disparaging references to YHWH-worshipers in Jerusalem were in fact against God himself. The insults are resumed in pointed terms. “children of rebellion,” picks up the term from 1:2 and suggests that they are descendants of those northern Israelites who did not go into exile. They have continued the pagan practices of their ancestors and expanded th em . “seed of deceit,” equals “children of lies” and may also refer to the pagan rites of sacred prostitution. “a lie,” is the term Jerem iah (10:14; 51:17) used for an idol that deceived and disappointed (cf. Isa 28:15) and also produced adherents who were as much prone to violence and deceit as it was. 5 A list of pagan rites is given. “who burn . . . under every green tree,” refers to sexual orgies in pagan garden shrines. “m urderers of children,” refers to participation in rites of child sacrifice like those attributed to Phoenician worshipers of Molech (Lev 18:21; 20:2–5; 1 Kgs 11:7; 2 Kgs 23:10; Je r 32:35). 6 The address changes to second-person feminine singular, apparently identifying the same practices with Jerusalem itself. It is a sad commentary on the situation. Very similar judgm ent had been passed on the city two and a half centuries earlier (1:21–23 and chap. 3). Jerusalem is often hailed for its brightness, b u t it also had a dark side. At the same time that some in Jerusalem are building a new temple for YHWH, others reserve places in pagan valleys for drink and cereal offerings, probably intended to insure fertility in fields, domestic animals,

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and families. YHWH sarcastically assigns these rough and remote cult sites as “your portion,” “your alloted piece of ground” and then asks in sorrow, “Shall I comfort myself about these?” Should he overlook them? Should he expect that they will vanish by themselves? Excursus: Cults of the Dead in Israel Bibliography Bloch-Smith, E. “T he C ult o f th e D ead in Ju d ah : In terp retin g the M aterial R em ains.”

JBL 111 (1992) 213–24. --------- . Judahite Burial Practices and Beliefs about the Dead. JSO TSup 123. Sheffield: JS O T Press, 1992. Day, J. Molech: A God of Human Sacrifice in the Old Testament. UCOP 41. Cambridge: C am bridge UP, 1989. 50–52. Delcor, M. “Tw o Special M eanings o f th e W ord in Biblical H ebrew .”JSS 12 (1967) 230–40. Eitan I. “A C ontribution to Isaiah Exegesis.” HUCA 12– 13 (1937–38) 55–88. Heidar, G. C. The Cult of Molech: A Reassessment. JSO TSup 43. Sheffield: Sheffield Academic Press, 1985. Irwin, W. H. “‘T he Sm ooth Stones o f the Wady’? Isaiah 57,6.” CBQ29 (1967) 31–40. Lewis, T. J. Cults of the Dead in Ancient Israel and Ugarit. HSM 39. Atlanta: Scholars Press, 1989. T h e practice o f rites know n as “th e cult o f the d e a d ” in Ju d a h in this p eriod has received considerable atten tio n in recen t years. T h e rites may well have had roots in m ore ancient practice, b u t they are clearly a prevalent feature o f sixth- a n d fifth-century po p u lar religion in Palestine. Bloch-Smith (JBL 111 [1992] 222) notes th a t ancestral tom bs d o cu m en ted the claim to the land, to the inheritan ce in Jo sh 24:30 a n d ju d g 2:9. This explains the them atic link h ere in Isaiah betw een cults o f the d ead a n d lan d claims, as retu rn ees an d long-tim e residents struggled for tide to th e ir land.

7 The list continues. In contrast to the “wadi,” of v 6, the setting here is a high mountain. There Jerusalem establishes her “bed.” The reference is again to fertility rites, as vv 8– 10 will make clear. The sexual imagery and implications are unmistakable when compared with similar passages in Hos 1– 3, Jer 2:20– 3:18, and Ezek 16, 23. To “sacrifice,” on the mountain is to break covenant with YHWH, which is like marital infidelity. 8 The memorial “behind the door” and on “the doorpost” is the mezuzah (see Encjud, 3:1475– 76; this postbiblical name derives from the word “doorpost,” used here), a little metal container for a scrap of Scripture (Deut 6:9; 11:20), usually the Ten Commandments and the Great Commandment of Deut 6:4. Every orthodox Jewish home has one of these fastened to the doorpost, but this verse observes that such mezuzot did not prevent apostasy of the worst kind. The problem of apostasy to pagan cults in the postexilic community is faced head on. A prophetic m etaphor that had been used for preexilic sin is revived. There is a feeling that this has all happened before; the tragedy is that nothing has changed. “When you went up, you opened your bed” summarizes the accusation in terms of the Ten Commandments and of the prophets Hosea, Jeremiah, and Ezekiel. The m etaphor using sexual language continues. “When you cut yourself off from them ” is in conscious parallel to the first half of the verse. “from m e,” represents the voluntary separation of apostasy. “from them ,” speaks of the separation of deportation and exile. Then, far removed from Pal­

Comment

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estine and the lure of Baal religions, she still “loved their bed”; in fantasy she “envisioned a hand,” perhaps that of a lover stroking sensuously. 9 is usually translated “then you traveled to the king.” The verse stands between descriptions of apostasy in terms of sexual deviation and others in terms of political rebellion. The verse could be seen as a turning point. However, the second stich reads, “when you increased your perfumes,” which is more like the sexual fantasy than rebellion. If the first stich is intended to stay within the sexual metaphor, it may be translated “when you roused yourself by rubbing with oil,” an apparent reference to masturbation. In exile the attraction to idolatry was less seductive. Participation there was induced by nostalgia for the familiar love of Canaan’s Baals. “when you sent your envoys to one far away.” In chap. 7 there is an implication that Ahaz sent a message to Tiglath-Pileser. In chap. 39 the envoys of Merodach-Baladan came to Hezekiah. Is this a reference to those Hezekiah sent in return? Or does this refer to Manasseh’s trip to Nineveh? Whatever the specific reference, the words are a rem inder of the political aspects of apostasy. Conspiracy against God’s chosen ruler is viewed as rebellion against God. “even to Sheol,” may recall chap. 14 with its poem about the death of Babylon’s king, or it may simply use another m etaphor for the low estate to which Israel and Jerusalem had fallen before the end came. 10 Jerusalem ’s ardor for apostasizing paganism, whether in exotic cults or in adventurous politics, did not tire them. They traveled far and long without giving up. “You found life for your strength,” or “you found the life of your hand” is a strange sentence. Is it a return to the accusation of masturbation? (So NRSV: “you found your desire rekindled.”) O r is it a figure of finding lively inner resources of strength? 11 YHWH asks in wonder, “Whom did you dread?” The term “dread,” carries implications of worshipful commitment. This is the awe, the “dread,” the fear that is basic to worship and to faith. It is the fear toward YHWH recom mended in the oft-repeated proverb, “the fear of YHWH is the beginning of wisdom” (Job 28:28; Ps 111:10; Prov 1:7). Here apparently a greater dread has replaced it and made apostasy possible. “you lied,” describes participation in pagan worship whose gods can be called “lies” (28:15, 17). “you did n o t rem em ber m e”: rem em bering YHWH is the great virtue o f faith that Deuteronomy extols. The Hebrew word means “heart,” but the connotation is that expressed in English by “m ind.” Sin or apostasy occurs in the mind before it determines actions, and all these take place after one has transferred allegiance to another god. As in v 6 above, YHWH muses: “Have I not been silent” about their sin, and “hiding,” that is, not punishing them on the spot? has usually been read to mean “and from an age,” but the translation “hiding” (see Note 11.b.) fits this context much better. The final stich of the verse returns to the question raised in the first: “But you did not fear me.” God’s exercise of grace and forbearance does not always inspire grateful faith and devotion in response. It had not in this case. 12–13a YHWH is both judge and witness, but truthful testimony does not help the situation. He suggests sarcastically that Jerusalem should ask for help in the next emergency from those she had served, that is, from the idols that she had collected (her “collectibles”) . Let “them lift a spirit” or “take a breath.” This apparently refers to the séances of spiritualism.

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1 3 b T h e sc e n e closes as it b e g a n (v 2 ), w ith th e a d m o n itio n th a t “th e o n e w h o ta k es r e f u g e ” in Y H W H is th e o n ly o n e w ith a r ig h t to “p ossess la n d ” o r “in h e r i t [his] h o ly m o u n ta in .” T h is a g a in sp e ak s o f th e im p o r ta n c e o f re e sta b lis h in g la n d rig h ts in P a le s tin e (4 9 :8 c), b u t it also sp e ak s o f th e r ig h t to m e e t G o d in h is sa n c tu a ry , a r ig h t th a t b e c o m e s in c re a sin g ly c e n tr a l as th e V isio n m o v es to its c u lm in a tio n . T h e a d m o n itio n clearly su g g ests a basis f o r d e f in in g w h o a r e le g itim a te h e irs to la n d rig h ts a n d w h o h av e rig h ts to p ilg rim a g e . T h e y a re to b e re c o g n iz e d n o t so m u c h by th e ir e th n ic o rig in s as by th e ir re lig io u s p ra c tic e a n d d ev o tio n .

Explanation A n o p e n re lig io u s so c iety is in fa c t v e ry v u ln e ra b le . Evil n e ig h b o rs see it as easy booty. A fav o rab ly in c lin e d o b s e rv e r re c o g n iz e s th e in ju s tic e s i n h e r e n t in h a v in g s u c h a n o p e n city in a v e n a l a n d c o r r u p t se ttin g w h e re “o n e in th e r ig h t p e r is h e s ” (57:1). T h e s c e n e a ffirm s th a t fin a l “p e a c e ” a n d u ltim a te in h e r ita n c e b e lo n g to “th e o n e w h o ta k es r e f u g e ” (57:13) in Y HW H. O th e r s sta n d , as th e y h av e always s to o d , u n d e r G o d ’s ju d g m e n t. T h e first th r e e ac ts o f th e V isio n tr a c e d th e c u rs e o f ju d g m e n t o v e r Isra e l a n d J e r u s a le m th r o u g h tw o c e n tu rie s . Now, in th is tim e o f g ra c e , b le ssin g , c o n s o la tio n , a n d r e s to ra tio n , h av e th e p e o p le fo rg o tte n th o s e le sso n s fro m th e p ast? Y H W H h a s n o t fo rg o tte n . N o r h as h e c h a n g e d . S h o u ld h e b e in d u lg e n t to id o la te rs n o w w h e n h e was so o p p o s e d to th e m in th e p a st? O f c o u rs e n o t. T h e b lig h t a n d d a m a g e o f p a g a n is m a re as a b h o r r e n t a n d re p u g n a n t to h im as th e y e v e r w e re . T h e re su lts a re e q u a lly d isa stro u s a n d p re d ic ta b le . T h e n e w b e lie v in g c o m m u n ity th a t w as r e s to r in g th e te m p le n e e d e d to re m e m b e r th a t. B eliev ers in ev e ry a g e m u s t re c o g n iz e th a t a n o p e n a n d w e lc o m in g c o n g re g a tio n , th o u g h o b v io u sly v u ln e ra b le to a tta c k , r e p r e s e n ts G o d ’s w ill a n d g a in s s tr e n g th f ro m th is d iv in e p u r p o s e . “T h e g a te s o f H a d e s w ill n o t o v e rc o m e ” th e p e o p le o f G o d (M a tt 16:18, N IV ). U ltim a te ly th e w o rld c a n n o t o v e rc o m e a synag o g u e o r a c h u r c h ju s t as d a rk n e s s c a n n o t o v e rc o m e th e lig h t (Isa 42:16; 58:10; 5 9 :9 ; J o h n 1:5; 1 J o h n 1:5; 2 :8 ).

I Shall H eal H im (57:14–21) Bibliography Beuken, W. A. M. “Trito-Jesaja: prophetie en schriftgeleereheid.” In Profeten en profetische geschrift en. FS A. S. van d e r W oude, ed. F. García M artínez et al. Kampen: Kok, 1987. 71 – 85. Cannon, W. W. “Isaiah 57, 14– 21. CC. 60 – 62.” Z A W 62 (1934) 75 – 77. Hanson, P. D. D awn o f Apocalyptic. 77 – 78. Kselman, J. S. “w ’nhhw in Isa 57:18.” CBQ 43 (1981) 539 – 42. Pauritsch, K. Neue Gemeinde. 66 – 73. Rubinstein, A. “Isaiah 57:17— and the DSIsa V ariant.” V T 4 (1954) 200 – 201.

Notes

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Translation YHWH:

Herald: YHWH:

Herald: YHWH: Heavens:

Earth:

14And I say: a 1 4+4 Build up! Build up! Prepare a way! Remove every obstaclefrom my people’s way. 4+4 15For thus says one high and lifted up, Dweller Forever whose name is Holy: I dwell in the high and holya place 3+2 with one contrite and lowly of spirit 3+3 to revive the spirit of humble ones and to revive the heart of those practicing contrition. 4+3 16Indeed, I will not contend for an age, and I will not always be angry. 3+3 For spirit proceeds before me and life-breath, which I have made. 17Because of the iniquitya of his profit from violence b was I angry 3+3+4 so c that I struck him, hiding (my face) when I was angry,d but then he continued apostate in the way of his heart. 3+2+3 18I have seen his ways, yet will I heal him, and I will lead him a and complete b comforting deeds cfor him and for those mourning with him, 3+4 19acreating the fru it b of lips: "“Peace! Peace! c To the distantd and to the near.”c Says YHWH. 2+1 And I shall heal him. 3+4+4 20The adversaries (are) like the tossinga sea. For it is incapable of resting,b and its waters put out c mire and dirt. 21 There can be no peace, 2+2+1 says my God, for the adversaries.

Notes 14.a. MT “and he says,” pf. with vav, implies that YHWH continues to speak. LXX καί ἐρου̑σ ι, “and they shall say.” Vg. et dicam, “and I say,” leads BHS to propose a lst-person impf., which changes only the vowel points. Read the em endation. A new speaker says, “I say.” 15.a. MT “in the high and holy place,” is acc. of place (cf. 33:16; GKC §§117bb, 118d– h). According to Kutscher (Language, 383), the construction fell into disuse, which accounts for lQ Isaa , “in the high place and in holiness”; LXX ἐν ἁ γ ίo ις , “in holy places” o r “among saints”; and Vg. in excebo el in sancto, “in heights and in holiness.” Syr. and Tg. support MT. Read MT. 17.a. BHS suggests moving “his” to “iniquity.” MT is a const, and may be kept. 17.b. MT “his covetousness, his profit from violence,” from lQ Isaa, Tg., α ΄, σ ΄, θ ΄, and Vg. agree. LXX βραχύ τ ι, “a brief time,” leads BHS to translate as “for a little while,” b u t such a translation is dubious (see Whybray). Read MT. 17.C. BHS correctly suggests a vav-consec., following the versions. 17.d. O ne MS reads inf. abs., “and being angry,” parallel to “hiding,” but lQ Isaa, Tg., and Vg. support MT’s lst-person indic. LXX has 3d person. Read MT. 18.a. MT “and I will lead him ,” from BHS suggests “and I will give him rest,” from lQ Isaa omits; lxx paraphrases; Tg. has “I will have compassion”; α΄ and Vg. support

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MT. Read MT. 18.b. lQ Isaa inserts a second “ for him ” (on the spelling in lQIsaa see Kutscher, Language, 171–72). 18.c. MT “comfort” (cf. Hos 11:8; Zech 1:13). lQIsaa “consolations,” is the more usual form (cf. 66:11; Je r 16:7; Ps 94:19; Job 15:11; 21:2), especially in rabbinic Heb. (Kutscher, Language, 386). 19.a. BHS suggests inserting “I,” but this is already implied. 19.b. K: “fruit,” is a hap. leg. (though it also appears in the margins of Heb. Sir 35:5, where it describes an item of jewelry). DCH relates it to the verb “flow, be full of sap, produce fruit (piel).” Q and lQ Isaa “fruit” (followed by HAL), occurs elsewhere only in Mal 1:12, where the text is also uncertain (see R. L. Smith, Micah-Malachi, WBC 32 [Waco, TX: Word Books, 1984] 309– 10). Tg. supports Q but expands. LXX omits the phrase. 19.c. lQIsaa omits the second but LXX, Syr., Tg., and Vg. have two (although Tg. distributes them, interpreting). 19.d. Tg. interprets, “for the righteous who have kept my law from of old.” 19.e. Tg. interprets, “for the repentant who have returned to my law recently.” 20.a. MT nipʿal ptc., “tossing,” or nipʿal pf., “it is tossed,” refers to the sea and is supported by Tg. lQIsaa “they are tossed,” refers to the adversaries and is followed by LXX. 20.b. MT hipʿil inf. abs., “rest, security,” from (cf. 32:17). lQIsaa is perhaps a mistake for inf. const. 20.c. MT qal, “they cast out, toss out,” hence “put out.” lQ Isaa hitpaʿel has the same meaning. T here are no parallels in either qal impf. or hitpaʿel (see Kutscher, Language, 359).

Form/Structure/Setting

This scene repeats “there can be no peace . . . for the adversaries” (cf. 48:22 and 66:24). It combines very optimistic encouragement to “build . . . a way” with a clear recognition of the apostasy that is rampant. It summarizes the tension between God’s anger over sin and his determination to heal his people and his city. This passage has sometimes been called an oracle of salvation, but the mixture of positive and negative elements hardly fits that genre. Someone says: “Build u p .” Is this Haggai or Zechariah after the death of Zerubbabel? O r is this an unknown leader? (Cf. parallel calls in 48:20 and in 52:11– 12, although here the object is a highway, as in 40:3– 4.) Perhaps the temple is nearly finished. Preparations are being made for pilgrims to come for festival. The passage begins with imperatives: “Build up! Prepare!” (v 14). YHWH, host to Jerusalem ’s festival, supports this command with three speeches beginning with “for, indeed” (vv 1 5 , 16a, 16b). He continues with a complex explanation of his apparent inconsistency (vv 17– 18) that makes his invitation and promise possible (vv 19). The scene closes with a disclaimer: this promise does not apply to “the adversaries” (vv 20– 21). (See Pauritsch, Neue Gemeinde, 66– 73, for a summary of critical appraisals of the pericope’s structure.) The problem of hard opposition from within Jerusalem has not been solved, but YHWH’s plan moves on toward completion anyway. Comment

14 The work goes on. It does little good to have a temple if there is no access. “Build!” “Prepare!” “Remove every obstacle” so the pilgrims may take the road to Jerusalem. The previous scene suggests that it may still be a dangerous journey for pilgrims beset by thieves and robbers.

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1 5 The great title for YHWH, “Dweller Forever,” suggests that he is now settled in Zion’s tem ple, “high and lifted up.” “whose name is holy,” is reminiscent of Zion language in the Psalms (33:21; 103:1; 145:21). The invitation is for suitable worshipers to join YHWH here. Note the contrast of “high and holy” with “contrite and lowly.” This is God’s paradox. The place of glory and power belongs not to the proud, ambitious, and strong of hum ankind, but to the “contrite,” meek, and “lowly of spirit.” The invitation foresees the benefits of worship and pilgrimage. Worship will “revive the spirit of humble ones.” It will “revive the heart of those practicing contrition.” Whether attendance brings any benefit for the arrogant and powerful is not mentioned. 1 6 YHWH recognizes that during the past two centuries and m ore the people were under a ban (chap. 6). Their experience of devastating invasions and exile made them more aware of his anger than of his grace. YHWH admits his anger for ju st cause, but now he insists that it is past. This is the time of grace, a time of good news (40:1–9). It is a time for the “spirit,” a time to emphasize that the Lord is the source of “life-breath”; that is, every breath of life comes from God. He gives life, and it is his spirit that upholds and energizes creation. 17 The explanation begins. God was “angry” because of Israel’s (the pronoun is third-person masculine singular) “iniquity,” which consisted of violent acts for profit, that is, banditry. YHWH punished him. “Hiding my face when I was angry”: the characteristic grace and blessing were absent during that time. Hiding his face m eant no answer to prayer and no spiritual benefit from worship. God had, in effect, abandoned his temple, but the sad fact rem ained that, instead of responding to punishm ent by repenting and turning back to God, Israel had continued “apostate in the way of his [Israel’s] heart.” This statement recognizes that a large proportion of Israel in Babylon and in Judea was still not spiritually inclined to YHWH or faithful to his covenant. 18 God is fully aware of this fact. Yet YHWH healed him. The age of grace has begun, not because Israel is better than before, but because God has determ ined to show grace in spite of the prevalent iniquity. He offers to “heal,” “lead,” and “complete [which can also mean ‘providing peace’] comforting deeds” (cf. 40:1–2) to Israel and to “those m ourning with him ,” that is, those who wish Israel well, proselytes and others who fear YHWH. 19 “Creating” is usually a word reserved for physical creation, but here the announcem ent of peace is seen as a divine work of equal proportions. “the fruit of lips,” is a literal translation of an elaborate phrase meaning “the words.” The announcem ent is a benediction of “peace.” Only the creator can speak words that create what they say. He can and does. W hen he says “peace,” there is peace. The pilgrimage to Zion’s temple allows one to hear that blessing at first hand. The fulfillment of God’s requirements, contrition and humility, opens the ear to hear his blessing and experience his peace. The blessing is offered to those who are “distant” and to those who are “near.” This may refer to geographical distance: those in distant Diaspora communities and those in nearby Judah. The Targum understood it in terms of time: “for the righteous who have kept my law from of old” and “for the repentant who have returned to my law recently.” Interpreting this in terms of keeping the law belongs to the Targum, not to Isaiah, but understanding it in terms of peace to be

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experienced now, which is the same as that offered to early generations, is a valid interpretation. “says YHWH,” applies to the entire previous speech, but he cannot close without interjecting “and I shall heal him .” Persistent grace lives in that phrase. 20 Lest anyone misunderstand, two statements repeat the condemnation of “the adversaries.” These are the ones who have resisted YHWH’s plan at every step. They can have no place in the temple unless they repent, and there is no sign of that. They are agitators who are always restless, always spewing out “dirt” and violence. 21 “T here can be no peace . . . for the adversaries” (repeated in 48:22 and 66:24). Grace is neither blind nor stupid. “peace,” picks up the references in vv 2 and 18– 19 above. This verse recognizes, as 48:22 did, that there is no place for peace in the heart of a zealous rebel agitator, a terrorist. Persons of this kind have existed since Cain and undoubtedly will always exist. Explanation

How can God work in an imperfect world and with an imperfect people? One could be misled by the long account of his judgm ent on Israel and Jerusalem in chaps. 1–39 to think that he simply gets rid of anyone who will not cooperate with him. But that is not the biblical view, nor is it the case here. The continued existence of adversaries who are pagan at heart and in practice is not allowed to slow the building of the temple or to alter God’s attitude of grace toward his city and his people. Yet his grace must not blind the reader to his utter abhorrence of sin in any form. God promised peace to the upright in v 2. H e now proclaims it for the approaching pilgrims. But there can be no peace for the adversaries of the project or of YHWH and his plan. God offers a place in his house, the tem ple, to the contrite, the humble, and the lowly in spirit. (Cf. Jesus’ Beatitudes: Matt 5:3–12; Luke 6:20–26.) There is no other requirem ent—none of race or creed. Those hum ble souls who would seek YHWH are welcomed with a promise of spiritual renewal. How like God to offer a spot in his highest place to persons who have the lowliest stations in life!

YHW H’s K ind o f Fast (58:1– 14) Bibliography Achtemeier, E. R. Community and Message. 50 –60. Barré, M. L. “Fasting in Isaiah 58:1 – 12: A R eexam ination.” BTB 67 (1986) 75–80. Brongers, H . A. “Jes 5 8 , 13–14.” ZAW 87 (1975) 212– 16. Dahood, M. “T he Chiastic Breakup in Isaiah 58,7.” Bib 57 (1976) 105. Daris, S.

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“Isaia 58:6 –9 in u no scritto an onim o P. Med. inv. 71.84 (1) 3 sec.” Aegyptus 58 (1978) 106 –9. Du Preez, R. “Linguistic Links betw een Verses 12 a n d 13 o f Isaiah 58.” AUSS 30 (1992) 115–21. Hanson, P. D. Dawn of Apocalyptic. 100– 112. Hauret, C. “N ote d ’exégèse, Isaïe 58:9.” RSR 35 (1961) 369 –77. H oppe, L. J. “Isaiah 58:1 –12: Fasting an d Idolatry.” BTB 13 (1983) 44 –47. Koenen, K. “Zur A ktualisierung eines Deuterojesajawortes in Jes 58:8.” BZ 33 (1989) 255 –58. Kosmala, H . “Form an d S tru ctu re o f Isaiah 58.” ASTI 5 (1967) 69–81. Lack, R. Letture strutturaliste dell’AT (Isa 58:7 – 12; 60:18, 22; 61:3 –11). Rome: Boria, 1978. Lefevre, A. “L’épî tre (de l’ouverture d u carêm e) (Is 58:1 – 14): J o u r dejeune, jo u r de grace.” AsSeign 25 (1967) 19–32. Pauritsch, K. Neue Gemeinde. 73–87. Smith, P. A. “Isaiah 58–59.” In Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship of Isaiah 56–66. VTSup 62. Leiden: Brill, 1995. 97 –127. Wallis, G. “G ott u n d seine G em einde: E ine B etrachtung zum Tritojesaja-Buch.” TZ 27 (1971) 182–200. Willey, P. “R epairing the Breach: A M editation o n Isaiah 58.” ChSoc 83 (1992) 10–21. Williamson, H . G. M. “Prom ises, Promises! Some Exegetical Reflections on Isaiah 58.” WW 19 (1999) 153 –60.

Translation YHWH: (to his herald)

Judean Worshipers:

Heavens:

Earth:

YHWH: Heavens:

YHWH:

1Give [m. sg.] a loud cry!a 2+1+3 Do not hold back! Raise your voice like a trumpet! Announce [m. sg.] to my people their rebellion 3+3 and toJacob’s house their sins. 2Even as they seek me day by day 4+3 and delight to know my ways: like a nation whicha does righteousness 3+3 and does not abandon thejustice of its God, they ask mefor righteous judgments. 3+3 They delight to approach God. 3Why have wefasted 2+2 but you do not see? Why have we humbled ourselves 2+2 but you have not acknowledged us? See! In the day of your [pl.] fast, 3+2+2 you [pl.] find pleasure and suppress a all your pains b 4See!For strife and contention you [pl.] fast, 4+3 and for hitting an adversary with a fist. You [pl.] may not fast as (you have) today 2+3 (if you want) to make your [pl.] voice heard on high. 5Will thefast that I choose be like this? 4+4 A day for a human being to humble himself? Is it to bow down his head like a wilting plant? 3+3 Or one in which he spreads sackcloth and ashes? Is it for this that you [sg.] call a fast, 3+3 a day acceptable to YHWH? 6Is not this a the fa st b I would choose:c 4 opening the bonds of wickedness, 3 undoing the bindings of a yoke, 3

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Earth: (to Judah) Heavens:

(toJudah) (to Darius) (to Judah) Earth: (to Darius) Heavens: (to each one) Earth: Heavens:

Earth: (to Darius)

Heavens:

Earth: (to Judah) Heavens: (to Darius) Earth: YHWH: (to Judah)

and

(to Darius to Judah)

Herald:

and sending out the oppressed to befree? 3 You [pl.] d shall break every yoke! 2 7Is it not sharing your [sg.] bread with the poor, 4+4 and that you [sg.] bring homeless apoor persons b into the house?c When you [sg.] see one naked and you cover him, d 3+3 and you [sg.] do not hide yourselffrom your [sg.] own flesh, 8then your [sg.] light will break out like the dawn 4+3 and your [sg.] healing will spring up in a hurry. Your [sg.] legitimacy will walk before you. 3+3 YHWH’s glory will be your rear guard.ab 9Then you [sg.] may call 2+2 and YHWH will answer. You [sg.] may cry out 1+2 and he will say, “I am here.” When you [sg.] removefrom your [sg.] midst 3+3+2 a yoke,apointing b a finger and speaking trouble. 10And when you [sg.] pour out ayourselfb [sg.] for a hungry one 3+3 and you [sg.] satisfy an afflicted person, your [sg.] light will rise in the darkness 3+2 and your [sg.] gloom (will become) c as noondays. 11And YHWH will constantly guide you [sg.]. 3+3+2 He will satisfy your [sg.] soul in scorched regions a and will strengthen b your [sg.] bones.c And you [sg.] will be like a watered garden 3+2+3 and like a spring water where waters neverfail. 12Age-old ruins will be rebuilt a by you [sg.], 4+4 and foundations generations old you [sg.] will raise up. And you [sg.] will be called “Repairer of the Breach,” 4+3 “Restorerb of paths c in which to dwell.” 13If you [sg.] restrain yourfoot from a (travel on) the Sabbath, 3+4 (from) doingb your [sg.] pleasure c on my holy day, and if you [sg.] call the Sabbath a delight 3+3 and dYHWH’s holy thing d a thing to be honored, and you [sg.] honor it by not doing your own way, 3+2+2 not seeking yowr own pleasure or speaking a word, 14then you [sg.] may delight in YHWH. 3+3+4 And I a w ill makeyou [sg.] ride on the heights b of land, and I c will makeyou [sg.] eat from the heritage of Jacob, your [sg.] father. Indeed the mouth of YHWH has spoken! 4

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Notes 1.a. Lit. “cry out in a throat.” 2.a. Köhler and Elliger (Einheit, 14) suggest that “which,” is a prosaic addition and should be dropped, but this is neither necessary nor helpful. 3.a. In context, “press,” has “pains” as its obj. and so is translated “suppress.” 3.b. MT “your toilers,” occurs only here as a noun. The root meaning is “to hurt, be pained.” A similar word means “idols,” but the meaning here could be “your pains.” LXX τοὺς υποχειρίους ὑμώυ ὑπονύσσετε, “you goad your subordinates,” apparently reversed the noun and verb (cf. σ ΄ and θ΄). B H S suggests em ending to “your articles taken in pledge” (cf. Deut 24:11, 13), which has the support o f only Vg. debitores vestros, “your debtors.” Keep MT’s pointing, b u t read “your pains” or “your griefs.” 6.a. LXX omits “is n o t this.” Pauritsch (Neue Gemeinde, 73–74) would drop it, b u t the formula fits the Heb. style well. 6.b. lQIsaa “the fast which,” makes explicit what is implicit in MT, that “I would choose,” is a relative clause. 6.c. LXX inserts λέγει κύριος , “says the Lord.” 6.d. MT is pl. LXX, θ΄, and Vg. read sg. to correspond to the following verse. 7.a. LXX (followed by α΄ and Vg.) ἀσ τέγους , “ones without a roof,” i.e., “homeless.” MT is a noun meaning “wandering” o r “homeless.” Dillmann thought it an old qal pass, ptc.; Cheyne em ended to a hopʿal ptc., Buhl em ended to a liipʿil ptc. Duhm eliminated mem as dittography to read a qal ptc. None o f these suggestions improves on MT, which is supported by the versions. 7.b. Syr. omits. 7.c. LXX el? εἰςτ ὸν οἴ κόν σου, “into your [sg.] house,” adds the possessive pronoun, as do Syr.,

Tg., and Vg. 7.d. lQIsaa and one MSKadd “a garment” (cf. Ezek 18:7,16). LXX, Syr.,Tg., a n d Vg. support MT. 8.a. Pauritsch (Neue Gemeinde, 74) calls this a redactional addition intended to include the Jews in Babylon. 8.b. “will gather you” or “be your rear guard,” i.e., “bring up your rear.” BHS suggests reading a piʿel impf. as in 52:12. T hat is possible, but no t necessary. 9.a. MT “a yoke.” BHS suggests em ending to “that which is perverted” (cf. Syr., Tg., and Ezek 9:9). Let MT stand. 9.b. lQ Isaa differs from MT “pointing,” only in the vowel of the second syllable. Both are inf. abs. Cf. Kutscher, Language, 341–42. 10.a. MT h ipʿil juss., “you [sg.] pour o u t.” α΄, σ ΄, θ΄ (OL) υπερεκχεη ς fut. indic., “you will pour out.” BHS suggests changing the pointing to impf., but this is hardly necessary. 10.b. MT “your soul, your self.” Several Heb. MSS and Syr. read “your bread.” LXX τ ὸν ἄρτον ὲκ ψυχ η̑ς σου, “the bread o f your soul,” has both. MT has the stronger form and the more difficult reading. 10.c. BHS suggests possibly inserting “will shine,” from but Heb. may understand the copulative verb w ithout expressing it. 11.a. MT is a hap. leg. BDB (850) translates “scorched regions,” HAL “arid regions,” and NRSV “parched places” from the root “dazzle, shine.” RSV derives it from Arab, ṣaḥ, “good, healthful.” Cf. Whybray. 11.b. MT “he will make strong.” lQJsaa “they will become strong” (cf. Kutscher, Language, 394–95). lQ Isab “they will be made strong.” The versions support mt ’s sg. Read MT. 11.c. MT “and your bones,” from A few mss read “and your might.” Cf. 40:29, where it stands parallel to “strength.” The versions support MT. Read mt with HAL. Note parallel language in 61:4. 12.a. MT “and they will build.” LXX and Vg. are pass. Emend mt to read “they will be built” (BHS). 12.b. MT poʿel ptc., “restorer” (from). lQfsab hipʿil ptc. The m eaning is the same. 12.c. MT “paths.” BHS and HAL propose “ruins,” from “tear down,” parallel to “breach,” but no such noun is found in Biblical Heb. G. R. Driver (JTS 36 [1935] 405) suggests em ending “to dwell,” to on the analogy of Akk. qaqqara šabātu, “to clear ground,” thus “he who restores paths by clearing them ,” b u t the idea o f “dwelling in paths” is n o t impossible (see Whybray).

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13.a. MT “from the Sabbath.” OL presupposes “on the Sabbath.” lQ Isaa, LXX, and Vg. support MT. Keep MT as the more difficult reading. 13.b. lQ Isaa and LXX add thus “from doing.” 13.C. MT “your pleasures,” pl. lQ Isab, θ΄, Syh., Syr., Tg., and Vg. read “your pleasure,” sg. 13.d-d. MT “to sanctify YHWH” or “to YHWH’s holy thing.” OL sancta Domino, “holy to the Lord.” Keep MT. 14.a. MT is 1st sg. lQ Isaa, lQ Isab, LXX, and Syr. are 3d sg. Keep MT, the more difficult reading. 14.b. K “heights.” Q has the same meaning. See GKC §§87s, 950. 14.c. MT is 1st sg. lQIsaa, LXX, Syr., and Tg. have 3d sg. Keep MT as the more difficult text.

Form/Structure/Setting

P. A. Smith (“Isaiah 58–59,” 97–99) has summarized the debate among interpreters about whether chaps. 58 and 59 form a unity (so Muilenburg, Hanson, Cheyne, and Koenen) or should be read separately (so Skinner, Fisher, Steck, and Smith himself). Muilenburg marked the limits of the primary unit in 58:1b and 59:20, both of which refer to Jacob. Smith (99–100) sees the entire poem (chaps. 58–59) as a development of the ideas in the verbs for turning and departing: ( 5 8 : 9 ; 5 9 : 1 5 ) ( 5 9 : 1 3 ) ( 59:13,1 4 ) and (58:13; 59:20). He, however, notes distinctive vocabulary and figurative language (body imagery) that distinguish these chapters. There are other advantages to treating the two chapters separately, as I will show. The scene is set on heaven’s balcony, where YHWH, Heavens, Earth, and a herald are standing. On the lower stage Jerusalemites gather. Regular worship has been observed in Zerubbabel’s temple for some time, but there has also been, as Nehemiah testifies for a later period, an unstable economy (Neh 5:1–8) and high taxes (Neh 5:4, 15). Lax or oppressive government supervision has led to violence and disorder. In this scene, Darius is challenged by YHWH to take up the task assigned previously to Cyrus. Note how carefully the opening reference in v 5 is to “a hum an being,” rather than to Israel or Jerusalem. YHWH’s requirements for worship apply to anyone who seeks him. Then in v 6e the address is plural, addressing all those who hear him. Vv 7–14 consistently address individuals in second masculine singular. Yet the verses are clearly not always addressed to the same individual since the content applies appropriately to different persons. Nor are they spoken to Jerusalem, who is always addressed in the feminine. Some of the admonitions and promises are suitable to any Judean worshiper. Others are consistent with the kind of promises YHWH has made to Persian emperors in chaps. 44–45 and 49–52. Some of the admonitions might well fit either of them (vv 7a–c, 9). Those that apply appropriately to Judah are: v 7d, “your own flesh”; v 8b, “your healing”; v 11d–f, “you will be like a watered g ard en ”; vv 13– 14a, on Sabbath observance; and v 14c, “the heritage of Jacob, your father.” Those that are fitting to Artaxerxes, the Persian em peror are: v 8a, “your light will break out” (see 45:7, 49:6d); v 8c, “your legitimacy” (see Excursus: “Righteous” and “Righteousness” and “your rear guard,” which fits the military character of the emperor; v 10c, “your light will rise” (see v 8a above); v 11a–c, “guide” and “strengthen,” which seem to refer to military campaigns; v 12, “Repairer” and “Restorer,” which fit the edicts spoken to Cyrus and Darius (see Ezra and Isa 44:28cd; 45:13c; 49:8e); and v 14, “ride on the heights of land,” a m etaphor for

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triumph and conquest, which fits the emperor. If the reader assumes that among the listeners are both Judeans and the Persian em peror with his retinue, there is no problem in seeing the words addressed to one and then the other throughout the passage. The scene has two parts. Vv 1–4 are a dialogue between those on the balcony and those on the lower stage. Vv 5–14 are spoken from the balcony. They are addressed to Israel (cf. v 1) as God’s people and to the Persian authority (vv 10– 12). The date is about 465 B.C.E. A threefold division of the chapter, vv 1–2, 3–12, 13–14, was proposed by H. Kosmala (ASTI 5 [1967] 69–81). However, a close reading of the chapter shows that vv 1–4 (and 6e) address a group in the plural. Vv 5–14 address individuals in the singular. The scene is unified around the subject of worship, specifically the nature and purpose of “the fast” and the will of God. The chapter parallels Zech 7–8 in theme and content, but this scene is set later. A temple of sorts has been established in Jerusalem. Worship that includes fasting, “inquiring,” and praying for justice is perform ed there regularly, but the result is satisfactory neither to God nor to the worshipers. The development of the scene turns on the use o f “pleasure,” to describe what the people like to do, while “choose,” and “acceptable,” describe what God wants from them. Actions that do not correspond to God’s wishes or achieve the results he seeks are useless or worse than useless (cf. 1:11–17). The scene has an arch structure: p l. pl. sg. sg. sg. sg. sg.

A YHWH announces the subject: sins and rebellio n (v 1). B Worship: w hat they like to do (vv 2–3). C W orship: occasion fo r violence, unacceptable (v 4). D A cceptable worship: helping and freein g (vv 5–8). KEYSTONE W hen you g et rid o f evil, you may pray (v 9 ). D΄ W hen you work for the hungry and afflicted, you may be blessed (vv 10–11). C΄ R estorer o f o rd er an d rep airer o f walls (v 12). B΄ W orship, as Sabbath restraint, will be blessed (vv 13– 14 c) . A΄ YHWH has spoken (v 14d) .

The shift in v 5 to singular address coincides with the use of “a hum an being.” What is announced applies to any person seeking YHWH. This includes the Judean/Israelite worshiper, but it also applies to YHWH’s Persian protégé. For him, this scene performs the same function that 44:24–45:13 did for Cyrus and 49:5–12 did earlier for Darius. All the conditions mentioned here (with the exception of the Sabbath) apply to him, as well as the promised benefits (vv 8–9, 106–11a, 12, and 14b). Jerusalem has become a place of violence (cf. 56:9–12; 57:1–10; 59:4), for which Judean leaders are responsible. Their penchant for rebellion and for obtaining personal gain at the expense of the poor runs counter to God’s wish that they cooperate with Persian authority. In this the governmental authorities share the blame. So now the appeal is made both to the worshipers in Jerusalem and to the authorities to recover a sense of order and to establish priorities in their policies.

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Comment 1 YHWH orders that his people, “Jacob’s house,” be apprised o f “their rebellion” (cf. 57:4, 59:12, 20), and “their sins” (cf. 59:2, 12). “Rebellion” may carry a political meaning. “Rebellion” is defined in this scene as doing one’s own pleasure or as one wishes in worship or political allegiance (v 3b) rather than as God wishes (vv 5–7 , 10, 13). The results o f sin are: violence and strife (v 4), slavery (“a yoke,” v 9), spying and accusations (“pointing a finger,” v 9c), and insolent or libelous talk (“speaking trouble,” v 9 c) . Rebellion and sin were also a part of YHWH’s accusation against eighth-century Jerusalem (1:17–25; Mic 3:8). 2 YHWH insists that the people are being rebellious at a time when the people are showing signs of being very religious, “like a nation which does righteousness and does not abandon the justice of its God.” In the next line, these terms appear together in the distinctive form “righteous ju d g m en ts (or decisions in cases of ju s tic e ).” T he p eo p le expect righteousness and justice from God but do not understand that the same is expected of them (v 4). 3 “we fasted.” Fasting to express m ourning or distress had been a part of Israelite piety from earliest times (J. Muddiman, “Fast, Fasting,” ABD, 2:773– 76; Η. H. Guthrie, Jr., “Fasts, Fasting,” JDB, 2:241–44; F. S. Rothenberg, “Fast,” NIDNTT, 1:611–13; Behm, “νη̑σ τ ις ,” TDNT, 4:924–35). After the exile, fasts were institutionalized into four occasions to memorialize the destruction of Jerusalem: “the 9th day of the 4th m onth, to commemorate the fall of Jerusalem (2 Kgs 25:3–21), the 10th day of the 5th month, for the destruction of the Temple (Jer 52:12– 13), the 2nd day of the 7th m onth, for the m urder of Gedaliah (2 Kgs 25:23–25), and the 10th day of the 10th m onth for the first attack on Jerusalem ” (R. K. Harrison, “Fast,” ISBE, 2:248). T he prophetic books discourage emphasis on fasting and ostentation in doing it (Joel 2:13; Jer 14:12). Zech 7–8 proclaims that the day of fasting is past. Fasts should become feasts for joy. By the time portrayed in this scene, fasts had become holidays on which all m anner of people gathered. They were popular occasions that had little or nothing to do with worship. Jerusalem in the late sixth century B.C.E. was not unlike Jerusalem in the eighth century (1:11–17). YHWH’s reaction is also similar. Zech 7 and Neh 8:9–11 jo in this passage in encouraging worshipers to turn to more positive and profitable pursuits, but the people continue to fast. At Nineveh, it had worked a miracle of grace (Jonah 3:5–10). “humbled ourselves,” probably means wearing rough clothes and putting ashes on their heads. In spite of their actions they see no sign that God notices them. The problem is analyzed: The people do not fast because God wants or asks them to; they are finding a particular pleasure in fasting. “You . . . suppress all your pains.” Karl Marx accurately observed that sometimes religious observance is a kind of sedative, an opiate. So it was here. What were their pains? A very unstable social and economic situation, com pounded by opportunistic oppression by some in their community and by some of their neighboring peoples, made worse by heavy taxes and a weak administration. The conditions must have resembled those found by Nehemiah a few decades later (Neh 5, 10, 13). The situation resulted in violence, coercion, and enslavement for many people while perhaps bringing riches and temporary security to a few. Rather than facing their

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problems, most people simply fasted and prayed. YHWH says the temple was not intended to be a refuge from the challenge to reform. No wonder their prayers were not answered. 4 Their fast days were characterized by “strife and contention.” They dissolved into physical violence. Such fasting will not make their prayers be “heard on high,” where God is present. 5 Having set the scene, the rest of the chapter is a lesson on proper worship. The criteria for such worship turn on what God chooses, not what the people like to do, but what God requires of any “hum an being” Does God rejoice in seeing a person “wilt” like a plant without water, as when “he spreads sackcloth and ashes?” Is the fast they observe “a day acceptable to YHWH?” The question is answered by a question, but the implication is no, it is not. 6 If God chose a fast that would please him, what would he prescribe? In this and the following verse he lists three things that related directly to the needs o f th at time. The situation appears similar to that a few decades later, in N ehem iah’s time. The people felt enslaved and in bondage (Neh 9:36). Part of that bondage was undoubtedly political since they were a Persian colony. This led to oppression from local officials and from powerful neighbors (Neh 4; 5:15) in the form of heavy taxes, usurious loans, and generally unfavorable economic conditions (Neh 5). It also led to enslavement to other Jews when debts could n o t be repaid (Neh 5:4– 5). God chooses acts that would remedy these conditions, as indeed the work of leaders like Nehemiah did. He first calls for “opening the bonds of wickedness,” breaking the “yoke,” and setting free the oppressed. This might have been heard as a call to rebellion. Egypt rose up in revolt against high taxes at about this time. However, Nehemiah, a loyal officer of the Persian bureaucracy, perceived the roots of slavery in the greed of fellow Jews and the ambition of corrupt officials. He prohibited the charging of unjust interest on loans (Neh 5:7–8) and set the example by returning fields and homes to people who had lost them for unjust debt (Neh 5:9–12). It was easy to blame the system or the faraway governm ent. God d em anded that people clean up th eir own affairs, th eir own neighborhood. That was true liberation and the kind of fast that God approved. “You [pl.] shall break every yoke!” There is no excuse for holding a brother or sister in bondage of any kind. 7 A second form of acceptable worship is “sharing your bread with the poor.” H unger was a basic problem of the day. Nehemiah would open his official table to 150Jews and officials every day (Neh 5:17). A third form addresses the lack of clothing for the poor. Covering the naked was acceptable worship. It was natural for needy persons to turn to their kin for help. O T law provides for needs to be m et by relatives, but such close social ties had been broken by exilic and postexilic conditions. It is easier to deny kinship and turn away from those who need aid, but this means to turn away from God. Acceptable worship means not hiding yourself “from your own flesh.” 8 These expectations on God’s part applied as much to the Persian emperor as to the Judeans around Jerusalem. In order for Artaxerxes’ light to “break o u t” to fulfill the promise made to his grandfather (49:6), he must act to alleviate the oppressive and impoverishing conditions in Judah. For Artaxerxes to gain the “legitimacy,” he needs and to have God’s protection, he must act

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to correct these things. “YHWH’s glory will be your rear guard” is reminiscent o f the cloud that accompanied and protected Israel in the wilderness (Exod 13:21–22 and passim, especially 16:10). For Judah’s healing to “spring up in a hurry,” the people need to produce what James would later call “pure religion and undefiled” (Jas 1:27, KJV). 9 “T h en ”—that is, when actions on such social issues demonstrate true worship as YHWH wants it—“you may call and YHWH will answer.” There is a proper order to be followed. First, do what is known to be God’s will and what one is able to do. Then pray to God with assurance of being heard and answered (cf. Matt 5:23–24). God’s promise to meet and respond to prayer is further conditioned on removing from your midst things that are displeasing to him. These include “a yoke.” All forms of bondage are distasteful to God, whether economic, political, or social. God’s people were and are intended to promote freedom. “Pointing a finger” may refer to spying or accusing in an atmosphere of pressure to induce fear. Perhaps the motive was to gain favor from an official or a neighboring political boss. O r it may simply refer to accusation, discrimination, gossip, or character assassination (cf. the frequent NT references to accusations, false and otherwise). The third elem ent to be removed is “speaking trouble.” This is the vocal parallel to “pointing a finger,” but also much more. Verbal agitation, stirring up trouble, was a constant problem for Nehemiah when it came from neighboring authorities. It was intolerable in his own community. 10 The verse returns to the themes of vv 7–8. The concluding words, “your light will rise,” make this seem applicable to the Persian emperor. His success, too, depends on his willingness to “pour out [himself] for a hungry one,” to “satisfy an afflicted person.” The political leader is rare who recognizes that the ultimate measure of a leader’s greatness lies in the extent to which he gives himself to and for the most needy of his people. In the end, satisfying the afflicted is more im portant than pleasing the powerful and the rich. 11 The reason for this lies not in the influence or power of the poor and afflicted but in the particular concerns of God. He cares for them, and he supports those who do his will in this regard. For Darius, this m eant guidance, sustenance, and power. For Judah, it m eant prosperity “like a watered garden,” a perm anent “spring of water.” 12 Darius’s destiny, to fulfill the assignments first given to Cyrus (44:26; 45:13) and to himself (49:8b–9a), will be accomplished when he has acted to m eet these social and economic needs. “Age-old ruins” in Jerusalem “will be rebuilt” and “foundations” of walls “generations old” will be raised up. His reputation will include the title “Repairer of the Breach” in Jerusalem ’s walls, as well as “Restorer of paths in which to dwell.” That is, urban development in Jerusalem and in the villages of Judah will be attributed to him. In a later time, Ezra 4:7–24, 7:1–28, and Neh 2:1–9 attribute the achievements of Ezra and Nehemiah in part to the support of Artaxerxes. 13 Keeping the Sabbath became in this period a major means of showing one’s loyalty to YHWH and his will (56:2–4; Neh 10:31–33; 13:15–22; Ezek 44– 46; J. Morgenstern, “Sabbath,” IDB, 4:135–41). Sabbath observance, like anything else, could become a habit perform ed because one likes to do it (cf. v 3b and frequent references in the Gospels), but here it is seen as a test by which one restrains common desires in order to conform to God’s expressed will.

Explanation

845

“restrain your foot,” refers to restrictions on travel on the Sabbath (Exod 16:29). Unnecessary travel was thought of as a kind of labor that was prohibited on the Sabbath (Exod 20:8–11; Deut 5:12– 15). Conforming to Sabbath restrictions was interpreted as symbolic denial of “doing your pleasure” on the day that is Y H W H ’s “holy day.” This does not contradict the earlier call to turn away from mournful fasting. Doing “YHWH’s holy thing” and calling it “a thing to be honored” is depicted as a joyful, festive act, the very opposite of “seeking your pleasure,” your own will, or speaking your own word. The issue is not joy or mourning. It is rather YHWH’s day or our day, YHWH’s will or our will. Sabbath can be no excuse for not helping others. Here it is ranked with feeding the hungry and clothing the naked as being YHWH’s will. 14 Delight or joy is right and blessed in the worshiper, but it should be “delight in YHWH” and his ways. Then the king can “ride on the heights of land.”J. L. Clements writes (“W edorek cal-bamote ares,” CBQ 34 [1972] 50–51): “riding upon the heights of the earth is purely metaphorical, corresponding to eating the heritage of Jacob. Both metaphors imply undisturbed possession of the land.” (See Deut 34:13 and M. Fishbane, Biblical Interpretation in Ancient Israel [Oxford: Clarendon, 1985] 478.) That is, when Darius responds to YHWH, he can reign in power and success, while the people of God may “eat from the heritage of Jacob,” their “father.” They can enjoy the produce of Canaan in peace and prosperity. The closing formula, “the m outh of YHWH has spoken,” calls for attention to a major issue that has been prophesied before. Explanation

The scene addresses a troubled time. The people are pious, and the temple is in use, but violence, dissension, oppression, and trouble testify to a lack of peace and blessing. The people do not understand why their pious acts of worship, which God recognizes, are not rewarded. The answer is that they worship in ways that seem good only to themselves. They do the things they like to do, including fasting, ostentation, and self-humiliation (cf. Jesus’ words in Matt 6:5; 23:6; Luke 11:42–43; 20:46), in order to forget their troubles and ignore their problems though violence is all around them. The issue in this scene is the correct view and practice of worship. This was an acute problem both for preexilic Israel (1:11– 17) and for postexilic Judaism, and indeed for every age and congregation. If they want their prayers to be answered, they cannot continue to fast in the way they have been fasting (v 4b) . Vv 5–10 are a classic statement of the need to link formal worship to an obedient lifestyle of service in God’s name. The Torah presents the same message, and the NT echoes it many times. It defines the standards that are to be required o f “the servants of YHWH,” the new people of God. The kind of worship God will choose and honor (vv 5–14) is not ostentatious self-abnegation in fasting with much beating of breasts, but action to overcome problems (cf. Nehem iah’s acts and programs in Neh 5). To please God, one should recognize wrongs, stop the ones doing wrong, and aid the victims (vv 6– 7). If this is done as an act or prelude to worship, success will follow for ruler and people. God will be present and answer the prayers of worshipers (vv 8–9).

Isaiah 59:1-1 5a

846

The lessons are repeated in vv 10–11. V 12 assures Artaxerxes success in rebuilding Jerusalem and the temple if he institutes reforms that help the people. V 13 uses the Sabbath as a symbol of doing God’s pleasure instead of one’s own pleasure (cf. v 3b) in order to offer acceptable worship. It is right to delight in YHWH (cf. v 2), if that means doing God’s will. Only in this way can one expect God’s blessing and the fulfillment of his promises. This passage is a significant treatment o f the spiritual requirem ent of selfrestraint and deliberate submission to God’s will. It is an im portant text for all students of Scripture and for all who want to do God’s will. Fasting in sorrowful memory of Jerusalem ’s great catastrophe and as a symbol of humiliation before God became a problem when it failed to move the worshiper to look toward the future (cf. Neh 9). When fasting, accompanied by grief over sin and repentence from sin, leads to new resolve and compensating action, it can be both useful and therapeutic. When it becomes an end in itself, it is sterile and counterproductive.

Troubled Times in Judah (59:1–15a) Bibliography Achtemeier, E. R. Community and Message. 61 – 71. Baldacci M. “D ue m isco n o scu iti parallelismi ad Isaia 59, 10.” BeO 22 (1980) 237 – 42. Hanson, P. D. Dawn o f Apocalyptic. 113–33. Kellermann, U. “Tritojesaja u n d das G eheim nis des Gottesknechts: Erwäg ungen z u je s 59,21, 61,1 –3, 66:18 –24.” B N 58 (1991) 46 –82. Kendall, D. J. “T h e Use Mispat in Isaiah 59.” Z A W 96 (1984) 391 – 495. N eufeld, T. R. Put on the Armour o f God: The Divine Warriorfrom Isaiah to Ephesians. JSO TSup 140. Sheffield: Sheffield Academic Press, 1997. Pauritsch, K. Neue Gemeinde. 58 – 103. Smith, P. A. “Isaiah 58–59.” In Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship of Isaiah 56 – 66. VTSup 62. L eiden: Brill, 1995. 97 – 127. Steck, O. H. “Jahw es F einde in Jesaja 59.” B N 36 (1987) 51 –56. Weissert, D. “D er Basilisk u n d das W indei in LXX—Jes. 59,5: E in textuales u n d ein folkloristisches P roblem .” ZAW 79 (1967) 315 –22.

Translation Heavens: (to people in Jerusalem) Earth:

Heavens:

1See! The hand of YHWH is not too short to save, nor his ear too deaf to heed. 2Unless your [pl.] iniquities have become separators between yourselves [pl.] and your [pl.] God and your [pl.] sins have caused a hiding of facea and from hearing anythingfrom you [pl.].b 3But your [pl.] hands have in fact become defileda with blood and yourfingers with iniquity. bYour [pl.] lips have in fact spoken lies. b

1 3+3 4+3 3+2 4+2 3+3

Translation

Earth: Heavens: Earth: Heavens:

E arth

Heavens:

Earth:

Chorus:

847

Your [pl.] tongue mutters calumnies. 4There is no calling out legitimately. 3+3 And there is no going to law honestly. Trusting in empty pleas 2+2 and speaking lies, thinking up mischief 2+2 and giving birth to trouble, 5they have hatched asnake eggs 3+3 and they have woven spiderwebs.b Anyone eating their eggs dies, 3+3 and one that is squashedc dhatches a viper.d 6Their webs a cannot become clothing, 3+3 and they cannot cover themselves with their products. Their products are products of trouble, 3+3 and deeds of violence are in their hands. 7Theirfeet run to evil, 3+4 and they hurry to shed innocent blood. Their thoughts are thoughts of trouble, 3+3 while desolation and destruction are on their highways. 8They have not known a way ofpeace, 4+3 and there is no justice in their paths. They have made their roads crookedfor themselves, 3+3+3 and no one walking on them a will ever know peace. 9Because of such, justice has beenfar from us, 4+3 and legitimacy does not come to us. We wait for light. 2+2+3 But see! There is only darkness. And for brightness,a but we walk in gloom. 10We grope like blind persons by a wall, 3+3 and like those without eyes we grope.a We stumble at noon as though it were twilight, 3+2 and at full vigorb as though we were corpses. 11All of us growl like bears. 3+3 We moan continually like doves. We wait for justice, but there is none. 3+3 For salvation, but it remains far from us. 12Because our rebellions have multiplieda before you [sg.] 3+3 and our sins b ctestify against us.c Indeed our rebellions are still with us, 2+2 and we know our iniquities. 13Rebelling (against Persia) and denying against YHWH, 3+3 and turning away from following our God. Speaking oppression and insurrection; 3+3+2 amaking up and uttering afrom the heart lying words. 14So justice is turned back, 3+3 and legitimacy stands far off.

848

I saiah 59:1-15 a

Because truth has stumbled in public places, candid honesty cannot enter. 15So it has come to pass that the truth is absent, and whoever travels is a preya to evil.

3+3 3+3

Notes 2.a. MT “face,” is supported by lQIsa a and Tg, LXX τ ὸ πρόσωπου αὐτου̑, “his face,” is followed by Vg. faciem eius. Pauritsch (Neue Gemeinde, 88) and BHS emend to “his face,” explaining the textual error as dittography. The translation above sees MT as parallel to the first part of the verse, The idiom “ hiding face,” is kept intact. It is usually used of God. Exceptions are found in 50:6 and Exod 3:6. It is never used with “from ” (see below). 2.b. MT “from you” (pl.), is joined in MT’s accentuation to the preceding stich, as also in LXX, Tg., and Vg. However, this not only creates an unbalanced meter; it places with in a way never done elsewhere. Following the spacing in BHS, divide the line before the word. 3.a. MT “they are defiled," is an unusual nipʿal pf. form (GKC §51 h). BHS suggests emending to a regular nipʿal or puʿal form. Keep MT as it is. It may be a mixed form. 3.b-b. Omitted by lQ Isaa. LXX, Syr., Tg., and Vg. support MT 5.a. MT pf., “they hatch.” lQ Isaa makes the same word an impf. Tg. has an adj., “poisonous.” LXX ἔ ρρηξα υ, “they broke.” Read MT. 5.b. MT “webs o f ” (BDB, 881). Tg. “as threads” (cocoon?), leads BHS to suggest em ending to “lines of.” lQ Isaa, LXX, and Vg. support MT. 5.c. MT qal pass. ptc. + article from “press out, squash” (root III in BDB, II in DGH, I in HAL; cf. 1:6), is supported by lQ Isaa (on the spelling, see Kutscher, Language, 161–62). LXX συυτρίψας, “having crushed.” Tg. paraphrases with an adj.; Vg. confutum est, “being boiled or pressed.” BHS suggests changing a vowel to the ordinary form (GKC §80i). P. Wernberg-Møller (“A Note on ‘ to stink,’” VT4 [1954] 322–25; “A Note on Isa 41:7,” JSS 2 [1957] 327–28) translates “the stinking (egg)” as coming from another root (II BDB, III DCH, III HAL). This is a viable alternative, but the form er ro o t’s meaning is better in context. 5.d-d. MT “ hatches a viper,” is supported by lQ Isaa. LXX οὔριου εὐρε καὶ ὲυ αὐτ ω̑ βασιλίσκος, “find an egg, and in it a basilisk,” translated and expanded the metaphor. A basilisk is a mythical dragon (see Weissert, ZAW 79 [1967] 315–22). 6. a. MT “their webs.” lQ Isaa agrees. Tg. “like the threads,” presupposes “their lines or threads” (cf. Note 5.b.). LXX ὁ ἱστὸς αὐτ ω̑υ, “their web.” Read MT. 8.a. MT “in it,” is supported by lQIsaa. O ne Heb. MS, LXX, Syh., Syr., Tg., and Vg. read a p l. BHS suggests “in them .” 9.a. MT has no conjunction. Syr. and Vg. read “and.” 10.a. MT pl. piʿel impf, from a root that occurs only in this verse. In Mishnaic Hebrew and cognate languages the root means “touch,” so the dictionaries translate “grope” (BDB, HAL, DCH). Ehrlich (Randglossen) and BHS suggest em ending to the root “feel, grope,” which is similar but occurs several other times. lQIsaa supports MT. 10.b. “ full vigor,” is a hap. leg. LXX στευάξουσιυ, “they will groan.” Tg. paraphrases; Vg. in caliginosis, “in mist, in obscurity,” Modern suggestions are equally varied: “reeling” (T. K. Cheyne, “A Dark Passage in Isaiah,” ZAW 25 [1905] 22; Kön ig ), “in darkness” (W estermann), “over vigorous m en” (Ehrlich, Randglossen), “healthy ones” (DCH). For further discussion, see Whybray, Pauritsch (Neue Gemeinde, 91), and HAL, which proposes “the fat ones.” 12.a. MT “have multiplied,” is from (GKC §67k). Kissane derived it from “to contest legally.” 12.b. Two mss read (sg.) for MT (pl.) to match the sg, verb, but lQ Isaa, LXX, and Vg. support MT’s pl. 12.c-c. MT is usually read as a qal pf. 3 fern. sg. (cf. 3:9; 1 Sam 4:20) followed by a prep, and pronoun, “she testifies against us,” but the subject, “ our sins,” is pl. The discrepancy is often ignored (Tg,, Vg., GKC § 145k) . However, can be read as a qal pf. 3 mase, pi., “they build.” lQ Isaa emends to which Kutscher (Language , 175, 191, 395) identifies as an Aram. 3 pl. form. But em ending to also suggests the Heb. nouns “humility" or “affliction.” One could then read “our sins build affliction.” The evidence o f LXX ἀ υ τ έ σ τ η σ α υ ἡ μî υ, “risen up against us,” is ambiguous. The context, however, points toward the traditional translation, which ignores the discrepancy of num ber to read “our sins testify against us.”

Form/Structure/Setting

849

13.a-a. MT “making up and uttering,” are both poelinf. abs. BHK3 suggested reading qal inf. abs. (cf. v 11 and BHS). Pauritsch (Neue Gemeinde, 91) would eliminate altogether with lQIsaa. The translation above follows MT, which is supported by LXX, Syr., Tg., and Vg. 15.a. MT hithpoel ptc., “is made a prey,” from LXX συνιέναι, “to understand,” leads Whybray to suggest possibly reading “ understanding, insight,” to give “and understanding has departed because of evil.” But lQIsaa a ΄, σ΄, θ΄, Tg., and Vg. support MT,

Form/Structure/Setting

T he mixture of forms has led interpreters to think of this section as a liturgy (see Pauritsch, Neue Gemeinde, 100; Elliger, Einheit, 15; and Fohrer, 214). The dramatic form of the book is explanation enough for the literary style without need for further definition of the genre. This second scene continues the basic theme of the first: “Announce to my people their rebellion!” (58:1), which has led many interpreters to treat the two chapters as a single unit (P. A. Smith, “Isaiah 58–59,” 99–102). But the situation has become worse. The social fabric has ripped. There is no rule of law. And the people tend to blame God. However, the Vision blames neither Persia nor marauding neighbors. It points directly to Ju d ah ’s own failure to stand up for itself to prevent the decay. The history of the period records no ability in the local community to develop leadership. Neither the high priests Eliashib and Johanan nor the heir apparent of David’s house, all of whom are listed in the genealogies, stepped forward to fill the gap. The current governor apparently made no move to restore order. The people tended to blame God, and the scene opens on that note. The scene is divided according to the groups addressed: Vv 1–3 address the peo p le in second-person m asculine plural. Vv 5 –8 speak o f th e people in third-person m asculine plural. Vv 9 –13 have the people speak in first-person com m on plural. Vv 4 an d 14– 15a assess th e situation impersonally. Vv 8–9 have the people and the observers agree that the situation appears to be hopeless.

T he scene pictures troubled times, first from the viewpoint of objective outsiders (vv 1–8) and then from the viewpoint of insiders confessing their situation and its causes. The evils are described in detail: In general:

Specifically:

W hat is lacking:

Results:

iniquities (vv 2a, 12b) sins (vv 2b, 12a) evil (v 15a) violent deeds (vv 3a, 6b, 7) lying speech (vv 3b, 4 b, 13b) mischief-making thoughts (vv 4c, 5, 6a, 7 b, 13b) “legitimacy” (vv 4 a, 9a, 14a) “h o n e s ty /tru th ” (vv 4a, 14b, 15) “p eace/w holeness” (vv 8a, 8b) “ju stice” (vv 8 a, 9 a, 11b, 14a) “salvation” (vv 1 , 11b) rebellion (vv 1 2 , 13a) oppression (v 13) insurrection (v 13)

850

ISAIAH 59:1-15A

The scene depicts a bad situation: no legiti mate government and therefore no peace, justice, or protection from violence. There was no honest effort to bring law and order. Conniving conspiracies abounded unchecked, leading to violence, lying testimony, and calumnies of character. Political rebellion, oppression, and insurrection were everywhere. Prayer was of no avail, for these are sins against God, his law, and his expressed will for the political order. The chaotic scene is framed by noting a lack of relation to God. The scene also describes the other side of the coin, what is needed to rectify the situation. “Salvation,” in terms of military intervention, would impose a governm ent that would earn “legitimacy,” which in turn would impose a system of “justice,” “peace,” and safety on the roads and in the villages and cities. In this way integrity and “truth” could become a com ponent of social health again. All these are political conditions. The scene equates the lack of these political conditions with religious “sins” and “iniquities,” with “denying” and “turning away from . . . God,” because the Vision ties the two realms together while also distinguishing them. YHWH has delegated political prerogatives and responsibility to the empire. When YHWH does “save” (v 1), it will be through the Persians. At the same time, Persian establishment of legitimate and functional political order in the province, accompanied by safety on the roads, will make possible the functioning of Jerusalem’s temple and the travel of pilgrims from far places. For this reason revolt against Persia is regarded as sin against YHWH. The two ideas of mutual recognition/interdependence and separate divine commissions to the Persian king and Jerusalem’s temple are held in delicate balance. YHWH supports public order and free religious expression. Even as the scene portrays the chaotic situation, it is pointing to the solution that must cure it. The heart of the “salvation” to come (vv 1, 11) must include “legitimacy” (vv 4, 9 , 14), a system of “justice” (vv 8, 9, 11, 14), and basic “integrity” (vv 4 , 1 4 , 15a) and must produce “peace” (vv 8–9). These are built into the arch structure of the scene: A

YHWH can save (v 1). B Your sins an d iniquities (vv 2–3). C N o legitimacy or honesty (v 4a) . D Only conspiracy, trouble, an d violence (vv 4b–5b). K e y s t o n e N o p e a c e , n o j u s t i c e ; le g i t im a c y f a r a w a y (vv 8–9 a). D ΄ We wait for light, b u t only darkness (vv 9 b–10). C΄ We wait in vain for justice, for salvation (v 11). B΄ O u r sins an d iniquities, rebellion an d apostasy (vv 12–13). A΄ Justice an d legitimacy an d tru th are gone (vv 14–15a).

The problem is clearly defined and the need explained. The people lack legitimate government because of rebellion and apostasy. The implication is that they have thrown off Persian rule. Persia is too busy elsewhere at the m om ent to bother them. The accusations of neighboring officials in the period of Xerxes and Artaxerxes (Ezra 4:6–23) concur with the way this scene pictures the times. This prayer of confession contrasts with the pleas of 63:7–64:12 in its recognition of the seriousness of the sins of the people. It is not surprising that YHWH’s response in 59:15b–21 is very different from 65:1–16.

Comment

851

Comment

1 Chaotic conditions may not be explained simply by God’s inability to remedy the situation. Nor can ineffective religious practice be blamed on God’s lack of attention. 2 That which separates from God is sin. Sin does cause a situation in which prayers go unanswered. “a hiding of face,” on God’s part (8:17; 54:8; 64:6; Deut 31:17; 32:20; Mic 3:4; Jer 33:5; Ezek 39:23, 24, 29; Pss 13:24; 22:25; 27:9; 69:18; 88:15; 102:3; 143:7; Job 13:24; 34:29) is used frequently to describe God’s unwillingness to m eet his people or hear their prayers at some particular time. Isa 57:17 uses the phrase to describe God’s alienation from Israel before the exile, but this verse (59:2) suggests that the openness that Zerubbabel’s temple promised had already been nullified by the gross sin and chaos of the next generation. 3 “hands . . . defiled with blood,” refers to guilt for violent crimes (cf. 1:15c) . “iniquity,” is a broader concept that could well cover all the sins o f the mind, of speech, and of action described in this scene. Speech supports acts; words distort truth and reality; and “calumnies,” assassinate character and influence as surely as violence takes innocent life. 4 “Calling out legitimately” and “going to law honestly” describe the integrity of legal processes of justice, but now that integrity has broken down. Claims o f truth have no more foundation than “empty pleas” and lies. Intellectual pursuit in most cases turns into “thinking up m ischief”and making trouble. 5 This verse is a m etaphor comparing the people to snakes and spiders that hatch a poisonous brood. The Septuagint pushed the m etaphor to mythical extremes (cf. Note 5.d-d.). “Anyone eating their eggs dies”: the poison of sin and violence destroys anyone who has anything to do with it. 6 The products of criminal behavior cannot serve a useful social purpose. They only produce “trouble” and “violence.” 7 Their criminal tendency results in “desolation and destruction . . . on their highways.” Ancient travel did not run the risk of meeting drunken drivers, but it did suffer from banditry on the way. The Vision is concerned about safety on those roads for the pilgrims who will stream to Zion’s temple. 8 The malefactors know nothing of either “peace,” or “justice.” They have imposed their crookedness on the roads. “No one walking on them will ever know peace” as long as the malefactors are in charge. No travel means no trade. No trade in Jerusalem means economic depression and poverty. This is the natural result of crime. 9 Jerusalem ’s people see the truth of the analysis. They exclaim: So that is why “justice” is so “far from us”! That is why legitimate government eludes us! “we wait”: Waiting is a legitimate religious exercise, yet it is sometimes frustrating (cf. 5:2, 4, 7). Sometimes it misses the point altogether. Waiting for light without doing something about the violence is hopeless. 10 The people confess their condition and the hopelessness of it. 11 The images “growl like bears” and “moan . . . like doves” are symbols of lam entation and mourning. The fasts of 58:3 were like that. Again the word is “wait for.” “Justice” is not gained by pious waiting. Justice must be worked o u t and built up. So it and “salvation” remain far off.

852

I saiah 59:1-15 a

12 But the people do confess that rebellions, sins, and iniquities “testify against us.” They have created their own troubles. 13 “Rebelling” is a political word implying refusal to fulfill a vassal’s obligations. That would be a crime against Persia, but the failings that follow, “denying” and “turning away” are directed against YHWH. Judah’s political fealty and religious loyalty are bound together in the Vision’s view. They have lost both, “oppression,” against their neighbors and “insurrection,” against Persia go hand in hand. How seldom does revolt in the name of social justice actually produce a better society! Especially when it is furthered by “lying words”! 14– 15a The theme of v 1 is picked up again. The terrible situation, lacking justice, honesty, truth, and legitimacy, is due not to YHWH’s inability to save but to the people’s sins. “Whoever travels is a prey” to disaster on the road. No wonder the roads to Jerusalem are empty! Explanation

Ezra-Nehemiah chronicles the troubles that neighboring officials in Samaria, Ammon, Edom, and Ashdod made for Jerusalem even under the strong leadership of governors, from Zerubbabel to Nehemiah, who were officially supported by the emperor. This scene depicts a time when no such leadership existed, resuiting in conditions that were much worse. Persia has its hands full with wars far away. Palestine is neglected. There is no effective administration. Only the tax collector appears regularly. With no legitimate government that the riffraff had to recognize, there was no means for establishing justice. W ithout such support for justice, truth in witness and oath had no basis or support. W ithout these, there was no order. W ithout order, no peace. Isa 59 declares that all this is true because the people of Jerusalem had sinned, having become alienated from God through their iniquities. They had denied YHWH and turned away from him. Undoubtedly this was true in many ways, but one way was particularly valid in this instance: they had rebelled against Persia and Persian authority. They may have rebelled because of high taxes, as chap. 58 suggests. They were tired of bearing the economic burden of Persia’s wars, but rebelling against Persia also m eant denying YHWH’s expressed will for them. It left the city and the countryside defenseless against every brigand and ruffian that chose to oppress them. There is no way to get along without government. The legitimate duty of governm ent is to provide order, safety, peace, and justice in which economic and social life can prosper. God’s house needed all these in order to be built, to be supplied, and to receive pilgrims. God provided the government to supply this support. For this service, government has a legitimate claim on its citizens’ support, even from those who are citizens of the city of God.

Translation

853

YHWH Decides to Act (59:15b–21) Bibliography Achtemeier, E. Community and Message. 69–73. Gosse, B. “L’alliance d ’lsaïe 59.21” ZAW 101 (1989) 116– 18. Gross, H . “‘D och fü r Sion kom m t e r ais Erlöser’ (Jes 59:20).” Conc 3 (1967) 812– 18. Hanson, P. D. Dawn of Apocalyptic. 113–34. Kendall, D. J. “T h e Use of Mispal in Isaiah 59.” ZAW 96 (1984) 391–405. Morgenstern, J. “Jerusalem — 485 B.C.” HUCA 27 (1956) 101–79; 28 (1957) 15–47; 31 (1960) 1–29. Pauritsch, K. Neue Gemeinde. 87– 103. R ofé, A. “Isaiah 59:19 an d T rito Isaiah’s Vision o f R edem ption.” In The Book of Isaiah. Ed. J. Vermeylen. 407– 1 2 .--------- . T h e Piety o f T orah Disciples at th e W indingu p o f the H ebrew Bible: Josh 1:8; Ps 1:2; Isa 59:21.” In Bibel i n j üdisher und christlicher Tradition. FS J. Maier, ed. H. M erklein and G. Stem berger. Frankfurt am Main: H ain, 1993. 78–85. Rubinstein, A. “W ord Substitution in Isaiah LXIII, 5 an d LIX, 16.” J SS 8 (1963) 52–55. Steck, O. H. “Yahwes F einde in Jesaja 59.” B N 36 (1987) 51–56.

Translation Heavens:

Earth:

Heavens: Earth: Heavens:

Earth:

Heavens: Earth:

YHWH: Herald: YHWH: (to Darius)

15bWhen YHWH saw, 2+2+2 ait was wrong in his view a that there was no justice. 16aWhen he saw that there was no one, 3+4 he was appalled that no one intervened. His own arm wrought victory,b 3+3 and his own legitimacyc upheld it.a 17So he put on legitimacy as a breastplate 3+3 and a helmet of victorya on his head. And he put on clothes of vengeance as his uniform,b 4+3 and draped himself in violent fury as a mantle. 18Measured by deeds,a 2+2 so b he repays: wrath to his adversaries, 2+2 a deedc to his enemies. dT0 the coastlands 1+2 he makes fu ll payment with a deed.d 19And they from the westfear a the name YHWH. 4+3 And they from the rising sun his glory. For he comes like a b rushing stream. 3+4 The spirit of YHWH is the drivingforce in him. 20But he comes to a Zion (as) a redeemer 3+3+2 and bto those repenting of rebellion b in Jacob. cOracle of YHWH? 21On my part, 1+3+2 this is my covenant with them,a says YHWH. My spirit which is on you [m. sg.] 3+4 and my words which I have placed in your [m. sg.] mouth

I saiah 59:15 b-21

854

Herald: YHWH:

will not depart from your mouth, orfrom the mouth of your descendant, orfrom the mouth of your grandson, says YHWH, from now to the age.b

2+2+3 2+3

Notes 156.a-a. MT “and it was wrong in his eyes.” lQ Isa aagrees, as do T g . “it was displeasing to him ,” and LXX καὶ οὐκ ἤρεσεν αύὐφ, “and it did n o t please him .” Vg. el malum apparuit in oculis eius, “and it appeared evil in his eyes,” is even m ore literal. BHS, following Gunkel and Duhm, would reverse the words to read “with his eyes and he knew,” to make the line read “so YHWH saw with his eyes, and he knew that there was no justice.” There seems to be no MS evidence for this. Read MT and understand as a remark interjected into the speech. 16.a-a. The verse is very similar to 63:5 but with a different person and the substitution o f synonymous words. Duhm and Westermann think 63:5 is the earlier reading. 16.b. The Heb. word is which may also mean “save.” 16.c. A. Rubinstein (JSS 8 [1963] 52–55) suggests a process by which the different words “his legitimacy” (59:16b), and ’non, “my anger” (63:5b), came to be what they are. 17.a. The Heb. word is which may also mean “salvation.” 17.b. MT “a uniform ,” is supported by lQ Isaa. LXX, Syr., and Vg. omit. Tg. paraphrases. Follow MT with Ehrlich (Randglossen). 18.a. “deed,” appears three times and “repay,” twice in this verse, which has led critics to em end, eliminating the duplication. Pauritsch (Neue Gemeinde, 93–94) has a summary of the discussion and a suggested shortened text that reads “he will certainly recompense wrath to his adversaries, a deed to his enemies,” bu t MT’s duplication is probably deliberate. Read MT. 18.b. MT begins the verse and occurs here a second time. It is apparently a compound prep. ‫ כ‬, “according to,” and “upon.” The second occurrence has been challenged because it stands before a verb without a noun, which ordinarily a p rep . should no t do. BDB (758) notes that this is a rare and late form, reading the verb as a contact relative clause without a particle, “the like o f their deeds is the like of (that which) he will repay.” lQIsaa supports MT. LXX paraphrases. Whybray challenges the claim of BHS that em ending the second to “deed,” is supported by Tg. Vg. renders the Heb. more literally, sicut ad vindictam quasi ad retributionem, “as to claim so to recompense,” but changes “he repays” to a parallel noun. If it must be a noun, it should read simply or (piʿel inf. abs.) or (piʿel ptc.) for The difference is minor. The Translation keeps the verb but supplies an English equivalent for the preps. 18.c. LXX ὄν ε ιδ ο ς , “a reproach,” presupposes (BH K 3) or (BHS). MT is m ilder: “a deed.” The occurrence o f the word in each bistich is deliberate. 18.d-d. Omitted by LXX, but lQIsaa, Tg., and Vg. support MT. 19.a. MT “and they fear,” from Many Heb. MSS read “and they see,” from followed by Duhm and others. Kohler, Pauritsch (Neue Gemeinde, 94), and others follow MT. lQ Isaa, LXX, Tg., and Vg. support MT. 19.b. MT points with a definite article, “the.” lQ Isaa and Tg. are not pointed. The Gk. versions om it the article: ὡς ποταμός, “like a stream.” In spite o f the article, MT is n o t thinking o f a specific stream. T here is no article on the adj., “rushing,” that follows. Whybray thinks that MT gave the meaning “adversary,” thus “an adversary will come like a river,” though this does not fit the context. Translate with the Gk. versions. 20.a. MT “to Zion” or “for Zion.” lQJsaa “to Zion.” LXX ἕνεκεν Σιων, “for the sake of Zion,” presupposes Heb. Vg. supports MT. Rom 11:26 quotes the verse ἐ κ Σιών, “from Zion,” which Duhm held to be the original for the Heb. But C. E. B. Cranfield (Epistle to the Romans, ICC [Edinburgh: T & T Clark, 1981] 2:577) thinks Rom 11:26 was influenced by Pss 14:7, 53:6, or 110:2, while J. D. G. Dunn (Romans 9–16, WBC 38B [Dallas: Word, 1988] 682) argues that Paul may have altered Isa 59:20 deliberately so as n o t “to rekindle the idea of Israel’s national primacy.” Cf. H. Gross, Conc 3 (1967) 812– 18. The Translation follows MT. 20.b-b. MT “to those repenting of rebellion.” lQ Isaa, Tg., and Vg. agree, but LXX καὶ

Comment

855

ἀποστρέψει ἀσεβείας , “and shall turn away ungodliness,” has an act. verb extending the activity of the redeem er. 20.c-c . Missing in LXX but supported by lQIsaa, Tg., and Vg. 21.a. MT is an awkward form. Read lQ Isaa “ with them ," supported by many Heb. mss, LXX, Syh., Tg., and Vg. 21.b. The verse has literal similarities with 61:1 and stylistic similarities with 66:22 (cf. Pauritsch,

Nene Gemeinde, 94).

Form/Structure/Setting

The style has changed to a kind of narrative form. The familiar Divine Warrio r m otif reappears. W esterm ann (278) calls it a kind o f epiphany (see Pauritsch, Neue Gemeinde, 97–99). Cf. chaps. 13 and 34 above. It is not clear who the enemies are (see Steck, BN 36 [1987] 51–56), but the context o f the previous chapters requires them to be the rough elements among the people in Palestine. Isa 59:18d names “the coastlands,” that is, neighboring peoples like those of Philistia, Tyre, and Sidon. After the announcements of chap. 40, it comes as a rude shock to return to the kinds of violent retribution familiar from earlier in the book. YHWH raises up an unlikely successor to the Persian throne to accomplish his goals in Judah. This scene has a problem that is familiar from earlier passages. It contains a num ber of pronouns without antecedents or with uncertain antecedents. YHWH is nam ed in v 15b, and “his arm ” in v 16b. Presumably, the third-person masculine singular subjects o f verbs in vv 15b–16a refer to him. “His arm ” m ust be the antecedent through v 18. Who or what is YHWH’s arm? If this passage is like chaps. 44–45 and 49, it refers to the Persian emperor. He, like Cyrus before him, is an agent chosen to do YHWH’s will. The Vision identifies YHWH’s intention and power with the military intervention in vv 19 and 20. In v 21 YHWH addresses the emperor, renewing with him the covenant of servanthood that was m ade earlier with Cyrus in chaps. 44–45 and with Darius in chap. 49. Vv 15b–20 then describe the way that the em peror enters Palestine as YHWH’s instrum ent to set right the conditions portrayed in 56:9–57:2. Vv 18– 19 cite the Phoenician and Philistine areas that would have been of most importance to the Persians. V 20 contrasts the way the invasion will affect Jerusalem, or at least those in Judah who turn away from rebellion. Comment

15b YHWH agrees with the complaints of previous scenes and moves to bring judgm ent. 16 “His own arm ” describes the instrum ent he will use. The pronouns in v 16a refer to YHWH. The historical setting suggests that his agent is the Persian emperor, Darius in the late sixth century, or possibly Artaxerxes, who came to power in 465 B.C.E. Four years later he faced a war with Pericles of Athens over Cyprus. Inarus led a revolt in Egypt and called on Athens for help. The events of this scene fit the kind of move Persia would have made to insure the loyalty and stability of Palestine, especially as it related to Phoenicia and its fleet. Magabyzus was the Persian general responsible for Palestine. connotes “victory” or “salvation.” The effect of a military victory would

856

I saiah 59:15 b-21

be resumption of authority over the territory. means “legitimacy” or “righteousness.” In the Vision of Isaiah, this has consistently described YHWH’s grant to Persia of the right to rule in Palestine. (Cf. the use of both words concerning Darius in 51:4–8.) 17 The pronouns now turn to the emperor. The m etaphor pictures dressing for war in qualities required for victory. “Legitimacy,” “victory,” “vengeance,” and “violent fury” make up his psychological armor. 18 The purpose of the campaign is retribution. The dom inant word is “deed,” which occurs three times, balanced by words for retribution, “enemies,” and “adversaries.” The time for words is past. Judgm ent comes through acts of punishment. The crucial Phoenician and Philistine coast is m entioned explicitly: “the coastlands.” 19 “from the w e st. . . from the rising sun”: The geographical positions center on Jerusalem. To the west are the coastlands. To the east are the borderlands: Aram, Ammon, Edom, and Arabia. The impetus of the Persian drive is attributed to YHWH’s spirit. 20 The Persian army may have military objectives, but YHWH has sent it with another goal in mind, to bring about change in Jerusalem. The Persian appears to Jerusalem as a “redeemer.” He rescues the population from the petty tyrants of the region who had created the chaos pictured in 56:9–57:15 and 58:1–3. Persian amnesty will be available in a broader area for those who repent by turning against the rebellion. “in Jacob,” may well refer to Jews in Samaria, Ammon, and surrounding districts that still had substantial Israelite population. YHWH, as the em peror’s patron, seals this with his own word. 21 “my covenant,” refers to v 20 and God’s promise to Zion. He informs the em peror of his support and then confirms his promise to him. “my spirit,” is the gift that makes rule or service possible. (Cf. 11:2, where it was promised to Ahaz’s son to enable him to rule justly, and 42:1, where it was promised to Cyrus so that he could bring “(the) verdict to the nations.” It will appear again in 61:1.) “my words,” refer to decrees for the good of Jerusalem. YHWH promises support to at least two more generations of Achaemenid rulers. “to the age,” means to the end of the era. Explanation

The distressing situation pictured in 59:l–15a gets God’s attention. He sends the Persian to rectify it and supplies him with the things he needs to bring order to Palestine and redemption to Jerusalem. In this scene, a Persian em peror is chosen to do YHWH’s work in restoring Jerusalem and in building the temple. Once again God acts through a chosen person to accomplish his purpose. The way God uses his own people to accomplish his will is inspiring enough, but reflection on the mysterious way he uses pagan leaders and peoples within the larger frame of his strategy brings the reader of these verses (as indeed of Ezra-Nehemiah) to recognize with awe a power that is beyond understanding. Yet Israel’s dependence on his providence had to assume his control of history. The m odern reader can do no less.

Explanation

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Excursus: Jerusalem—A Persian Temple City Bibliography Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster, 1983. 213, 227– 3 4 .-------- . “Was the Pentateuch the Constitution of the Jewish Ethos?” In Persia and Torah: The Theory of Imperial Authorization of the Pentateuch. Ed. J. W. Watts. Adanta: SBL, 2001. 41– 44. Briant, P. From Cyrus to Alexander: A History of the Persian Empire. Trans. P. T. Daniels. W inona Lake, IN: Eisenbrauns, 2001. 526–28, 981–8 3 .--------- . “H istoire im pértale et histoire régionale: À propos de l’histoire Ju d a dans l’em pire achém énide.” In Congress Volume: Oslo 1998. Ed. A. Lemaire an d M. Saebø. VTSup 80. Leiden: Brill, 2000. 235–45. Carter, C. The Emergence of Yehud in the Persian Period: A Social and Demographic Study. JSOTSup 294. Sheffield: Sheffield Academic Press, 1999. Cook, J. M. The Persian Empire. L ondon; Toronto: D ent and Sons, 1983. 5 1 , 147–57. Frei, P. “Persian Im perial Authorizadon: A Summary.” Trans. J. W. Watts. In Persia and Torah: The Theory of Imperial Authorization o f the Pentateuch. Ed.J. W. Watts. Adanta: SBL, 2001. 5–40. First published as “Die Persiche Reichsautorisation: Ein Überblick,” ZABR 1 (1995) 1– 3 5 .--------- . “Zentralgewalt u n d Lokalautonom ie im Achäm enidenreich.” In Reichsideeund Reichsorganisation im Perserreich. 2d ed. OBO 55. Fribourg: Universitätsverlag, 1996. 8–131. Fried, L. S. The Ptiest and the Great King. Temple-Palace Relations in the Persian Empire. W inona Lake, IN: Eisenbrauns, 2003. Janzen, D. “Politics, Settlem ent an d Temple Community in Persian-Period Yehud.” CBQ 64 (2002) 490 –510. Olmstead, A. T. History of the Persian Empire. Chicago: Univ. of Chicago, 1948. Weinburg, J. The Citizen-Temple Community. JSOTSup 181. Sheffield: JSOT Press, 1992. Williamson, H. G. M. “Ju d a h and the Jews.” In Studies in Persian History. Ed. P. Briant. Leiden: Nederlands Instituut voor h et Nabije Oosten, 1998. 156–59. Many cities in the ancient world becam e fam ous as tem ple cities, e.g., M em phis a n d T hebes (in Egypt), Babylon (in M esopotam ia), D elphi (in G reece), an d Ephesus (in Asia M inor). Most o f these were linked closely to certain royal dynasties who built th em an d expected devotion to the tem ple cult to parallel loyalty to th e dynasty. In som e o f them , th e priests becam e m ore pow erful th an the kings. T hey used their pow er to raise u p a n d install ru lers as well as to dictate national policy. In any case, as nationalism developed in the an cien t N ear East, royal dynasties an d tem p le cities becam e closely related. T he temples an d their personnel were provided grants o f support o r given the rig h t to collect tribute o r taxes to m aintain the cult in re tu rn fo r political su p p o rt an d prayers for the dynastic rulers. All this was also true o f Jerusalem . A lthough it was apparently known as a sacred priestly city as early as the time o f M elchizedek (Gen 14:18–20), the tem ple was planned by David and built by Solomon (1 Kgs 5–9). Several heirs in the Davidic succession are singled out in history as particularly devout supporters o f the tem ple an d its cult, including Joash (2 Kgs 12:4–16), Jo th a m (2 Kgs 15:35c), Hezekiah (2 Kgs 18– 19), and Josiah (2 Kgs 22:3 –7). With the destruction of Jerusalem in 587 B.C.E., the tem ple was desecrated and the Davidic dynasty lost its throne. T hus the temple was orphaned. T he same fate befell o th e r tem ples an d tem ple cities as the g reat em pires replaced local dynasties, taking away their riches an d their pow er to tax. Babylon with its tem ple fo r M arduk was a particularly sad case. N abonidus, th e last o f the Babylonian em perors, was devoutly religious, b u t n o t a devotee o f M arduk. H e w ithdrew to a desert m onastery an d allowed the em pire to desintegrate an d its tem ples to languish. W hen Cyrus built the Persian em pire in the mid-sixth century B.C.E., h e found that su p p o rtin g tem ples and their personnel brou g h t g reat political benefits. W hen he gained th e favor and support o f th e priests, he also gained the support an d loyalty of th e adherents o f that faith. H e applied the policy in Babylon with great success. His

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successors did the same in Egypt. T he policy was applied to num erous G reek cities in Asia M inor an d in Greece. In effect, the Persian A chaem enid dynasty becam e the royal patron o f these tem ple cities and their cults, diverse as they m ight be. Cyrus I, Darius I, an d A rtaxerxes I were particularly known for their com m itm ent to these policies. B lenkinsopp (History o f Prophecy, 227) writes: “Ju d a h was on e o f several provinces the status o f w hich was determ in ed by its T em ple a n d th e cult carried o n there. It was the policy o f the central governm ent to sponsor, subsidize and, w here necessary, restore such cults.” This was d one for the M arduk cult in Babylon (see the Cyrus cylinder, ANET, 315 – 16), for the m oon god Sin at Ur, an d for the Esagila shrine in Babylon. Cambyses restored the rights o f the Sais tem ple in M em phis, Egypt. D arius I reproved th e satrap G adatas fo r taxing the A pollo shrine in Magnesia. In actions n o t unlike those fo r G reek cities o n the Ionian seaboard, YHWH’s tem ple in Je ru salem was g ra n te d privileges th ro u g h royal edict (Ezra 6:8). Cyrus, in effect, succeed ed the Davidic dynasty as the dynastic patron o f Jerusalem . T he benefits for these tem ple cities were enorm ous. They were relieved o f paying taxes to the em pire and given the right to collect revenues from th eir districts and from those who cam e to worship there. T he priests were given special status an d in several instances produced w ritten codes o f law fo r th eir adherents. T hese were adm inistered by th e priests b u t were also su p p o rted by th e Persian au th o rities (see Excursus: Law Codes under the Persians). T he cities w ere allowed to draw o n the royal treasury o f su rro u n d in g districts for special building projects. M agistrates an d imperial m ilitary pow er insured protection an d order. In re tu rn the em pire expected prayers for the sovereign, loyalty to the em pire, an d obedience to the governm ent. T he Persian em perors recognized th a t in many countries tem ples and th e ir priests form ed separate establishm ents th a t w ere often m o re lasting, rich, an d pow erful than th e political systems. T hey h a d th e ir own tax systems, courts, an d codes o f law. So they le a rn e d to trea t them w ith resp ect an d h an d le them with care. T hese policies were instituted by Cyrus an d co n tin u ed by his successors, especially by D arius I and A rtaxerxes I. T h e Vision of Isaiah and Ezra-Nehemiah teach th at YHWH sanctioned this m eans o f rebuilding the tem ple an d o f m aintaining the services to the tem ple with its city an d district. G od is u n derstood to have inspired th e im perial policy an d its application. H e g ran ted th e em perors his seal o f legitim acy an d su p p o rt in re tu rn fo r th eir restoration an d recognition o f the tem ple. T h e Vision u nderstands th at the entire system o f em pire has YHWH’s approval, in d e ed th a t h e instigated it. H e calls his people to learn how to live an d thrive within it. A key feature o f this divine strategy lies in w elcom ing Persian royal p atro n ag e an d recognition o f Jeru salem ’s tem ple, as Sheshbazzar, Z erubbabel, Ezra, an d N ehem iah did. Jerusalem becam e a tem ple city with all th e rights and privileges d u e such a city (see Ezra 1:2– 4; 6:3– 12; 7:6–28; N eh 2:4–9).

Zion’s D ay Dawns (60:1–22) Bibliography Achtemeier, E. Community and Message. 74–85. Blenkinsopp, J. A History o f Prophecy in Israel. Philadelphia: Westminster, 1983. Brayley, I. F. M. “Yahweh Is the G uardian o f His Planta-

Translation

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tion: A Note on Is. 60,21.” Bib 41 (1960) 275–86. Burghardt, W. J. “Isaiah 60:1–7.” In t 44 (1990) 396–400. Causse, A. “Le Mythe de la nouvelle Jérusalem du Deutéro-Esaïe à la IIIe Sibylle.” RHPR (1938) 377–414.--------- . “La vision de la nouvelle Jérusalem (Esaïe LX) et la signification sociologique des assem blées de féte et des p élerinages dans l ’o rie n t sém itique.” In Mélanges Syriens offerts à M . R . Dussaud. Gembloux: Duculot, [1939]. 739 –50. Grelot, P. “L’Épître (de la Féte de l’Épiphanie) Is 6 0 , 1–6.” AsSeign 13 (1962) 19–3 0 .--------- . “U ne Parallele Babylonienne d ’Isaïe LX e t du Psaume LXXII.” V T 7 (1957) 319–2 1 .--------- . La procession des peuplesvers la nouvelle Jérusalem , Is 6 0 , 1–6.” AsSeign 2.12 (1969) 6 –10. Hanson, P. D. Dawn of Apocalyptic. 46 –76. Hessler, B. “Sion im Glanze d er H errlichkeit Jahw es nach Is 60,1 –3.” BK 16 (1961) 101–3. Lack, R. Letture strutturaliste dell’A T (Isa 58:7 – 12; 60:18,22; 61:3 – 11). Rome: B oria, 1978. Langer, B. Gott a h ‘Licht’ in Israel und Mesopotamien: Eine Studie zu Jes 60,1–3.19ff. Ö BS 7. K losterneuburg: Ö sterreichisches Katholische Bibelwerk, 1989. Lipiński, E. “G arden o f A bundance, Image o f L ebanon.” ZAW 85 (1973) 358–59. Maertens, I. “É piphanie (Mt 2,1– 12; Is 60,1 –6 ).” ParLi 44 (1962) 716 – 22. Mouw, R. “W hat Are the Ships o f Tarshish Doing H ere? (Is 60:9).” Crux 17 (1981) 20 –2 6 .-------- . When the Kings Come Marching In: Isaiah and the New Jerusalem. G rand Rapids, MI: Eerdm ans, 1983. Pauritsch, K. Nene Gemeinde. 103–4 , 119–2 7 , 134–37. Polan, G. J. “Zion, the Glory o f the Holy O ne o f Israel: A L iterary Analysis o f Isaiah 60.” In Imagery and Imagination. Ed. L. B oadt e t al. Washington, DC: Catholic Biblical Association o f America, 2001. 50 –71. Schildenberger, J. “Die G ottesstadt Jerusalem (Is 60:1 –6 ).” Am Tisch des Wortes 7 (1965) 21–2 6 . --------- . “Das neue Jerusalem , Isaias 60,1–22.” BenM 19 (1937) 404 –12. Schramm, B. Opponents of Third Isaiah. Steck, O. H. “D er G ru n d tex t in Jesaja 60 u n d sien A ufbau.” Ζ Γ Χ 83 (1986) 261–9 6 .---------. “Jesaja 60:13— Bauholz o d er Tem pelgarten?” B N 30 (1985) 29–3 4 .--------- . “Lum en G entium : Exegetische B em erkungen zum G rundzinn von Jesaja 60:1 –3.” In Weisheit Gottes, Weisheit der Welt. FS J. Ratzinger, ed. W. Baier e t al. St. O ttilien: EOS, 1987. 2:1279–94. Strawn, B. A. ‘“A World u n d e r C ontrol’: Isaiah 60 an d the A p ad a n a Reliefs fro m P ersepolis.” In SBL Abstracts 2000. A tlanta: SBL, 2000. 166. Vermeylen, J. “La lum ière de Sion: Isaïe 60 et ses redactions successives.” In Quelle maison pour Dieu ? Ed. C. Focart. Paris: Cerf, 2003. 177–208. Wells, R. D., Jr. “T he Statem ents o f Well-Being in Isaiah 60 –62: Im plications o f Form Criticism an d the History o f Tradition for th e Interpretation o f Isaiah 56 –65.” Diss., Vanderbilt, 1968.

Translation Heavens:

Earth:

Heavens: Earth:

1Rise[f .]! Shine! For your [f.] light comes. And the glory of YHWH rises on you [f.]. 2Indeed, see! The a darkness. It still covers land, and thick darkness peoples. But on you [f.] YHWH dawns, and his glory appears over you [f.]. 3And peoples will journey to your [f.] light and kings to the brilliancea of your [f.] dawn. 4Raise your [f.] eyes. Look around you. All of them are gathered. They come to you. Your sons comeafrom far away, and your daughters are supported b on a hip. c

2+3 2+2 2+2+2 3+3 3+3 4+2+2 3+3

I saiah 60:1-22

860 Heavens:

Earth:

Heavens: YHWH: Jerusalem: Emperor:

YHWH: Emperor:

YHWH:

Emperor:

YHWH:

5Nowyou [ f.] see a and can be radiant. Your [f.] heart thrills b and rejoices. Because the sea’s riches are turned toward you [f.], and the wealth of nations comesc to you [f.]. 6An entire caravan of camels clothes you [f.], young camels of Midian and Ephah. All Sheba has come. They carry gold and frankincense aand proclaim YHWH’s praise.a 7Α ll theflocks o f Kedar are gathered to you [f.]. Rams of Negaioth are available for your [f.] service.a They rise up from my altar (a sacrifice) for favor b when I beautify my beautiful building. 8Who are those who fly like a cloud and like doves to their windows? 9Indeed the coastlands wait afor me,b and ships o f Tarshish (are) in thefirst (group) to bring your [f.] sons from fa r off. And their silver and their gold is with them f or the name of YHWH, your [f.] God, and f or the Holy One of Israel because he makes you [f.] beautiful. 10Foreigners build your walls, and their kings contribute to you [f.] service. Indeed, in my wrath, I struck you [f.], but in my favor, I have compassion on you [f.]. 11Your [f.] gates are open a continuously. Day and night they are not shut— to bring you [f.] the wealth of nations, and their kings, being led in.b 12For the nation and the kingdom that will not serve you [f.] will perish. Those nations will be completely laid waste. 13The glory of Lebanon a comes to you [f.]: the cypress, the plane tree, and the pine together to beautify the place of my sanctuary, and the place of my feet I make honorable. 14They come to you [f .] bending low,a theseb sons of those who were oppressing you [f.], cand they bow down on the soles of your [f.] feet, all thosec who were despising you [f .]. And they call you [f.] YHWH’s city, Zion of the Holy One of Israel. 15Instead of your [f.] beingforsaken and hated, with no one passing through,a I establish you [f.] for age-long exaltation, a joy generation to generation.

3+3 4+4 3+3+3 3+3 4+3 3+3 3+2 3+3 3+3+3 2+2 3+2 3+2 3+3 2+2+2 2+3+3 4+4 3+3 3+2 3+2 4+3 3+3 3+3

Notes

Emperor:

YHWH: Emperor:

Heavens:

Earth:

Emperor: Heavens: Earth: YHWH:

861

16When you [f .] suckle the milk of nations 3+3 and you [f.] suck from the breasta of kings, you [f . ] will know that I am YHWH, 4+2+2 your [f.] Savior and your [f.] Redeemer, the Mighty One of Jacob. 4+4 17Instead of the bronze, I bring gold. And instead of the iron, I bring silver. 3+3 Instead of the wood, bronze. And instead of the stones, iron. And I establish peacefor those determining your [f.] fate 3+2 and legitimacy for your [f.] taskmasters. 18Violence is heard in your [f.] land no more, 4+3 nor devastation and destruction within your [f . ] borders. You [f.] call your [f.] walls “Salvation,” 3+2 and your [f.] gates “Praise.” 19The sun is no longerfor you [f.] 3+2 a light by day. Norfor brightness is the moon 2+3 to give you [f.] light by night.a But YHWH (has become) for you [f.] 2+2+2 light by day and your [f.] God become your beauty. 20Your [f.] sun does not set anymorea 3+3 nor your [f.] moon wane. 3+2+3 But YHWH will befor you [f.] an age-long light. And your [f.] days of mourning are ended. 21Your [f.] people, all of them, will have citizen’s rights. 3+3 For an age, they inherit land. YHWH a is the Guardianb of his planting.c 3+3 the work of his hands dfor mutual beautification.e 3+3 22The little one becomes a clan and the smallest a mighty nation. I am YHWH! 2+2 I shall enjoya her in her time!

Notes 2. a. LXX omits the article. 1Qlsaa has it. 3.a. lQIsaa “in front, before,” is supported by Tg., but Kutscher (Language, 263,536) points out that lQJsa ahas been corrected and looks like it originally read supporting MT “to the brilliance,” which is also supported by Syr., α ΄ , σ ΄, θ ΄, and Vg. LXX reads τ ή λ α μ π ρ ό τ η τ ί σου, “ to your brilliance,” but omits “dawn.” Read MT, the less ordinary word. 4. a. MT qal, “they come.” W estermann emends to hipʿil, “they bring.” Unnecessary. 4.b. MT “are supported,” is nipʿal impf. 3d fem. p l. (BDB, 52, I; GKC §51 in). lQ Isaa supports MT. lQIsab “are carried”; Tg. “are carried”; LXX ἀ ρ θ ή σ ο υ τα ι, “are b o rn e”; Vg. surgent, “they get up.” Read MT as the less common text. Emendation (see BHS) is unnecessary. 4. c. MT “on a hip,” is followed by lQ Isaa and Tg. LXX έ π ’ ὤμων, “on shoulders”; Vg. de latere, “on the side.” 5. a. So MT. Many MSS read “you fear.” lQIsaa, LXX, Tg., and Vg. support MT. 5.b. lQ Isaa omits “and thrills,” and changes “be radiant” to 3d person, thus “your h eart is

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radiant and rejoices.” LXX omits “be radiant” but reads “and thrills.” Syr., Tg., θ ΄, and Vg. support MT (see Kutscher, Language, 553). Read MT. 5.c. MT pl. with 1Qlsaa. lQ Isab and Vg. read a sg. The difference is academic since the subject may be read collectively. BHS suggests a hipʿil, “brought,” with Tg. 6.a-a. Many commentators consider this an interpolation (Skinner; Volz; Whybray; Pauritsch, Neue Gemeinde, 123), but there is no support for deletion in the sources. Read MT. 7.a. BHS suggests deleting “your service,” citing its duplication in v 10. lQIsaa, Tg., and Vg. support MT. Read MT. 7.b. MT “upon acceptance,” is followed by Vg. super placabili, b u t lQIsaa “for acceptance o n ,” is supported by LXX, Syr., and Tg. Translation follows lQ Isaa (see BDB, 953). 9.a. MT is piʿel impf. from “wait.” Feldmann, BH K 3, and BHS note a proposal to read nipʿal impf. from II, “collect.” MT is supported by LXX, Tg., and Vg. Read MT. 9.b. MT “indeed for m e.” Feldmann, BHK3, and BHS record a suggestion to read “vessets of,” thus “the vessels [i.e., ships] of the coasdands will be assembled.” Whybray em ends “coastlands,” to “ships,” instead, thus “for me ships will be assembled,” but lQIsaa and the versions support MT. 11.a. MT pi ʿel pf., “are o p e n ,” is su p p o rte d by lQ Isaa. Tg. “be o p e n ”; LXX ἀυοιχθήσονται, “be opened”; and Vg. aperientur, “be opened," are all pass, or reflexive. So Cheyne, GKC §52A, and BHS suggest a nipʿal. Read MT. 11.b. BHS suggests reading an act. ptc., “leading in ,” instead o f MT’s pass, ptc., “b ein g led in .” MT is satisfactory.

13.a. lQ Isaa adds “is given to you an d ” (cf. 35:2; Kutscher, Language, 543). LXX, Syr,. Tg., and Vg. support MT. 14.a. BHS suggests a vowel change, inf. abs. instead of inf. const., that makes no difference in translation. 14.b. IQIsaa and two mssk add “all.” LXX, Syr., and Tg. support MT. Read MT. 14.C -C . Missing in LXX, but present in lQIsaa (corrected), Tg., σ ΄ , θ ΄, and Vg. Kutscher (Language, 544) thinks the original text of lQIsaa was a conflation of MT and lxx , later corrected in line with MT. Read MT. 15.a. MT “passing through,” is supported by lQ Isaa, σ ΄, θ ΄, and Vg. LXX ὁ βοηθω̑ν, “one helping,” presupposes Heb. (BHK3). Read MT. 16.a. “breast,” is an unusual spelling, occurring otherwise only in 66:11 and Job 24:9. The norm al pointing is 19.a. lQ Isaa, Tg., and LXX add “by night.” Syr. and Vg. omit with MT. Read with lQ Isaa. 20.a. lQ Isaa and LXX omit “anymore.” Tg., a ΄ , σ ΄ , θ ΄ , and Vg. support MT. 21.a. Insert “YHWH,” with lQ Isaa. 21.b. lQ Isab and one MS omit. MT may come from I and mean “keeper, guardian” (as in 27:3; 42:6; 49:8). O r it may come from II and m ean “shoot, sprout” (as in 11:1; cf. 14:19). MT points it for the latter sense. T he Translation points as qal act. ptc. o f the former. 21.C. Q “my planting,” is followed by Syr., Tg., and Vg. K “his planting,” is followed by lQ Isaa (so the transcription; but cf. facsimile, yod or vav?). lQIsab “his plantings.” LXX has no pronoun. K has the best reading. Cf. I. F. M. Brayley, Bib 41 (1960) 275–86. 21.d. MT “my hand.” lQ Isaa and lQ Isab “his hands,” supported by LXX. Translation assumes the latter form. 21.e. MT “for mutual beautification” (BDB, 8 0 2 , I), reading the hitpaʿel as reflexive. The word occurs also in 44:23, 49:3, and 61:3. 22.a. is hipʿil impf. from There are two meanings: I “hasten” and II “feel joy.” The second occurs only in Eccl 2:25 (but cf. HAL and DCH), but it is the most appropriate here where the idea of joy has already been expressed in vv 5a and 15b using five different words. Tg. reads the chapter in the future and translates “I will bring it.” lxx συνάξω αὐτούς , “I will gather them ”; Vg. subitofaciam istud, “I will do that suddenly.” Vg. is closest to Heb. I, but the others have no clear idea of the meaning. The Translation follows root II.

Form/Structure/Setting

Chaps. 60–61 greet the accomplishment o f rebuilding and restoring Jerusalem. The action envisioned first in chap. 4 and prepared for by chaps. 51, 52,

Form/Structure/Setting

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and 54 is pictured as accomplished in chap. 60. The prophet’s role in assuring the spiritual and moral quality of the new city appears in chap. 61. The excitement generated in chaps. 50–52 and 54 is reaching its goal and climax. Commentators have recognized in this chapter the form of an announcem en t of salvation (Pauritsch, Neue Gemeinde, 134–37). The developm ent is complex and reaches well beyond cultic limitations. The entire scene addresses Jerusalem at the time of her good fortune. It is a time when light replaces darkness, a time when her people come to her from everywhere (vv 1–5a) and her poverty is replaced by riches (vv 5b–9 ). Foreigners help to build the city and contribute to sacrificial offerings (v 10). O ther research has shown how dependent chaps. 60–62 are on chaps. 1–34 (M. Fishbane, Biblical Interpretation in Ancient Israel [Oxford: Clarendon, 1985] 495–99). P. D. Hanson (Dawn of Apocalyptic) sees in these chapters a “program of restoration” that was written in opposition to Ezek 40–48, but Blenkinsopp (History of Prophecy, 247) disagrees with Hanson’s view that Trito-Isaiah is anti-priestly and anti-cultic. Schramm has maintained that the views of these chapters and Ezekiel are in fact very close. He compares Isa. 60:10 with Ezek. 34:11 – 16; Isa. 60:4 with Ezek. 34:13; 3 6 :8 , 12; Isa 60:1, 13; 62:1 etc. with Ezek. 37:26 –28; Isa. 6 0 :1 0 , 12; 61:5; 62:8 with Ezek. 34:28; 35; 36:1 –7. ( Opponents, 144)

In the first edition of this commentary I tried to make a case for dating this in the time of Ezra by comparing the chapter to Ezra 7, but I now think that most o f these characteristics would have also appeared when expeditions under Sheshbazzar and Zerubbabel (Ezra 1–4) went to Jerusalem. The use of the earlie r date helps to unify the effect of the the book from 34–66. The events in chap. 60 are described from a different viewpoint in Ezra’s account of Cyrus’s decree that sent Sheshbazzar and Zerubbabel on expeditions to Jerusalem (Ezra 1–4). Those who traveled with them returned looted temple articles from the first temple (1:7–11) and took silver and gold from the king’s treasury (7:15) as well as that given by Babylonian Jews (1:6; 2:68; 7:17). These were designated to buy offerings. The core of chap. 60 speaks of “beautifying” the city (vv 7b, 9, 13, 19, 21). To this end the riches of the nations are gathered (vv 5b–7a, 9b, 1 0 , 1 3 , 1 6 , 17). They will serve to build the temple (vv 7b, 13b), the walls (v 10), and the gates (v 11). The establishment of Persian legitimacy is also clear. Peace and legitimacy for the masters (v 176) mean order and safety within Judah’s borders (v 18a) and rights for Jews to own land again (v 21a). Legitimacy implies Persian authority to uphold Jerusalem ’s position (v 12) and bring relief from oppressive neighbors (v 14). YHWH’s plan has been to use Persia’s wealth and power to accomplish his purpose. When Darius establishes Persia’s authority in Jerusalem, YHWH’s presence, his city, and his temple will flourish. W hat Darius gives to YHWH, YHWH gives to Jerusalem. These advantages include perm ission for Jews to travel (Isa 60:3 –4, 9; Ezra 1:2–4);

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su p p o rt for rebuilding the city an d the tem ple (Isa 60:6 –7 , 11 ,1 7 ; Ezra 1:2–3, 5–11); su p p o rt for operating the tem ple (Isa 60:3 –4, 9; Ezra 1–2); th e th rea t o f im perial reprisal fo r injury (Isa 60:12, 14; Ezra 4:1 –5); rights g ra n te d for adm inistration w ithin the law (Ezra 7:25) o f o rd er a n d inheritance (Isa 60:18, 21).

YHWH gives to Darius, King of Persia, peace and legitimacy for rule in Palestine (Isa 60:17c). Thus the scene depicts the effect in Jerusalem of the edict of Cyrus (Ezra 1–4) (like that of Artaxerxes that is cited in Ezra 7:1–25). The date is ca. 520 B.C.E. The scene may be outlined as follows: In tro d u ctio n (vv 1–7): Jerusalem , your light com es (vv 1–2). People jo u rn e y to your light (v 3). These include your sons and daughters (v 4 b) . You may rejoice (v 5 a). Riches are on the way (vv 5 b–6 ). Sacrifices can be ab u n d a n t (v 7). YHWH: They rise from my altar w hen I beautify my building (v 7 b) . T he core o f the scene (vv 8–18): W ho are these (v 8)? Darius: I sen t them (vv 9 – 12). YHWH: T im ber for my sanctuary (v 13). Darius: T hey subm it to Jerusalem for YHWH’s sake (v 14). YHWH: I do this. You know “Ί am YHWH, your Savior an d your Redeemer” (vv 15–16). Darius: Instead o f bronze I bring gold (v 17a) . YHWH: A nd I establish peace a n d legitimacy for him (v 17c). Darius: A nd I establish o rd er and safety in your lan d (v 18). C onclusion (vv 19–22): YHWH is your light (vv 19–20). Darius: Your people are assured inheritance rights (v 21a). YHWH is your guardian and joy (vv 21b–22).

The motifs that stand out in the chapter give it structure and flavor. Light is a major motif in vv 1–3, 5a, and 19–20. The reference to beautifying the temple and the city dominates the core in vv 7b, 8, 9, 13, and 21. The call to joy is evident in vv 5a, 15b, and 22. Strawn’s paper (‘“A World under Control,’” 166) compared chap. 60 with the Apadana reliefs from Persepolis. He sees chap. 60 as an example of Persian art’s influence in the west. Both show foreigners bringing tribute in many forms, all without signs of coercion or force. There is a total lack of militaristic imagery. Both are “reflexes of Persian imperial propaganda.” “Indeed the Pax Persica of the Apadana reliefs has become in Isaiah 60 the PaxJerusakmica.” He notes the frequent references to light in Isa 60 and the ubiquitous presence of the symbol of Ahura Mazda, the sun god, in the reliefs. Note how 60:1–2, 17–18 corresponds to 9:1–3 and how 60:3, 5, 14, 17 picks up themes from 2:1–4. Fishbane (Biblical Interpretation in Ancient Israel, 495–99) and Schramm ( Opponents, 143) recognize the reapplication of words from the early chapters; here they “are about to be fulfilled or about to be reversed.”

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Comment

1 The use of feminine pronouns in vv 1–7 indicates that Jerusalem is being addressed. The speakers are not identified, so they are presented as Heavens and Earth as is customary in this commentary. T he contrast of dawning light against the background of darkness picks up the theme from 58:10b. The light is clearly from YHWH, fulfilling the promise of comfort in 40:5. The passage focuses on his use of a new, supportive emperor, continuing the promise of 49:6b. 2 “darkness . . . covers land and . . . peoples.” The events will not have the same positive effect on all Palestine and its inhabitants as they do on Jerusalem. Darius’s success may have caught many in Palestine backing the wrong persons, thus increasing his anger and reprisal. Perhaps they supported the Egyptian revolt, or they may have been involved in the rebellion of the Persian satrap Megabyzus, but no such shadow falls on Jerusalem. 3 “Peoples” and “kings” will be those of surrounding districts in Palestine. They will travel to Jerusalem to be present for her “light,” her dawn—the occasion when she receives the royal favor of the emperor. K E. Bailey (Poet and Peasant [Grand Rapids, MI: Eerdmans, 1983] 58) finds a concentric structure here. 4 Jerusalem is encouraged to look up to see the approaching crowds, including “sons” and “daughters” (cf. 49:17–21; chap. 54; 66:20). Their kinsmen from distant lands return on pilgrimage to the new temple (cf. 2:2–3 and 66:18– 23). “supported on a hip,” heightens the m etaphor of Jews returning as Zion’s children with the encouragement and support of Persian officialdom at imperial command. 5–70a Jerusalem can rejoice because her former poverty is transformed by gifts from Arabia and Phoenicia that support the restoration of the temple and supply clothes, money, perfume, and sacrificial animals (cf. Ezra 7:15–20; Neh 2:7–8). Arabia was the district immediately to the south and west of Judah. It had control of major land trade routes. Phoenicia included the ports of Tyre and Sidon. It had access to commercial wealth from the entire eastern Mediterranean. 7b YHWH acknowledges the offering and claims credit for the new wealth. 8 Jerusalem is amazed and questions the identity and perhaps the motives of this horde. 9 Darius enters the scene, and the events become understandable. The new em peror is to make an appearance in Jerusalem. His subjects and petty bureaucrats from all over the satrapy Beyond the River hasten to meet him there to assure him of their fealty and support. His expressed interest in Jerusalem and its temple leads them to curry his favor by “contributing to his favorite charity.” Phoenician and Philistine merchants (“the coastlands”) are in the first group. Their ships make possible the journey of Jews from distant places. The religious purpose of the journey and the gifts is expressed: “for the name of YHWH, your God.” The em peror recognizes YHWH’s inspiration to “make [Jerusalem] beautiful.” 10a “foreigners,” and “their kings,” have taken seriously the imperial orders to assist in building walls and contributing materials for worship and sacrifice. 10b “in my wrath,” summarizes the era of chaps. 1–39, which was epito­

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mized in 6:11–13. “in my favor,” describes the era of consolation and blessing portrayed in chaps. 40–66. The people are now experiencing that blessing in full measure. 11–12 Darius orders open gates around the clock to receive the flow of goods from “nations” and “kings.” He then explains the threat under which their generosity operates. 13 YHWH specifies the reason for the gifts. “T h e glory of Lebanon” lay in its forests, which produced the timber for the temple, as they had for Solomon’s temple. The new sanctuary is to be beautiful, a contrast to the simple building among the ruins of the past century. “the place of my feet,” is a symbol of YHWH’s presence and authority. It is to be “honorable” in contrast to being despised for so long. 14 The Persian emperor describes Jerusalem ’s new status, as determined by his decrees and the representatives he has sent. His obvious favor causes neighboring officials who had oppressed and despised Jerusalem (Ezra 4)—Sanballat, Tobiah, and Geshem—to make obeisance and do honor to Jerusalem (at least as long as the Persian is present or is attentive to the situation). “YHWH’s city, Zion of the Holy One of Israel”: Jerusalem ’s importance to Achaemenid strategy lies in its being a religious center, a temple city (cf. Excursus: Jerusalem— A Persian Temple City) . Only because of the city’s link to YHWH is it to be privileged. 15 YHWH notes the change of direction and fortune for Jerusalem. He “establishes” her for this. “Age-long” (see Excursus: “A n A g e”) and “generation to generation” suggest the ongoing status of the city. Neither of these implies forever. They denote long periods of time. Despite varying fortunes in the following centuries, this and succeeding temples of YHWH in Jerusalem continued to be the center of Judaism and its pilgrims for half a millennium, until 70 C.E. 16 “suckle the milk of nations,” and “suck from the breast of kings,” are metaphors for the support pictured in the previous verses. YHWH calls on Jerusalem to recognize that he has done this as her “Savio r” and “R edeem er,” her age-old covenant God. This m om ent of joyous fulfillment should be understood in Jerusalem and the Diaspora as confirmation of the strategy that used Assyria and Persia for God’s own ends. It should lead all Jews to accept his plan and abandon alternative programs. 17ab The Persian leader calls for recognition of his gifts that go beyond what is absolutely necessary, upgrading the quality of all materials in the temple. 17c YHWH calls for the Persian emperor to see what is done for him. God gives the em peror “peace for those determining [his] fate.” Even emperors need support and are dependent on the good will of many. Then YHWH notes his gift of that essential necessity that has been emphasized repeatedly in the Vision, “legitimacy” (see Excursus: “Righteous" ” a n d “Righteousness”). In the ancient world the perception that deity had granted legitimacy to a ruler was vital to his ability to rule. YHWH granted that recognition in Palestine. 18 The Persian emperor closes the dialogue by citing Persia’s contribution of civil order in the land. “Violence” and “devastation and destruction” have been effectively eliminated in Judah. With “walls” and “gates” in place, peace should return. These enclosures may be properly nam ed “Salvation” and “Praise.”

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19–20 The closing accolades return to exult in “the light” that YHWH brings to Jerusalem. It is to be an “age-long” light that celebrates the end of “m ourning” such as that noted in chaps. 5, 10, 24, and 31–33. In it YHWH, not the temple, has become “light by day” (i.e., their sun) and their “beauty” (Ps 27:1). This direct relation to God is significant. It is not mediated through secondary things, whether temple or Torah, but direct relationship with God is possible (cf. 57:15; 58:6–9; 66:2b). 21 A final reassurance of “citizen’s rights” and inheritance rights (cf. 34:17) from Persian power speaks to the complaints of those who had not been able to settle tide claims to their land since they were abrogated by Nebuchadnezzar in 587 B.C.E. The people are rem inded that it is YHWH, not the Persian, who is the real “Guardian of his planting,” that is, of his people in Palestine. What the Persian has done, YHWH inspired him to do. Israel and Jerusalem are “the work of [YHWH’s] hands.” “for mutual beautification,” is an interesting phrase. It picks up the them e of beautifying Jerusalem, but also notes that God beautifies his people and that God, or the knowledge o f God, is made beautiful in worship. Cf. “the beauty of holiness” in 1 Chr 16:29, 2 Chr 20:21, and Pss 29:2, 96:9, and 110:3. 22 “the little one becomes a clan,” seems to reflect Judah’s growing importance. “the smallest a mighty nation,” is hyperbole that contrasts Ju d ah ’s relative smallness as a kingdom compared to Israel with its present exalted status in relation to neighboring territories. The scene closes with YHWH’s assertion: “I am YHWH.” Then the them e of joy returns in his statement that he intends to “enjoy”Jerusalem. Not since Eden has YHWH truly enjoyed his human creation (Gen 2). “in her tim e,” refers to the time of her blessing that is being inaugurated. Explanation

The “comfort” of 40:1–2 is being fulfilled in this chapter. The “light” promised in 49:6 breaks out here. The restoration of Jerusalem that was ordered in 55:13 and 45:13 and envisioned in 49:8–9, 22–23 moves toward realization. The reestablishm ent of inheritances and property rights named in 34:17 has occurred. The intervening time has been a long dark period for Jerusalem, whose buildings and social fabric are still largely in ruins. Ezra 1–4, 7 and Neh 2 provide the setting. Babylonian Jewry got the attention of the emperor through their remarkable and influential bureaucrats in the Persian administration. Artaxerxes was committed to the same policies regarding cults and temple cities that Cyrus and Darius I had used so successfully before. So he agreed to throw his full support behind Ezra’s and Nehem iah’s efforts. This had been true of Zerubbabel as well. Joy, light, and beauty flood the scene because Jerusalem is being rebuilt and rehabilitated as a result of YHWH’s patronage of Cyrus, the emperor, and his successors. Jerusalem ’s rivals, Sanballat in Samaria, Tobiah in Ammon, and Geshem in Arabia, consider this an unholy alliance and do their best to underm ine it. Some of Zerubbabel’s Jewish compatriots oppose this subordination to the empire at every opportunity.

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The heart of the chapter speaks of political, economic, and religious decisions that are calculated to change the abandoned chaos of ruins into a bustling center of activity, a busy m arket for merchants, artisans, and laborers, a place of light, beauty, and joy instead of the dark hopelessness and despairing poverty that it had been. What are these decisions? They involve the return of Jews from Babylon, the influx of foreign capital, and the sudden interest of governments in contributing to Jerusalem ’s renaissance. When Ezra 1–4 and 7:1–28 are placed alongside this scene, the pieces fall in place. Cyrus ordered Sheshbazzar to make Jerusalem’s temple function again. He wanted Jerusalem’s God to be pleased with him. To this end his officials sent lavish amounts of royal funds. They ordered other peoples and officials in the satrapy Beyond the River to contribute money, timber, and labor under the threat of imperial reprisal if they refused. Artaxerxes would even offer Ezra a military guard to see that his orders were obeyed, but this kind of support is not documented for Zerubbabel, which may account for his disappearance (see commentary on chap. 53). The scene in Isaiah picks up the same motifs to picture the results for Jerusalem. Obviously the Persian em peror expects to be rewarded for his generosity and support. This is recognized in v 17c. Poetic imagery exceeds the factual description of Ezra 7. Figures of light, beauty, and joy overflow the passage as the once almost deserted m ountain ruin greets the caravans, herds, and crowds that approach it. Under full royal patronage, everything in the city will be renovated and rebuilt with quality materials (v 17). After an opening section summarizes the events and effects (vv 1–7), the heart of the chapter portrays the emperor and YHWH describing what each is doing for Jerusalem and for each other. It begins with Jerusalem ’s astonished question, “Who are those?” (v 8). The emperor responds (vv 9– 12): transport for your people and their wealth because YHWH, your God, is making you (Jerusalem) beautiful; foreign labor for your restoration; royal gifts for temple sacrifice. He accents a change in imperial attitude toward Jerusalem and closes with a threat against any nation that will not contribute to service in Jerusalem (v 13). The intervening words from YHWH make sure Jerusalem knows that YHWH is responsible for every contribution Persia makes. This scene points toward the Vision’s climax in chap. 66. In this way the new heavens and the new earth are being created.

YHW H’s Agents to Bless Jerusalem (61:1–11) Bibliography Ausín, S. “El Espíritu Santo en la C om m unidad Escatológica (Is 61,1–11).” EstBib 57 (1999) 87–124. Beuken, W. A. M. “S ervant and H erald of Good Tidings: Isaiah 61 as an Interpretation o f Isaiah 40–55.” In The Book of Isaiah. Ed. J. Vermeylen. 411 –42. Bratcher, M. D . “Salvation Achieved (Isaiah 61:1– 7; 62:1–7; 65:17–66:2).” RevExp 88 (1991) 177–88. Caspari, W. “D er Geist des H e rrn ist ü b er m ir (Jes 61:1).” NKZ 40 (1929) 729–47. Coppens, J.

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“L’O int d ’Is 6 1 , 2 e t les p rêtres d ’Is 61,6.” E T L 53 (1977) 186–87. Everson, A. J. “Is 61:1–6.” Int 32 (1978) 69–73. Gosse, B. “Sur l’idenrité d u personnage d ’Isaïe 61:1.” Transeu 5 (1992) 45–48. Gowen, D. E. “Isaiah 61:1–3.10– 11.” Int 35 (1981) 404–9. Grelot, P. “Sur Isaïe lxi: La P rim iére C onsécration D ’u n G rand-Prê tre.” RB 97 (1990) 414–31. Kruger, H. A. J. “Isaiah 61:1–3 (4–9) 10–11: Transfer o f Privileges, an ‘identikit’ o f the Servant o f the Lord?” H vTSt 58 (2002) 1555–76. Lack,R. Letture strutturaliste dell'AT (Isa 58:7– 12; 60:18,22; 61:3– 11). R om e: B oria, 1978. Maccagnan, B. Isaia 61, 10: Lettura cultuale nella solennita dell’Immacolata. Rome: Edizioni “M arianum ,” 1982. Morgenstern, J. “Isaiah 61.” HUCA 40– 41 (1969–70) 109–21. Pinto, H. “Isaiah 61:1–2a in Liberation Theology.” ACS 5.2 (1989) 11–42. Rosik, M., an d V. Onwukeme. “F unction o f Isa 61,1–2 an d 58,6 in L uke’s Programm atic Passage (Lk 4:15–30).” PJBR2 (2002) 67–81. Sanders, J. A. “From Isaiah 61 to Luke 4.” In Christianity, Judaism, and Other Greco-Roman Cults. FS M. Smith, ed. J. Neusner. Leiden: Brill, 1975. 75–106, Schmitt, J. J. “L’oracle d ’lsaïe LXI, 1ss et sa relecture par Jésus.” RSR 54 (1980) 97– 108. Smith, P. A. Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship o f Isaiah 56–66. VTSup 62. Leiden: Brill, 1995. 23–26. Steck, O. H. “D er Rachetag in Jesaja 61.2: Ein Kapitel redaktionsgeschichtlicher K leinarbeit.” V T 36 (1986) 323–38. Zimmerli, W. “Das ‘G nadenjahr des H e rrn .’” In Archäologie und Altes Testament. FS K. Galling, ed. A. Kuschke and E. Kutsch. T übingen: M ohr (Siebeck), 1970. 299–319.

Translation Solo Voice: (The Prophet)

Heavens:

Earth:

Emperor:

Earth: (to Jerusalemites)

Emperor: (to priests)

1The spirit of my Lord a YHWH is on me 4+4 because YHWH has anointed me. To bring good news to poor persons, he has sent me, 3 to bandage ones with broken hearts, 3 to proclaim liberty to captives 3+3 and an openingb to those imprisoned,c 2to proclaim the year of YHWH’s favor 4+3 and a our God’s day of vengeance,b to comfort all mourners, 2+3 3to assign (rights) to Zion’s mourners. And to give them a 2+3 a wreath of flowers binstead of ashes,b oil of gladness instead of mourning, 4+5 a mantle of praise instead of a spirit of fainting, So that one calls them 2+2+3 oaks of the legitimate, YHWH’s planting for beautification. 4And they shall build the age-old ruins. 3+3 They will raise up former devastations, and they shall repair ruined cities, 3+3 devastations of generation after generation.a 5And aliens shall stand 2+2 and feed your [m. pl.] flocks. And sons of strangers (will be) 2+2 your [m. pl.] ploughmen and your [m. p l.] vinedressers. 6While you [m. pl.] shall be called priests of YHWH. 4+4 Ministers of Our God will be your [m. pl.] title. And you [m. pl.] will eat the wealth of nations. 3+2

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(to his officials)

YHWH:

(to Israel) (to Heavens and Earth)

Emperor:

And in their honor you [m. pl.] w illboast.a 7Instead a of your b [m. pl.] shameful little, a double (portion), 3+3 and (instead of) dishonor they shall rejoicec in their lot. Therefore they shall possess in their land a double portion, 4+4 and age-longjoy will be theirs. 8For I am YHWH, 2+2+3 one who lovesjustice and who hates robbery by injustice.a So I give their recompense bfaithfully, 3+2+2 but an age-long covenant I make with you [pl.]. 9And their descendants a w ill be known among the nations, 3+3 and their offspringa in the midst ofpeoples. All who see them will recognize them, 3+3+2 that they are a seed whom YHWH has blessed. 10I will rejoice greatly in YHWH, 3+3 and my soul will exult in my God. For he has dressed me in clothes of salvation, 4+3 and he has covered me a with a robe of legitimacy. As a bridegroom acts as a priestb (with) flowers, 3+3 and as a bride adorns herself with her bridal dowery, 11indeed, as the land sends out its shoots 4+3 and a garden makes its seeds sprout, so my Lord YHWH w ill cause legitimacy to spring up 5+4 and praise before all the nations.

Notes 1.a. lQ Isa a, MSSK, lxx , and Vg. om it “Lord. ” Syr. and Tg. support MT. l.b. MT is usually read with lQ Isa a (see facsimile) as one w ord, apparently a reduplicated form meaning “opening” or “release” (cf. 49:9). GKC §84b n. considers it dittography and emends to inf. const., “to open.” Tg. “come out to the light,” is a paraphrase, lxx ἀνάβλεψιυ, “recovery of sight” (cf. Luke 4:18), follows the usual meaning o f “to open eyes.” Vg. apertionem, “opening.” Both meanings o f are plausible. The Translation follows lQ Isaa. 1.c. MT qal pass, ptc., “to those im prisoned.” LXX τυφλοι ̑s , “to the blind” (Luke 4:18), apparendy read or “blind” (followed by Kohler), but lQ Isaa, Tg., and Vg. support MT. Read MT. 2.a. MT “and the day.” lQ Isaa omits vav; lxx , Syr., and Tg. have it. 2.b. BHS suggests ending the verse here. 3.a. LXX and Syr. om it. Read MT. 3.b-b. The Heb. wordplay, p ʾr, “flowers,” instead o f ʾpr, “ashes,” cannot be reproduced in translation. 4.a. lQ Isaa adds a second “they will raise u p .” This makes explicit what is implicit in MT. 6.a. The dictionaries locate MT as hitpaʿel impf. from meaning “boast, glory in ” (RSV), which is confirmed by lQ Isaa the more conventional spelling, and LXX θαυμασθήσεθε, “you will be adm ired”; T g . “delight yourselves”; and Vg. superbietis, “you will pride yourself.” For listings of the many proposed emendations, see Whybray o r Pauritsch (Neue Gemeinde, 112 n. 427). Read lQ Isaa. 7.a. BHS suggests inserting “for,” but this is n o t needed.

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7.b. MT’s switch from 2d to 3d person after the first line has caused great confusion. lQIsaa changes “ their lot”; “they possess”; and “to th em ” to 2d person (as does Syr.), but otherwise follows MT. LXX omits the first half of the verse. Vg. reads 2d person except for laudabunt, “they will rejoice.” RSV reads 2d person throughout, while BHS, Pauritsch (Neue Gemeinde, 112), and NRSV make the first stich 3d person. Whybray deletes the first “double portion,” and makes the first half verse impersonal, “instead o f shame and humiliation, rejoicing shall be their lot. “Volz would move the sentence to follow “a faint spirit” in v 3. Keep MT and treat it as a deliberate contrast. 7.c. Budde and BHS em end “they rejoice,” to “and spittle.” This has no support in the sources. 8.a. MT “in a burnt offering” or “with a burnt offering.” A few MSS point “by injustice.” Tg. “falsehood and oppression,” apparently reverses the words but follows the second meaning. LXX ἐξ ἀδικίας, “o f injustice”; Vg. in holocausto, “in a burnt offering.” Both meanings are possible. The Translation reads “by injustice” because it fits the context best. 8. b. lQ Isaa and Syr. make “their recompense,” and “ to them ,” 2d pi. LXX, σ ΄, θ ΄, and Tg. support MT. 9.a. lQIsaa and Syr. make “their descendent,” and “their offspring,” 2d p l. Kutscher (Language, 562) notes that the changes in vv 8–9 stem from the problem in v 7. LXX and Tg. support MT. 10.a. MT “he has covered m e,” from is a hap. leg., but it could be pointed hipʿil impf. (so BDB) or qal pf. (so HAL), both from “he wrapped m e” (cf. 59:17). T g . “he clothed m e.” LXX omits. Vg. circumdedit me, “put around m e.” T he two Heb. meanings are virtually indistinguishable. 10.b. MT “he priests it,” “acts as a priest.” lQIsaa “like a priest,” is a noun (cf. Kutscher, Language, 322). Tg. paraphrases in a tristich: “as a bridegroom who is happy in his bride chamber, and as a high priest that is adorned with his garments, and as a bride who decks herself with her ornam ents.” LXX περιέθηκέ μοι μίτραν‫׳‬, “he has put a mitre on me"; Vg. decoratum corona, “is adorned by a garland.” BHK3 and BHS em end to and Duhm and Kohler to both meaning “fix o n .” Read MT, the more difficult text.

Form/Structure/Setting

The scene begins with a solo speech (vv 1– 3a). This commentary recognizes a depiction of the implied author in such speeches (see “The Prophet/Im plied A uthor” in the Introduction to Isaiah 1– 33; also Excursus: Meshullam, Son of Zerubbabel in this volume). Koole (1:26) concurs: “Perhaps he talks about his own prophetic calling in 61:1 ff.” The rest of v 3 expands on the first line of the verse. In vv 4– 5 another speaker gives instructions for the restoration of Jerusalem. In vv 6– 7 the same speaker gives instructions concerning the compensation and privileges of priests. Both of these speeches (vv 4– 7) are appropriate for a Persian official, perhaps the king himself. In vv 8– 9 YHWH reacts to the previous speeches and claims that they result from his blessing. He speaks in the third-person plural through most of his speech, but in the second and third stichs of v 8b, he addresses a wider audience, apparently of Jews generally, using second-person plural. In v 8b “their” represents the priests, while “you” represents the people. V 9 speaks impersonally of Israel as “their.” Vv 10– 11 form a thanksgiving from one whom YHWH has saved and given legitimacy. If studies in earlier sections of the Vision are valid, the references to “legitimacy,” mark this as a speech by the emperor, who credits YHWH for his successes in Palestine (see Excursus: “Righteous” and “Righteousness”). The scene thus has three speakers: a preacher and healer, an administrator, and YHWH. The position of this scene in the Vision and the characteristics of the speakers help in identifying who they are. Though the teacher-preacher is

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similar in task and gifts with Ezra and with his renewal of covenant and establishment of law in Jerusalem about 458 B.C.E. (see Ezra 9– 10; Neh 8– 9), I now think that this figure should n ot be identified with Ezra. The contrast between Isaiah’s vision for the postexilic community and Ezra’s policies is too stark to perm it this identification. The speaker here rather seems to represent the implied author of the book, probably Meshullam, the son of Zerubbabel. The ruler-administrator fits the role of the Persian em peror with his granting and his renewal of the decree of restoration (Ezra 1– 4; 7:12– 28). YHWH’s words are consistent with his purposes presented repeatedly from chap. 40 onward. Those addressed onstage include primarily Jerusalem ’s priests and temple staff, while at a distance stand representatives of the Diaspora. YHWH’s usual escorts accompany him. The outline is composed of five speeches of two or three verses each: Vv 1– 3 Vv 4– 5 Vv 6– 7 Vv 8– 9 Vv 10– 11

YHWH’s an o in ted m essenger introduces him self as on e to proclaim “the year o f YHWH’s favor.” A program o f restoration for Jerusalem to b e a tem ple city is su p p o rted by pilgrim s a n d devotees. Priests are installed and g ran te d the usual privileges. YHWH identifies him self with these developm ents a n d with his people. T he e m p e ro r sings a hym n o f praise a n d th an k s fo r salvation an d credibility th a t have com e from YHWH.

Many commentators have noted the way this chapter picks up themes from chaps. 40– 55. It ties the Vision thematically with the structure of the previous acts. Vv 1– 3 are similar to the so-called Servant Songs (see Excursus: Identifying the “Servant of YHWH”). The restoration of fortunes in v 3 is reminiscent of 34:17, 45:13, and 49:6. Like chap. 60 this chapter speaks o f the people as a whole. It does not recognize the separation of the “servants of YHWH” that prevailed in 54:17c–59:21 and will return in 63:7– 66:24. Comment

1

“the spirit of my Lord YHWH”: compare the similar them e of “has anointed m e”: compare 45:1, where the reference is to Cyrus. The anointing here is clearly related m ore to God’s gift o f his spirit than to the oil used in ceremonies. In 50:4, where another individual speaks of a divine mission, YHWH’s discipline is the central theme. Usually only kings and high priests were anointed. However, Elijah was instructed to anoint Elisha as his successor (1 Kgs 19:16). Whybray (241) is undoubtedly correct in viewing the word’s use here as figurative for a commissioning for a specific task. The entire paragraph is task oriented. Note also the close association between anointing and the reception of the spirit in 1 Sam 16:13. “to bring good news,” picks up a central theme of the Vision from chap. 40 on (cf. 40:9; 41:27). “poor persons,” is used frequently in the Psalms for the faithful who wait on YHWH in spite of their personal distress (cf. 57:15). The Hebrew may also be translated “hum ble” or “afflicted.” “ones

11: 2. There the king was clearly in view, whether real or ideal.

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with broken hearts,” is often used parallel to the “poor” in the Psalms. Here, as in 57:15, it poignantly describes the dispirited Jewish community around the ruins of Jerusalem before Ezra returned. “to proclaim liberty to captives and an opening to those imprisoned.” The words echo the description of 58:6, but they are also metaphors for the Jewish sense of what it means to be exiles and subjects throughout this period (cf. 49:9). “to proclaim liberty,” is used otherwise in the OT for the Year of Jubilee (cf. Lev 25), which calls for a general emancipation of slaves on every fiftieth year. The prophets use it as a symbol for the release from the problems of exile (cf. Jer 34:8, 15, 17). There is no evidence that the Year of Jubilee was ever actually put into effect, but it is a familiar and very effective m etaphor for the freedom that God is providing for his people through his chosen instrument. “and an opening”: the translations have differed over the meaning of the word, “the opening of the prison” (RSV) or “the opening of blind eyes” (LXX and Luke 4:18; see Note l.b.). The parallel position to “liberty,” and its grammatical relation to “those imprisoned,” suggests that the form er is meant. The new restoration of rights and buildings in Jerusalem will be received as release from a long prison sentence. 2 “to proclaim the year of YHWH’s favor,” continues the reference to the Year of Jubilee, but the picture more closely resembles 40:1– 11, chaps. 51– 52, and chap. 60. The events predicted and seen dimly in those chapters are now announced as coming to pass. They contrast in the Vision with the curse of 6:11– 13. The description of the speaker’s assignment is in contrast to the anointing of 11:2– 5. There the tasks for which the spirit is given are those of a powerful ruler. Here they are simply those of a spokesman, a messenger, and a healer. “our God’s day of vengeance,” is the complementary elem ent to “the year of YHWH’s favor.” It is a familiar phrase in the OT (Prov 6:34) and has appeared in the Vision in 1:24, 34:8, and 35:4 and will again in 63:4. To correct a situation of abuse and unjust use of force requires both freedom for the victims and punishm ent of the guilty. So it is here. Westermann (367) relates the “day of vengeance” to the “day of YHWH” but finds here no reference to Israel’s foes. Schramm (Opponents, 145) takes sharp issue with Westermann, saying that prophetic theology always “proclaims the message of for Israel and of a for her enemies,” citing Isa 34:8 and 63:4. I have argued that 34:8 actually portrays vengeance against Zion, as 1:24 had predicted, that is, against YHWH’s enemies within Zion. To miss this point in Isaiah is to miss an essential nuance of its message. Schramm’s point that “acceptance” and “vengeance” pair opposite behaviors is correct, but the words do not automatically point to preset groups. Isaiah’s message is that YHWH’s vengeance against any of his enemies, from within Israel or without, works together with his comforting acceptance of his “servants” to create the kind of situation in which a relation between YHWH and his people is possible (cf. 63:4). Schramm’s summary that “good news for someone implies bad news for someone else” misses the point made·by these chapters that YHWH’s servants, both Israelite and foreign, will worship together in the new temple. “comfort,” has been a key word from Isa 40:1 on. “to comfort all m ourners,” sums up and fulfills the commission that was sadly abandoned

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by those to whom it was originally given (49:1– 4). Now an individual is commissioned anew to do the task. The difficult conditions in Palestine, described in chaps. 56– 59 and elsewhere, have undoubtedly produced numerous casualties. The individual whose suffering and death is described in chaps. 50 and 53 was certainly not the only one who died and left families and friends to m ourn. The people of Israel also m ourned the loss of possessions and land rights. 3 “to assign (rights),” addresses this problem (see v 7 and 34:17). The speaker offers more than words. He has the authority to establish justice and right wrongs. The ensuing changes in economic and political conditions are truly grounds for praise and joy. They provide a basis for calling the Jews in Jerusalem “oaks of the legitimate,” literally “oaks of the right.” (See Excursus: “Righteous” and “Righteousness”) The description credits governmental authorization for their new status. The parallel phrase, “YHWH’s planting for beautification” (cf. 60:21), credits YHWH’s plan and action for the reversal of their fortunes. It is also a rem inder that he has done this for a larger purpose involving his use of the city of Jerusalem. 4 The verse repeats the promise of 58:12 almost verbatim and picks up the theme of the restoration of Jerusalem from 49:8 and 60:10, but it goes back even further in reflecting YHWH’s assignment to Cyrus (44:28 and 45:13). Artaxerxes came to fulfill the decree first given by the founder of the empire (Ezra 7 and 1:2– 4). O n “age-old,” see Excursus: “An Age"” . The sense that the ruins are symbols of a previous age and that restoration is a symbol of the new age pervades these chapters. Most of the fallen stones of Jerusalem ’s walls and temple had gone untouched for well over a century. With imperial support and a new morale in the city, that will change. “generation after generation” (cf. 58:12): the “devastations” of Jerusalem had begun as early as the eighth century B.C.E. (see chaps. 3– 4 and 36– 39). The coup de grace was delivered in 587 B.C.E., but that is all changing now. 5 The address changes to second person. The developments of this new age will create a labor shortage, especially for skilled builders and experienced farmers. The need will be met by people from neighboring districts (cf. chap. 60). 6 Jerusalem ’s population was made up substantially of priests and Levites. The imperial decree confirms them in their positions and makes it possible for them to concentrate on their religious duties. They are to live from “the wealth of nations” that is contributed to the temple and its service. The imperial recognition of Jerusalem as a temple city worthy of government support probably gave them freedom from taxes and guaranteed contributions from neighboring district administrations (cf. Ezra 7:21– 23). 7 Allotting “a double portion,” was sometimes a recognition of status (Deut 21:17). Sometimes it was compensation for damages (Exod 22:4, 7, 9). The rights of Jerusalem ’s priests are granted both in recognition of their status and to compensate for long neglect. 8 YHWH supports the provision for the priests, but he then turns his attention away from die priests to his people. He identifies himself with ‘justice.” He abhors “robbery by injustice,” that is, depriving anyone of his goods or money by unjust judicial action. He provides “recompense faithfully.” (Cf. 49:4, where “justice,” and “recompense,” also occur together.) “T heir” seems to refer here

Explanation

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to the priests of vv 6– 7, while “you” (pl.) turns to Israel as a people. With them he makes “an age-long covenant.” His agreement with his people applies to the entire new age (cf. 55:3). The new, beautiful Jerusalem and its temple are symbols of YHWH’s broader commitment to them and of theirs to him. 9 The effects of the developments on the Diaspora of Jews scattered among the nations is here in view. They will be recognized as those whom “YHWH has blessed.” The scattered people are not forgotten. They are in YHWH’s purpose. “All who see them ” is a reminder of Gen 12:2. As in 41:8 and 51:2, the Vision sees the new developments in light of God’s promises to Abraham (Whybray, 244). 10– 11 The recipient of “salvation” and “legitimacy” confesses YHWH as “my God.” The interpreter’s decision concerning the identification of the speaker will dictate the nature of the salvation and legitimacy for which YHWH is responsible. The Translation takes the speaker to be the Persian emperor. In that case the terms cover his success in stabilizing his regime and in winning full control of Palestine. He confesses that his decision to support Jerusalem ’s position as a temple city has been responsible for his success in that area. He expects YHWH’s patronage to continue to support him and his reign. “sprout,” is a word used consistently to speak of the “new thing” that is happening (42:9: 43:19; 45:8; 58:8; see Whybray, 246). “Before all the nations” notes the usual gallery of spectators, “the nations” of Palestine (see 52:10; 60:3; and so on). Explanation

The scene presents three speakers who figure in Jerusalem ’s renaissance. The first is a preacher, a healer, a messenger (vv 1– 3). His message is not for the powerful or the rich but for the poor, the imprisoned, the broken, and the m ourners. He comes not as a strong leader to do something but as an anointed messenger announcing meaningful things. His message is of freedom, of comfort, and of support. The effect of his words turns all negative conditions into beautiful positive things. The new city requires more than stones and mortar. It needs a new spirit and a new attitude to be truly beautiful. This speaker provides these with his blessed words. A second speaker is a ruler, an administrator (vv 4– 7). He arranges for construction, for herding, for tilling fields and vineyards, for shares of land, and for temple revenues. He grants priestly titles, privileges, and assignments to administer the affairs of the temple. He confesses that YHWH has given him salvation and legitimacy because he has restored the temple (vv 10– 11). A third speaker is central to the scene. YHWH identifies himself (v 8a) and affirms his own dedication to “justice” and his antipathy to “robbery” and “injustice.” He takes credit for “recom pense” for the priests but insists beyond that on his determ ination to establish an “age-long covenant” with all his people (v 9). His blessing is not for Jerusalem alone. God’s purpose encompasses all Jews within the city and its priests and reaches to others beyond that. The chapter contains a balanced picture of ministries for God’s peoples. The spirit-anointed preacher of good news to the disadvantaged and oppressed continues the role of the suffering one of 50:4– 9 and 52:13– 53:12. He is God’s direct line of communication to the outsiders, the needy, and the distressed. Jesus identilled himself directly with this role and this passage (Luke 4:14– 21).

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A second essential role is for one who can build, finance, and administer the temple city. He can bring peace and safety for travelers. He can regulate and compensate temple priests and staff. Solomon did it first. Jehoshaphat, Hezekiah, and Josiah are cited for their later service. Three Persian emperors are credited in Ezra and Isaiah for such service. Herod the Great built the temple in which Jesus taught. However, it is God himself who works in and through both of these other roles. Only when his will, his standards, and his blessing move through these hum an instruments do they have divine sanction and power. Only then do they produce joy, beauty, blessing, and peace for all who worship there.

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Epilogue: For Zion’s Sake—New Heavens and New Land

(62:1– 66:24) The closing chapters of the book form a unit like the prologue (chaps. 1– 4). They pick up and close themes from the prologue and from the entire Vision. Many interpreters have noted the links between chaps. 1– 2 and chaps. 62, 65, and 66. J. Luque (“Leyendo Isaías, Oseas y Miqueas: Estructuras literarias semejantes en la literartura profética del Siglo V II AC,” Theo 14 [1999] 154– 70) argued that chaps. 60 – 66 recapitulate the structure of chaps. 33– 35. The idea is not convincing, but the thematic links between these blocks are worth investigating. He is right, though, that the “reprise” of the Visions themes begins earlier than chap. 65. Chaps. 60– 61 greet the accomplishment of rebuilding and restoring Jerusalem. The action envisioned first in chap. 4 and prepared for by chaps. 51, 52, and 54 is pictured as accomplished in chap. 60. The prophet’s role in assuring the spiritual and moral quality of the new city appears in chap. 61. Then the epilogue (chaps. 62– 66) begins by presenting the prophet’s role in assuring the physical integrity of the city and its walls in chap. 62. Isa 62:1– 7 and 63:7– 64:11 (12) are expressions of fervent prayer for a change in the direction that things are moving in Jerusalem. The announcem ent that guards are to be placed on the walls of Jerusalem is reminiscent of Nehem iah’s measures (Neh 4 – 6). This scene is probably set earlier in time, but it rings with the same determination to defend the city. Isa 63:1– 6 is a reprise of the Divine Warrior theme that began in 2:10– 20 with the Day of YHWH and was presented in chap. 13 and in 59:156– 20. It also echoes 34:6c. The call for fervent prayer to be made to God in this regard (62:6b–7) is answered by two long prayers in 63:7– 64:12. Here a Levitical preacher presents a remarkable prayer for the restoration of the Israel of old. Isa 65:1– 16 is YHWH’s reply, in which he denies the request and makes a clear distinction among a new Israel, the servants o f YHWH, and the broader ethnic identity that practices the popular paganism of the time. This theme was introduced with the opening verses of the Vision (1:2– 3) and has been picked up at various times through the work. Isa 65:17– 25 pictures God’s vision of his new heavens and new earth. The picture relates to 2:1– 4, 4:2– 6, and 11:6– 9. Chap. 66 is a realistic picture of the new temple with its tensions and yet its openness to foreign believers-worshipers. It is related to 1:10– 20. Isa 65:17– 25 and 66:1– 24 show God moving resolutely toward the fulfillment of his vision for the new temple and the new people. The epilogue depicts a time when conditions in Palestine and in Judah had improved to some extent. Anxiety was still high in the community, and many issues rem ained open and debated. The lack of a stable economy and governm ent m eant the bright hope of chap. 60 had not yet been fulfilled.

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The epilogue provides the Vision of Isaiah’s final definition of the servants of YHWH (65:1– 16) and its picture of the New Jerusalem (65:17– 25). It has a common and distinctive theme: the servants of YHWH (63:17; 65:8, 9, 13, 14, 15; 66:14), which were not mentioned in the prologue and were only introduced in 54:17 and 56:6. But the epilogue admits that problems still exist. It recognizes that not all who claim to be of Israel will be recognized by God, but a significant group of them along with many seekers from “the nations” will be part of “the servants of YHWH.” Two of the three issues begun in chap. 1 are thus brought to a close. The third, the issue of the temple, is addressed in chap. 66. The epilogue has four scenes: Scene Scene Scene Scene

1. A New N am e for Jerusalem (62:1 – 7) 2. YHWH’s O ath and a D isturbing A pparition (62:8 – 63:6) 3. S erm on an d Prayers with In terru p tio n s (63:7 – 64:11 [12]) 4 YHWH’s G reat Day: A New Jerusalem (65:1 – 66:24) Episode A. YHWH Deals with His O p p o n en ts (65:1 – 16) Episode B. YHWH Moves to Finish His New Jerusalem (65:17 – 25) Episode C. T he O ne YHWH Esteems (66:1 – 5) Episode D. YHWH Confirm s His Servants in H is New City (66:6 – 24)

A N ew Nam e fo r Jerusalem (62:1– 7) Bibliography Anderson, T. D. “Renam ing and W edding Im agery in Isaiah 62.” Bib 67 (1986) 75 – 80. Dahood, M. “T h e U garitic Parallel Pair qra//qba in Isaiah 62:2.” Bib 58 (1977) 527 – 28. Halpern, B. ‘T h e New Names o f Isaiah 62:4: Je re m ia h ’s R eception in the R estoration an d the Politics o f ‘T h ird Isaiah. J B L 117 (1998) 623 – 43. Hanson, P. D. Dawn o f Apocalyptic. 46 – 47. Mowinckel, S. “D er m etrische A ufbau von Jes 62:1s u n d die n eu e n sogen. ,Kurzverse’ (von E. Balla u n d G. F o h re r).” Z A W 66 (1954) 167– 87. Pauritsch, K. Neue Gemeinde. 114– 19, 130 – 34. Rubinstein, A. ‘W ord-Substitution in Isaiah lxii,5 and lix,16.” JSS 8 (1963) 52 – 55. Williamson, H. G. M. “Isaiah 62:4 an d the Problem o f Inner-Biblical Allusions. J BL 119 (2000) 734– 39.

Translation Ju d ah ’s civil administrator: (to a crowd) Second Speaker: Third Speaker: Fourth Speaker:

1For Zion’s sake I will not keep quiet! And for the sake of Jerusalem I will not rest until her legitimacy goes out like a btight light and her salvation bums like a torch. 2And nations see your [f. sg.] legitimacy and all kings your glory. And one calls you [f. sg.] by a new name which the mouth of YHWH picks out. 3And you [f. sg.] becomea a crown of beauty

4+4 3+3 3+3 4+4

Notes

Second Speaker: Third Speaker:

Fourth Speaker:

Administrator:

Second Speaker: Third Speaker: Fourth Speaker:

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in YHWH’s hand 4+4 and a royal turban b in your God’s palm. 4 Until it be no more said of you [f. sg.] “forsaken” 4+4 and of your [f sg.] land ait be said no morea “desolate.”b But you [f. sg.] shall be called “Hephzibah,” 4+2 and of your [f. sg.] land (it will be said) “Beulah” because YHWH delights in you [f. sg.] 3+2 and your [f. sg.] land will befertile. 5Indeed, (as) a choice youth marries a a maid, 3+2 byour [f. sg.] children would marry you b [f sg], and (as) a bridegroom rejoices over a bride, 3+3 your [f. sg.] God would rejoice over you [f. sg.]. 6On your [f. sg.] walls, Jerusalem, 2+2 I appoint watchmen. All day long and all night, 2+3 continually,a they will not be silent. You [pl.] who remind YHWH, 2+2 do not let quietb be yours! 7Do not let [pl.] rest be his 4+2 auntil he establishes a— until he makesferusalem 2+2 a praise in the land.

Notes 3.a. L (“and you will become.” Many MSS have The meaning is the same. 3.b. K and lQ Isa a qal inf. abs., “to wrap.” Q “turban,” a noun, is supported by all the versions. Read Q. 4.a-a. BHS thinks this is probably an addidon to the text. lQIsa a, LXX, Tg., and Vg. all include it. 4.b. MT noun fern, sg., “devastation.” lQIsa a qal act. ptc. fern, sg., “being desolate,” from followed by α ' , σ ' , and θ' (also in 64:9; but cf. 1:7; 49:8, 19, and so on). Tg. “desolate.” Vg. desolata, “desolate.” LXX ἔ ρημο ς, “desert,” is a paraphrase. The difference in translation between the Heb. forms is minimal. See Kutscher, Language, 386. 5.a. MT “for he marries.” lQ Isaa “for as one marries.” Tg. “for as one dwells with” (= Syr.), and LXX καὶ ὡς συνοι κω̑ν, “for as one lives with,” support lQ Isaa. Vg. habitabit enim, “for (a young man) will live,” has read as explanatory. Kutscher (Language, 320–21, 348) argues that MT here means “like,” a meaning unfamiliar to lQ Isaa, which made the same substitution in 55:9. The Translation reads MT with an implied comparison. 5. b-b. MT “your children marry you.” BHS suggests “your builders marry you,” or “your Builder [i.e., YHWH] marries you.” Cf. Ps 147:2 “YHWH builds Jerusalem ,” but the context does no t fit. lQIsaa supports MT, as do T g . “so your children dwell in your midst”; LXX ο ὕτ ω ς κ α το ικ ή σ ο υ σ ιν ο ἱ υἱ οί σου, “so your sons dwell”; and Vg. et habitabunt in tefilii tui, “and your sons will dwell in you.” The Translation follows MT. 6.a. lQ Isaa and one msk omit “continually.” LXX, Syr., Tg., and Vg. support MT. 6. b. MT is pointed as a noun, “quiet, rest,” from II, “cease.” LXX οὐ σ ιω π ή σ ο υ τ α ι, “they will not be silent,” and Vg. ne taceatis, “may you not be silent,” may suggest a verb, qal impv. fern, sg., “be silent,” from b u t the subject is pl. Read MT. 7.a-a. MT “until he establishes.” lQ Isaa “until he makes preparation and until he establishes,” adds a hipʿil form before repeating with a poʿlel form like MT. LXX, Tg., and Vg. support MT. lQIsaa is redundant. Follow MT.

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Form/Structure/Setting A solo speaker opens the scene as in 61:1– 3, but the tone conveys angry determination instead of quiet firmness. He announces a speech for the sake of Jerusalem/Zion. The key questions are: Who speaks? How does this relate to what preceded and what follows? If this is YHWH or the prophet speaking on behalf of YHWH, one would expect the tone and tenor to continue the development of themes from chaps. 60 and 61. Westermann (Das Loben Gottes in den Psalmen, 2d ed. [Göttingen: Vandenhoeck & Ruprecht, 1961] 108– 10) calls these first verses a song of the people in spite of its singular style. Elliger and Fohrer (218) fall back on the term “prophetic liturgy.” (See Pauritsch, Neue Gemeinde, 130– 34.) The content seems to be directed against YHWH’s silence or inaction (see Comment). Vv 6c –7a are clearly intended to evoke calls on YHWH to change his direction in dealing with Jerusalem. Since the contents of the chapter do n ot continue the earlier themes, the speaker must be someone different, perhaps an administrator who leads a group in Jerusalem in a demonstration against YHWH’s announced policies of having an open city and of depending on Persian defense. YHWH does not speak until v 8. The scene creates a tension in the drama, standing opposed to the views of chaps. 60 and 61, indeed of the whole Vision to this point. It is in tune with 63:7– 19 and chap. 64. Legitimacy and salvation are sought for the city as in other passages, but here they are sought for Jerusalem in her own right. Until now these were promised to the Persian, who in turn would restore, rebuild, and protect the city. Here, the prayers call for Jerusalem to be allowed to do this herself, as the guards on the walls (v 6) attest. They close her off from those around, while the Vision has presented its view of an open city ready to receive worshipers and artisans of all nations. The prayers contain the request for riches and blessing as the others have done, but they unrealistically spurn the help of Jerusalem ’s neighbors. Vv 1– 4 string out conditions introduced by “I will not rest until.” The determination to act culminates in the appointm ent of watchmen in v 6ab. It then presses on in a prayer that YHWH should not be allowed to rest until he has answered their plea. Comment

1 “For Zion’s sake” announces the commitment of the speaker. His urgency and restless agitation for his purpose is unm istakable. “keep quiet,” is parallei to “rest,” and shares the semantic field of II, “to be silent” (TDOT, 2:279). It suggests passivity and inactivity, and is used of stilling the waves (Ps 107:29), of the disciplined silence of a distraught person (Ps 39:3), but also of God’s perceived failure to act in response to a prayer of one distressed (Ps 28:1). The word is used six times in Isa 40– 66, two of them in this passage (vv 1 and 6). All the others have YHWH as subject. Twice he concedes that he has long “been silent,” or inactive, in the face of Israel’s needs and prayers (42:14; 57:11). Isa 64:11 (12) asks plaintively, “YHWH, will you be silent?” while 65:6 asserts, “I will not keep silent [or remain inactive].” Isa 62:1 and 6 have usually been understood as words from God like the other

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uses of these words in Isaiah, but if they are not spoken by God (see the argum ent in Form/Structure/Setting), the word points in a very different direction. Rather than waiting for God to break his silence, the speaker forces the issue, in effect acting for God or as God. Since the Vision has portrayed YHWH speaking in specific detail about Jerusalem as recently as 60:10, 22, and 61:8, the implied accusation that he is silent means that he is not saying or doing what the speaker wants him to do. Because the speaker disagrees with God’s announced actions, he ignores them and accuses God of total silence and inaction on the issues. He then announces that he will take matters into his own hands while the crowd is urged to pray unceasingly that God will make his response conform with what the speaker has already done (vv 6c– 7). The speaker calls for “legitimacy” and “salvation” for the city. That is, he seeks the right for the city to exist as a city and to be recognized. He insists on relief from oppression and attack. “burns like a torch,” picks up the imagery of 60:2 and 58:8. The objectives appear to be very nearly the same as those m entioned there. 2 He will not cease to speak and pray until “nations” on all sides recognize Jerusalem ’s “legitimacy and all kings [her] glory,” that is, her restored and prosperous state. This is parallel to 60:2 but with a reverse twist. There these characteristics were promised to the emperor. Here they are claimed for Jerusalem alone. There, Jerusalem was to receive YHWH’s benefactions through the empire and from her neighbors. Here, she sets out to get them for herself. Another goal is to have “a new nam e” that YHWH himself will choose. Zion or Jerusalem is not enough. Perhaps those names had come to rem ind the people of destruction, judgment, and ruin. Several times in the Bible a new name is given to recognize a new status or character (e.g., Israel instead of Jacob, Gen 32:28; Mara instead of Naomi, Ruth 1:20; Peter instead of Simon, Matt 16:18). The issue of a new name for Jerusalem was broached in 60:14, 18, where the city was now to be called “YHWH’s city” or “Zion of the Holy One of Israel.” H er walls were to be renam ed “Salvation” and her gates “Praise.” These all have strong religious connotations. The need for a new name is also m entioned in 1:26, Jer 33:16, and Ezek 48:35. The new name will be given in v 4 below. 3 A speaker prays for Jerusalem ’s beauty as chap. 60 had done but insists that it must come directly from ‘YHWH’s hand” (see chap. 64), that is, not be mediated by the Persians or Jerusalem ’s neighbors. The terms “crown,” and “royal turban,” reveal the royalist ambitions of the speaker. He wants Zion to become YHWH’s royal ornam ent again. It had been the headquarters of YHWH’s rule on earth during the United Monarchy. That ideology was continued in the temple and Davidic monarchy in Jerusalem until 587 B.C.E. There were those in postexilic Judaism that hoped for a future return to power of a descendant o f David. In that case, Jerusalem should be the capital of his kingdom. There is an anomaly in this verse, however. Instead of being the crown on YHWH’s head, the city is to be “in [his] hand.” A Babylonian inscription provides the model that one would have expected here: “Borsippa is Bel-Marduk’s crown.” V 3 avoids the obvious. It draws back from an overly ambitious claim for the city. In any case, Jerusalem ’s significance as the symbol and seat of YHWH’s kingly rule should be displayed. But this insistence runs counter to the whole thrust of chaps. 40– 66 of the Vision, where YHWH’s rule of the world is demon­

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strated in his choice of Cyrus and successive Persian rulers. The roles assigned to Israel and Jerusalem have been significantly changed for the postexilic age. 4 Inhabitants of the city must have been deeply hurt by derisive remarks that Jerusalem had been forsaken by YHWH. “forsaken,” usually refers to being forsaken by a husband (54:6; 60:15; see also 1 Kgs 22:42). “desolate,” means to be without children, as in 54:1. This is precisely what was decreed for the land and Judah in 1:7 and specifically in 6:11– 12 (also 17:9). This commentary has taken 34:9– 15 as an explicit description of such devastation in Jerusalem. Now the situation is reversed. That God would marry the land is an appropriation of Baal imagery. The speakers call for new names that will demonstrate their change of fortunes. “Hephzibah,” means “my delight is in her” (cf. 2 Kgs. 21:1). “Beulah,” means “married.” The cutting remarks, like those to an abandoned wife or an unmarried woman, are silenced as she proudly wears her wedding ring and married name. A comparison with the other new names mentioned in the Comment to v 2 above shows the crass emphasis on status and material prosperity that dominates here. There is no hint of praise to YHWH or recognition of his lordship. 5 The prayer would see Jerusalem m arried to her children. The m etaphor is mixed. It undoubtedly calls for Jews to be united, in spirit at least, with Jerusalem. The second figure calls for YHWH, h er God, to “rejoice” over her as a “bridegroom ” over his bride. Again the language is tightly limited to divine action for Israel with no room left for YHWH to act through third parties. 6ab Measures are announced for the physical defense of the city. They will include a twenty-four-hour watch that will call its stations throughout the night, as was the custom in antiquity. The sound of their calls should reassure the population. The need for a watch could certainly be demonstrated (see 49:16– 17; Neh 4:7– 9). One might see this as a hint that the speaker is like Nehemiah, who in a later period will also think in the practical terms of a government administrator concerned for the safety of the city. 6c “you who remind YHWH.” Whybray (249) notes the close connection with 49:16, where YHWH assures Jerusalem that the problem of her walls is before him constantly. In the monarchy one of the principal court officials was called a Mazkir, “rem inder.” In 36:3, Joah has this title, translated “recorder” (NIV). (See also 2 Sam 8:16; 1 Kgs 4:3.) Whybray suggests that both the watchmen and the reminders were members of the heavenly court of YHWH, which makes this passage the equivalent of praying to angels to intercede on Jerusalem ’s behalf. This commentary takes the view that both terms refer to persons in Jerusalem. The “watchmen” follow their rounds as constant reminders to the community of its need for safety. The ones “who remind YHWH” are those who pray unceasingly for the full restoration of Jerusalem. Both groups are urged to intensify their activities, in no case letting their voices or their efforts be stilled. 7 The goal o f these intense efforts lies beyond what they can accomplish. They are not to let YHWH rest “until he establishes.” The object is left unspoken, but it must be understood to resume the wishes in vv 1– 6. “Until he makes Jerusalem a praise in the land” states the aims of the group most precisely: a restoration of Jerusalem ’s reputation to one of praise and glory (v 2a) . It also shows that the building and defense of the walls constitute a program at this stage, not an accomplished reality. The goal of establishing Jerusalem again is in

Bibliography

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line with the Vision’s view of YHWH’s strategy, which has been voiced repeatedly from chap. 40 on. The dissonance of these verses is due to the means, the methods, and the goals, which differ sharply from those presented in chaps. 4 0 , 44– 45, 49– 54, 60– 61, and 65– 66. This scene, with 63:7– 64:12, presents an opposition view of what God’s plan and action ought to be. Explanation The calls to commitment and prayer are admirable as far as they go. (See Jesus’ parable in Luke 11:5– 10.) The goals requested for Jerusalem overlap with those offered and promised in the mainstream of the Vision: legitimacy and salvation. Even prosperity, safety, and blessing cover much of the same ground. However, significant omissions flaw the fervor. There is no m ention of God’s goals or what he will gain through answering this prayer. There is no hint of the temple or Jerusalem ’s purpose as a temple city. The prayers are narrowly selfish and defensive: The speakers want to close off the city from attack. They want no help or fellowship from neighbors or foreigners. They want walls guarded by their own people under their authority and command. Ezra-Nehemiah tells a story that shows leaders acting in this way repeatedly. Zerubbabel refused the offered participation of neighboring districts (Ezra 4:1– 4). This undoubtedly increased their suspicion and determined opposition. Ezra insisted on a division of families on ethnic lines (Ezra 9– 10) and created enmities with the Samaritans that continued over centuries. Nehemiah built a wall that would make self-determination possible, at least in terms of resisting the leadership of neighboring areas. The thrust of the Vision has been very different. Isa 2:1– 4 envisioned a temple city, open to pilgrims from any land. Chap. 55 extended the invitation, and in chap. 56 eunuchs and foreigners were included. The temple should become “a house of prayer for all nations.” Chap. 60 pictured a realistic way in which the decree of Artaxerxes (Ezra 7:13– 26) would insure imperial support and partidpation from neighboring nations. Now this scene turns its back on that to appeal to God in very selfish terms to let Jerusalem stand on its own feet, isolated and alone. Prayers in 63:7– 19 and in chap. 64 will continue and expand this counterprogram that is laid before God to allow a narrow Jewish isolationism to replace his call for openness and dependence.

YHW H’s Oath and a D isturbing A pparition (62:8–63:6) Bibliography Achtemeier, E. Community and Message. 100– 109. Alomía, Μ. “El Mesías Victorioso: Isaías 63:1 – 6.” Theo 14 (1999) 6 – 37. Buse, I. “T he M arkan A ccount o f the Baptism o f Jesus an d

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Isaiah 63.” JTS 7 (1956) 74– 75. G iglioli, A. “N uova v ersio n e d i ‘sq l’ in Is 5,2; 62,10.” RivB 15 (1967) 385–92. G relot, P. “L ’ex eg ese m essia n iq u e d ’Isaie lxiii, 1– 6 .” RB 70 (1963) 371– 80. H anson, P. D. Dawn of Apocalyptic. 203. H olm gren, F. “Y ahw eh th e Avenger: Isaiah 63:1– 6 .” In Rhetorical Criticism. Ed. J. J. Jac k so n a n d M. Kessler. P ittsb u rg h : Pickwick, 1974. 133–48. Maier, J. “E rg ä n z e n d z u je s 62:9.” ZA W 91 (1979) 126. N eb e, G. “N o ch E in m al zu Je s 62:9.” ZAW 90 (1978) 106– 11. Pauritsch, K. Neue Gemeinde. 138–44. R obinson, T. H . “N ote o n th e T ext a n d In te rp re ta tio n o f Isaiah lxiii, 3 ,1 1 .” ExpTim 71 (1960) 383. R udolph, W. “Z u je s 62:9.” ZAW 88 (1976) 282. Schramm, B. Opponents o f Third Isaiah. Schult, H . “Je s 63,1: m i za baʾ.”D B AT 6 (1974) 31– 32. Schwarz, G. “‘. . trin k e n in m e in e n h e ilig e n V o rh o fe n ’? E in e E m e n d a tio n (Jes 6 2 :9 ).” Z A W 87 (1975) 216– 17. Sekine, S. Die Tritojesajanische Sammlung (fes 56 – 66) redaktionsgeschichtlich untersucht. BZAW 175. B erlin: De G ruyter, 1989. Tom asino, A. J. “Isaiah l : 1–2–4 a n d 63– 66, a n d th e C o m p o sitio n o f th e Isaiah C o rp u s .” J SOT 57 (1993) 81–98. Webster, E. C. “T h e R h e to ric o f Isaiah 63– 65.”JS O T 47 (1990) 89– 102.

Translation Herald: YHWH:

Heavens: YHWH: Earth: (to workers)

Herald: Heavens: (to the peoples) Earth: Heavens:

Earth: Heavens.·

Earth: Military Officer:

8YHWH swears with his right hand and with his mighty aarm: I will not give your [f sg.] grain again to becomefood for your [f sg.] enemies. Foreigners shall not drink your [f. sg] wine for which you [f. sg.] have labored. 9B u t a those who reap it will eat it, and they will praise YHWH.b And those who gather it will drink it in my holy courts.c 10Pass through [pl.]! aPass through [pl.] the gates. Prepare [pl.] a way for the people! Build up [pl.]! Build up [pl.] the highway! Clear away [pl.] the rock! b cRaise a flag [pi] over the peoples!c 11 See! YHWH has let it be heard a as far as the border of the land. Say [pl.] to daughter Zion: See! Your [f sg.] salvation b has come! See! His recompense is with him and his reward before him. 12And they call them: People of the Holy One, YHWH’s Redeemed. Of you [f sg.] it is said: “One Sought Out, A City Not Forsaken.” 63:1Who is this? He comesfrom Edom,a with crimsoned clothesfrom Bozrah.a This is one glorious in his dress, stooping b under the weight of his armor. I myself am speaking with legitimacy

3+2 3+2 3+2 3+2 2+2 3+3 3+2+3 3+2 2+2 3+2 2+2+2 3+3 2+2+2 3+3 3+2

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Officer:

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ample to save. 2Why the red color of a your clothes? 3+3 And why are your garments like someone who treads a winepress? b 3I have tread a winepressa alone. 3+3 And no one from the peoplesb was with me. cI trod them in my anger 2+2 and trampled them in my wrath. Their eminence d spurtede onto my garments,c 3+3 and I have polluted f all my clothes. 4For a day of vengeance was in my mind, 4+3 and the year of my redemption had come. 5Whena I looked, there was no helper. 3+3 When I was appalled, there was no support.b So my arm accomplished salvation for me, 3+3 and, as for my wrath,c it sustained me, 6When I walked over peoples in my anger, 3+2+3 and when I made them drunk a in my wrath, and when I poured out their eminence b on the land.

Notes 8.a. MT “his mighty.” CD fragment “his holy.” lQ Isa a, l x x , Tg., and Vg. support m t . 9.a. lQ Isa a, l x x , and Syr. add “if.” 9.b. lQ Isa a inserts “ the name of YHWH.” LXX and Vg. support MT. Tg, inserts “before YHWH.” Read MT. 9.c. The mix o f themes has prom pted considerable rearrangem ent of the verse (see Comment). It is unnecessary. The verse makes sense as it stands. 10.a. lQ Isa ahas “pass through,” only once, as does LXX. Read MT. 10.b. m t “away the rock.” lQ Isa a “rock of stumbling” (cf. 8:14), is supported by Tg. (cf. Kutscher, Language, 544). LXX τοὺς λίθους τοὺς ἐ κ τ η̑ς όδου̑, “the rocks from the road.” Read MT. 10.c-c. MT “raise a flag over the peoples.” lQ Isa a “his words against the peoples.” LXX, Syr., and Vg. support MT. Read MT. 11.a. m t pf., “he let it be heard.” lQ Isa a impv., “announce!” l x x , Tg., and Vg. support MT. Read MT. 11.b. MT “your [fem. sg.] salvation.” LXX σοι ό σωτήρ, “to you a savior.” 63:1.a. P. de Lagarde (Semítica [Gottingen: Dieterich, 1878] vol. 1), followed by many, including BHS, em end “from Edom,” to puʿal ptcp., “reddened” (cf. Exod 25:5; 26:14; 35:7, 23; 36:19; 39:34; Nah 2:4; hipʿil in Isa 1:18), and “from Bozrah” (LXX Booop), to qal act. ptc., “than a grape-cutter, grape gatherer,” thus “with crimson clothes redder than a grape-cutter’s.” This has no support in the ancient sources and translations. E.g., LXX reads Εδωμ and Booop. With Whybray and Sekine (Die Tritojesajanische Sammlung, 140, 146), read MT. 1.b. MT “bending, stooping,” is supported by lQ Isaa. l x x omits, σ ' βα ινω ν, “walking,” and Vg. gradiens, “stepping,” led BDB, BHS, and HAL to follow R. Lowth (Isaiah [London: Nichols, 1778]) and others in emending to “m arching.” This is unnecessary. Read MT. 2.a. LXX, Syr., and Vg. omit the prep., b u t it is needed. Read MT. 2.b. MT could be either “in a winepress” or “in Gath.” lQ Isaa reads mistaking the similar sounding dalet for tav (Kutscher, Language, 227). LXX ληνου̑, “winevat”; Tg. “in the press”; Vg. in torculari, “in a winepress.” 3.a. The meaning of is uncertain. The word occurs otherwise only in Hag 2:16. LXX omits. Tg. “in the winepress”; α ' κρραμυλλιον, “small j a r ”; σ ' ληνoν, “winevat”; Vg. torcular, “winepress”; BDB “wine press”; HAL “tub, trough.”

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3.b. MT “from peoples.” lQIsaa “from my people,” is supported by Syr. lxx, α ' , and σ' follow MT. Read MT. 3.c-c. Omitted by lQ Isaa. 3.d. is usually translated here “juice, blood, gore,” though everywhere else it means “eminence.” Perhaps it should be translated according to its normal meaning. 3.e. “and spurted,” from B H S suggests pointing as a vav-consec. 3.f. MT “I have polluted,” is an unusual hipʿil form of perhaps due to Aramaic influence (cf. GKC §53p). lQ Isaa, lQ Isab, σ ' , θ' , Syh., Syr., and Vg. re a d piʿel which is followed by many m odem commentators. The meaning is the same. 5.a. MT has a simple vav-conjunction that may introduce a dependent clause, lxx , α ', Syr., and Tg. presuppose a vav-consec., to be translated “and th en .” Read MT. 5.b. MT “support,” from lQIsaa “support,” from but follows mt ’s “it supported m e.” Kutscher (Language , 295–96) prefers the reading in lQ Isaa, noting that LXX, α ', and σ ' also use two different roots. 5.c. MT “and my wrath,” is supported by lxx and Vg. Tg. paraphrases. B H S suggests “my forearm ,” citing Ps 91:4, but Isa 59:16 is a better parallel. Keep MT. 6.a. MT “I made them drunk.” Several MSS read “I broke them .” LXX omits. Tg. “I trample them .” lQIsaa, σ ' , θ' , and Vg. support mt . Read mt. 6.b. See Note 3.d. above.

Form/Structure/Settitig The scene answers the challenge posed in 62:1– 7 in two ways. The violence described in 59:15– 21 is fresh in their minds. First, YHWH responds by reviewing the situation: in vv 8– 9 YHWH swears that the fields will not be pillaged again; in v 10 he calls for the work on roads to continue; in v 11a– d notice is served that Zion has a patron; and in w 11e–12c it is recognized that restoration is funded and that Jerusalem ’s functioning sanctuary is a reality. The second answer is acted out. A huge figure of a bloody warrior appears and is challenged (63:1– 6). He claims “legitimacy” (i.e., authority) and “am ple” strength “to save” (that is, to punish rebellion and thus make the area safe again) (v 1). He reports a battle (vv 3– 6) in which he fought without aid from “the peoples” (that is, without support from Persian vassals in the area). This answers the charge that YHWH has done nothing to defend Jerusalem (62:1– 7) and implies that significant and effective military force has been used to keep peace and order for Jerusalem and its neighbors. Hanson (Dawn of Apocalyptic, 203) and Schramm (Opponents, 147) think of this as a “Divine Warrior Hymn.” But, is it a hymn at all? Schramm notes that there is no explicit m ention of God. Volz (262) discusses this issue at length. The two answers provided in this passage show that YHWH is using the second (Persian military force) to fulfill his promise of security and restoration given in the first. The scene supports the Vision’s main line of argum ent that the Persian em peror is YHWH’s servant entrusted with the tasks of restoring Jerusalem and keeping peace in the area. The first answer summarizes what the Vision has presented repeatedly as YHWH’s plan and action on behalf of Jerusalem. The oath includes his promise of security. V 10 reiterates his encouragement to restore access and transportation for pilgrims. V 11 speaks of the message heard throughout Palestine of the em peror’s patronage of the temple in Jerusalem. V 12 tells of funds available that make the city known as favored by her God and make its people known as “YHWH’s Redeemed.”

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The second answer is symbolic and metaphoric. The words bear connotations of color (red) and of war. They can be heard as references to nearby areas of conflict: Edom, Bozrah, Gath. They also conjure up pictures of vineyards and the gathering and pressing of grapes. Towering above and within these is an impressive and mysterious military figure, obviously victorious, who claims authority and success, but who also complains of lack of support in the battle. (Is Judah perhaps one of “the peoples” who failed to rally to his aid?) He had acted to requite rebellion (“vengeance”) and also to restore order and safety (“to save”). The horrible scene portrays a victory won without Jewish participation, which nonetheless secured safety and order for her prosperity and restoration. Without Persian troops and administration, the victory over vandals and intruders would have had to be bought with Jewish blood as it had been from the days of Deborah through those of Josiah. The fears of Jerusalem ’s leaders proved groundless. If the passage is dated in the sixth century, it would apply to other circumstances that cannot now be pinpointed. It can also be interpeted as God speaking throughout, in which case the return of the Divine Warrior motif recalls 2:10– 20 and 13:1– 5. V 10 recalls 48:20 and 40:3. Schramm (Opponents, 149– 50) thinks that this passage indicates a “new act of justice” that had to occur before the promises of chaps. 40– 55 and 60– 62 could be fulfilled. But is this so? Recent studies like those of Darr (Isaiah’s Vision) and Conrad (Reading Isaiah) suggest that the opening and closing chapters of Isaiah serve as prologue and epilogue for the book and are not to be included with the chronology of the inner book. If that is the case, in an alternative view of the passage, perhaps this description of the Divine Warrior could refer to YHWH and be a rem inder of the role that he played in chaps. 2– 34. This is no new act but a rem inder of what YHWH had done to make the new era possible. The slaughter in Edom and Bozrah is the same one described in 34:5– 7. And the “day of vengeance”/ “year o f redemption” is also the same as that pictured in 34:8 and 35:3, both of which refer to Judah/Jerusalem (see the Comment on those verses). The Divine W arrior passage picks up the theme from the earlier parts of the Vision as a rem inder of the central role that YHWH’s interventions have played in bringing the action this far. Comment

8 ‘YHWH swears . . . n o t . . . not.” The Hebrew formula is literally “i f . . . i f . . . ,” asserting that God puts himself at risk of bearing a heavy penalty if these things do happen in spite of his oath. This does not make good English sense, so it is rendered in the form that one would speak of taking an oath in English. “His right hand and his mighty arm ” (see 40:10– 11; 48:14; 51:5, 9; 59:1; 60:21) may refer to his arm raised in taking the oath, but they are also his chosen instruments o f military strength, the em peror and his armies. The Vision from 41:25 on has proclaimed that they had been chosen to achieve God’s goals for order and safety in Palestine, “Yo u r grain again” and “your wine”: the villages and field had for too long lain defenseless and open to any thief or ruffian passing by. This was always true when there was no authority to m aintain order,

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without which the peasants and their villages were helpless. E. Achtemeier ( Community and Message, 99) compared this verse to the covenant ceremonies in Israel that promised blessings for those who keep covenant and curses for those breaking it (Deut 28; Lev 26). One curse included having enemies consume the harvests for which Israel had labored (Deut 28:30– 33; Lev 26:16). YHWH’s oath confirms that the time of living under curse is past (40:1– 2). Whybray thinks of taxation that claimed the harvests of fields and of vineyards under imperial rule, but imperial orders for the restoration of Judah included clear orders that they were not to be taxed (Ezra 7:24), which was consistent with Persian practice regarding recognized temple cities. 9 “Those who reap it will eat it.”Justice will be served. Persian authority will make it possible, but “they [Jewish villagers] will praise YHWH” when they recognize the Vision’s claim that YHWH has sent the Persian armies and administrators. “In my holy courts” moves beyond the promise of material prosperity to include the restoration of worship in the temple. Whybray correctly relates this verse to the practice of bringing firstborn cattle and firstfruits of grain and wine to be offered to God in the festivals (Deut 12:17– 18; 14:22– 27; 16:9– 17). They were to be an offering of praise (Lev 19:24). G. Schwarz (ZAW 87 [1975] 216– 17) sought to separate the two themes by rearranging the stichs to read But those who reap it will eat it, and those who gather it will drink it. And they will praise YHWH in his holy courts. His suggestion aroused spirited responses from Rudolph (ZAW88 [1976] 282), Nebe (ZAW90 [1978] 106– 11), and Maier (ZAW 91 [1979] 126). Rearrangem en t is n o t necessary to make the point th at prosperity should prom pt recognition that YHWH has made it possible and elicit the appropriate response in worship. 10 The workers are called back to the task at hand, instead of guarding the walls and engaging in continuous prayer (62:6– 7) for something that is not in God’s plan. They are called rather to implement a faith in YHWH’s plan, which had appeared in 48:20, 52:11, and 57:14. The workers are exhorted to “build up the highway” and “raise a flag over the peoples.” References to “the highway,” have appeared in 11:16, 19:23, 33:8, 40:3, and 49:11. As the opening of the renovated temple draws near, the importance of having passable roads and safety in travel in this age when Jews are scattered and must travel long distances to reach Jerusalem cannot be overemphasized. The raising of “the flag” would be the signal that Jerusalem and its temple are prepared to receive the pilgrims (see 49:22). The imperatives of this verse exhort workers to continue in the tasks already begun. They must not allow the calls for self-defense of vv 1– 7 to impede construction! Nehemiah in a similar situation accomplished both by having workers take their weapons with them to the workplace (Neh 4:16– 18). 11 “see,” is a device that calls attention. The verse is directed to the speakers of vv 1– 7. Their perception is that YHWH has been inactive and unresponsive to their needs. The neighbors continue to revile and despise them. But they are rem inded that YHWH had “let it be heard as far as the border of the land” (that

Comment

889

is, throughout Palestine) that Jerusalem ’s “salvation had come.” The direct reference is to 60:9, but it also picks up earlier announcem ents m ade to the coastlands (Phoenicia and Philistia) and to the border areas (see 41:1– 9; 42:10– 15; 43:6; 45:22; 48:20; 49:1– 6; 51:5; 52:10; 59:18). The Vision pictures YHWH’s work as something that received ample publicity in all Palestine, but these speakers, like their forebears in Babylon, are blind to this work (42:18– 20; 43:8). The Persians came to the task of restoring Zion with ample funds for the project. “Recompense” and “reward” for the city and for the builders are available in full supply (see Ezra 2:68– 69; 3:7; 6:8– 10; Neh 2:8– 9). The em peror’s decree included provision for all their needs (chap. 60). 12 “They” refers to the surrounding peoples who reviled the survivors in the ruins of Jerusalem and who opposed all attempts to rebuild the temple and the city. They are those against whom the speaker in vv 1– 7 wanted to organize a defensive force. These peoples already call Jerusalem’s inhabitants “People of the Holy One” and “YHWH’s Redeemed.” The plea for a new name (in vv 2 and 4) has been anticipated, but note the difference. Here there is a strong testimony to YHWH’s role in the renaissance of Jerusalem, a recognition that was missing in the demands of vv 2 and 4. The prosperity of having their own food and their city restored leads, as God had intended, to a restored reputation. The neighbors are witnesses (43:10), just as the Jerusalemites bear witness by their very existence, to YHWH’s faithfulness. The common gossip aboutJerusalem has changed from the complaint of 49:14 that she has been forsaken and abandoned, although the inhabitants still cringe under the unkind cries of “desolate,” and “forsaken” (62:4). The same change is noted from the description in 1:8 and from the bleak description in 34:8– 15. They are now assured that their reputation has improved. The names are now: “One Sought Out,” by divine favor, “A City Not Forsaken,” by its ancient Deity. The promises extended in chap. 54 are being fulfilled. 63:1 The scene is suddenly dominated by an awesome figure in a uniform splattered with red spots. “Who is this?” is answered in three ways. “He comes from Edom . . . from Bozrah,” employs the same word pair found in 34:5– 7. is usually understood to mean “from Edom.” The nam e’s root means “to be red.” Perhaps the country derived its name from the red rock formations found there. Edom was no longer a nation (cf. Obadiah). It had been overrun a generation earlier by Arab-like peoples from the desert (see J. R. Bartlett, “T h e Moabites and Edomites,” POTT, 229– 38), but the territory to the south and east of Judah still bore that name. Bozrah was a major town in that region. Both Edom and Bozrah bear meanings related to “red” and to the grape harvest as well, meanings that will be exploited in the following verses. Schramm (Opponents, 148) and Hanson (Dawn of Apocalyptic, 206) point out that “Bozrah,” and “vintage,” sound alike. “Crimsoned clothes from Bozrah” may well have described a common sight as workers who pressed the grapes of that region returned to villages in Judah (see Note 63:l.a.). The second part of the answer to “Who is this?” dispels the idea that this is a worker from the grape harvest in Bozrah. It points to his military uniform. “glorious,” describes an officer’s dress complete with badge of rank and medals of honor. “stooping,” describes the peculiar posture required by “the weight of his armor.” He is a soldier, an officer, still in battle attire stained with evidence of recent carnage.

890

Isaiah 62:8-63:6

The third part of the answer is in the first person. The officer shows his credentials and claims that he has ample forces to handle the situation. He speaks to calm the people. “legitimacy,” claims that his authority derives from the imperial government. “ample to save,” claims that his troop strength is sufficient to carry out his mandate to restore order, put down rebellion, and rescue the oppressed. The two words appear regularly in the Vision to describe YHWH’s patronage of Persian rulers to accomplish his goals for Jerusalem: of Cyrus 45:8– 24 and 46:13; of Darius 49:6– 8, 51:5– 8, 59:16, 60:17– 18, and 61:10– 11. They are used of YHWH himself in 56:1 and 64:4– 5 and claimed for Jerusalem in 62:1– 2. Most interpreters have identified the bloody warrior as YHWH himself, but the text does not so identify him. The warrior is more likely a symbol of Persian imperial power fighting Jerusalem ’s and YHWH’s battles for them. So we have the answer to the question “Who is it?”: he is a warrior who has legitimately fought a bloody batde to save Jerusalem and others from dangerous enemies. His appearance suggests that the fears voiced in vv 62:1– 7, that Jerusalem needs to organize a vigilante-style self-defense, are groundless. The Persian army and YHWH have things well in hand. 2 But the Jerusalemites are still curious about “the red color of [his] clothes.” Why should a uniformed soldier look “like someone who treads a winepress”? The first answer had settled the question of identification: he is a soldier. It had not answered the question about the strange condition of his attire. Again there is the possibility for double meaning: “winepress,” may also mean “in Gath,” which is another neighboring city, one of the Philistine cities. 3 The officer answers candidly. He uses the m etaphor to give his report, making it a gory figure for the carnage o f battle. He did indeed “tread a winepress”; that is, he has been engaged in violent conflict. Then he adds a significant w ord: “alone.” He complains, “No one from the peoples was with me.” Normally an imperial army could compel vassal peoples to provide military support and provisions. This was apparently not possible in this instance. The officer then claims to have responded to this insubordination by treading and trampling them (like grapes) in “anger” and “wrath,” the emotions o f battle. The evidence of the bloody battles is on his clothes. ‘T h e ir em inence” (see Note 3.d.) implies that the battles reduced the peoples in importance and vitality. 4 “vengeance,” implies retaliation for previous wrongs. “redemption,” suggests the restoration of order that had previously existed. The word pair is appropriate to putting down rebellion. It may imply that those who refused to join in suppressing the original rebels were treated just as the rebels themselves were treated. 5– 6 The verses repeat the account, stressing that the warrior acted alone in gaining victory. “My arm ” indicates that his own forces “accomplished salvation,” that is, succeeded in establishing order and putting down the rebellion. “My wrath” refers to his own emotional motivation. Explanation

The previous scene consisted of shrill patriotic calls for a vigilante-style force to m eet a crisis of self-defense. The Vision has previously insisted that God is in control of the situation and that his plan is being implemented on schedule, but

Explanation

891

these activists panicked because of some current events. They refused to allow God to m eet their needs in his own way. This scene meets their challenge. It calls them to have faith in YHWH’s oath concerning their safety (62:8– 9). Faith should lead to continuing the work that had begun to build the roads leading up to Jerusalem (v 10). These roads are essential for the Vision’s program to become a reality. If Jerusalem is to become a center for pilgrimage, the people have to be able to travel. E. Achtemeier (Community and Message, 99– 100) links this assurance that Israel can eat their own food in the sacred courts with the assurance experienced by Christians when the Lord’s Supper is celebrated (1 Cor 11:23– 25) that their labor will not be in vain (1 Cor 15:58). God speaks to the anxiety of all times that the uncertainties of the future will rob us of the product of our labor and thus make all planning and labor fruitless. And Paul, like the Vision, summons believers back to the task at hand in making the will of God become reality in the world. A second response turns to the complaint that Jerusalem ’s reputation has suffered so badly. It insists that God has already changed their status and reputation, but the people were so concerned about their h urt feelings that they have not noticed. Their prayers were already answered, but they did not know it. The challenge in 62:1– 7 reacts to a military threat at their very door. In 63:1 this threat materializes as a bloody officer who appears at Jerusalem’s gates. Is he a laborer from the vineyards? Or is that human blood on his clothes? Or YHWH himself? He indicates that he is not threatening Jerusalem. The batde is over. He identifies himself as a soldier and claims to have acted legitimately to save something (or someone) precious. He is then challenged to explain his appearance. The evidence is clear. The blood-spattered clothes are unmistakable. First comes the confession: “I did it, alone and in anger.” Then comes the justification: it was an act of vengeance. That is, the enemy had done something first that created an unjust situation. This had to be answered and put right. So this was done to redeem something or someone. It freed someone from bondage, and it allowed healthy progress and life to return to the communities and societies of the land. Then the speech returns to the confession: “Yes, I did it, alone and in anger.” Violence in the service of justice, to repress tyranny or oppression and to ereate a secure and free society, is the proper justification for the use of military or police force in any time. That is the case here ex post facto. The purpose of the scene is not to justify the action. It does suggest that God has provided for the forceful m aintenance of order and that activist self-help measures for Jerusalem, like those proposed in the previous scene (62:1– 7), are not necessary. If God is the speaker throughout, then this passage, like the song of the vineyard (5:1– 7), begins with a picture of a soldier coming from battle (a vineyard owner) who then turns into YHWH in that role.

Isaiah 63:7-64:11 (12)

892

Sermon and Prayers (63:7–64:11 [12]) Bibliography A chtem eier, E. Community and Message. 109 – 21. A ejm elaeus, A. “D er P ro p h e t als Klageliedsänger: Zur Funktion des Psalms Jes 63,7 – 64:11 in T ritojesaja.” ZAW 107 (1995) 31– 50. Beek, M. A. “Das M ideiden Gottes: Eine m asoretische Interpretation von Jes 63,9.” In Symbolae biblicae et Mesopotamicae. FS F. M. T. de Liagre Bö hl, ed. M. A. Beek e t al. Leiden: Brill, 1973. 23 – 30. Beuken, W. A. M. Jesaja, Deel II-III. 9 – 52. Blank, S. H. ‫‘״‬A nd All O u r V irtues’: An In terp retatio n o f Is 64:4b–5a.” JBL 71 (1952) 149– 54. Botterweck, G. J. “S ehnsucht nach dem Heil: Is 64:1 – 7.” BibLeb6 (1965) 280 – 85. Brisman, L. “O n the Divine Presence in Exodus.” In Exodus: Modern Critical Interpretations. Ed. H. Bloom. New York: Chelsea H ouse, 1987. 105– 22. Buse, I. “T h e M arkan A ccount o f the Baptism o f Jesus and Isaiah 63.” JTS 7 (1956) 74– 75. Clifford, R. J. “N arrative and L am ent in Isaiah 63:7 – 64:11.” In To Touch the Text. FS J. A. Fitzmyer, ed. Μ. P. H organ an d P. J. Kobelski. New York: Crossroad, 1989. 93 – 102. Conrad, D. “Z u je s 64,3b.” ZAW 80 (1968) 332 – 34. Emmendörffer, M. Der fem e Gott: Eine Untersuchung der alttestamentlichen Volksklagelieder vor dem Hintergrund des mesopotamischen Literatur. FAT 21. T übingen: M ohr (Siebeck), 1998. 261 – 98. Fischer, I. Wo ist Jahwe? Das Volksklagelied Jes 63,7 – 64,11 als Ausdruck des Bingens um eine gebrochene Beziehung. SBB 19. Stuttgart: Katholisches Bibelwerk, 1989. Goldenstein, J. Das Gebet der Gottesknechte: Jesaja 63,7 – 64,11 im Jesajabuch. WMANT 92. N eukirchenVluyn: N e u k irc h e n e r Verlag, 2001. G osse, B. “D é to u rn e m e n t d e la v en g e an c e d u Seigneur contre E dom et les n ations en Isa 63:1 – 6.” Z A W 102 (1990) 105– 10. Hanson, P. D . Dawn o f Apocalyptic. 81 – 100. Harrelson, W. “Why, O L ord, Do You H ard en O u r H eart? A Plea for H elp from a H iding God. ” In Shall Not theJudge o f A ll the Earth Do What Is Right? FS J. L. Crenshaw, ed. D. Penchansky and P. L. R edditt. W inona Lake, IN: Eisenbrauns, 2000.163 – 74. Kuntzmann, R. “Le vocabulaire de salut en Is 63,7 – 14.” R S R 51 (1977) 22– 39. Morgenstern, J. “Is 63,7 – 14.” H UCA 23 (1950) 187– 203. Pascal-Gerlinger, E. “Isaïe 63,7 – 64,11: Étude littéraire e t théologique.” Diss., Strasbourg, 1984. Pauritsch, K. Neue Gemeinde. 144– 71. Schramm, B. Opponents of Third Isaiah. 150– 61. Steck, O . H . “Zu jü n g sten U n tersuchungen von Jes 56,1 – 8; 63:7 – 66,24.” In Studien zu Tritojesaja. BZAW 203. Berlin: De Gruyter, 1991. 229 – 68. Williamson, H. G. M. T h e C oncept o f Israel in T ransition.” In The World o f Ancient Israel. Ed. R. E. Clem ents. Cambridge: C am bridge UP, 1989. 141– 5 9 .--------- . “Isaiah 63,7 – 64,1: Exilic L am ent o r Post-Exilic P ro test.” ZAW 102 (1990) 48 – 5 8 . --------- . “Lam ents at the D estroyed Tem ple: Excavating the Biblical T ext.” B R 6 (1990) 48 – 58.

Translation Levitical Preacher:

7YHWH’s acts of covenant loyalty 2+1 I will bring to remembrance, YHWH’s praises 2+4 according to all that YHWH has dealt out to us and much a goodness b cto the house of Israel,c 3+3+2 which he dealt out to them d according to his compassion and according to the greatness of his acts of covenant loyalty. 8Then he said: surely, they are my people, 3+3+3 children who will not dealfalsely.

Translation

Zadokites: Nationalist:

People of the land:

Israelites: Jerusalemites: Israelites: Jerusalemites:

Israelites:

893

So he became their savior. 9In all their affliction a 2+2+3 he did not b afflicts.c And the angeld of his face saved them. By his love and by his pity 2+2 he himself redeemed them. Thus he lifted and carried them 2+2 all the days of (that) age. 10But they rebelled 2+3 and offended his holy spirit. So he turned around (to become) an enemy to them. 2+3 He himselffought against them. 11Then he remembered days of (that) age: 2+2 aMoses, bhis people.a Where was the one bringing them cfrom a sea ?d 3+3 eThe shepherdsf of his flock? Where was the one who established them in his presence? 3+2 (Where) was his holy spirit? 12(Where) was the One sending his glorious arm 3+2 to be Moses’right hand? (Where) was the One dividing waters before them 3+4 to make a name for himself a (for that) age?b 13(Where) was the One leading them in the ocean depths? a 2+2+2 Like the horse in the wildernessb they would, not be tripped up. 14Like the cattle when they go down into the valley 3+3 YHWH’s spirit gave us rest.a Thus you led your people 3+2+2 to make for yourself a glorious name! 16Look from heaven and see 3+3 from your holy and glorious dwelling! Where is your zeal and your valor a (now)? 3+3+2 (Where) is the yearning of your heart and your compassion bwhich have been mthheld from me?b 16For you are ourfather (too)! 2+4+3 Even i f Abraham did not know us and Israel does not recognize us! a You areb ourfather, YHWH, 3+3 our redeemer, from (that) age, that is your name! 17Why, O YHWH, did you make us stray from your ways? 4+3 (Why) did you harden our hearts so as not tofear you? a Return for the sake of your servants, 3+2 the tribes of your inheritance. 18aIt has become a matter of no consequence that 3+3 your holy people secure their inheritance a since our adversaries have trod down your holy place. 19We arefrom (that) age.a 2+2+3

I saiah 63:7-64:11 (12)

894 Jerusalemites: Israelites: Zadokites:

Nationalists:

Zadokites:

The Preacher:

Zadokite:

You have never ruled over them,. Your name has never been pronounced over them.b (64:1) c If only you would cleave the heavens! 3+1+3 (If only) you would come down, from facing you, mountains would quake!d 64:1 (2)As fire kindles dry bushes,a 3+3 orfire makes water boil,b to make your name known to your adversaries, 3+3 (to make) nations tremble before you. 2(3) When you did awesome things 2+2 that we did not a expect, byou came down! 1+3 From facing you, mountains quaked!b 3(4)From (that) age (until now) no one has heard of a— 2 + 2 + 2 no one has attended b— no eye has seen any God exceptc you 2+2 who works for one who waits dfor him. 4(5) aYou meetb with cthejoyful 2+2+2 and (with) the one doingc right, dwho remember you in your ways.d Look! eWhen you, yourself, were angry, and we sinned 3+3 fin those ancient times, we could still be saved! ef 5(6)And even i f all of us are as one unclean, 3+3 and all our right deeds are like soiled underclothes, even i f all of us arefaded a like a leaf, 3+3 our iniquityb can be liftedc like the wind. 6(7)And even if no one is calling your name, 3+3 bestirring himself to take hold of you, because you have hidden yourface from us 3+2 and melteda us down by means of our iniquities, 7(8)now? YHWH, 2+2 you are still ourfather! We are the clay, 2+2+2 and you are our potter. All of us are the work of your hand! b 8(9)Do not be angry, YHWH, to excess! 3+3+4 Do not remember iniquity forever! Look! Consider all of us your people, we pray! 9(10) Your holy citiesa have become wilderness! 4+3+2 Zion has become a wilderness! Jerusalem (is) a desolation!b 10(11)Our holy and beautiful building 3+3 where ourfathers praised you has becomea a place burned byfire, 3+3 and all our pleasant places bhave becomea devastations. 11(12) Will you restrain yourself concerning these, YHWH? 3+3 Will you be silent while you afflict us so much?

Notes

895

Notes 7.a. MT “m uch,” is an adj. lxx κριτής , “a judge,” reads qalptc. from Vg. multitudinem read “abundance,” a noun. MT is best in context. 7.b. MT “goodness.” lxx ἀγαθός and Vg. bonorum presuppose “good.” Tg. and Syr. support MT but add a pronoun, “his goodness.” σ ' αγαθωσυι‫ ׳‬ης , “goodness.” Read MT. 7.c-c. BHS considers this an addition, but it fits the m eter and the sense. Keep it. 7.d. MT “he dealt out to them .” LXX ἡμι ̑ν , “to us,” parallels “he dealt out to us,” earHer in the verse. lQ Isaa, Tg., σ ' , and Vg. support MT. 9.a. BHS and Whybray (257) suggest breaking the verse at this point, but none o f the versions or MSS do this. The Translation follows MT by making both v 8 and 9a tristich units. 9.b. K “not.” Q “to him .” AV, RSV, and NIV follow Q. lxx , σ ' , Tg., and Vg., followed by nrsv, support K lQ Isaa could be either. Read K. 9.c. lxx πρέσβυ ς , “ambassador,” reads “affliction,” as “envoy” (BDB, 851). 9.d. MT “ and angel o f his presence/face,” is pointed as a const, relation. LXX makes “angel” abs,, adds ἀλλ’, “but,” and reads “his face” as αὐτό ς , “himself.” Tg. keeps the connection but expands by adding “sent from ,” to deal with the unusual Heb. phrase. lQIsaa, θ' , and Vg. support MT. Whybray follows LXX and emends to read “it was no messenger or angel, but his presence, which saved them ” (cf. Exod 33:14– 15). But this requires a vav before “presence.” The Translation follows MT, reading literally. 11.a-a. Om itted in LXX but present in lQIsaa, Tg., and Vg. 11 .b. Vg. and Syr. add “and. ” A few MSS of Syr. presuppose “his servant.” Stay with MT. 11.c. MT “the one bringing them ,” is supported by Tg., α ' , and σ ' . lQ Isaa and MSK “the one bringing,” omit the suf. (as do LXX, θ' , and Syr.), taking “shepherds” as the object. Keep MT as the difficult reading. 11 .d. LXX γή ς , “land,” but MT “sea,” is supported by lQIsaa and the o th er versions. 11.e. MT the sign of the direct object. T g . “where.” MT has two extended questions. Tg. has three. 11.f. MT “shepherds of,” pl. LXX τ ὸν π οιμ ένα , “the shepherd,” sg. Tg. “as the shepherd of,” sg. Read MT with lQIsaa and Vg. 12.a. lQ Isaa and msk omit “for himself,” but LXX, σ ' , Syr., Tg., and Vg. support MT. 12.b. BHS suggests deleting on metrical grounds. N ot necessary. 13.a. Heb. “in the chaotic primeval oceans.” 13.b. MT “in the wilderness.” BHS suggests “like the desert,” and moving it prior to “like the horse,” but MT makes sense as it stands. 14.a. MT “he gave us rest,” hipʿil impf. from lxx ὡδήγησεν, “he led,” and Vg. ductor, “guide,” presuppose the Heb. ro o t (cf. BHS), b u t Whybray notes correctly that the context and the parallel in Exod 33:14 support MT’s derivation. 15.a. MT “your mighty deeds,” pl. LXX and Vg. read a sg., H eb . “ Your might” (BHS). “T h e unpointed lQ Isaa text could be either, since it contains defective as well as plene spellings” (Kutscher, Language, 134–35). T here is little difference in meaning. 15.b-b. lit. “they have restrained themselves to m e.” The awkward phrase and 1st sg. pronoun have prom pted various emendations (see BHS). Lxx ὅτ ι ἀνεσχου ἡμών, “because you withheld (them) from us,” is followed by many interpreters, but lQ Isa’ α ', σ ', θ ' and Vg. support MT. MT makes sense and should be kept. 16.a. MT impf., “recognize us.” lQ Isaa is pf. to match pf., “know us” (Kutscher, Language, 352). Read MT. 16.b. lQ Isaa adds “he,” thus “You are he.” LXX, Syr., Tg., and Vg. support MT. 17.a. Lit. “from fearing you.” 18.a-a. The line is usually considered corrupt and em ended in various ways (see BHS, Whybray). The problem originated in which is here usually translated “for a little while,” though this tem poral m eaning appears nowhere else (BDB, 859). HAL suggests em ending to “ why do they have little regard?” If translated in its normal meaning, “for a little o r insignificant thing,” the verse may be read as it stands with an implicit contrast between the lines. See Comment. 19.a. MT “from an age,” is supported by lQ Isaa. Vg. quasi in principio, “as in the beginning,” presupposes “as an age.” LXX and σ ' conflate both readings. Read MT. 19.b. BHS suggests ending the verse here. 19.c. MT 63:195–64:11 = English versions (from LXX) 64:1– 12.

896

Isaiah 63:7-64:11 (12)

19.d. MT “they quake,” nipʿat from (ro o t I in BDB, II in HAL, III in DCH). LXX τακήσονται, “they will be melted down,” and Vg. defluerent, “they flow down,” presuppose H e b . “they flow down,” qalfrom “quake,” occurs only here and in 64:2, though Whybray observes that LXX presupposes in Judg 5:5, where MT has (so also HAL, DCH). Stay with MT. 64:l.a. is a liap. leg. lxx κηρός , “wax,” may have derived it from “melt.” σ ' and θ' εκκαυσις , “burning heat.” Tg. “your anger.” Vg. exustio, “conflagration.” BDB and DCH suggest “brushwood” from a hypothetical root HAL does the same, pointing to Arab. hamaša, “to gather,” hašim(at), “inflammable brushwood.” lQ Isaa has which A. Guillaume (“Some Readings in the Dead Sea Scroll of Isaiah,” JBL 76 [1957] 42) translates “brushwood” on the basis of Arab, ghamis and considers original. Kutscher (Language, 506) prefers MT, noting the frequent confusion of gutturals in lQ Isaa. The meaning o f the word remains uncertain. 1.b. lQIsaa, LXX, Syr., and Tg. read “to your adversaries,” twice, once with MT and once at the end of the first stich. σ ' , θ' , and Vg. support MT (Kutscher, Langauge, 544). 2.a. lQ Isaa omits “not.” LXX and Vg. omit the entire phrase. 2.b-b. The second stich is identical to 63:19b and is considered by most interpreters a gloss and deleted. Keep MT. Repetition is common in the Vision. 3.a. MT “they heard.” LXX ἠκούσαμεν, “we heard.” T g . “ear has not heard" (cf. 1 Cor 2:9). lQIsaa and Vg. support MT. BHS and other interpreters follow lxx to read “we heard.” Keep MT. 3.b. MT “they did not listen.” lxx omits. T g . “n or listened” (but see Note 3.a.). Vg. neque auribus perceperunt, “n or did they perceive with ears,” and 1 Cor 2:9 οὐς οὐκ ἥκουσεν, “ear did not hear,” led Duhm, Marti, and BHS to suggest “no ear listened” (Pauritsch, Neue Gemeinde, 156), but it is not certain that Paul is quoting this verse (see H. Conzelmann, 1 Corinthians, trans. J. W. Leitsch, Hermeneia [Philadelphia: Fortress, 1975] 63–64). Read MT. 3.c. MT “except you.” The noun means “removal. In const, it acts like a prep., “except, only, save that.” 3.d. MT sg., “for the one waiting.” BHS follows two Heb. mss, lx x , and Vg. to read pl., “for those waiting.” lQ Isaa supports MT. Read MT. 4.a. BHS m entions Grätz’s suggestion that “if, O that,” has fallen out by haplography. 4.b. MT “you meet,” has led to a variety o f translations and emendations (see Pauritsch, Neue Gemeinde, 156). 4.c-c. MT Mrrwt, “the one rejoicing and doing,” is supported by lQIsaa and Vg. lx x t o i s ποιοΰσι, “those doing,” leads BHS to delete “ the one rejoicing,” and read p l., “those doing.” Read MT. (Cf. Note 3.d.) 4.d-d. MT “those remembering you in your ways,” is supported by lQIsaa and Vg. lxx καὶ των ὁδών σου μνησθήσονται, “and they will rem em ber your ways,” led BHS to read Stay with MT. 4.e-e. Taking + pf. followed by vav-consecs. as protasis of conditions “taken-for-granted” (see J. Wash Watts, Survey of Syntax, 134), and the following impf. as the apodosis. The conditional sentences continue through v 7. 4.f-f. MT “in them for an age and we will be saved” (= lQ Isaa, σ ' , Vg). lx x διὰ τούτο ἐπλανήθημεν, “because of it we strayed.” Volz and BHS suggest “when you hid yourself we behaved wickedly”; Cheyne, Köhler, and Westermann “in our treachery and we will be saved”; Elliger “and your h eart became hot and we were guilty.” RSV follows MT but makes the last word a question. MT remains the best. 5.a. MT is a strange form that could be derived from “sink, fade” (so the dictionaries), or “mingle, confuse” (so Whybray), or (?). lQ Isaa is from Though the versions support lQIsaa’s meaning, Kutscher (Language, 262) discounts their evidence since the context forces this m eaning anyway. BHS follows lQ Isaa to point “we fade.” Translate “fade” with the context. 5.b. MT “our iniquity,” appears to be sg., though BDB (730) locates as pi. (but BDB has added a yod). lQ Isaa is obviously p l., but in v 6 it duplicates MT’s sg. It apparendy changed the num ber here to match the pi. verb (see below). 5.c. MT “they take us away,” qal impf. from to, is supported by lQIsaa lxx οἴ σει ἡμάς, “it will take us away,” sg. BHS suggests sg. for consistency. lQ Isaa made the opposite change (see above). In both cases, MT seems the difficult reading. Keep it. 6. a. MT qal impf., “and you melted us,” from lQIsaa from “give as a gift” (so Kutscher, Language, 252, on the basis of an Arab, cognate ro o t), lxx , Syr., Tg., and Vg. all translate

Form/Structure/Setting

897

with meanings similar to “give,” but Kutscher wonders if this is because of their text o r the context. BDB (556), GKC §72cc, BHS, and HAL suggest piʿel from “deliver.” Keep mt as the difficult reading (see DCH). 7.a. MT lQ Isaa Kutscher points out “laryngeals and pharyngeals were indistinguishable in the dialect o f the scribe of the Scr.” (Language, 508; see 507). The same exchange occurs in 5:5; 28:22. 7.b. mt “your hand.” lQ Isaa, lxx, and Vg. read pl., “your hands.” 9.a. pl., “your holy cities,” is unusual, b u t LXX πόλις τοΰ ἁγ ίου σου, “city o f your holy one”; also Vg. lQ Isaa supports MT. 9.b. MT “desolation.” lQIsaa “being desolate.” See Note 62:4.b. above. 10.a. MT sg., “it has become.” lQ Isaa reads both p l., perhaps because of “our pleasant places.” 10.b. mt pl., “our pleasant places,” followed by a sg . “it has become.” lQ Isaa and lxx also pl. Syr., Tg., Eth., and Arab, make the noun sg.

Form/Structure/Setting

A prayer summarizes Israel’s defense in view of YHWH’s prosecutorial accusations. It brings together a summary of Israel’s complaints against YHWH, and it appeals for restitution and recognition that Israel is still YHWH’s people. The scene begins with a recital introduced by “I will bring to remembrance.” Remembering, both on God’s part and on that of his people, is a major element in worship, religious education, and exhortation in the OT (see Comment). The recital speaks of things from a previous age The two words from Deut 32:7, “memorialize days of (that) age,” are repeated often in this scene: in 63:7, 11 and 64:4 (5), 8 (9); in 63:9,11, 1 2 , 1 6 , 19 and 64:3 (4), 4 (5). The recital in 63:7–9 is positive throughout. It speaks o f “ YHWH’s acts of covenant loyalty”; of “ YHWH’s praises”; of “goodness”; and of “compassion.” It continues the positive recital with “my people,” “children,” and “savior.” It recognizes periods of “affliction” but insists that God shared them with his people and eventually “saved them.” This plea for YHWH’s continued presence with his people and action on their behalf parallels that of Moses in Exod 32–34 (see L. Brisman, “On the Divine Presence in Exodus”). The scene is a formal unity but contains a mixture of genres. The most frequently identified genre is that of communal lament (Hanson, Pauritsch, Westermann, Goldenstein, and others). Signs of this genre are found particularly in 63:15–64:1, 9–11. However, the controlling genre is that of the sermon-prayer that is well known from Deuteronomy and Chronicles. It appears prominently in 63:7–14 and 64:3 (4)–8 (9). Cf. the parallels to Isa 63:7–64:11 in Pss 106–107: the “floods” (Ps 106:9 and Isa 63:13); “covenant loyalty” (Ps 107:1 and Isa 63:7 [2x]); and “redeem,” and “afilietion” (Ps 107:2 and Isa 63:9). Schramm (Opponents, 150) also notes the similarity to Lamentations. Gf. H. G. M. Williamson, “Concept of Israel in Transition,” 151. The following outline of the scene shows how the two genres interact (the serm on/prayer on the outer margin and the lam ent indented): T h e Recital (63:7 –14) A. G od’s com passionate acts o f “that age” (63:7 –9). B. “B ut they reb e lled ” (63:10). C. T h en h e rem em bered “th a t age” (63:11 – 14). Com plaints th at in te rru p t (63:15 –64:11 [12]) 1. “L ook from heaven an d seel” (63:15a).

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2. “W here is your zeal and your valor now?” (63:15b). 3. “You are o u r father (to o )!” (63:16a). 4. A nd ours, too, from th a t age on! (63:16b). 5. “Why . . . did you m ake us stray?” (63:17a). 6. “R etu rn . . . the tribes o f your in h eritan ce!” (63:17b). 7. “O u r adversaries have trod down your holy place” (63:18). 8. We are from th at age—b u t n o t they! (63:19a). 9. “If only . . . you w ould com e dow n” (63:19b [64:1]). 10. “T o m ake nations trem ble before y ou” (64:1 [2]). 11. W hen you d id com e down, m ountains quaked (64:2 [3]). T h e Recital contin ued (64:3 –8 [4–9]) D. From th a t age until now—no God except you (64:3 –4a [4– 5 a]). E. If you have been angry and we have sinned, you are still o u r father; regard us all as your people (64:4b–8 [5b–9]). A Final C om plaint 12. Your city is destroyed. Can you restrain yourself? (64:9 – 11 [10 –12]).

At first glance, the serm on/prayer (63:7–14 and 64:3–8) appears to be a conventional Deuteronomic sermon. It follows the style and m anner of the Levitical sermons and prayers in Deut 4–11, in DtH, and in Chronicles and Ezra-Nehemiah (see G. von Rad, ‘T h e Levitical Sermon in I and II Chronicles,” in The Problem of theHexateuch and OtherEssays [London: SCM Press, 1966] 267–80; N. Lohfink, Das Hauptgebot, AnBib 20 [Rome: Pontifical Biblical Institute, 1963]). The genre of lament is often attributed to this section (see Westermann; Hanson, Dawn of Apocalyptic, 81– 100). Pauritsch (Neue Gemeinde) calls vv 7–14 a historical psalm, but Goldenstein (Gebet der Gottesknechte, 156) has shown by studying its various phrases that it is a summary and conclusion for the previous arguments of the book of Isaiah. And key phrases, on closer scrutiny, turn out to be new and unique formulations of Deuteronomic themes. These include: “the angel of his presence saved them,” “offended his holy spirit,” “shepherds of his flock,” “established them in his presence,” “his holy spirit,” “YHWH’s spirit gave us rest,” and “to make for yourself a glorious name.” The sermon is apparently composed in this style to reflect Levitical preaching, but it does so with the inimitable originality that is typical of the Vision. Numerous studies, including those of Hanson, PascalGerlinger, Fischer, Beuken, Williamson, Steck, Aejmelaeus, Emmendörffer, and Goldenstein have kept attention focused on the passage as a Volks Klagelied, “communal prayer-song.” They have documented the close relation of the song to the composition of Isaiah. A num ber of contrasts to 63:1–6 are noted below. There are also repetitions of words that continue them es: “(I) alone” (63:3; 63:9, 16; 64:7); “look” (63:5; 63:15; 64:8); “no one to help,” “no one calling your name” (63:5; 64:6); “descend” (63:6; 63:12); “save” (63:1, 5; 63:8, 9); and “arm ,” ofYHWH (63:5; 63:12). Note also “redem ption” (63:4), and “redeemer (63:9,16). Israel’s psalms provide a num ber of parallel uses of history (Pss 44, 74, 79, 106; Exod 15; Deut 32). Prayers in 1 Kgs 8:12–21, 23–53, 56–61; 1 Chr 17:16–27; 29:10– 19; 2 Chr 6:14–42; 20:6–12; 30:6–9; Ezra 9:6–15; Neh 1:4– 11; 9:5–37; and Dan 9:4–19 show a similar form at and deal with similar themes. In particular, Deut 32:7, “rem ember days of old,” sets the same theme. The serm on/prayer cites God’s actions and attitudes in the age of salvation (of Moses and the exo­

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dus) as a model for current faith and prayer. It cites God’s gracious acts of that age and then notes the existence of rebellion and sin, even in that time (the wilderness period). It then goes on to rem ind the various factions that, in repenting, remembrance of that age of salvation paved the way for forgiveness and renewal. The prayer confesses that there is no other god who does this and finally closes with an appeal that urges God in the present m om ent to accept them all as his people. The serm on/prayer appeals to an “all Israel” tradition (Deuteronomy-2 Kings) to present a prayer for unity as well as for forgiveness. But interruptions (63:15–64:2 [3] and 64:9–11 [10–12]) try to turn the occasion into one of accusations against God and of sectarian complaints. In some of the complaints the perspective has changed from God who works in history to God who comes down from heaven (63:15a and 19b–64:2 [64:1–3]), from a concern for all to sectarian appeals on behalf of various segments of the community. Various phrases from the sermon, such as “people,” “father,” “children,” “that age,” and others, are twisted to serve their interests. The complaints illustrate the fragmented nature of the Jerusalem community of this period (cf. Hanson, Dawn of Apocalyptic, 92–93). The setting for the scene is the same as in 62:1–7 when there was a call for continuous prayer for the safety of Jerusalem. A Levitical preacher recites G od’s saving acts of old and shows the way in which reminders of those times become a basis for repentance that is acceptable to God and deserving of his forgiveness. But the crowd is in no mood for spiritual sermons, breaking into the prayer with complaints, claims, and demands in prayer form to state their own sectarian views. Perhaps Zadokite priests speak out of their Zionist views in 63:15, 19b–64:2 (64:1–3) when they say that YHWH descends on Zion. Are they also the ones who claim YHWH as father through David’s use of them as priests in Jerusalem despite their non-Israelite origin, although “Abraham did n ot know [them] and Israel did not recognize [them]”? O r are these the people of the land? (See 2 Sam 15:24–37; 1 Kgs 1:22–39; 2:35; Ezek 40–48; R. W. Corney, “Zadok the Priest,” IDB, 4:928–29; P. D. Hanson, Dawn of Apocalyptic, 148–49 and passim.) Perhaps Zadokites, too, should be credited with the particular plea for Jerusalem and the temple (64:9–11 [10–12]). Levites who are proud of their roots in Abrahamic lineage protest that they especially are YHWH’s concern (63:16b, 19a). Someone representing the concerns of Israelites other than Judeans and Levites prays for God to return for the tribes of YHWH’s inheritance (63:17b). Someone else identifies himself with YHWH’s people and complains that their “adversaries” have trodden down his holy place (63:18). The terms are vague. It is not clear whether the “holy place” is Palestine or Zion and whether the “adversaries” are Zadokites or others. A political activist appeals for God to make “nations tremble before you” (64:1 [2]). There are evident signs of disunity and of rivalry between groups for exclusive recognition as YHWH’s people. This contrasts with the concern of the preacher for “all of us.” Schramm ( Opponents, 152–54) contends that the principal message of the passage concerns “all Israel” (cf. Williamson, “Concept of Israel in Transition,” 151; J. Blenkinsopp, A History of Prophecy in Israel [Philadelphia: Westminster, 1983] 277). Schramm (Opponents, 153) points out that this prayer pits the whole of

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Israel as the people of God against the nations who are not. “His [the prayer’s] theological problem is the fact that in taking the side of the nations, YHWH has become the enemy of his people.” The prayer asks whether this is going to continue forever. The preacher insists that the people are still God’s people, he their father. He cites periods in ancient times when God was angry and then forgave the people. Schramm (152) notes that “anonymous ‘ I ” is the speaker throughout (63:7). Has the implied author inserted himself into the text again, this time to present the anguished people’s plea? The argum ent of the Levitical preacher is so different from the view toward Israel taken in the Vision that this cannot be so. YHWH will refute the preacher’s argum ent in 65:1–16. The references to the burnt ruins of the temple (64:10 [11]) have usually led interpreters to date this chapter before the rebuilding of the temple in 515 B.C.E. The possibility that the temple buildings lie destroyed and charred late in the following century is opened by the report given to Nehemiah (Neh 1:3) in 445 B.C.E., although the temple is not specifically mentioned. J. M orgenstern has contended for one or more desolations of Zion and the temple in numerous writings (see above: HUCA 23 [1950] 187–203 and others). The worshipers may be exaggerating the conditions since they do not recognize any of the work that YHWH has had done there in the postexilic period. The prayers make one last attempt to maintain the concept of “all Israel” being the people of God. The main argument in Israiah from 64:17c on has been to establish a new understanding of “the servants of YHWH” as God’s new people, drawn out from old Israel and from believers in the nations. This prayer attempts to reverse the trend and return the understanding of Israel to its form er status. Comment 7 The first-person “I” reappears. Does this mean that the implied author identifies himself with the Levitical preacher in this prayer? And, if so, is this passage a fulfillment of the assignment in 49:6 to restore Israel? Not since the call in 2:5 for Israel to “come and . . . walk in the light of YHWH” has such a positive call for Israel’s place to be recognized appeared in the Vision. Schramm (Opponents, 152) sees a continuation of the voice heard in 58:4. The phrase “YHWH’s acts of covenant loyalty,” serves as a title to the sermon. The nature of the sermon is more clearly noted by “I will bring to rem em brance” or “I will memorialize” (for this same form see Pss 45:18; 71:16; 77:12). “rem ember,” and “covenant loyalty,” appear together also in Pss 25:6 and 98:3. The root “remember,” is im portant in the OT and has received close attention from P. A. H. de Boer (Gedenken und Gedächtnis in der Welt des Alten Testament, Franz Delitzsch Lectures 1960 [Stuttgart: Kohlhammer, 1962]), G. Rinaldi (“Zakar,” BeO 5 [1963] 112–14), a n d W. Schottroff ( ‘Gedenken’im Alten Orient und in AT, WMANT 15 [Neukirchen-Vluyn: Neukirchener Verlag, 1964]). Remembering what God has done was an im portant religious exercise and aid to faith. “covenant loyalty,” is also an im portant word in the OT. In the plural it must refer to specific instances or acts. The root has also had its share of attention (see Zobel, hesed, TWAT, 3:48–71, for a review of literature and the range of possible meanings). In this context it is parallel to “goodness,” and to “YHWH’s praises,” a unique parallel in the OT. These acts of

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covenant loyalty are understood to have been done to us. The speaker identifies himself and his audience with the recipients of these gracious acts, although they were perform ed in an earlier age. He further identifies the recipients of God’s goodness as “the house of Israel.” In some contexts this may refer to the royal dynasty of northern Israel, but here it can only be a synonym for “the children of Israel.” It serves to narrow the focus of his review of God’s acts in salvation history to Israel and its origins. A further word describes these acts: “compassion.” The review stresses the positive aspects of God’s relation to his people. 8 “Surely, they are my people.” God identified himself with them and expects only good responses from them. They are “children who will not deal falsely.” This refutes the accusation of 1:2, 4 (cf. 30:1, 9). “So he became their savior,” but the precise events are not yet defined. They may include the events of the exodus and of Sinai. A great portion of the ensuing discussion will try to identify the legitimate heirs of the designation as YHWH’s “people” and “children,” and the recipients of his “salvation.” 9 This verse describes a honeymoon period in God’s relation to Israel. The people had afflictions, but not from YHWH. Perhaps this refers to the wilderness journey. Hosea also saw this period as a honeymoon (Hos 2:14– 20). “the angel of his face” (or “of his presence”), is unique. The more usual term is “the angel (or messenger) of YHWH.” “the presence of YHWH,” is used in the accounts of the wilderness journey. G od’s providential care is reflected in the words “saved,” “redeem ed,” and “carried.” “The days of that age” sets that ancient time apart from the present of the speaker. “that age,” is used repeatedly in the scene. It designates that past period of salvation history as an example for doctrine and faith. It will also be used to separate those whose ancestry can be traced to that time from those who have been grafted onto the tree of Israel’s life at a later time. M emorializing that age is a typical device of D euteronom y and the Pentateuch for teaching and for eliciting faith (cf. L. Brisman, “On the Divine Presence in Israel,” 120). 10 “but they rebelled,” introduces the second part of Deuteronomy’s theology of sacred history. God’s goodness is m et with Israel’s stiff-necked refusal. “His holy spirit,” like “the angel of his face,” is evidence of God’s presence and his agent of providential leading, salvation, and redemption. But Israel even in that ancient age rebuffed them. So God “turned around.” Instead of being their supporter and protector he became their “enemy.” “He himself fought against them .” The Deuteronomic doctrine of retribution is evident here. God’s personal involvement with his people is evident positively in his leading and negatively in his judgm ent. 11 “T hen he rem embered.” The OT often depicts memory as a key motivation for God to act. When he remembers Abraham, he moves to get Israel out of Egypt (Exod 2:24). Here, he remembers the age of Moses and his people. From the time ofjosiah (2 Kgs 23:25), Moses’ relation to the Torah and the covenant caused his name to become more familiar and more important as the Torah, especially Deuteronomy, had become more important. By this time (the late sixth to fifth centuries B.C.E.), both the adherents to Deuteronomy (Levites and others) and those who depended upon Leviticus (the priests) revered Moses and his age. Who asks the questions beginning with “where”? Apparently it is a rhe­

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torical device used by the preacher. Repeatedly in Israel’s history these questions had been asked. If God remembers, why doesn’t he do it again? “T h e one bringing them from a sea” could refer to Moses or to YHWH. T h e shepherds” must refer to all those leaders of the exodus generation. T h e one who established them in his presence” seems to refer to Sinai and the making of covenant. “his holy spirit,” is a rare phrase in the OT (elsewhere only in Ps 51:13), but it appeared also in v 10 as the one “offended” by rebellious Israelites. 12 The attention then turns unambiguously to YHWH. Where is he who supported Moses, “dividing waters . . . to make a name for himself for that age?” The use of “make,” with God’s name appears only here and in v 14 below. It declares that G od’s purpose in saving Israel went beyond his concern for her per se. He expected his deeds on Israel’s behalf to be a witness for him to others, that is, to build his reputation among the nations. 13 “One leading them in the ocean depths” appears still to refer to the crossing of the sea. “ocean depths,” is used as a parallel to “sea” in Exod 15:5. The reference to “the wilderness” extends the m etaphor of providential leading in the wilderness experience. 14 The m etaphor for entry into the land of Canaan is “like cattle when they go down into the valley.” “Rest” is the result, as it is in Josh 23:1, of YHWH’s gift, this time through his “spirit.” The sermon has covered the period when YHWH had led Israel out of Egypt, to Sinai, through the wilderness, and into Canaan. The serm on becomes a prayer when in second person the preacher says: T h u s you led your people.” The third-person references to God had been accompanied in vv 7– 14a with first-person plural identification o f the worshiping community with the age of salvation. Now, in prayer, the reference is impersonal. Again the verse emphasizes God’s motive in salvation “to make a glorious nam e” for himself. 15 “Look from heaven!” The perspective changes. Thus far God is seen as moving within the continuum of history. Now the perspective is vertical. He is in heaven looking down or coming down to his people. This first response to the sermon reflects a sense that God has not been a part of their experience but has simply looked on from his “holy and glorious dwelling.” “where is,” picks up the cry of the serm on’s illustration from Israel’s earher experience to express the sense that divine presence and intervention have been lacking in the current situation. “your zeal,” and “your valor,” are terms of war and violence. They imply that God has not unleashed the spectacular forces of heaven and nature or his fiery divine violence to aid Judah and Jerusalem. The respondent misses evidence in his own experience of God’s “Yearning heart” and his “compassion.” He picks up the references to YHWH’s compassion for his people in the times of Moses (v 7) but has had no similar experience in his own day. He accuses God by saying these “have been withheld from [him ].” 16 “For you are our father” picks up the them e of the sermon from v 8, which has God speak of ancient Israel as his “children.” The anguished cry wants to claim that the relation to ancient Israel should apply to them also across all the intervening centuries. It is the cry of one who represents a group not normally identified with the traditional Israel of twelve tribes, as the following qualifying clauses show. The appelation “our father,” for God is rare in the

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appearing only here (twice) and in 64:7. The notion of YHWH as Israel’s father appears also in Deut 32:6, Jer 31:9, and Mai 1:6 and 2:10. Isaiah refers to Israelites as disobedient sons (1:2, 4; 30:1, 9) and also as children of Zion (43:6; 49:22; 60:4). In addition, the m etaphor of Zion as the bride or wife of YHWH (49:14,18; 54:5; 61:10; 62:5) rounds out the repertoire of Isaiah’s family images for God (see Goldenstein, Gebet der Gottesknechte, 244). “Abraham did not know us” confesses that they cannot claim to be descended from Abraham. Who, in Jerusalem of the fifth century B.C.E., could this be? Is it one of “the people of the land,” persons brought to occupy sections of northern Israel under the empires (2 Kgs 17:24–28) who learned to worship at YHWH sanctuaries (cf. Zech 7:1–3)? The Zadokite priests would also fit into this classification, but not into the one that follows. “Israel does not recognize us” complains of a current disenfranchisement. This points to the people of the land (see Zech 7:4– 14; Ezra 4:1–3) who Ezra and Nehemiah also excluded from cooperation or marriage with Israelites. The verse shows the diversity of persons seeking to work and worship in Jerusalem at this time. The Vision calls for openness toward them. Other leaders suspected them and refused cooperation. A group of direct descendants of Israel from the exodus on claims YHWH as their “redeemer, from that age.” They want God to recognize that he is their “father,” perhaps implying that he is only theirs. 17 “Why . . . did you make us stray” represents still another view. The metaphor of wandering from “the way” is used in 3:12; 53:6; and 57:17,18 to describe or confess the people’s sin. This response, however, recognizes no guilt for sin. YHWH is responsible for their errant ways, not they. He must be the reason their hearts were hardened. He caused them not to “fear” him. This view stands in direct contradiction to the sermon and to Deuteronomic theology as well as that of the Vision, especially the call to “prepare away” (62:10–12). The m eeting has gotten out of hand. All kinds of wrong views are being expressed. The reference to 6:9–10 is unmistakable. YHWH shares the blame of the people’s sin. The treatm ent of this theme in the Vision has been extensive (1:3, 7; 29:9–10; 32:3–4; 40:9; 41:20; 42:11, 18–20; 43:8; 44:18, 26; 49:8–18; 54:1, 3; 61:4; 62:4; see Goldenstein, Gebet der Gottesknechte, 162, and the Bibliography for 6:1–13 in Isaiah 1–33). As long as anything goes in this prayer, a worshiper presents the case for returning all Palestine to the descendants of the original tribes: “Return . . . the tribes of your inheritance.” There have been references in the Vision to settling land-rights claims in Judah and in the surroundings of Jerusalem, but this brings up excessive claims to land. “For the sake of your servants.” Who are these who claim to be YHWH’s servants? “servants,” has been used in the vision from 54:17b, where it also appeared in connection with “inheritance.” This stands in contrast to the use of the singular form “servant” in chaps. 40–54. But the question in these latter chapters has been: who are the legitimate “servants of YHWH”? (See Excursus: The Servants of YHWH.) These prayers demonstrate the problem of getting an answer to that issue, and chap. 65 will deal with it directly. These claimants to being YHWH’s servants are apparently also the ones who plead for a return of “the tribes of his inheritance.” Perhaps they should be seen as those who belonged to northern Israel and who went into Assyrian exile in 732 and 721 B.C.E., but, more OT,

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likely, they represent the Israel who is a litigant in the trial throughout the book. Goldenstein ( Gebet der Gottesknechte, 164-65) joins Beuken and Steck (“Zu jüngsten Untersuchungen”) in noting a thematic relationship between this complaint and the Suffering Servant text, 52:13–53:12, especially the confession in 53:2–6. Here, however, the speaker twists the theme into a self-centered plea. 18 “a m atter of no consequence,” is a word that stresses something insignificant or small. This is the only instance in which most translations think it is used of time, translating “for a little while.” The verse is controlled by the two second personal pronouns related to the word “holy”: “your holy people” and “your holy place.” Two statements are juxtaposed: “your holy people secure their inheritance (or possess)” and “our adversaries have trod down your holy place.” “a m atter of no consequence,” is prefixed to the first. In either a questioning or accusing tone, someone compares the two issues with the implication that the first is being trivialized. Jerusalemites are insisting that the issue of the temple be given priority over claims to inheritances in all of Palestine. The pronoun “our” identifies the speakers as Jerusalemites. By calling themselves “your holy people” and speaking of “our adversaries,” the prayer stands in contrast to or in denial of the claim that YHWH has done battle on their behalf against the peoples (63:3, 6). A rem inder of the destruction of the temple responds to the oath of YHWH in 62:8–9, which promises the end of foreign domination but also the provision of food for the people of Jerusalem, as well as the hope for a new worship in the temple. Cf. also 64:10 (Goldenstein, Gebet der Gottesknechte, 188). Note the repetition of key words: “praise” (62:9; 64:10), and “holy” in “my holy courts” (62:9), “your holy place” (63:18), and “our holy . . . building” (64:10). 19 “We are from (that) age.” The age in question is that of Moses. The Israelites assert their rights in terms of their lineage. “You have never ruled over them .” The implication is that they were never subjects to YHWH’s kingship. W hether this refers to the kind of kingship that Samuel claimed for the tribal confederacy (1 Sam 8:7; 12:12) or to YHWH’s rule through David and in the temple service as the Psalms describe is not clear. Here it is taken as the latter and thus understood as a retort of Jerusalemites against the Israelites. “Your name has never been pronounced over them .” This appears to be a reference to covenant making and its conclusion, which sealed the relation between YHWH and his people Israel. The taunt continues the accusations and claims being made in prayers. It is spoken by Israelites claiming the priority of covenant privilege over Zion’s claims. 19b (64:1) The pleas turn again to those who think in the vertical dimension. “If only you would cleave the heavens! If only you would come down.” They see the problem in God’s transcendence and sense nothing of his work and presence in the c u rre n t scene. They think only of spectacular su p ern atu ral happenings as signs of his presence. Mountains are m etaphors for all that they sense as great, imposing, and oppressive. As at Sinai and later in Zion’s ritual, the signs of God’s presence will cause all powers and authorities “to quake.” The plea denies the validity of the vision of YHWH either as the warrior in bloodsoaked cloth or as working through that warrior (63:3, 6). 64:1 (2) Fire becomes the second metaphor for God’s direct intervention.

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Fire makes things happen. Bushes burn and water boils. This is interpreted for their times: “to make your name known to your adversaries.” This touches on a legitimate issue in the Vision of Isaiah and elsewhere in prophecy, but in the latter the major concern had been for Israel and Judah to recognize YHWH and his work so that they could become witnesses to his name and his will. Here they are pleading for a new revelation which will particularly impress their adversaries. “T o make nations tremble before you.” Nationalists yearn for renewed political power through YHWH’s acts and the acknowledgment of his name. The Vision of Isaiah is instead more concerned with people from the nations appearing in his temple as worshiping pilgrims. 2 (3) “When you did” is a nostalgic reference to the “mighty acts of old.” In those days “you came down.” The prayer asks, why not again? In those days “mountains quaked,” meaning the pharaoh and the Palestinian cities. 3–4a (4–5a) The preacher regains control of the tumultuous prayer. He puts the relation between “that age” and the present into perspective. In that time there was no competing revelation—Israel’s attention turned to God alone— but there was a clear focus on those to whom he is available. He “works for one who waits for him ,” implying that he does not work for the impatient activist. “You m eet with the joyful,” but presumably not with the sorrowful and lamenting (see 58:1–9; Zech 7:1–19). God meets “with the one doing right,” but, the preacher implies, not with those doing evil. “Who remember you in your ways”: that is what this sermon was supposed to do (see 63:7), but instead of remembering in praise and thanks they let their memories lead to recrim ination, accusation, lament, and rivalry. 4b (5b) Having claimed God’s attention on behalf of these acceptable worshipers, the liturgist uses the memory of sacred history to make his point. “In those ancient times” the people who were under judgm ent for sin “could still be saved.” 5 (6) “ one unclean.” Isaiah has referred repeatedly to sins resulting in the people being “unclean,” unfit for worship in the temple (cf. 6:5; 35:8; 52:1; 61:10). “soiled underclothes” (64:5), recalls the “crimsoned clothes” (63:1, 2–3), but the attention here is on the pleading people rather than on God and his work. “Faded like a leaf” uses a m etaphor of perishability and frailty that has appeared before in 1:30; 24:4; 28:1, 4; 34:4; and 40:6–8. A confession of sin and guilt that has left the people like a dried leaf or soiled underclothes still leaves the door open to forgiveness, to the possiblity that “our iniquity can be lifted like the wind.” 6 (7) The confession broadens to include indifference to worship and to God in face of God’s having hidden his face from them. (See 8:17; 47:6; 54:8; 57:17; 59:1–2; 60:10.) The verse recognizes the circular interaction of sin that leads to judgm ent that leads to further sin, but it also recognizes another effect o f God’s withdrawal of himself from the stubborn and rebellious people. God has “melted us down by means of our iniquities.” The preacher implies that the burden of judgm ent prepares them to be less resilient in rebellion, more prepared to finally recognize and accept God. 7 (8) The prayer’s climax is introduced with “now.” (See A. Laurentine, “Weattah— kai nun: Formule caractéristique des textes juridiques [à propos de

906

ISAIAH 63:7-64:11 (12)

Jean 17, 5 ],” Bib 45 (1964) 168–97; H. A. Brongers, “B em erkungen zum Gebrauch des adverbialen we’attah im Allen Testament,” V T 15 [1965] 269–99.) This marks the critical turning point in the prayer. It claims: ‘You are still our father.” The words are the same as those in 63:16, but the intention is very different. The identity of those praying is comprehensive, as the “all of us” in v 5 (6) and at the end of this verse shows. The prayer picks up the theme from the sermon on the age of salvation (63:7) to claim identity with the chosen and saved people for the entire diverse congregation in Jerusalem of the fifth century. It confesses and claims: “All of us are the work of your hand.” The word “all of us,” occurs four times in vv 4–8. The prayer does not want any kind of division within the people. The theme of clay and potter draws on Je r 18 as well as on earlier references in the Vision (29:16; 30:14; 41:25). 8 (9) The plea for mercy concludes the prayer on the theme with which the sermon began: “Consider all of us your people! ” To that end the preacher pleads for God to end his anger and judgm ent of their iniquity. 9 (10) The prayer is properly ended, but an activist for Jerusalem and the temple adds a second prayer in a very different spirit. His concern is not the spiritual condition of God’s people, but the physical and political condition of Jerusalem . “your holy cities,” is clearly plural, probably including other places in Palestine where YHWH’s presence had been known, like Bethel and Shechem. The complaint then focuses specifically on the desolate condition of Zion/Jerusalem. (See 1:7; 5:9, 17; 34:9–15.) 10 (11) “O ur holy and beautiful building where our fathers praised you.” This provides a more precise description, but which fathers and which building has been “burned by fire”? Is this a reference to Solomon’s temple and the “fathers” of the united monarchy and the kingdom of Judah from the tenth to the sixth centuries? No temple of postexilic age matched the extent of Solomon’s temple, and undoubtedly portions of the old temple were still in ruins at this time. Or does this refer to Zerubbabel’s reconstruction and to the worship under Joshua, the high priest, and the prophets, Zechariah and Haggai? If so, this would imply a recent devastation and burning as Morgenstern (HUCA 23 [1950] 187–203) and others have suggested. In either case, the appeal senses a lack in Jerusalem that demands God’s intervention. 11 (12) He cries with great emotion: “Will you restrain yourself concerning these, YHWH?” A second accusing question follows: “Will you be silent while you afflict us so much?” The questions are almost identical with the conclusion of the book of Lamentations, 5:20–22. The basic theological intent of the prayer is in the thought world of Lamentations. With vv 9–11 (10–12), the series of questions following the model of the sermon in 63:11, but which had interrupted it in vv 15 and 17 and diverted its meaning, is brought to an end. Explanation The scene presents a beautiful and theologically meaningful serm on/prayer in the style of the Levitical preaching of the exilic and postexilic periods. Memorializing the great deeds of salvation in that ancient age of Moses provides a theological basis for a prayer that acknowledges the state of sin and judgm ent and yet pleads for God’s mercy that will allow all the diverse elements of the

Bibliography

907

community to be recognized by God as his people and eligible for his mercy. The prayer recognizes that Israel’s rebellions have occurred before (63:10) as well as YHWH’s actions and reactions against them. Isaiah’s call for separation of the rebellious from those willing to swear allegiance to YHWH is not totally new. YHWH had abandoned an entire generation in the wilderness to work with a new generation in occupation of the land (Deuteronomy). In that case, the renewal of covenant was perform ed by elders on behalf of families and tribes (Josh 8:30–35 and chap. 24). Now (in Isaiah), YHWH looks for individuals who will seek out YHWH and thus qualify as “servants.” Deuteronomic theology looked for salvation for “all Israel.” Now Israel is redefined as the company of seekers within the larger community. The prayer in Isa 63–64 pleads for a restoration of the old order, which, as in Deuteronomy, would restore everyone as the people o f YHWH. However, the prayer is preem pted by those with special sectarian concerns that eventually lead them to make accusations against other factions within their prayers. There are those who would pray exclusively for Jerusalem. There are others that would pray for redem ption for all the twelve tribes in Israel. There are those whose sole concern is the temple and their rights there. There are others who feel that only descendants of the original covenant community should receive God’s attention and blessing. There are activists that dem and a return to political power and military strength that will win the respect of the nations. The scene closes with the shouted prayers of Zionists that claim G od’s attention to a restoration of Zion. All the parties ignore God’s work with the people in the postexilic period that has been the center of the Vision’s concern from chap. 40 onward. There is no willingness to recognize the Persian policies toward Jerusalem as the work of YHWH. There is no hint that YHWH has shown his concern for his people in the work of Zerubbabel or in the prophecies of Haggai and Zechariah, or in the presence of teachers and preachers of Torah. They think only in terms of what God did once long ago and pray for a return to that kind of action as they imagine it.

YHW H’s G reat Day: A New Jerusalem (65:1–66:24) Bibliography Achtemeier, E. Community and Message. 121–51. Baldacci, M. “Due an teced en te storici in Is. 65.” BeO 20 (1978) 198–91. Beuken, W. A. M. “Isaiah Chapters 65 –66: Trito-Isaiah an d the Closure o f th e Book o f Isaiah.” In Congress Volume, Leuven 1989. Ed. J. A. Em erton. VTSup 43. L eiden: Brill, 1991. 204 – 21. Carr, D. M. “Reading Isaiah from Beginning (Isaiah 1) to E n d (Isaiah 65–66): M ultiple M odern Possibilities.” In New Visions. Ed. R. E M elugin an d M. A. Sweeney. 188–218. Causse, A. “Le Myth de la nouvelle Jerusalem du D eutero-Esaïe à la IIIe Sibylle.” RHPR 18 (1938) 377 –414. Hanson, P. D. Dawn o f Apocalyptic. 134–85. Heerboth, L. A. ‘“New C reation’ according to Is. 65.” C TM b (1934) 29–37.

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Jefferson, G. H. “N otes on the A uthorship o f Isaiah 65 and 66.” JBL 68 (1949) 225 –30. Lupieri, E. “A gostino e Ire n e o .” VC 15 (1978) 113–15. Martin-Achard, R. “L’espérance des croyants d ’Israë l face à la m o rt selon Esaïe 6 5 , 16c–25 e t selon D aniel 12:1– 4.” RHPR 59 (1979) 439 –51. Pauritsch, K. Neue Gemeinde. 171–218. Pythian-Adams, W. J. “T h e Mystery o f th e New C re a tio n .” CQR 142 (1946) 61 – 77. S ehm sdorf, E. “S tu d ie n zu r R edaktionsgeschichte von Jesaja 55 –66 (I): Je s 6 5 , 16b –25; 66, 1– 4; 56, 1–8; (II): Je s 66, 17–24.” ZAW 84 (1972) 517 –76. Sweeney, M. A. “P rophetic Exegesis in Isaiah 65 –66.” In Writing and Reading, Ed. C. C. Broyles and C. A. Evans. 455 –510. Viret, P. Quatre sermons français su r Es 65. Ed. H. Meylan. Lausanne: Payot, 1961. Watts, J. D. W. ‘T h e H eavenlies o f Isaiah.” Diss., S outhern Baptist T heological Seminary, Louisville, KY, 1948.

Chaps. 65–66 form a thematic unity. They are set in the great hall of the heavenly king with Jerusalem and its struggling parties visible alongside it. A num ber of YHWH’s speeches are introduced with the formulas of the court. In other books these m ight imply a prophet’s presentation of YHWH’s words, but there is no prophet here. These are to be seen as formal indicators that the heavenly court is in session and that YHWH’s pronouncem ents are being delivered in a formal manner. YHWH presents a progress report on the Jerusalem project and announces its completion. He also reports on how he is dealing with the complaining rebels in Jerusalem. Although the unity of the chapters is evident, there are inner shifts in emphasis. In 65:1– 16, YHWH addresses his court and those in Jerusalem who have opposed his vision. In 65:17–66:5, he speaks impersonally about his goals for Jerusalem without reference to either his opponents or his servants. In 66:6–24, the reality of his accomplished vision moves into the foreground. There are no “gardens” for the idolatrous. There are no “sacrifices” for the priests. T here is uproar as YHWH deals with his enemies (66:26–6, 14d–16, 17, 24). Zion gives birth to her children of the new age (66:7–14c) . Zion’s purpose is achieved: worshipers from all nations and tongues may gather; some become priests, and all worship YHWH (66:18–24). For the purpose of making the size of the pericopes manageable, these will be treated here as four episodes of this great final scene. The First Episode: YHWH Deals with His Opponents (65:1–16). His court is prominent. The adversaries are onstage and clearly visible as they are addressed. YHWH’s servants are in the background and are not addressed. (Note that neither Persia nor any historical leaders appear. Whereas many parties were evident in the last scene, here there are only two groups in Jerusalem: YHWH’s foes and YHWH’s servants.) The Second Episode: YHWH Moves to Finish His NewJerusalem (65:17–25). YHWH’s court is at center stage. The skyline of the new city is clear in the background, but the groups of persons who vie for control of the city fade into insignificance. It is a new world in which this new city comes to life. YHWH’s ideals echo the thoughts of 11:6–9 and 35:1–10. The Third Episode: The One YHWH Esteems (66:1–5). YHWH challenges worshipers’ focus on the temple and its rituals by calling them to humility and contrition instead. The Fourth Episode: YHWH Confirms His Servants in His New City (66:6–24). The realities of the rebuilt city return to view. The radical departures from the past

Translation

909

are stressed in the uproar that results from YHWH’s dealing with his foes (vv 14d–16, 17, 24), but Zion gives birth (vv 7–14c) just as had been promised in chap. 54. YHWH gathers all nations to Jerusalem and chooses some of them as priests, to worship before him (vv 18–24) to fulfill the purpose he stated in 2:1– 4. With this, the Vision of Isaiah is complete.

YHWH D eals w ith H is Opponents (65:1–16) Bibliography Ackerman, S. Under Every Green Tree: Popular Religion in Sixth-Century Judaism. HSM 46. Atlanta: Scholars Press, 1992. C hap. 4. Baldacci, M. “D ue an teced en te storici in Is. 65.” BeO 20 (1978) 198–91. Bloch-Smith, E. ‘T h e C ult o f th e D ead in Ju d ah : In terp retin g th e M aterial Rem ains.” JBL 111 (1992) 213 –24. Dahood, M. ‘T ex tu al Problem s in Isaiah.” CBQ22 (1960) 406 –9. Emerton, J. A. “Notes o n the T ext an d T ranslation o f Isaiah XX 8– 11 and LXV 5.” VT 30 (1980) 437 –51. Koch, K. “D am nation an d Salvation—P rophetic M etahistory an d the Rise o f Eschatology in the Book o f Isaiah.” ExAud 6 (1990) 5 – 13. Nysse, R. “Rebels from B eginning to E n d .” W W 19 (1999) 161–70. Polan, G. J. “Salvation in th e M idst o f S truggle.” TBT 23 (1985) 90 –97. Sasson, J. M. “Isaiah lxvi 3–4a.” VT 26 (1976) 199 –207. Schramm, B. Opponents of Third Isaiah. 150 –61. Sehm sdorf, E. “Studien zur R edaktionsgeschichte vonjesaja 55 –66 (I): Jes 65, 16b –25; 66, 1–4; 56, 1–8; (II): Jes 66, 17–24.” ZA W 84 (1972) 517–76. Sekine, S. Die Tritojesajanische Sammlung (Jes 56–66) redaktionsgeschichtlich untersucht. BZAW 175. Berlin: De Gruyter, 1989. Steck, O. H. “T ritojesaja im Jesajabuch.” In Book ofIsaiah. Ed. J. Vermeylen. 361 –406. Viret, P. Quatre sermonsfrancais surEs 65. Ed. H. Meylan. Lausanne: Payot, 1961.

Translation YHWH: (to the heavenly co u rt)

1I

let myself be consulted‘ by those who have not asked b (to do so). 3+3 I let myself befound‘ by those who have not lookedfor me. I say: Here I am! Here I am! 3+3 to a nation that has not calledc (me) by my name. 2I spread out my hand all day 3+2 toward a rebellious apeople who are walking in ways that are not good 3+2 after their own thoughts: 3the people who are provoking me 3+2 to my face, continually, asacrificing in the gardens, 2+2 bburning incense on the tiles,b 4sitting in the tombs 2+2 and lodging between rocks,a eating swine’s flesh, 3+3 and who have a broth b of polluted things in their vessels,c

Isaiah 65:1-16

910

Herald: YHWH:

Herald: YHWH:

(to those in Jerusalem who prayed)

Herald: YHWH:

5saying, “Go, be by yourself. Do not come neara me. I am set apart from you.”b These are smoke in my nostrils, a fire burning all day. 6See! It is written before me. I will not keep silent Rather I will repay.a cI trill repay on their bodies.c 7Your iniquities a and the iniquities of your fathersa together, says YHWH, which they burned as incense on the mountains, and on the hills they reproached me. bI measure their earlier doing on their bodies.b 8Thus says YHWH: As the wine is found in the cluster and one says, Do not destroy it for there may be a blessing in it, so I will do for my servants’sake in order not to destroy the whole (lot). 9I will bring out a seedfrom facob and from Judah an heir to my mountains. And my chosen will inherit it,a and my servants will live there. 10And the Sharon will become a sheep pasture, and the Achor a valley for cattle to lie down for my people who seek me out. 11 But you who are forsaking YHWH who areforgetting the mount of my holiness, who are arranginga a tablefor Fortune, and who arefilling cups of win e for Fate, 12I assign a you to the sword, and all of you trill bowfor the slaughter. Because I called, but you [pl.] did not answer. I spoke, but you [pl.] did not listen. So you [pl.] did evil in my eyes, and you [pl.] chose that in which I took no pleasure. 13Therefore, thus says my Lord YHWH: a See! My servants will eat, but you [pl.] will be hungry. See! My servants will drink, but you [pl.] wil l be thirsty. See! My servants wil l rejoice, but you [pl.] wil l be put to shame. 14See! My servants will sing from a glad heart, but you [pl.] will cry because of a pained heart,

3+3+2 3+3 3 2+2+2

4+2 3+2 4 3 4+3+3 4+3 3+3 2+3 4+4+3 3+3 3+3 3+3 4+3 3+3 4 3+2 3+2 3+2 3+2 4+3

Notes

and because of an anguished a spirit you will wail. 15 And you [pl.] will leave your [pl.] name for a curse to my chosen. Earth: When my Lord YHWH kills you [pl.] and acalls his servantsa another name,b Heavens: 16which one who blesses himself in the land (will use) (when) he blesses himself by the God of truth,a Earth: and (which) the one who swears in the land (will use) (when) he swears by the God of truth. YHWH: For the former troubles will beforgotten when they are hid from my eyes.

911

2+2 3+4 3+3 2+3 4+3

Notes l.a. O n this use of nipʿal, see GKC §51 c. l.b. MT “they ask.” lQ lsaa “they ask for m e,” supported by LXX, Syr., Tg., and Rom 10:20, makes explicit what MT implies. 1.c. MT puʿal pf., “it is n o t called.” LXX οἵ οὐκ ἐ κάλεσαν “who did n o t call.” Vg. quae non invocabat, “who did not call.” BHS correcdy suggests qal pf., “has n o t called.” 2.a. MT “rebellious.” lQIsaa (?), less likely “disobedient,” though Kutscher (Language, 269–70) wonders if the former reading is a combination of MT and the latter, which appear together in Deut 21:18,20; Jer 5:23; and Ps 78:8. LXX in feet conflates the two: ἀπ ειθ ο ΰ ντα καὶ ἀ ν τ ιλ έ γ ο ν τ α , “rebellious and disobedient” Whybray would therefore add for a better meter. Keep MT. 3.a. lQ Isaa and LXX add “they.” Syr. and Tg. omit with MT. 3.b-b. MT “and burning incense on the tiles.” lQ Isaa “they suck hands upon the rocks,” taking the verb from with HAL. Kutscher postulates a long series of corrupdons to explain the reading in lQIsaa, but still calls it “not understandable” (Language, 216, 243). Now DCH derives it from nipʿal, “empty oneself,” to translate: “and penises empty themselves into vaginas” LXX adds τ ο ΐ ς δ α ιμ oν ί ο ις ἅ ο ὐκ ἕ σ τ ι , “to the demons who do not exist,” but otherwise follows MT. Tg. and Vg. (cf. Syr.) support MT. 4.a. MT “ in guarded places,” qal pass. ptc. from LXX ἐv το ΐ ς σπηλαίοις , “in caves.” M. D ahood (CBQ 22 [1960] 408–9) divides the word to read “in between rocks” (so BHS) , which fits the context best. 4.b. K “a fragment,” is a hap. leg. Q “a b ro th ” (cf. Judg 6:19, 20), is supported by lQ Isaa, LXX, Tg., and Vg. Read Q. 4.c. MT “their vessels.” lQ Isaa “in their vessels,” followed by Tg. and Vg. 5.a. MT is from “come n ear.” lQIsaa is from “touch.” Kutscher (Language, 263; cf. 553) explains the substitution in lQIsa“ as the clear meaning in context. The versions support MT (though see Kutscher, 263). Read MT. 5.b. MT qal, “I am set apart from you.” BHS and others point piʿel, “I set you apart” (see Whybray). Both meanings are ambiguous. See Comment. 6.a. L is obscure. Can it be related to “genealogy”? Many MSS have a shin, “I will be silent, inactive” (see 64:11 [12]), which is presupposed by LXX, Tg., and Vg. and appears appropriate. 6.b. LXX, Syr., and Eth. delete. lQIsa“ supports MT, as do Vg.’s synonyms, sed reddam el retribuam, “but I will give back and retu rn .” Tg. paraphrases. Keep MT. 6.c-c. BHS recommends deleting because the sentence is continued in v 7, but the ancient witnesses have it. 7.a. MT has 2d pl. sufs. LXX and Syr. have 3d pl. lQ Isaa, Tg., and Vg. support MT. 7.b-b. BHS, Whybray, and others have proposed various emendations, but without textual support. Keep MT. 9.a. BHS emends to “and they will inherit them .” LXX omits the pronoun. Tg. and Vg. support MT’s sg. pronoun. Keep MT. 11.a. MT “arranging.” A CD fragment has the usual pointing, (GKC §35g). The m eaning is the same.

912

I saiah 65:1-16

12.a. MT qal, “I assign,” from though everywhere else the qal means “count, num ber.” So BHS prefers to point piʿel, “I assign.” The play on the name “Fate” (v 11), may account for MT’s vocalization (see Comment). 13.a. O ne m sk omits “Lord,” as did lQ Isaa, which then added it above the line. LXX has κύριος, “Lord,” only once, but σ ' , θ' , Syr., Tg., and Vg. support MT. Read MT. 14.a. MT and lQ Isaa both mean “crushing, breaking,” thus “anguished,” but the latter form occurs elsewhere only twice (Jer 17:18; Ezek 21:11), which leads Kutscher to consider it original (Language, 385). Translation is not affected. 15.a-a. MT “he will call to his servants.” LXX τοî ς δὲ δουλεύουσιν αὐτώ [some m ss : μοι] κληθήσεται, “but (a new name) will be called to his [my] servants.” α ' , σ ' , Tg., and Vg. support MT. Read MT. 15.b. lQ Isaa replaces the line with “continually,” followed by a space o f half a line. In v 16, it omits the first line and begins the second “and it will be the one who swears.” Kutscher (Language, 289) suggests that the scribe was copying from an illegible or defective text. All the versions support MT. 16.a. MT is an adv., “truly, verily,” so BHS suggests both meaning “faithfulness.” LXX αληθινόν, “true”; α ' πεπιστωμενως, “faithfully.” σ ' and θ' transliterate αμην, as doesVg.: amen. The tide is unique in the OT (see Comment).

Form/Structure/Setting The answer to the insistent claim of 64:8– 9 that “We are all your people” is: “No, you are n o t.” Schramm (Opponents, 155) is right when he says: “What happens essentially in 65:1– 25 is that all the traditional terms, such as ‘YHWH’s people,’ YHWH’s servants,’ and ‘YHWH’s chosen,’ are redefined.” But one needs to add that this process of redefinition is set up by chaps. 1– 4 and has been in progress since 54:17c. It turns on a redefinition of the city of Jerusalem, Zion, and its role in the new order. Steck summarizes the result succinctly (“Tritojesaja im Jesajabuch,” 401; translated by B. Schramm, Opponents, 155): “Isaiah 65– 66 breaks open the entirety of empirical Israel’s solidarity in the confession of sin, as it is expressed in chaps. 63– 64, discards the deuteronomistic goal of all Israel’s return and participation in salvation, and reduces the idea of the servants of YHWH (63:17) to the pious (64:4; 65:8 ff.; 66:2, 5 ff.) and that of the people of YHWH to the people who seek him.” Hanson (Dawn of Apocalyptic, 135) and Schramm (Opponents, 154) have seen 65:1– 25 as a single prophetic composition. Schramm follows Steck in thinking of the entire chapter as an answer to 63:7– 64:11. Different interpretations are found in Sekine (Die Tritojesianische Sammlung, 165– 78) and Sehmsdorf (ZAW84 [1972] 517– 30) as well as Whybray and Volz. This commentary treats 65:1– 16 and 65:17– 25 separately for convenience but does not imply that they do not belong together. Schramm is right in contending that both respond to the prayer. Both also contribute substantially to the definition of the basic theme of a new era, a new people, and a new city. The episode is structured around three formal edicts relating to the rebels in Jerusalem. Each of them contains a formula that describes its nature. The first (v 7) announces that YHWH will lum p their guilt with that of their fathers in assessing their punishment. The second (v 8) limits the effect of the judgm ent “for my servants’ sake.” The third (vv 13– 15a) announces a clear separation of the rebels from “my servants” in assessing curses to the form er and blessings to the latter. These are preceded by YHWH’s introduction of the issues (vv 1– 6) contain­

Comment

913

ing a num ber of themes from earlier sections in the Vision, particularly chaps. 63– 64. A second speech follows the second formal edict and explains his decision to distinguish between those in Israel/Judah who are to be considered his obedient servants and those who will not heed or listen to instruction (vv 9– 12). A closing dialogue by supporting speakers interprets the events. (See the parallel to this passage in 57:1– 13.) These edicts and speeches produce this outline: YHWH’s opening speech to the court about his rebellious people (vv 1– 6) First formal edict: Judgment on the sinners (v 7) Second formal edict: Limitation of the judgment (v 8) YHWH’s speech: Promise of hope for his “chosen” (vv 9– 10) Judgment on the sinners (vv 11– 12) Third formal edict: Separation of sinners from servants (vv 13– 15a) Speeches interpreting the meaning of the separation (vv 15b–16) Achtemeier (Community and Message, 122) understands that this passage “spells the failure of the Levitical-prophetic efforts to intercede for the Judean community as a whole.” Its prayers had not been answered. The opposition had not repented. There was nothing left but separation. There are no historical references in the episode to provide it with a specific setting. A date can only be deduced from its position in the Vision and the referenees to postexilic events in the scenes that precede it. Comment 1 This word from God seems strange following the extended prayers of chaps. 63– 64. It clearly draws a distinction between prayers that ask for something the worshiper wants and true worship that asks to consult with God or looks to him to inquire what his will is. This true kind o f worship is summed up in the phrase “called (me) by my nam e.” To pray in God’s name means to submit to him and to pray according to the terms of his revealed character and will. This the worshipers of chaps. 63– 64 had not done. It is a pitiful scene: worshipers praying earnestly with their backs toward God, who is reaching out to them with open hands. 2 “spread out my hand,” is usually a description of prayer, but here God is the one reaching out to his people (see Rom 10:21). “A rebellious people”: As in 1:23 and 30:1, this description appears here with synonyms to sum up God’s problem with his people, who are deliberately blind and deaf to his words and call. The judgm ent on their rebellion defines it. They “are walking in ways that are not good.” That is reason enough for judgm ent because these ways are fashioned “after their own thoughts,” that is, not after G od’s ways revealed to them (see 56:11; 57:17; 58:13; 59:8; Ps 81:13 [12]). As Achtemeier (Community and Message, 123) notes, the Bible teaches that humans cannot find God by searching for him. God must take the initiative. Only by prior revelation is faith possible. Here YHWH proclaims his efforts to reveal himself to Judeans despite their refusal to seek or ask for him (see Ps 81:11 [10]; Rom 10:20 understands v 1 to refer to the Gentiles). 3 Their stubbornness includes rites of pagan worship that are a direct af­

914

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front to YHWH. “provoking,” God is a Deuteronomic word (Deut 32; Jer 7:18; 11:17). Fertility rites “in the gardens” (see 1:29) and “incense on the tiles” (see 2 Kgs 23:12; Jer 19:13; Zeph 1:5) are very similar to the Canaanite rituals for which Israel was exiled (see 1:29; 17:10– 11). They belong to the popular paganism that had dom inated that area for centuries. These practices may belong to the cult of Adonis and Babylonian Tammuz, both vegetation deities (see M. S. Smith, The Early History of God [San Francisco: H arper & Row, 1990] 158; and W. Burkert, Greek Religion, trans. J. Raffan [Cambridge, MA: Harvard UP, 1985] 176– 77). Whybray (269) a n d Dahood ( CBQ 22 [1960] 406– 8) understood these to refer to worship of the Tyrian Asherah. lQIsaa reads “suck hands on the stones,” well-known euphemisms for sexual acts (Schramm, Opponents, 156; see also W. Brownlee, The Meaning of the Dead Sea Scrolls [New York: Oxford UP, 1964] 234– 35; and A. Rubinstein, “Notes on the Use of Tenses in . . . the Isaiah Scroll,” V T 3 [1953] 94– 95). 4 “Sitting in the tombs and lodging between rocks” appear to be rituals of the cult of the dead, that is, necromancy, in which one contacts the spirits of the dead by spending the night in the cemeteries. Schramm (Opponents, 156) describes it as “consulting and caring for the dead.” Volz (282) notes the similarity of these practices to those of the mystery religions o f a later time, particularly those of Attis, Osiris, and Mithras (see also Y. Kaufmann, The Religion of Israel, translated and abridged by M. Greenberg [Chicago: Univ. of Chicago Press, 1960] 311– 16), Cf. 8:19– 20. This ancient Palestinian cult existed long before the Israelites first entered the country. “Eating swine’s flesh” was, of course, forbidden in the Torah (Lev 11:7; Deut 14:8), probably because it was used in pagan worship. “Broth of polluted things” is food from other creatures forbidden in Lev 11 and Deut 14. These are breaches of laws defining the difference between what is “clean” and “unclean” for Israelites to eat. 5 The rebellious ones claim for themselves a special and separate status. Hanson (Dawn of Apocalyptic, 148– 49) and Achtemeier (Community and Message, 124) take the reference to be to Zadokite priests. The language is priestly and found frequently in the priestly code of the Pentateuch. “I am set apart from you,” is from the verb “be holy.” With a slightly different pointing (in piʿel) it would mean “for I should communicate holiness to you” (Whybray, 270). By their priestly status they consider themselves to have received a special quality of holiness that sets them apart or that gives them special powers. Ezek 40– 48 documents the Zadokite claim to the priesthood (Hanson). The references in Ezek 44:5, 13, 15 use exactly the same verbs as those used here to define the special rights of the Zadokites and restrictions on Levites in the sanctuary, but Isa 60:21 and 61:6 claimed the priesthood for all God’s people. YHWH’s aversion to these practices is expressed by “these are smoke in my nostrils” (see Deut 32:22; Jer 17:4). God himself countermands their claim to exclusive access to his presence. 6 “See! It is written before m e” announces the first of the edicts or official statements in these chapters, which are marked by “says YHWH” (v 7), or a similar formula. “I will not keep silent” picks up the plea that ended the prayers in 64:11 (12) (cf. 62:1), but the word YHWH speaks is very different from what they expected. “I will repay” fits the expectation of those who prayed (see 58:18; 61:8; 62:11), but they expected it to be directed at their enemies.

Comment

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They thought they had been punished enough. Instead God says of them “Yes, I will repay on their bodies.” The presence of the same pagan practices in Jerusalem of the fifth century that had been condem ned in Jerusalem of the eighth century shows that exile and punishm ent had been no catharsis for the people. 7 The edict proclaims that the “iniquities,” of the current generation will be added to the guilt of their “fathers” (chaps. 1– 3), who had done the same things in the past (see Ezek 20:27– 28). The guilt of both will be assessed in their punishment. This, in effect, means that the amnesty announced in 40:2 is revoked for those who have opened the old wounds by continued pagan worship. 8 A second edict begins “thus says YHWH,” and limits the applicadon of this revocation. It will not apply to all. YHWH quotes a proverb from the vineyard to justify the distinction being made for “my servants’ sake.” Israel is seen as a bunch of grapes. Isa 5:1– 7 pictured Israel as a vineyard. Achtemeier (Community and Message, 13) thinks of the firstfruits (Jer 2:3), which were to be set apart as an offering to YHWH (Exod 23:19). The first grapes cut were never the best for making wine. Yet some of them were kept for YHWH as a sign of life and blessing. Achtemeier also notes the phrase “do not destroy,” in the superscriptions of Pss 57– 59 as the title of a tune. Perhaps the phrase belonged to a harvest ritual. Here it is said of Israel: “do not destroy.” The whole is preserved from deserved destruction for the sake of the few faithful “servants” and the potential life and blessing inherent in them. This chapter is characterized by the division between YHWH’s servants and the practitioners of pagan rites who are coming under judgment here. The judgment is designed to get rid of the rebellious group, but is carefully administered “not to destroy the whole.” The process by which a remnant is preserved in whom God’s promised destiny can be fiilfilled is being put into effect. 9 YHWH comments on his edict restricting punishment: “I will bring out a seed from Jacob.” The confirmation refers to the promises to Abraham that his children will inherit the land, here called “my mountains,” the hill country of Palestine. The later history of the Davidic monarchy as well as a part of that ancient promise is recognized in “and from Judah an heir.” YHWH stresses continuity with the past at this point, even in the very new creation that is being announced. “My chosen will inherit it”: He deliberately uses the language of election. “And my servants will live there”: YHWH’s servants will include the elect, and presumably faithful, of the northern tribes as well as Judeans and Jerusalemites. The inclusive views of the Vision are enforced again. There is to be a division here, but not between north and south or between Judah and the other tribes or between priest and people. It will be between true servants of YHWH and those who rebel by insisting on their own ways of worship and politics. 10 Favorite places in Palestine, Sharon and the Achor valley, will be returned to Israel. “My people who seek m e” defines the servants m entioned before. Note the contrast to v 1. 11 YHWH’s commentary turns back to the judgm ents of vv 6– 7 and addresses those involved. Their crimes are laid out: “forsaking YHWH” is a breech o f covenant that requires remembering and being faithful to YHWH. “forgetting,” parallels “forsaking,” as capital crimes. “the m ount of my holiness,” is often translated “my holy m ountain,” but that translation fails to convey the emphasis in the Hebrew, indicating that “holy” applies to God, not to the mountain.

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The crimes are further detailed. “Fortune” is the name of a god who stood for good fortune. He was apparently a Syrian deity known from Phoenicia to Palmyra and in Palestine (see Josh 11:17; 12:7; 15:37). “Fate” also was a god’s name, a god of destiny. “Arranging a table” and “filling cups of wine” seem to refer to cultic meals eaten in honor of these deities. 12 “I assign,” uses a Hebrew word with the same letters as the name of the god of fate just mentioned. It is a grim rem inder that YHWH, not some pagan deity, assigns fate. “Sword” and “slaughter” define their bleak prospects of sudden death. “Because I called, but you [pl.] did not answer” reminds one of vv 1– 2 above and will be repeated in 66:4. The condem nation sums up God’s complaint against his people throughout the Vision. Far more important than specific acts that were immoral or pagan was their unresponsiveness to God (see 50:2). O ther prophets had the same complaint (Jer 7:13). “you did evil in my eyes,” reflects phraseology found frequently in Deuteronomy and DtH. “You chose that in which I took no pleasure” reverses the recommendation of 56:4. The self-will that was determ ined to make God do what they wanted him to do is apparent throughout. 13 The distinction to be drawn between two groups is presented as a formal written announcem ent. YHWH’s servants are destined to obtain the blessing, first announced in chap. 40 and now presented, while the rebellious and pagan group being addressed is cut out of these benefits. YHWH’s servants are those who have heeded God’s call to respect the empire, to go to Jerusalem to aid in building the temple, and to worship there. They are the hum ble who tremble at his word. They are the ones who welcome those from the nations who seek God in Jerusalem. Those who are excommunicated from all the benefits of the new blessings are represented by the prayers of chaps. 63– 64. They include those who see God’s future only in terms of Israel’s past, whether that of Moses and the tribes or that of David and the kingdom. They include zealots who foment rebellion against Persia and priests who exclude Levites from temple service and foreigners from its worship. They include those who practice the pagan rites m entioned in this chapter. They have been present onstage in some measure from chap. 40 onward, but there always seemed a chance that they would see the error of their ways and turn to YHWH. They have not, so now their destiny is sealed. (Luke 6:20– 26 and Matt 25:31– 46 make a similar distinction between two groups.) 14 The contrast in the fate of the two groups is shown by their responses. YHWH’s “servants will sing.” The others will “wail” in their “anguished spirit.” 15 The old and the new are shown by names for the groups. The judged group’s name is to become a “oath” or “curse,” for the servants (see Jer 29:22 for the use of a name in a curse). The text does not reveal that name. “When my Lord YHWH kills you” speaks of the fulfillment of the curse, as NJPS has understood. “my chosen,” is a synonym for YHWH’s servants that gives that group the sanction of election. They are to be called by “another nam e.” (See the discussion of a new name in 62:2– 4, 12.) 16 “one who blesses himself,” refers to the oath formula and the use of the old name to contrast with the blessing prayed for. “in the land,” fixes the group as well as the place. It means Jews returned to Palestine.

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“the God of tru th ” (or “of faithfulness”—Whybray, 275) is a phrase used nowhere else in the O T , but it is reflected in 2 Cor 1:17– 20 and Rev 3:14. J. Blenkinsopp (A History of Prophecy in Israel [Philadelphia: Westminster, 1983] 277– 78) suggests that “those who bless themselves in the land will bless themselves by the God Amen” and that this is a counterpart to the new name for YETWH’s people, those who say yes to God. It stresses his faithfulness to his word, which is now revealed anew in the new city and its temple. The phrase “the form er troubles” refers to the judgm ents on preexilic Israel that were the subject of chaps. 1– 39 in the Vision. “Forgotten” stands in contrast to the deliberate “rem embering” in chaps. 63– 64, where these troubles were thrown into G od’s face either as models for what they want him to do or as wrongs done to Israel. “Hid from my eyes”: God has turned to the future. The past is done with now and hidden. God stresses what is new and real in the present and the future. (See 43:18– 19 for the earlier distinction between the “former things” and “the new thing.”) Excursus: Is Israel Finally “Saved”or “Lost”according to Isaiah? Bibliography Sawyer, J. F. A. “Isaiah and the Jews.” In Readingfrom Bight to Left. Ed. J. C. Exum and H. G. M. Williamson. 390– 401. This is a theologically and morally sensitive question for many readers. Koole, among others, thinks that Israel must ultimately be saved. Therefore, he sees Israel to be the second servant in 49:5– 6, ignoring the fact that this servant’s role is to rescue Israel. There can be no question but that Israel’s fate is a major concern for the book. The very first verses deal with Israel’s rebellion against God (1:2– 3). A major passage dealing with this issue occurs in the prayer in 63:7– 64:12 and YHWH’s response to it (65:1– 16). These passages point to the answer that Israel is not finally saved, according to Isaiah. The book o f Isaiah struggles with the name Israel and the question of who in his day is properly called by that name. At times in the OT the nam e Israel has designated a man (Jacob), the tribes that descend from his twelve sons, the United Kingdom under David and Solomon, the northern kingdom with its capital in Samaria, and in a broad sense the people who existed in covenant with YHWH. In postexilic times the issue is complicated by having so many living far away from Palestine. These people were and are called Judeans or Jews, a name more narrowly related to Judah, one of the twelve tribes and the name of the southern kingdom. W hen only this kindom of Judah survived the Assyrian onslaughts of the seventh century, and when only Yehud, “Judea,” was restored as a semiautonomous province under the Persians, the term came to be applied to all who were descended from the Israelites. Isaiah is interested in Israel as a nam e for the people who belong to YHWH. A major theme in the book concerns the “people of YHWH.” That YHWH wants and needs a people o f his own is evident. T hat Israel, Judah, and Jerusalem have failed to live up to the requirements of being that people is equally evident. Isaiah attributes the Assyrian and Babylonian invasions to that very failure. The question, then, of whether Israel will be saved depends entirely on how one defines Israel. The question is: Who after the devastations and dispersions of those terrible years may legitimately enter the renewed temple as “the people of YHWH”?

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In Isa 41:1– 49:4 the Jewish diaspora in Babylon is recognized as YHWH’s choice to be the heirs of Israel, to be his “servant,” although they appear here as one among the nations. Note that this is not “sons.” That designation was forfeit in the rebellion noted in 1:2– 3. The prophet pleads in 63:7– 64:12 for YHWH to recognize Jews as his children, as before. YHWH refuses (65:1– 16) to deal with them as a block. He will only accept those who repent and devote themselves to him without reservation, and they will not be called “sons” but “servants.”Also, the designation “servants of YHWH” will not belong exclusively to Israelites. The persons from the nations who fulfill the required repentance and devotion will also participate in temple worship and all that it represents. The situation in Isaiah is very similar to Paul’s in Rom 9– 15. YHWH’s salvation and access to his worship (the temple) is extended to anyone from the peoples of the world who acknowledge him, repent, and devote themselves to him (Isa 45:22; 55:1– 56:8). But the question arises, as in Paul’s discourse, “Is there no advantage to those of Abraham’s seed?” (Rom 3:1, author’s translation). Isaiah’s answer is like that of Paul: “Much in every way” (Rom 3:2, NIV). But “not all who are descended from Israel are Israel” (Rom 9:6, NIV). Like Paul, the book of Isaiah struggles with the problem of defining “the true Israel,” the “Israel of God.” Unlike Paul, however, who concludes his discussion of this subject with the fervant assurance that “all Israel will be saved” (Rom 11:26, NIV), Isaiah concludes with a stark picture ofjudgment and separation. In its finality, this picture resembles more Jesus’ parable of the sheep and the goats (Matt 25:31– 46). Isaiah, like Jesus and Paul, envisions a “people of God” (“servants of YHWH”) that includes in its worshiping community those from within the old Israel who respond to this call as well as others from outside the old Israel. Isaiah also understands that many from the old Israel fail to respond to the new call, whether from orthodox vanity (49:1– 4) or from pagan attachments (65:1– 7). Explanation

The context calls for YHWH’s response to the intense prayers offered in the previous scene. First YHWH explains why he has made the decisions concerning them that he has (vv 1– 10). Their appeals for mercy and compassion are denied (v 7). The passage is a classic explanation for unanswered prayer. God points out that he has been available to them constantly and without interruption (vv 1– 2). Why then had they not made connection? He charges that they had “not asked” for him. They had “not looked” for him. In the preceding prayers the people had been called to “rem em ber” what God had done in the past. T hen they had presented their intense requests by asking him to deliver them again in the present. Apparently that does not count with God as “asking” or “looking” for him. He speaks of himself as actively presenting himself to them in the present, but they are not interested in seeking out the living God as he presents himself to them. They had “not called me by my nam e.” This means that they were not submitting themselves to him in the usual covenant forms, which prescribed confession of sins, submission to YHWH’s will in renewing covenant, and asking for his direction. Abraham’s question is appropriate here: “Would You also destroy the righteous with the wicked?” (Gen 18:23, NKJV; see Achtemeier, Community and Message, 125). The dilemma is deep-rooted (see Hab l ; Je r 31:29; Ezek 18; John 9:2). V 8 suggests that the evil are spared temporarily on the chance that the good will

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survive and emerge from them with life and blessing. Later the process of separation is inevitable. Matt 13:24—30 notes that wheat and weeds grow together but justice requires distinction and separation. Achtemeier (128– 29) correctly notes a new development in biblical teaching at this point. Vv 8– 10 deal with Israel as a whole in the m anner usual in the O T and in the Vision to this point. In this wholeness sinners corrupt the whole, while the righteous sanctify the whole. But in the verses that follow, in a m anner that extends the distinctions made in Ezek 18, the servants of YHWH are separated from the rebels in the roles they will play in YHWH’s plan. The need for this separation has been shown in 1:9, 10:20– 23, and passim (see Zech 8:11– 13; Jer 24:4– 7), but before this the view of the future regularly returned to salvation for a single, whole community (2:2– 4; Ezek 37; Jer 31:31– 34; Zeph 3:14– 20). Achtemeier (Community and Message, 129) notes that “Paul stands in this prophetic tradition when he writes of ‘all Israel’ in Rom 11:26.” But in this scene the procedure changes. The Vision of Isaiah breaks away from the whole covenant community concept. Schramm (Opponents, 158) calls it “a major transition in the theology of the Hebrew Bible.” An earlier picture had related the return from Babylon to the exodus (43:14– 21; 51:9– 11; 52:11– 12), but this scene sees the future, not in terms of the Sinai covenant with all twelve tribes, but in terms of volunteer servants, YHWH’s chosen who have been singled out from the Israelite community. As Hansen (Dawn of Apocalyptic, 153) put it: “The glorious promises of Second Isaiah which applied to the servant Israel have been narrowed to a small segment within Israel, and the classical forms of judgm ent and salvation oracles have been fused to account for the new division in the people.” Those who receive the divine promises are the “meek, the humble, and those who tremble at YHWH’s word” (57:15; 66:2, 5). They are the only ones out of this deaf and blind people (42:18– 20; 43:8) who seem able to hear and to see. This division has become increasingly evident since chap. 55. Here it is complete. This passage concerns itself with major redefinitions of key terms. It calls for new understandings of basic concepts: YHWH’s “people” are no longer those with birthright positions. Now they are those who seek out YHWH and include both form er Israelites and those from the nations. YHWH’s “chosen” are those whose devotion to YHWH is shown. YHWH’s “servants” are not a small group of individual leaders, whether kings or prophets, but the seekers who turn toward Jerusalem to find their place in YHWH’s congregation. The “children of Israel,” are not the genetic descendants of Abraham and Jacob but those whose devotion and faith fulfill Israel’s calling and purpose. This membership is proved by their worship: if they worship correctly they prove their place, but if they worship in pagan and idolotrous ways (65:1– 7, 11b; cf. 57:3– 13) they do not belong. Schramm (Opponents, 159) calls this a change in meaning to one that is “almost exclusively theological.” This is similar to changes proposed in Ezek 40– 48, which J. Levenson (The Theology of the Program of Restoration [Atlanta: Scholars Press, 1976] 111) says proposes “a kingdom without politics.” Chronicles pictures the kingdom of David in more liturgical than ruling terms, as Peter Ackroyd (Exile and Restoration [Philadelphia: Westminster, 1968] 252) has shown. This picture of a divided future has influenced Jewish and Christian expectations of a future in which the righteous and the unrighteous would experience

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separate fates. A fundamental feature of later sectarian movements is that believers and unbelievers will go separate ways into their opposite destinies (see the Manual of Discipline of the Qumran community [IQS] and Matt 25:31– 46). This passage marks an im portant stage in the development of those doctrines. Step by step, this scene develops this new vision of the future. The opponents of YHWH are called “a rebellious people” (v 2). They were determ ined not to do God’s will as it had been revealed in Isa 40– 62. God had reached out to them through the favorable edicts of Cyrus, Darius, and Artaxerxes to restore the temple. He had provided leaders like Zerubbabel, Haggai, Zechariah, Ezra, and Nehemiah. The position of Jews in Mesopotamia, Egypt, and other places was tolerable and sometimes pleasant, but they demanded divine action according to their prescription. Like those in Jesus’ day, they dem anded a sign from God (Mark 8:11– 12; Matt 12:38– 42; Luke 11:29– 30). Here, as in the Gospels, their demand is denied. They do not want to take God on his own terms. They want to write the script themselves. This is rebellion against the sovereign plan of God. Their ways are “not good.” They are limited by the range of their own interests and want to draw the plans “after their own thoughts” (v 2). O f course they are rejected. In addition to their willfulness, they are pagan in their worship. They do all the things that have been specifically forbidden to YHWH’s people to do and then have the nerve to think of themselves as “holier than thou.” Their prayers are not only unacceptable; they are a provocation to YHWH (vv 3– 5). The peoples’ unfaithfulness leads to the first formal edict placed before the heavenly court. YHWH introduces it with a reference to the close of the prayer in 64:11 (12) where he was asked, “Will you keep silent while you afflict us so much?” They hoped that he would break his silence to speak judgm ent against their enemies. Instead, he breaks his silence to announce judgm ent against them (v 6). He recognizes that the pagan practices still being perform ed as a provocation against him are the same ones practiced by their ancestors before the exile and for which they had been judged by earlier prophets. For these people in Jerusalem, the judgm ents on Jerusalem and Judah that brought on the exile had been neither a lesson no r a catharsis. They were just like their “fathers.” YHWH’s judgm ent lumps them together with their ancestors and charges them all together. The amnesty announced in chap. 40 is repealed as far as they are concerned. The continued punishm ent that they protested in 64:11 (12) is judged to be justly apportioned and understood. Here the children have not ju st inherited the sensitive teeth caused by their parents’ sins (Ezek 18:2); they continue to feast on the bad grapes. But the marvelous grace o f God is shown in his patient continuance of his efforts to provide for his servants the inheritance he had promised (vv 8– 9). Thus the story of salvation continues. Although one or another of the “heirs,” from Esau to the wilderness generation to the kingdoms of Israel and Judah, falls by the wayside, God patiently cultivates those who can be his servants in spirit and in truth, from Jacob to Moses to Samuel to Ezra along with all those who stood with them, minority though they may be. At the very m om ent when the failure and rebellion is recognized and judged, hope is rekindled for those who seek YHWH in order to serve him. The scene then turns to address the rebellious ones. Their sins are listed.

Bibliography

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“Forsaking” and “forgetting” and failing to “answer” or to “listen” stand at the head of the list. The capital crimes are those that flaunt God’s offer of a personal relation with himself (vv 11– 12). They are accompanied by a preoccupation with pagan practices and with choosing “evil” things in which God has “no pleasure” (vv 11– 12). The self-centered life that makes decisions purely in terms of self-interest has left God out of its priorities, so that life will be left out of God’s priorities. “Doing things my way” can at most achieve goals within that person’s capabilities. Doing things God’s way allows a person to achieve goals that lie within God’s capabilities. The consequences of this division between those addressed as rebels and YHWH’s servants are spelled out in the third edict of this episode (vv 13– 14). The servants participate in all that God had been working to bring about for his people. The rebels will have no part in this. They could have, but they choose not to participate. So there is prosperity and gladness on one side, but only bitterness on the other. This judgm ent has consequences, which are discussed in vv 15– 16. Much of the hope for a return to Palestine and Jerusalem centered on reestablishing a link to the heritage of monarchic Israel and Judah. The exiles wanted their children’s generation to have the chance to enter their heritage in a way that their generation had not been able to do. However, their actions and inactions have made their name fit for curses rather than blessings. God’s will for his servants will go on, even if under another name. The rebels will leave a legacy all right, but n ot the one that they had intended. God is determ ined to press on. To that end he will forget the “form er troubles” with which the rebels by their practices have identified themselves. These edicts have settled those things, and God wants to put them behind him (v 16c). The very last verse of the Vision (66:24) will show that this is not fully possible. The bitterness of the continued rebellion will have a smoldering memorial all its own.

YHWH Moves to Finish H is New Jerusalem (65:17–25) Bibliography Berges, U. “D er neue H im m el u n d das N eue im Jesajabuch: E ine A uslegung zu Jesaja 65:17 an d 66:22.” In New Things. Ed. F. Postm a e t al. 9 – 15. Bratcher, M. D. “Salvation Achieved (Isaiah 61:1 – 7, 62:1 – 7, 65:17 – 66:2).‫ ״‬RevExp 88 (1991) 177– 88. Causse, A. “Le Myth d e la nouvelle Jerusalem d u D eutero-Esaie a la IIIe Sibylle.” R H P R 18 (1938) 377 – 414. Collins, J. J. “M odels o f U topia in the Biblical T rad itio n .” In A Wise and Discerning Mind. FS B. O. Long, ed. R. C. Culley a n d S. M. Olyan. Providence: Brown UP, 2000. 51 – 67. D e Gruchy, J. W. “A New H eaven a n d a New Earth: A n Exposition o f Isaiah 65:17 – 25.” JTSA 105 (1999) 65– 74. Gardner, A. “Ecojustice o r A nthropological Justice? A Study o f th e New H eavens and th e New E arth in Isaiah 65:17.” In The Earth Story in the Psalms and the Prophets. Ed. N. C. H abel. T he E arth Story 4. Sheffield: Sheffield Academ ic Press,

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2001. 204 – 18. Hanson, P. D. Dawn o f Apocalyptic. 134– 85. H eerb o th , L. A. ‘“New Creatio n’ according to Is. 65.” CTM 5 (1934) 29 – 37. Martin-Achard, R. “L’espérance des croyants d ’Israë l face à la m o rt selon Esaie 65:16c–25 e t selon D aniel 12:1– 4 .” RHPR 59 (1979) 439 – 51. Mauser, U . “Isaiah 65:17 – 25.” In t 36 (1982) 181– 86. Monaci Castagno, A. ‘“U n nuovo cielo ed u n a nuova te rra ’: L’esegesi di Is 65, 17 e 66, 22 n ei P adri.” A ug 22 (1982) 337– 48. Pythian-Adams, W. J. “T h e Mystery o f the New C reation.” CQ R 142 (1946) 61 – 77. Steck, O . H. “D er n e u e H im m el u n d die n eu e E rde: B e o b a c h tu n g e n zur Rezeption von G en 1– 3 in Jes 65,16b–25.” In Studies. Ed. J. Van R uiten an d M. Vervenne. 349 – 65. Van Ruiten, J. Een Begin Zonder Einde: De doorwerking van Jesaja 65:17 in de interestamentaire literatuur en het Nieuwe Testament. Sliedrecht: M erw eboek, 1 9 9 0 .--------- . “T h e Influence an d D evelopm ent o f Is 65,17 in 1 E n 91,16.” In The Book o f Isaiah. Ed. J. Vermeylen. 161– 6 6 .--------- . “T h e Intertextual Relationship betw een Isaiah 65,25 an d Isaiah 11,6 – 9 .” In The Scriptures and the Scrolls. FS A. S. van d e r W oude, ed. F. García M artínez e t al. VTSup 49. Leiden: Brill, 1992. 31 – 42. Watts, J. D. W. “T h e Heavenlies o f Isaiah.” Diss., S o uthern Baptist T heological Seminary, Louisville, KY, 1948.

Translation YHWH:

Heavens:

Earth:

17Indeed,, look at me— creating a new heaven and a new land. The first are not remembered, nor do they come to mind, 18but rather they rejoice and find continuing gladness (in) what aI am creating. For look at me: creatingJerusalem (to be) a rejoicing and her people a joy. 19And I rejoice in Jerusalem and am glad in my people. And there is not heard in her any more a sound of crying or a sound of distress. 20From there does not come any more aan infant (who only lives a few) days a or an old person who does not fill out his (quota) of days. For the child dies a hundred years old, and bthe one whofails to live to be a hundred is thought accursed.b 21And they build houses and live in them. And they plant vineyards and eat (their) fruit. 22They do not build and have another live (in them). They do not plant and have someone else eat (thefruit).

2+3+2

3+3 3+3 2+3+2

2+2 3+2+2

3+2 1+3 2+3

1+2+1

3+2+2

2+2 2+2

Form/Strcuture/Setting YHWH:

Heavens:

YHWH:

Herald:

For my people’s days are like the days o f the tree. A n d my chosen ones wear out by their own use the th in g made by their hands. 23They do not work fo r nothing, a nd they do not bear children a fo r sudden terror. B u t they are the seed o f Y H W H ’s blessed ones, a nd their offspring are with them. 24A n d so it is that before they call I answer. A n d while they are still speaking I m yself hear (them). 25A w o lf a n d a lamb feed together, a nd a lion eats straw like an ox, a n d a snake has dust as his food. They do no harm — they do not destroy in all o f the m ountain o f my holiness, says Y H W H .

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2+2 2+2 3+3 5+2 1+2+2 2+2 4+4+3 2+2+3 2

Notes 18.a. BHS suggests adding “on account of,” to “which,” but the implication is plain e n ough in MT.

20.a-a. lit. “an infant of days,” has caused some interpreters to think a verb is missing or to emend to “he dies” (see Whybray), but a substantive can be used to express age (GKC §118q). 20.b-b. The line is usually translated “the sinner who lives to be a hundred is thought accursed,” which seems strange in the context of the previous line. BHS emends MT piʿel, “he is accursed,” to qal, “he is o f litde account,” i.e., n o t unusual, but it is more effective to simply translate “sinner,” as “one who fails,” following NEB and Whybray. 23.a. MT qal, “bear c h ild re n .” BHS suggests hipʿil, “ b eg et c h ild re n ,” b u t LXX τεκνοποίήσουοτυ and Vg. generabunt can have either meaning. Read MT.

Form/Structure/Setting The beginning of this episode is marked by the exclamatory “indeed, look at m e,” in vv 17, which introduces a change of mood and pace as the scene turns to a description of YHWH’s new world for his new city. The herald’s “says YHWH,” makes a break at the end of the chapter. Like the first episode, this one is structured around a formal edict (vv 24–25), which announces that “before they call I answer.” This reverses YHWH’s reaction to the rebels in v 1 and reflects the different character of the inhabitants of the city to come. It is introduced in vv 17–23 by speeches by YHWH and his courtiers describing the new creation. The episode echoes earlier texts in the Vision of Isaiah that portray an idyllic future (11:6–9; 35:1–2, 5–7). Here those visions are recapitulated in the present tense: “Look at me—creating a new heaven and a new land” (65:17). YHWH announces that his plans, even the most extravagent, are now reaching fulfillment.

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Comment 17 “creating,” is a word used only with God as subject. It appears in the early chapters of Genesis (9x) and in Isa 40–66 (19x). There is a concentration of uses in chap. 45 (6x) and here in 65:17– 18 (3x; see Excursus: “Create”/ “Creator”). The emphasis is on YHWH, as the personal pronoun indicates. He calls attention to himself in the process of creating, summing up what he has been doing since he began to bring Cyrus to power (chap. 42). “new,” may mean several different things. It may be temporal in describing something that has never existed before and therefore is unknown to this time. It may distinguish what is different from what has already existed. Or it may mean “to be fresh, pure, young . . . or sharp, polished, bright” (J. Fürst, Hebrew and Chaldee Lexicon, trans. S. Davidson, 3d ed. [London: Williams & Norgate, 1867] 1404; R. North, TDOT, 4:225–44; J. D. W. Watts, ‘T he Heavenlies of Isaiah,” 92–96). The word is contrasted here with “the first,” which is already familiar from earlier uses in Isaiah. Westermann understands these eschatologically. Only after the old present order has gone can a new age be created, but the references in chaps. 40–66 presumed a position in which the former age is already gone and a new age with Cyrus and his successors has begun. Here, too, the new order that is being created is (like chap. 45) the one in which Persia holds sway over the entire area so that Jerusalem can be rebuilt. “heavens.” The word is based on a Hebrew biliteral root that is found in a num ber of words relating to height and brilliance but also to awe and to breath (J. D. W. Watts, “T h e Heavenlies of Isaiah,” 82–88). “Heavens” refers to the sky or to God’s dwelling place. When used with “the land” (or “the earth”), it gives a description of totality, the universe including the divine realm, or the land and all that stands above it. Job 38:33 and Je r 33:25 speak of the “ordinances of heaven,” J e r 10:2 speaks of the “signs of heaven,” and Dan 4:26 even refers to heaven as embodying God. The “new heavens,” may well represent the new order, divinely instituted, which chaps. 40–66 have revealed and in which the Persian Empire has YHWH’s sanction and Israel is called to be a worshiping and a pilgrim people with Jerusalem as its focus. has been translated in this commentary consistently as “the land” and understood as referring to Palestine. “Creating it new” may refer to regaining agricultural fertility (27:2–5; 35:2–3; 41:18–20; 43:19–21; 44:3–4; 49:9– 10; 55:9– 13; 62:8–9; 65:9–10), or it may refer to a new political and social reality under the empire. The land, which in chap. 24 stood under the curse of blood and death, is now recreated for blessing and joy as YHWH’s proclamation in 26:19 decreed, but this is not an eschatological picture of the distant future. It portrays the goal o f YHWH’s plans as they are fulfilled in these chapters. Jerusalem is being rebuilt and made ready for the pilgrims who come throughout the following centuries. “the first,” things are the past kingdoms of Israel under curse and judgm ent that were pictured in chaps. 1–39. These are to be eliminated from memory and attention. This command is understandable, but the Vision will show that this was not totally possible with contemporary rebels reviving dreams of the past in their current paganism and rebellion. 18 The new creation is intended to be enjoyed. This contrasts with the sad­

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ness of chaps. 1–39. The building of Jerusalem, the focal point of God’s creative action, is intended to be accompanied by “rejoicing.” “H er people” are to become “a joy” in themselves and for YHWH’s scattered people everywhere. 19 God himself will “rejoice in Jerusalem ” and “be glad in [his] people.” Undoubtedly God’s tears had flowed for both the city and his people many times during the previous four centuries. Finally this can be reversed. A series of contrasts between the two ages is spelled out in vv 19b–25: “No longer"” Crying, distress An infant dying a few days old An elderly person dying prematurely Build and another live there Plant for another to eat fruit Work for nothing Bear children for terror (Build houses for others to take) (Receive answers to prayer) (Constant violence)

“But” Rejoicing A child living to be a hundred One hundred deemed an early age to die Build houses and live in them Plant vineyards and eat their Be like a tree Their offspring are with them Build for their children to live in God answering before they call No harm or destruction in all God’s mountain

24 The verse recalls the motif of 65:1, which promises a satisfying kind of worship in which reciprocal participation is experienced. 25 “A wolf and a lamb” are proverbial opposites. The first is aggressive and voracious, the latter weak and helpless, the w olf s natural food. A lion is known to be carnivorous, but here will placidly m unch straw. “A snake has dust as his food” recalls the curse placed upon him (Gen 3:14), but the context of the verse calls for understanding this not as a parallel to enmity with hum ankind but as a peaceful elem ent of the newly created order. “They do no harm —they do not destroy in all of the mountain of my holiness” summarizes the absence of violence. It is a verbatim duplication of 11:9a. “mountain of my holiness,” a special phrase in Isaiah, pictures the new Zion as that earthly spot where the reality of God’s presence, his peace and joy, may be experienced. It occurs in 11:9; 27:13; 56:7; 57:13; 65:11, 25; and 66:20. Outside of Isaiah it is found in je r 31:23; Joel 2:1; 4:17; Zech 8:3; Pss 3:5; 43:3; 48:2; and Dan 9:16, 20. See Talmon, TWAT, 2:482. Explanation The contrast between the “former things” and the “new things” continues. However, in 41:22 the idols were challenged to interpret them. In 42:9 only “the previous events” were known to them while YHWH alone is “announcing new things.” Isa 43:18–19 called on Israel to forget “past things” in order to concentrate on YHWH’s “new thing.” Now in chap. 65 the “new thing” is an accomplished fact. “T h e first are not remembered.” The new order promises security and longevity in contrast to the history of some three centuries past. It promises a receptive religious climate. Then, for at

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least the third time, the Vision of Isaiah presents a picture of an idyllic existence that has no violence of any kind. The picture should be read against a background that admits only partial or intermediate stages in the achievement of God’s purpose, but these idyllic passages (11:6–9; 35:1–2, 5–7; 65:25) point to a perfection of nature like that in the garden of Eden before the expulsion of Adam and Eve. They point to God’s original and ultimate plan for humanity in a totally nonviolent and innocent creation. But each is set in a context that, while it speaks of ideals, nevertheless is realistic in terms of rulers, of worship, or of Israel’s return to Palestine. Isa 11:1–5 speaks of a spirit-anointed ruler, while vv 10–16 promise a gathering of the people from the far corners of the empire. Isa 35:3–4, 8–10 reflects a people on the way to Zion and in need of salvation. Isa 65:19–24 speaks of changes in living conditions, while 66:1–2 speaks of a building project in Jerusalem. A highway for the people is pictured in 11:16 and 35:8 and is recalled by the great pilgrimage in 66:18–21. References to God’s “holy m ountain” are regularly linked to pilgrimage. God’s holiness and presence are very real to the pilgrims then. In the sanctuary, the awareness of God’s holy presence would overpower all sense of the fallen world around. There the pilgrim could sense God and his purpose purely and without interruption. A later age will say that this presents a preview of what God has in store for his saints beyond the present life.

The One YHWH Esteems (66:1–5) Bibliography Aus, R. D. “G od’s Plan an d G od’s Power: Isaiah 66 a n d th e R estraining Factors o f 2 Thess 2, 6 –7 JB ” L 96 (1977) 537 –53. B erges, U . “G o tte sg arte n u n d T em p el: D ie n e u e Schöpfung im Jesajabuch.” In Gottesstadt und Gottesgarten: Zur Geschichte und Theologie des Jerusalemer Tempels. Ed. O. Keel an d E. Zenger. QD 191. Freiburg: H erder, 2002. 69–98. Beuken, W. “Does Trito-Isaiah Reject th e Temple? An In tertex tu al Inquiry into Isa 66,1 – 6.” In Intertexluality in Biblical Writings. FS B. van Iersel, ed. S. Draisma. Kampen: Kok, 1989. 53 –66. Levenson, J. D. Creation and the Persistence o f Evil. San Francisco: H arper, 1 9 8 8 .--------- . “From Tem ple to Synagogue: 1 Kings 8.” In Traditions in Transformation. Ed. B. H alpern and J. D. Levenson. W inona Lake, IN: Eisenbrauns, 1981.143 –6 6 .--------- . “T h e Tem ple and th e W orld.” J R 64 (1984) 275 –98. Lö Ch’ang-ch’öen. “Yelusaleng te lienching h o h uangh sin” (Is 66:1 –16). ColcTFujen 830 (1976) 465 –74. R ofé, A. “Isaiah 66:1 –4: Ju d e an Sects in the Persian Period according to Trito-Isaiah.” In Esel Beer-Sheba. Vol. 2. Beersheba: Ben G urion Negev University, 1980. 27–37. R ep rin ted in Biblical and Related Studies, FS S. Iwry, ed. A. K ort an d S. M orschauser (W inona Lake, IN: Eisenbrauns, 1985) 205 –18. Sasson, J. M. “Isaiah LXVI 3–4a.” VT 26 (1976) 199–207. Schramm, B. Opponents o f Third Isaiah. Smart, J. D. “A New In terp reta tio n o f Isaiah 66, 1–6.” ExpTim 46 (1934 –35) 420 –24. Snaith, N. H. “Isaiah 40 –66: A Study o f th e T eaching o f the Seco n d Isaiah and Its C onsequences.” In Studies on the Second Part o f the Book o f Isaiah. VTSup 14. Leiden: Brill, 1967. 135–264. Webster, E. C. “A R hetorical Study o f Isaiah 66.” JSOT 34 (1986) 93 – 108.

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Translation Herald: YHWH:

Herald: YHWH:

Heavens: Earth: Heavens: Earth: YHWH:

Herald: YHWH:

1Thus says YHWH: 3 The heavens are my throne, 2+3 and the land is my footstool. What a is this? 2+3 A house that you build for me? What a is this? 2+3 The place of my rest? 2My own hand has made all these 3+3+2 so that all these came into being! a Oracle of YHWH. I pay attention to this (one): 3+3+3 to a humble and contrite b spirit who trembles at my word. 3One who slaughters an ox 2+2 (is just like) one who strikes down a person. One who sacrifices a lamb 2+2 (is just like) one who breaks a dog’s neck. One who presents a cereal offering 2+2 (is just like) swine’s blood.a One who makes a memorial with frankincense 2+2 (is just like) one who blesses an idol. Even as these have fixed their choiceon their own ways 3+3 and their soul delights in their abominations, 4so I havefixed my choice on their afflictions 3+3 and bring their worstfears to reality for them. Because, when I called, 2+2 no one answered. When I spoke, 1+2 no one heard (me). Thus they did (what was) evil in my sight, 3+3 and they fixed their choice on that in which I took no delight. 5Hear [pl.] the word of YHWH, 3+2 you [pl.] who tremble at his word! Your brothers who hate you say, 3+3 those who threw you out for my name’s sake, “Let YHWH be glorified a 3+2 that we may see byour joy,” when (it is) they who will be shamed. 2

Notes 1. a. MT lit. “where is it? which is it?” LXX π οî ο ν, “what?” and Vg. quae, “what?” correctly translate the meaning in context. Schramm (Opponents, 164) takes the two words together to be an emphatic “where.” 2.a. MT impf., “and they came to be.” 1Qlsaa is pf., due perhaps to the preceding verb (Kutscher, Language, 354). LXX καὶ ἔ σ τ ιν ἐ μ ά , “and they are m ine.” Tg. “have they not

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come to be?” turns it into a negative question. Vg. el facta sunt universa ista, “and they are making that whole world.” MT is the least likely to have evolved from the context and should be kept. 2.b. MT “and contrite, broken,” occurs as an adj. o r noun only here and in 2 Sam 4:4 and 9:3. lQIsaa lQIsab mssk all seem to point to the adj. “stricken” (cf. Prov 15:13; 17:22; 18:14), though Kutscher (Language, 265–66) suggests that the DSS readings derive from nipʿal of “disheartened” (cf. BHS). LXX ἠσύχιον, “meek,” omitting “spirit.” Tg. “contrite”; Vg. contritum, “contrite.” Read MT supported by l x x , Tg., and Vg. 3.a. Volz and BHS suggest em ending MT “blood,” to “one enjoying,” to parallel the other ptcs. This has no MS support. 5.a. MT qal impf. o f a stative verb, “be honored.” LXX, Syr., and Vg., lacking an equivalent stative verb, read a pass., as one must do in English for the same reason. It is not necessary to change MT. 5.b. MT “that we may see.” lQ Isaa “he may see.” LXX καὶ ὀϕθᾖ , “and he may see.” α ', σ ' , θ' , Tg., and Vg. support MT. Read MT.

Form/Structure/Setting Another edict reacts to the announcem ent that the rebels are about to build a temple (v 1 – 2a): “What sort of house will you build?” Dialogue between YHWH and his courtiers (66:26– 5) confirms his rejection of the old priestly ways and his installation of a more direct spirituality for the meek who tremble at his word. The radical newness of the city is contrasted with the opponents who will be “shamed” when the new city becomes reality. The issue of the nature of worship in the new temple should help to place the passáge historically. However, interpreters differ widely in their understanding of the historical setting of this passage. Schramm (Opponents, 162) has an admirable summary of five major positions: (1) Duhm suggested that this represents a speech in the time of Ezra. The Samaritans want to build their own temple, ca. 450 B.C.E. (2) Elliger (Einheit) thought it better to place it around 530 B.C.E. when “the people of the land” wanted to help build the temple. (3) Smart (ExpTim 46 [1934– 35] 420– 24) held that the passage argues against an attempt to rebuild the temple during the exile. (4) Volz and Westermann (and Acts 7:48– 50) thought this was “a repudiation of temple building as such” without any relation to a particular period. (5) Hanson (Dawn of Apocalyptic, 173– 74) sees this as an attack on temple building in Haggai’s time (520 B.C.E.) and on the theology that supported it. Schramm (163) disagrees with Hanson, in his understanding of both Haggai and Isaiah, contending that Haggai and Isaiah agree that the temple is central and important. The reference in 66:1 to “a house built for” YHWH does point to a specific historical issue, but the exact incident can no longer be reconstructed. The nature of worship and the status of the priests were major concerns through two centuries, from planning the restoration of Jerusalem in the exile through the reforms of Ezra and Nehemiah in the fifth century B.C.E. to the later Samaritan schism. It is clear that this episode challenges plans for building the temple; however, it does not reject the practice of worship, as v 2b makes plain. V 3 shows that the issue turns on the kind of house and the nature of that worship (see Comment) . This position is consonant with that of the Vision throughout, opposing sacrifice (1:11– 14), urging commitment to justice (1:16– 17), and supporting a view of religion as pilgrimage to experience God’s presence and hear his teaching, which will lead to peace (2:1– 4). The Vision does not support the rising power of the priesthood that Zerubbabel installed.

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This view is apparently set against a doctrine of temple worship that makes the exclusive claim that God is only present there (not in the rest of the city) and that only certain priests may practice because they are the only ones authorized to sacrifice. These issues are emphasized in Leviticus and portions of Numbers dealing with priestly privileges. Interpreters correctly find many of these issues present in Haggai and in Ezra’s description of the building of the temple under Zerubbabel and Joshua. E. Sellin ( Geschichte des israelitisch-jü dischen Volkes [Leipzig: Quelle U. Meyer, 1932] 2:15) and K Elliger (Einheit, 107–8) date this passage to that period (520–515 B .C .E .) . They are followed in current commentaries by Westermann and Whybray. P. D. Hanson (D aw n o f Apocalyptic, 168–82) agrees with this dating but identifies the adversaries more precisely as the prophetic party and the priestly party. E. Achtemeier ( Community a nd Message, 139–40) identifies the parties as a prophetic-Levitical party opposing a Zadokite priesdy party. The structure of the Vision presented in this commentary supports identification with a situation in the late sixth century B.C.E., contrary to what Duhm and Marti (406) argued. Their identification of the temple m entioned here with that built at M ount Gerizim by the Samaritans can no longer be maintained. It does not fit the requirements of the context. The date for this scene comes as Zerubbabel’s temple is being built, but the issues remained m uch the same through the following period when Ezra and Nehemiah worked. The setting for 66:1–3 is best understood in the complicated interactions of multiple parties in Jerusalem, where Zadokite priests wielded authority over all sacrifice and the temple area. The Vision opposes both the view that the sacred area should be limited to the temple and the view that worship is primarily a m atter of sacrifice. It equally disputes the claim that one priestly family should have exclusive priestly privileges in Jerusalem (see 66:21). The Vision is much more at home with the kind of worship described in Neh 12:27–47, one that included broad participation in songs, prayers, and processions. It argues that the entire city, not just the temple, constitutes YHWH’s sacred m ountain. This debate is understandable in the fifth century but apparently began earlier. The specific application of 66:1–3 may be even more clearly defined. The policy from the time of Zerubbabel on had been to concentrate only on the temple. The Vision supports what Nehemiah will do in rebuilding the city as a whole, but goes further than his later policies in seeing the entire city as sacred, a place for Jews and other worshipers of YHWH to gather from all over the known world. Comment 1 “The heavens are my th ro n e.” The Vision has consistently portrayed YHWH’s courtroom (6:1–8), from which he and his aides view and direct events in Jerusalem and the world. ‘T h e land is my footstool.” Levenson (“From Temple to Synagogue,” 164) has noted that this is the only place in the OT where “the temple is described as a world, a microcosm.” The place that demonstrates YHWH’s sovereignty to hum ankind is Canaan: promised to Abraham, given through Moses and Joshua, secured through David and Solomon. The Vision has seen “the land” as the arena for YHWH’s actions. To this place he summoned first the Assyrian to destroy and then the Persian to rebuild.

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YHWH expresses surprise: “A house that you build for me?” Building a temple always brings up basic questions like those put to David in 2 Sam 7 and those to Zerubbabel in Haggai and in Ezra 4. Issues related to the temple set off the Maccabean wars and lay at the heart of the division with the Samaritans. H erod’s temple was still controversial in Jesus’ day. Architecture and function may be at issue. Will it be a building for sacrifice centered around a high altar, a place for priests to parade and officiate? O r will it be a place for singing and for worshipers to meditate? What kind of house should one build for the ruler of heaven and earth who himself builds worlds and establishes dynasties? The temple has been an emphasis throughout Isaiah from 1:10–20, 2:2–4, 44:28, and 56:7 to chap. 66. Snaith (“Isaiah 40–66,” 261) understands 66:1–2 as asking why the temple had not yet been built. Levenson (“From Temple to Synagogue,” 164; Creation and the Persistence of Evil, 88) thinks of this passage, as well as 1 Kgs 8, as recognition that the synagogue is in postexilic times moving to take the place of the temple that was known to Isaiah and the psalmists. “My rest” in Ps 95:11 refers to Canaan, which was denied to the wilderness generation. This passage presents the same tension between a rebellious generation and God’s sovereign rule over heavens and earth (see vv 3–4). Ps 132:8 relates the term to Zion to stress the permanency of YHWH’s presence there, but the total phrase here seems to be unique in linking YHWH to a “place.” YHWH’s objection lies precisely in that emphasis on a place that can claim exclusive rights to YHWH’s presence when he is the one who has made all things and presumably goes wherever he chooses. 2 In contrast to his objections to a house and a place, YHWH affirms his attention to a particular kind of person: “to a hum ble and contrite spirit.” This phrase is familiar from 57:15 and Ps 34:18 (see also Matt 5:3; Luke 18:13– 14). “W ho trembles at my word” is new here. It picks up an element from the original statement o f the Vision’s goals, that the word of YHWH will go out of Zion (2:3). The word rather than the place or the sacrifice is significant (see Ezra 9:4; 10:3). 3 A series of legitimate sacrifices, as far as the Torah is concerned, is then identified with some acts that are prohibited. 2 Chr 7:12 calls the temple a “house of sacrifice,” but the Vision of Isaiah argues that reform of the sacrificial system, as well as of the temple, is in order: Acceptable slaughtering an ox (Lev 17:3–4) sacrificing a lamb (Lev 14:10–24) presenting a cereal offering (Lev 2:1,13)

a memorial with frankincense (Lev 2:2, 16; 6:8 [15]; see G. R. Driver, JSS 1 [1956] 99–100)

Unacceptable striking a person (Lev 24:17–21; Deut 19:6; 27:24–25) breaking a dog’s neck (Exod 34:20, of a donkey) swine’s blood (Lev 11:7; Deut 14:8; Isa 65:4; 66:17; cf. R. de Vaux, “Les sacrifices de pores en Palestine et dans l’Andent Orient,” FS O. Eissfeldt, BZAW 77 [Berlin: De Gruyter, 1958] 250–65) blessing a vain thing (see below)

Comment

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The verses (3–4) have proven difficult to understand. Do they condemn sacrifice and priesthood altogether and thus place themselves in opposition even to some verses in Isaiah (e.g., 19:21; 43:23–24; 60:7, 13)? O r do they condemn the priesthood of that time and their practices? Schramm (Opponents, 166–68) summarizes four interpretations of the list: (1) The versions have inserted partides to make comparisons between the two elements in each line: lQIsaa “as”; LXXms, “as”; Vg. quasi, “like”; Syriac ʾy k, “as.” This understands the verse to condemn sacrifice as such, a position more extreme than any in the O T. O ther passages that question the value of sacrifice are 1 Sam 15:22, Isa 1:11, Hos 6:6, Amos 5:25, Mic 6:6–8, Pss 40:7, 50, and 51:17–19. In the Greek period, philosophy challenged the worldview in which sacrifice had a place, a position that influenced Paul (Rom 12:1). (2) O ther interpretations have inserted “and” between the pairs (“One who slaughters an ox ‘and’ strikes down a person”). This goes beyond the text and makes the passage an attack on syncretistic practice. (3) Sasson (V T 26 [1976] 199–207) cites a letter from Mari (ARM II.37) in which Hittites speak of sacrificing “a man, a kid, a puppy-dog and a suckling pig.” He understands 66:3 to contrast past practice with current pagan pratice. (4) Rofé (“Isaiah 66:1–4,” 208) suggests that one should read each pair as subject and predicate. The first describes the “who,” and the second pair describes the what (“one who slaughters an ox [is] one who breaks a dog’s neck,” etc.). This requires no change in the text. The currently practicing priests are charged with pagan practices. This understands the passage to attack the priests of that time, not priesthood and sacrifice as such. It would bring this passage into line with Ezra-Nehemiah, Haggai, and other prophets of the period. Blenkinsopp (“T h e ‘Servants of the Lord’ in Third Isaiah,” PIBA 7 [1983] 1–23) supports this position. The emphasis in using these participles is on the one doing these things. Either the pairs express identification (the one doing this also does that), making these an accusation of syncretism (which is not really credible here), or the one doing legal sacrifices is portrayed as no more acceptable to God than one who is doing the illegal and abhorrent things. The latter seems most fitting: a heavy insult heaped on the practicing priests. And it is also a claim that the ancient sacrifices are no longer valid in the new age. The priests have “fixed their choice on their own ways” without seeking to know YHWH’s decisions for his own house. This is a familiar complaint (56:11; 57:10, 17, 18; 58:13; 59:7, 8). “T h eir soul delights in their abominations,” that is, in their unacceptable pagan practices (57:8; 58:2, 13; 65:12). They continue practices from older times, pagan and legal, without regard to YHWH’s will for his new age. The charge may well apply to rem nants of the old Zadokite priesthood who were fighting to maintain their grip on Zion’s ritual. (See Rofé, “Isaiah 66:1–4,” 207–12.) “a vain thing,” appears frequendy in the Vision (1:13; 10:1; 29:20; 31:2; 32:6; 41:29; 55:7; 58:9; 59:4, 6, 7). It usually refers to deeds of vanity or words of vanity. The phrase used h e re , literally “blessing a vanity,” is unique. The word is used in other contexts for idols, but whether this means heaping blessings on an idol or a blessing using an idol’s name is not clear. 4 As they have chosen, so YHWH has “fixed [his] choice.” Since their choices were at variance with YHWH’s will, he chooses “affliction” for them in place of the support they sought from him. He confirms “their worst fears.” The punish­

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m ent will fit the crime. Their crime lay in ignoring YHWH’s calling, which in itself was rebellion against God, but, beyond that, “they fixed their choice” on things that m eant nothing to God. V 4b–d duplicates 65:12b–d and obviously refers to the same group. If these are priests, then Achtemeier (Community and Message, 141) is right in saying that this speech is about the freedom of the sovereign God who “is never coerced by ritual.” 5 A speech directed to the faithful says they “hear the word” and “tremble at his word.” Only in Ezra 9:4 and 10:3 are these words otherwise used to describe the faithful in Jerusalem. The measure of piety, instead of being related to temple and sacrifice, is said to relate to God’s word and the response to that word (see 2:3). “Your brothers” is a remarkably generous designation for those elsewhere called rebels. “brothers,” is used for fellow members of the covenant in Deut 1:16; 2:4; 3:18; Jer 7:15; 29:16. This shows how the division between servants and enemies cuts through the heart of the community, perhaps even through families. “Who hate you” accents the bitterness of the fraternal struggle that had occasioned their previous expulsion. E. Achtemeier (Community and Message, 142) thinks this refers to the Zadokites, who expelled the Levites on the charge of idolatry (Ezek 44:10), heaped scorn on them (59:4; 58:9), segregated them (63:16; 65:5), and condemned them to death (57:1–2). “For my nam e’s sake”: The faithful had defended the honor of YHWH’s name against the derisive taunt of “Let YHWH be glorified! ” (Cf. the taunts against idols in 41:21–24.) Is this simply a taunt that suggests that God cannot do anything? O r is it, as Achtemeier suggests, a call for God to be glorified in their project of a rebuilt temple (see Hag 1:8; Zech 2:10) and for the faithful group to lend their joyful support? Things have gone too far for reconciliation. YHWH assures the faithful that their enemies will “be shamed” and their work shattered. Explanation

The Vision moves toward its climax, but there is no release of tension yet. It has come a long way from the announcem ent in chap. 40 and the song in 43:9– 10, but the full glory of YHWH (40:5) is still only seen by the eye of faith. The enemies “who were aroused” (41:11) have not disappeared, although they are no longer the same persons or parties referred to back then. The promise concerning them is still the same: “they . . . will be shamed” (41:11; 66:5). Jerusalem is called to rejoice, but the bitterness of continuing struggle overshadows the new creation. T here is hatred between brothers. No hope of reconciliation remains, for one group is unalterably set against YHWH and his plans. Anyone so set against God can only be shamed and destroyed. YHWH presses on toward the completion of the new city, but opponents insist that the temple must be built first, a temple designed for sacrifice. Their stubborn insistence is so bitter that YHWH seems to say: the city will be built, but no temple and no sacrifice. They are not essential. Those things that are essential in the new city are clearly depicted: YHWH’s creative power, direction, and presence with humble worshipers who are hungry for YHWH’s word in the city open to all who want to come. In YHWH’s new creation, that is enough.

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YHWH Confirms H is Servants in H is New City (66:6–24) Bibliography Aus, R. D. “G od’s Plan and G od’s Power: Isaiah 66 an d th e R estraining Factors o f 2 Thess 2, 6–7” JBL 96 (1977) 537–53. Blenkinsopp, J. “T h e O n e in the Middle: A Study o f a ‘P agan’ Ritual in Isaiah 66:17.” In Reading from Right to Left. Ed. J. C. Exum an d H. G. M. W illiamson. 63–75. Croatto, J. S. “La inclusion social e n el program a del tercer Isaías: Exégesis de Isaías 56:1 –8 y 66:18 –24.” RevistBib 60 (1998) 91– 110. Emerton, J. A. “N otes o n Two Verses in Isaiah (26,16 an d 66,17).” In Prophecy: Essays Presented to GeorgFohrer. BZAW 150. Berlin: De Gruyter, 1 9 8 0 . 12–25. Esaman, C. M. “T h e Body a n d E tern al Life (Jes. 6 6 , 7–8 ).” Horae Soederblomianae (1946) 33– 104. Gardner, A. “T h e N ature o f th e New H eavens a n d New E arth in Isaiah 66:22.” ABR 50 (2002) 10–27. Lö Ch’ang-ch’ö en. “Yelusaleng te lienching h o h u a n g h sin ” (Is 66:1 – 16). ColcTFujen 830 (1976) 465 –74. Olley, J. W. “‘N o P eace’ in a Book o f Consolation: A Fram ew ork fo r the Book o f Isaiah?” V T 49 (1999) 351 –70. Rinaldi, G. “Gli ‘scam pati’ di Is. 66, 18–22.” In À la rencontre de Dieu. FS A. Gelin. Le Puy: M appus, 1961. 109– 18. Smart, J. D. History and Theology in Second Isaiah: A Commentary on Is. 35; 40 –66. Philadelphia: Westminster, 1965. Smith, P. A. Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth and Authorship o f Isaiah 56 – 66. VTSup 62. Leiden: Brill, 1995. Tomasino, A. J. “Isaiah l : l –2:4 an d 63–66, an d the C om position o f the Isaianic C orpus.”JS O T 57 (1993) 81 –98.

Translation 6A sound, of an uproarfrom, a city— 3+2 a sound from a temple— Earth: a sound of YHWH 2+3 makingfu ll payment to his enemies. Heavens: 7Before she a is in labor, 2+1 she gives birth! b Earth: Before her pain comes on her, 4+2 she delivers a male child! Heavens: 8Who ever heard of such a thing as this? 3+3 Earth: Who ever saw things like these? Heavens: Can a land a be in labor only one day 4+4 or a nation be born in one moment? Earth: But Zion has gone into labor 2+2 and already birthed her children! YHWH: 9Would I rupture (the membrane) 22+ 2+2 and not cause birth tofollow? Herald: says YHWH. YHWH: I f I am the one who brings to birth, shall I hinder it ? 3+2 Herald: says your God. Heavens: 10Rejoice [pl.] with aJerusalem 22+ 2+2 and be glad [pl.] with her, all of you who love her. Earth: Exult [pl.] an exultation with her, 3+2 all of you [pl.] who were mourning over her (until now), Heavens:

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11so that you [pl.] may suck and be satisfied 3+2 from the breast of her consolations, so that you may drink and take satisfaction 3+2 from the abundance of her glory. Herald: 12For thus says YHWH: 3 YHWH: Look at me extending to her 3+2 (prosperous) peace like a river and the glory (wealth) of nations 2+3 like an overflowing stream (from which) you [pl.] may suckle.a Heavens: You [pl.] may be carriedb on a hip (like a baby), 2+2 and you may play c on her knees (like a toddler). YHWH: 13Like a person whose mother comforts (him), 4+3+3 so I myself will comfort you [pl.], and withJerusalem you [pl.] may (now) be comforted.a Earth: 14And you [pl.] will see and your [pl.] heart will rejoice 3+3 and your [pl.] bones willflourish like the grass. Heavens: And it is known 1+2+2 that YHWH’s hand (is) with his servants and indignationa (is) with his enemies. Earth: 15For see, YHWH comes in a a fire, 4+2 and his chariots (are) like the storm wind to bring back his anger b with fury 3+3 and his rebuke with flames of fire. Heavens: 16For YHWH enters into judgment a byfire 4+2+3 and with allflesh b by his sword,c and YHWH’s d wounded m il be many.e YHWH: 17Those who sanctify and purify themselvesfor the gardens, 3+3 after onea in the middle, eating pork 3+2 and the abomination b and the mice, will be terminated together! 2+2 Herald: Oracle of YHWH. YHWH: 18And I, (despite) atheir deeds and their thoughts,a 3+4+4 am comingb to gather all the nations and the language groups that they may come and see my glory. 19And I shall establish a sign in them. 3+4 And I shall send some of their survivors to the nations: Tarshish, Pul, a and Lud, 3+2 drawers b of a bow,c Tubal and Javan, 2+2+3 the coastlands afar off which have not heard my announcements, and those who have not seen my glory 2+3 will make known my glory among the nations. 20And they will bring all your brothersfrom all the nations 3+2 as an offering to YHWH on horses and in wagons, 2+3 in litters and on mules and on camels,a

Heavens:

Notes

Herald: YHWH:

Herald: YHWH:

Herald: YHWH:

Herald: YHWH:

Heavens:

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upon my holy mountain, Jerusalem, 4+2 says YHWH, just as Israelites bring the grain offering 5+4 to the house of YHWH in a clean vessel. 21And from them also I will take (some) a 2+2+2 for priests, for Levites,b says YHWH. 22Indeed, just as the new a heavens 4+4+2 and the new land which I am making are standing before me, oracle of YHWH, 2 so your [pl.] seed and your [pl.] name m il stand before me. 4 23And it will be 1+3+3 from a new moon to its a (following) new moon, and from a Sabbath to its (following) Sabbath, all flesh will come 2+2+2 to worship before me, says YHWH. 24When they go out, they will look 2+2+2 at the corpses of persons who were rebelling against me. For their worm will not die, 4+3+3 and theirfire will not go out. But they will continue to be an abhorrencea to all flesh.

Notes 7.a. BHS suggests providing a subject, “the one giving birth,” but this is n o t necessary. The subject is Jerusalem. 7.b. BHS again inserts an o b j., “son.” Again unnecessary and pedantic. 8.a. “can a land be in labor?” consists o f a mase, verb and a fem. subject. BHS cites a proposal to expand the subject, “people of the land,” to create agreem ent, but disagreem ent is common in impersonal pass, constructions (Whybray; GKC §121a). 10.a. “with,” is used with “rejoice,” only here. Y. Yadin (“A Note on the Title of the Verse o f the Genizah MS 1134,” HUCA 49 [1978] 82–83; 51 [1980]61) supports the reading. 12.a. MT qal pf., “and you will suckle,” from The Masoretic accentuation places this in the preceding stich, as translated here. LXX omits and inserts τ ὰ π α ιδ ί α , “their children,” as subject for the following verbs, which leads BHS to em end to “and her sucklings” (collective). lQ Isaa is missing about three letters, but what remains, is clearly different from MT. Tg. “and you will delight yourself”; Vg. sugetis, “you suck.” Follow MT. The conjunction ties it to the preceding stich. The lack of a following conjunction implies a new sentence. 12.b. MT “ you [pl.] will be carried.” lQ Isaa 2 fem. sg. LXX ἀ ρ θ ή σ ο ν τα ι, “they will be carried.” α ' , σ ' , θ ' , Tg., and Vg. support MT. Read MT. 12.c. MT reduplicated piʿel, “you may play,” from lQIsaa reduplicated hitpaʿel. LXX π α ρ α κ λ η θ ή σ ο υ τα ι , “they will be comforted”; Vg. blandientur vobis, “they will be pleasing to you.” Read MT. 13.a. MT puʿal, “you may be comforted.” lQ Isaa is the more common hitpaʿel form (Kutscher, Language, 362). 14.a. MT has a verb, “and he is indignant.” A slight change in pointing makes it a noun, “and indignation,” which parallels the previous stich. BHS suggests “and his indignation.” 15.a. MT “in fire.” Two Heb. Mss and LXX (is π υ ̑ρ read “like fire.” lQ Isaa, α ', σ ', θ ', Tg., and Vg. support MT. Read MT.

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15.b. lQ Isaa has “his anger,” twice, due to dittography (Kutscher, Language, 545). The versions support MT. 16.a. nipʿal, “enter into judgm ent.” lQ Isaa “will come to ju d g e” (cf. Pss 96:13; 98:9; 1 Chr 16:33; Kutscher, Language, 545). LXX adds πάσα ἡ y η ̑, “all the land (or earth ).” MT makes sense as it is and is the less common expression. 16.b. BHS would insert two words from v 18, b u t there is no need for this. 16.c. BHS notes a proposal to make this a verb, bu t the versions support MT. 16.d. lQIsaa omits “YHWH.” The versions support MT. 16.e. MT “they will be many,” is supported by lQ Isaa. Tg. reverses noun and v e rb , “many will be slain.” LXX πολλοὶ, τραυματίαι ἔσν τα ι, “many will be wounded.” Read MT. 17.a. K mase., “one.” Q lQIsaa, and other MSS fem., “one.” 17.b. MT “and the abomination,” occurs elsewhere only in Leviticus and Ezek 8:10. lQ Isaa is the more common form (Kutscher, Language, 386). Syr. wšrşʾ, “swarming things.” LXX, Tg., and Vg. support MT. Read MT. 18.a-a. The phrase is difficult to place in context. LXX adds ἐπίσταμαι, “I know,” as does Syr. Tg. adds “before me are revealed.” lQ Isaa and Vg. follow MT. BHS suggests transferring to v 16. See Whybray (289). 18.b. MT fem , sg., “she comes.” lQIsaa pl., “they come,” makes “their deeds and thoughts” the subject. LXX ἔρχομαι, “I come,” and Vg. venio, “I come,” lead BHS to recom mend qal act. ptc. “coming.” This is the best soludon. 19.a. MT “Pul,” is followed by lQ Isaa and Tg. LXX καὶ Φουδ, “and Phud,” presupposes “Put,” as in Je r 46:9. Vg. in Africam, “in Africa.” 19.b. MT “drawers,” qal ptc. from lQ Isaa is illegible. T g . “draw and shoot.” LXX Μοσοχ, “Mosoch” = Akk. Muški (cf. Gen 10:2). Vg. tendentes, “drawing.” 19.c. “bow,” is omitted in some Heb. MSS and LXX, which probably follow the same text tradition as Jerem iah (BHS). 20.a. is a hap. leg. LXX omits, σ' ϕορειοις, “litters”; T g . “songs of praise”; Vg. carrucis, “in chariots.” BDB and DCH translate “camels, drom edaries”; HAL suggests “chariots.” The meaning is uncertain. 21.a. lQIsaa and LXX add “for myself.” Syr., Tg., and Vg. support MT. 21.b. MT “ for the Levites.” Many Heb. MSS, Syh., and Syr. add a vav, “and.” LXX, Tg., and Vg. omit the articles on both “priests” and “Levites.” Read with LXX. 22.a. L Many other m ss There is no difference in meaning. 23.a. MT “with its [mase.] Sabbath.” lQ Isaa “with its [fem.] Sabbath.” “Sabbath,” can be either mase, or fem. 24.a. MT “an abhorrence,” occurs only here and in Dan 12:2.

Form/Structure/Setting The limits of this episode are set at the beginning by the uproarious recognition that the decisive moment in Jerusalem ’s renaissance is occurring (vv 6–8) and at the end by the sad recognition of the fate of the rebels (v 24). Vv 6–16 are thought by Westermann (332) to be colored by an apocalyptic frame, while von Waldow sees the passage as a judgm ent speech against the heathen peoples (“Anlass und H intergrund der Verkündigung des Deuterojesaja,” diss., Bonn, 1953, pp. 46–53). Pauritsch (Neue Gemeinde, 217–18) finds the closing verses (vv 18–24) to be cast in the form of an announcem ent of salvation, but admits that the present form is of a literary nature intended not so m uch for the Jerusalem congregation as for Diaspora Jews and proselytes. Again formal edicts determ ine the structure. The first (v 9) acknowledges YHWH’s role in the new birth of the city. The second (v 12ab) announces the new peace that YHWH is extending to the city. The third (v 17) confirms that the lives of the rebellious sinners have come to their end. Four formal decrees establish the ways that Jerusalem is going to function in its new status: people

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from the nations will facilitate the return of Jews (v 20), some of these will become priests and Levi tes (v 21), Jewish successors in blood and name are assured for the period of the new creation (v 22), and all humanity may come to worship in the new city (v 23). Thus the episode ties up the loose ends from the whole Vision of Isaiah and establishes the ground rules for the new era. The edicts are framed by excited speeches that note the tumultuous events in the city (vv 6–8) and by reactions from YHWH and his courtiers to the edicts (vv 10–11, 12c–16, 18–19). A final bitter rem inder from YHWH and a supporter notes that not all the people of Israel or Judah or Jerusalem are participants in the celebration. God’s victorious joy cannot be complete without a mixture of pain. The episode yields this outline: Notice of events in Jerusalem (vv 6–8) Formal edict: “Would I rupture and n o t . . . bring to birth?” (v 9) Reactions (vv 10–11) Formal edict: I am extending peace to Jerusalem (v 12ab) Reactions (vv 120–16)—A YHWH speech Formal edict: The sinners are brought to their end (v 17) A YHWH speech (vv 18–19) Formal edict: “They will bring all your brothers” to Jerusalem (v 20) Formal edict: I will take priests and Levites from them (v 21) Formal edict: “Your seed and your name will stand before me” (v 22) Formal edict: “All flesh will come to worship” (v 23) A YHWH speech: A reminder of the rebels now judged (v 24) Recent interpreters like Darr (Isaiah’s Vision) and Tomasino (JSOT 57 [1993] 81–98) have called attention to the close relation between the beginning and the ending of the book of Isaiah. Earlier Liebreich (JQR 46 [1955–56] 276– 77) demonstrated a surprising num ber of lexical parallels between chaps. 1 and 66: 66:1 “heavens and earth” 66:3 “the ox” 66:3 “one sacrificing” 66:3,20 “an offering” 66:3 “ a vanity, an idol” 66:3 “they chose” 66:4 “ I chose” 66:4 “they listen” 66:4 “the evil” 66:4 “ I took no delight” 66:5 “hear the word of YHWH” 66:6 “to his enemies” 66:8 “a nation” 66:8 “Zion” 66:10, 20 “ Jeruslem” 66:16 “ by his sword” 66:17 “the gardens” “your seed” 66:22

“heavens.. earth 1:2 “ox” 1:3 1:11 “sacrifices” 1:13 “an offering” 1:13 “a vanity, nothing” “you have chosen them” 1:29 “you have chosen them” 1:29 1:19 “ you listen, obey” 1:16 “evil, the evil” 1:11 “ I took no delight” 1:10 “ hear the word of YHWH” 1:24 “from my enemies” 1:4 “a nation” 1:27 “Zion” 1:1 “ Jeruslem” 1:20 “sword” from the gardens” 1:29 “ 1:4 “seed”

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66:23 66:24 66:24

14–1:13 “new moon in its new moon; a Sabbath in its Sabbath” “the rebels” “not go out”

1:28 1:31

“new moon and Sabbath; your new moons” “rebels” “unextinguishable”

The Vision closes as it began, with a scene in the heavenly court of God. The Vision is vitally related to the happenings in Jerusalem ’s temple and the people who worship there. But, in these scenes at least, the point has more to do with worship and the attitudes of the worshipers than with any historical issues. The Vision has come full circle. Note that this scene provides three “closures” for issues left open earlier in the Vision. The city on a hill to which all people would flow (2:1–4) finds its fulfillment here in vv 18–20. The great announcem ent of good news for Jerusalem (40:1–9) is fulfilled in this scene. The promises o f the restoration of Jerusalem in chaps. 45, 49, 54, and especially chaps. 60–62 are picked up and closed here. It is a grand finale indeed. Comment 6 Tumultuous sounds are noted offstage. They derive “from a city.” Earlier one m ight have expected the opposition to instigate such a fight, but YHWH is fully in charge of this scene. He is “making full payment to his enemies.” Even this final scene features opposition to YHWH’s plan. His patience, however, is exhausted. 7 The next eight verses use childbirth imagery to describe the emergence of the new city. The suddenness of the events is portrayed in this verse: “Before . . . labor, she gives birth.” The metaphor picks up imagery from 49:20–21 (see Rev 12:5). 8 “Who ever heard of such a thing? . . . Zion has gone into labor and already birthed her children.” The achievements of Zerubbabel and Joshua were memorabie. They accomplished more in a short period than anyone could have expected. The children of Zion are the new covenant community of faithful servants of YHWH. This passage develops the theme of 65:8–1 0 , 13–25. The picture of YHWH’s Israel as a “son” is common (1:2; Exod 4:22–23; Deut 8:5; Jer 31:20; Hos 11:1). The reference to children could also be to the new inhabitants (see Neh 11). 9 YHWH pictures the stages of birth. He is the midwife. The process of birth will be carried through. “If I am the one who brings to birth”: YHWH has claimed from chap. 40 on that he had initiated all the things that had happened. All of them pointed to this moment when Jerusalem would resume her functions and open her gates to believing pilgrims. “Shall I hinder it?” After having brought this project this far, it is unthinkable that God would turn back now. 10 It is time for Jerusalem to rejoice. Mourning for Jerusalem had been a Jewish preoccupation for a long time (see the book of Lamentations and Isa 60:20; 61:2–3). Later centuries would revive the laments at “the wailing wall,” but in this chapter, YHWH finds that m ourning indicates lack of faith in his plans. It is no longer appropriate. “Rejoice with Jerusalem . . . , you who love h e r” (see Pss 26:8; 122:6; 137:6). The theme reverberates through the latter half of Isaiah (51:17; 52:1; 60:10; 62:5b; 65:18).

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11 “You may drink . . . from the abundance of her glory.” The people of the dispersion may join the rejoicing. They love Jerusalem. The restoration of the city gives them a focus for their faith and hope. They can visit it on pilgrimage. They can all take “satisfaction” and “consolation” from the knowledge that she is well and prosperous. In that hope they can live out their faith where they are. 12 “peace,” means much more than absence of conflict. Its completeness includes health and prosperity. “like a river,” pictures this “extending” as a constant flowing (see 48:18). “glory of nations,” continues the picture of prosperity as the wealth of nations converges on the city (see 60:5–7,11, 13; 61:6). The figure pictures Jerusalem nurturing the faithful as a m other nurtures a baby or a toddler. 13 YHWH is the ultimate source of “comfort.” “comfort,” occurs also in 40:1 and 61:2. “With Jerusalem ” the faithful everywhere are comforted as 12:1 had sung. This would not apply to the opposition, of course (57:6, 21); the comforts are for his “elect” (see Hos 11:1–4). In this YHWH fulfills his word (40:1– 11; 2 Cor 1:3–5). P. A. Smith (Rhetoric, 160) notes the close connection between this verse and 60:4b, 5b; 61:6b. 14 The address to all who love Jerusalem continues. They can “see,” “rejoice,” and “flourish” in the sight of what is happening there. “H eart” and “bones” (58:11; Ezek 37) point to the very center and structure of their being. “Like the grass” is a m etaphor that reverses the intention of 40:6–8. Here it pictures grass’s ubiquitous presence. “it is known.” The Vision has insisted that God’s work be known among the nations (40:5; 44:23; 60:3, 14; 61:6, 9, 11; 62:2). Now the content of that knowledge points to the separation between “servants,” and “enemies.” That separation, pictured in chap. 65, is now complete. YHWH’s hand, that is, his power to save, is “with his servants.” His “indignation,” that is, his fury and wrath, and his punishm ent are with “his enemies.” Smith (Rhetoric, 160) notes the relation of this verse to 60:5. 15 YHWH appears as the Divine Warrior (see F. M. Cross, Canaanite Myth and Hebrew Epic [Cambridge: Harvard UP, 1973] 91–111; D. L. Christensen, Transformations of the War Oracle in Old Testament Prophecy [Missoula, MT: Scholars Press, 1975]; P. D. Miller, The Divine Warrior in Early Israel [Cambridge: Harvard UP, 1973]) to execute judgm ent with the sword. The two verses draw on imagery that was very old in Israel. “YHWH comes in a fire, and his chariots are like the storm wind” is a quotation fro m jer 4:13 (see also Ps 68:17 and Hab 3:8). 16 YHWH’s intervention to “bring to birth” also requires settling issues with his enemies. “fire,” in judgm ent is also found in 5:24; 9:5, 18; 10:16; 26:11; 30:27; 33:14; 47:14; 64:1 (2); and 65:5. The “sword,” appeared in 65:12 (see 34:6). 17 This verse includes another description of pagan rites: “the gardens” (1:29; 65:3), “eating pork” (65:4; Lev 11:7), and “abomination” and “mice” (Lev 11:29). Those who practice them will be “term inated [‘come to an end’] together” (see 1:28, 31). Their communal judgm ent stresses the horrible and social nature of their sins. It will be a mass judgm ent and a mass execution as it had been a mass provocation against God. 18 “their deeds and their thoughts,” are two Hebrew words that many interpreters think to be out of order. However, “their” has a clear

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antecedent in the pagans of v 17. If the words are understood antithetically in this position (“despite”), they fit the context. “I am coming,” is also a problem (see Note 18.b.). The idea of God’s coming is pervasive in the Bible (TWAT, 1:549–61; E. Jenni, “‘Kommen’ im theologischer Sprachgebrauch des AT,” in Wort, Gebot, Glaube, FS W. Eichrodt, ATANT 59 [Zürich: Zwingli, 1970] 251–61; J. Jerem ias, Theophanie: Die Geschichte einer alttestamentlichen Gattung, WMANT 10 [Neukirchen-Vluyn: Neukirchener-Verlag, 1965]; S. Mowinckel, He That Cometh, trans. G. W. Anderson [Oxford: Blackwell, 1959]; G. Pidoux, Le Dieu qui vient [Neuchatel; Paris: Delachaux & Niestlé, 1947]; F. Schutenhaus, “Das Kommen und Erscheinen Gottes im AT,” ZAW 76 [1964] 1–21). The purpose of God’s appearance is “to gather all the nations and the language groups” (see 55:1–8; Zech 8:23). He wants them all to “see [his] glory” (see 40:5; 59:19; 60:1) in fulfillment of his earlier words. This will occur in Judah (60:1–3). His presence will bring salvation for his people (62:11). 19 “a sign” (TWAT, 1:182–204): in 7:14 the sign was a child yet to be born. In 19:20 it was a m onum ent on Egypt’s border. In 55:13 the joyful return and the land’s renewal were the sign. Here the sign is not defined. It is “in them ,” that is, in the nations and established by YHWH. In context “survivors,” refers to those who survive among the nations, although the antecedent for “their/som e of them ,” is not defined. Or does it refer to survivors who are among the group in Jerusalem? Some of these YHWH will send “to the nations.” These ancient missionaries (“sent ones” or “apostles”) are sent to distant lands. The Vision has given most attention so far to the nations in Palestine or immediately adjacent to it, but here the list reaches far afield in distance and in time (see Gen 10). Tarshish is a distant port city, perhaps in Spain or on the Black Sea (see 2:16; 23:1, 6,10,14; Ezek 27:12). Pul (LXX calls it Put) may be in Africa and Lud in Asia Minor (see Gen 10:6,13; Ezek 27:10, 30:5). Hebrew “drawers of a bow,” is rendered in Greek “Meshek,” which is unknown. Tubal (see MBA, 146) may be in Asia Minor, while Javan is in Greece. The list uses ancient names and makes no effort to put them in current forms. It is intended symbolically. They go out to those who “have not heard [God’s] announcem ents” (like that in 40:1–9), “those who have not seen” what is going on in Jerusalem. These may be Jews or other believers who have not yet been to Jerusalem . “my glory,” is a reference to the renovated city of Zion. The messengers will spread the news. 20 The believers in the Diaspora “will bring all your brothers” in covenant and faith from all the nations. They do this as “an offering to YHWH,” which is obviously far more acceptable than the ox or lamb in v 3 above. The vision of 2:2–3 is coming true. (See also 11:9; 56:7; 57:13; 65:1, 25.) This effort to transport the pilgrims to Zion joins the efforts of believers in Jerusalem to restore the city, and it will be blessed. 21 “from them also,” means from the Diaspora and the believers that come from everywhere. YHWH will take some to be Levites and priests. The new openness will keep nothing reserved for special groups. Leadership in worship may be accorded to the pilgrims (see 56:3–8 ) . “Levites,” here refers to persons who perform a function; it is not a tribal designation. The temple, instead of being a place where privileged priests perform sacrifices, will have truly become “a house of prayer for all peoples” (56:7).

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22 This verse addresses the faithful pilgrims by picking up references in 65:17 to “the new heavens and the new land.” YHWH promises the worshipers permanence. Their children and their name will last as long as the new order, and they will have their place before YHWH in worship (56:5). This does not promise them eternal life in the N T sense (John 10:27–29; 1 Pet 1:23; see E. Achtemeier, Community and Message, 150), but it does promise perm anence through a remembered name and line of children (51:11; 61:9; 65:9, 23). 23 “From a new moon to its (following) new m oon” means every month. “Sabbath to . . . Sabbath” means weekly. “all flesh,” is a term used three times in chap. 40 and three times in chap. 66 to describe Zion’s congregation representing all humankind. “A ll . . . come to worship before m e.” The goal of restoration has been achieved. “Worship” here is mnrtán, “bowing down.” It assumes YHWH’s presence and the purpose of worship found in seeking his presence. 24 “When they go out” from the city, the pilgrims cannot avoid seeing “the corpses of persons who were rebelling” against God. Complete separation of servants and enemies allowed the restoration to be completed and the pilgrims to come for worship, but the memory of the bitter opposition cannot be forgotten. Their bodies have been thrown out on the city’s dump. E. Achtemeier (Community and Message, 150) explains: “their bodies feed worm (14:11; 15:8) and fire.” And they, too, have become a kind of perm anent facet of the city, “an abhorrence to all flesh” who worship there, a rem inder of the stubborn group in Israel who resisted God to the very end. Smart (History and Theology, 290) finds these verses “a most unsatisfactory conclusion to the chapter and to the book,” perhaps because he expected a different message. Schramm (Opponents, 173) notes that “the final two verses reinforce the message with which the book began, that those who ‘rebel’ against YHWH will perish.” That YHWH will act against his enemies has been a consistent theme through the book, but so has the continuing role of “the servants of YHWH” in his temple. Explanation The great Vision of Isaiah shows God’s strategy successfully concluded, but he had to execute determ ined opposition to get there, and even then their corpses remain as a grim rem inder of Israel’s rebellion. Is this a realistic rem inder that Israel survived the exile but was never united again? Schisms continued to divide her: Samaritans, Pharisees, Sadducees, Essenes, and others. Finally the Christians went out from her. Jerusalem does become the rallying point for all the Jewish diaspora. She went through other bad times and had to be rebuilt again and again before she reached her glorious position with H erod’s temple under the Romans, only to have it destroyed by them. Pilgrims came by the thousands. In the twentieth century they still do, though there is no longer a temple there, and Jews make room for Muslims and Christians around the sacred places. In a remarkable way, “all flesh” does come to marvel at the glory of God. What are the im portant things the Vision of Isaiah has said? YHWH’s new age needed a symbol, a crown, a gathering place. Jerusalem became that place. God’s people needed a sign that God was alive and in charge, that he was still present

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on the earth where people could meet with him. Jerusalem became that sign. The world needed a forum where persons of every race could be assured of a place in God’s plan. Jerusalem is that place. Jerusalem yields her treasures of meaning and worship still, not to the mighty of the earth but to “the meek and mild who tremble at his word.” The destruction of Jerusalem in 70 C.E. brought that era to a close, but the city had a secure place as a city “foursquare” in the heavens (Rev 21:16) and as the focus of love and devotion for the multitudes who love her Lord. The Vision of Isaiah affirms God and his purpose as revealed in his original creation. It recognizes the persistence of sin as rebellion and its terrible consequences. It affirm s G od’s continuing efforts to establish a new order. It recognizes divisions, even in Israel, between believers and unbelievers. It affirms God’s comm itm ent to resist the rebels and support the humble, meek believer. The Vision recognizes the rebels as the religious conservatives of that day: the priests and the teachers of Torah who looked for God in the past. The Vision affirms that God is to be found in the new. He is out front in the future turning his back on the old ways. The Vision affirms his opposition to institutions and authorities, be they kingdom or temple, sacrifice, priesthood, or king. It affirms his commitment to open his city to “all flesh” who want to worship and to meet him there.

In d e x o f Authors, Editors, and Festschrift H o n o rees

Roman numbers in bold type are found in Isaiah 34–66. A b e g g , M . G . xlvii A b e l, F . M . 3 1 0 , 5 2 5 A b r n a .E . 7 3 0 ,7 4 5 ,7 9 4 A b ra m o w s k i, R . lx v iii, lx x A b s c h la g , W . 14 0 A c h t e m e i e r , E. R . lx v iii, Ixx, x v , 6 7 3 ,7 5 4 ,8 3 6 ,8 4 6 ,8 5 3 ,858, 883, 8 8 8 ,8 9 1 ,8 92, 9 0 7 ,913, 9 1 5 , 9 1 8 , 9 1 9 , 9 2 9 , 9 3 2 , 941 A c h t e m e i e r , P . 4 2 3 , 4 2 4 , 45 9 A c k e r m a n , S. Iviii, 8 2 3 , 9 0 9 A c k ro y d , P , x x x iii, lix , lx v ii, l x x i , Ix x ii, Ιx x ν , x v , 4 , 5 , 4 1 , 6 7 ,9 1 , 1 1 9 ,1 2 2 ,2 2 3 ,3 2 4 ,3 6 4 ,512, 543, 5 8 1 ,596, 757, 805, 827, 919 A d le r, C . xx iv A d le r , J . J . 73 Á d n a , J . 791 A e j m e la e u s , A . 8 9 2 , 8 9 8 A e s c h y lu s lxxxvii A h a r o n i, V . x x iv , 1 2 0 , 1 9 7 , 4 6 5 , 5 1 2 A h itu v , S. 31 9 A h ls tr d m , G . W . x x x iii, x v , 6 1 , 8 1 , 8 8 , 1 0 0 ,1 1 9 ,1 2 2 ,2 1 4 ,2 4 1 ,352, 3 5 3 ,5 1 2 ,5 4 3 ,777 A h n , G . 689 A i r o ld i, N . 5 8 6 A i s tl e it n e r . J . x x v iii, 5 3 , 1 4 8 , 2 4 5 , 2 9 6 ,618 A itk e n , K. T . 4 2 3 , 4 5 1 A lb e rtz , R . Ixvi, 4 5 2 , 5 1 2 , 6 2 4 , 6 9 8 , 81 1 A lb r ig h t, W . F . x x x iv , x v l, 5 3 , 9 8 , 1 2 2 ,1 2 5 ,1 7 7 ,1 9 7 ,1 9 8 ,263, 2 6 5 ,3 2 6 ,3 4 3 ,4 0 7 ,4 4 6 ,460, 5 7 8 , 6 5 1 , 78 2 A l e x a n d e r , J . A . li, liii, x iil, 5 3 8 A lf rin k , B. 2 5 6 A lle g r o , J . M . 4 6 3 , 6 8 3 A lle n , L . C . x v ii, 4 6 4 , 5 9 6 , 6 4 3 , 6 4 8 , 777 A lle n , R. B. 4 0 9 A llis, O . T . x x x iv , lv i, lxvii, x v ii, 591 A l o b a id a . J . lii, 791 A lo m ia , M . cbc, 8 8 3 A lo n s a F o n t e la , C . 5 0 A lo n so , A . 777 A lo n so , N . 650 A lo n s o -S c h ö k e l, L. lv iii, lx x , 3 6 , 37, 166 , 2 0 0 , 2 0 4 , 2 1 8 , 2 4 3 , 2 5 0 , 2 5 6 ,2 7 8 ,2 8 4 ,2 9 1 ,2 9 5 ,4 0 7 ,528 A lp u n o n u , P. D. 6 0 2 A ls te r , B. 5 6 5 A lt, A . x x x iii, x v , 9 1 , 1 6 6 , 1 6 9 , 1 70, 172 , 3 7 6 , 5 6 4 , 6 2 4 , 6 3 1 , 691 A lte r , R. lviii A l t h a n n , R . 6 4 3 , 661 A lth a u s , P . 6 4 0 A l u n a n n , P . 67 7 A l t m a n n , T . F . lviii A m b ro se , A. A. 9 8 A m ira m , R . 3 3 4 , 3 3 9

A m s le r, S. 3 6 6 , 4 4 1 , 4 4 3 , 4 4 4 , 4 7 6 A n d e r s e n , F . I . x x x iii, x v , 4 3 , 4 4 , 45 A n d e r s o n , B . W . x x x iii, lv iii, ci, cx v i, x v , 2 3 , 8 1 , 8 7 , 9 1 , 1 2 5 , 161, 166, 2 0 5 , 2 1 7 , 4 0 9 , 4 4 1 , 6 0 9 , 8 1 2 A n d e r s o n , G . A . 2 5 7 , 3 6 6 , 3 7 0 , 381 A n d e rso n , G . W . 1 6 7 ,3 7 3 ,381, 5 8 1 ,940 A n d e r s o n , R . T , lvi, 1 4 7 , 1 4 9 , 4 4 3 A n d e rso n , T . D. 878 A n d r é , G . 3 8 5 , 3 8 7 , 38 7 A n d r e a s e n , N .-E , A. 811 A p -T h o m a s , D . R . lx x x iii, 6 3 0 A r a l, S. 651 A r c h e r , G . L ., J r . xxvii A ris to tle lx x x v i, lx xxvii A rn d t, W . J. xx A rn o ld , B. T . 660 A r n o l d , M . x lix A r n o l d , P . M . 197 A sen , B. A. 423 A sh b y , G . 6 7 7 A s h e r, A . Η . E. 51 2 ’A ssaf, D . 4 7 6 A s to u r, M . G . 33 8 A s u r m e n d e . J . lviii A u b e r t, L . 3 6 6 A u g u s tin , M . A . x x x iv , lx iii, lxvi, x v ii, 2 1 8 , 3 8 4 , 6 0 3 A u ld , A. G . lv iii, 3 7 3 , 381 A uné, D. 266 A u r e t, A . 9 8 , 1 2 2 , 1 5 2 , 1 6 6 , 34 3 A u s ,R .D . 9 2 6 ,933 A u s in , S . 8 6 8 A u v ray , P . x x x i, liii, x iii, 3 2 7 , 3 5 9 , 4 4 1 ,5 6 8 , 6 9 0 ,698 A v au x , M . 5 6 4 A v ig a d , N . 3 3 4 , 3 4 3 , 6 7 9 , 7 5 7 , 8 0 5 , 807 A v is h u r, Y. 2 5 7 A vi-Y onah, M . x x ii, xxiv, 3 3 9 , 8 0 5 B a a r s .W . 7 7 7 B a c h , R. 1 5 3 , 2 4 3 B a c h e r, W . 4 6 7 B a c h l, G . 7 9 1 ,8 9 1 B a c h m an n , M . G. 777 B a c k e rs te n , O . lviii B a c o n , B . VV. 177 B a e r, D . A. xlvi B a h b o u t, S . 62 B a ie r, W . 8 5 9 B a iley , D . P . 7 7 7 ,7 8 3 B a iley , K. E . 4 2 4 , 8 6 5 B ailey, L. R . 2 4 8 , 2 7 2 , 401 B a itle t, M . 8 7 B a k e r, D . W . 50 B ak o n , S. 9 8 B a ld a c c i, M . 8 4 6 , 9 0 7 , 9 0 9 B a ld a u f, B. 6 4 3 , 661 B a ld e rm a n n , I. 625 B a ld w in , J . G . 73

B a le n tin e , S. E. x x x iii, x v , 5 2 8 , 690, 7 5 2 ,7 6 5 B alla, E. 6 4 4 , 6 9 0 , 6 9 9 , 8 7 8 B a ltz e r, K. x x x i, liv, lvii, lx x x i, lx x x iv , lx x x v i, c x v i, x iil, 9 6 , 101, 621, 623, 636, 649, 650, 656, 6 5 7 ,6 6 0 ,6 6 2 ,6 8 6 ,6 9 5 ,700, 7 1 1 ,722, 724, 728, 730, 741, 742, 743, 745, 774, 775, 786, 7 8 7 ,8 0 3 ,8 0 4 ,8 0 8 ,8 0 9 ,810, 8 1 6 ,8 1 7 ,822 B a n k s ,J . S . 2 9 2 , 3 6 0 , 3 8 6 B a n w ell, B . O . Ivi B a r b ie r o , G . 17 B a rd tk e , H . 3 2 4 , 4 2 4 B a rk e r, M . cx iv , cx v , 9 8 , 6 0 2 B a r n e s , A . liii B a rn e s, W . E. 3 2 4 B a r n e tt , R . D . 5 6 4 B a r r , J . x x x iii, x v , 1 2 2 , 5 2 8 , 6 1 2 , 765, 7 9 8 ,799, 827 B a r ré , M . L. 5 0 , 4 7 6 , 5 8 6 , 7 7 7 , 8 3 6 B a rric k , W . B. x x x iii, x v , 8 1 , 8 8 , 1 1 9 ,1 2 2 ,2 1 4 ,2 78, 543 B a rro is , G . 2 0 4 B a r s ta d , H . M . li, 5 1 2 , 6 0 9 , 6 5 0 B a r te lm u s , R . 8 1 , 8 3 , 122 B a r le lt, A. H . x x x iii, x v , 4 , 5 , 4 1 , 8 7 , 9 1 , 177 B a r th , H . x x x iii, x lii, x liii, Ivii, lxxv. xv, 4 , 1 6 6 , 1 8 3 ,272, 3 0 0 ,302, 416, 4 71, 480 B a r th , J . 4 2 7 , 4 3 4 , 4 4 2 , 4 7 2 , 48 4 B a r th , M . 7 8 3 B a r th e l . J . 9 8 , 4 1 6 , 4 2 4 , 4 3 2 , 4 41, 446, 459, 803 B a r th é le m y , D. x lv iii, 4 9 3 , 4 9 3 , 73 4 B a r tl e tt , J . R . 2 7 8 , 2 8 5 , 3 3 1 , 8 8 9 B a r to n , J . x x x iii, x lv iii, Iviii, x v , 5 2 8 , 765 B a r u c q , A . 166 B a siliu s lii B asse r m a r m - J o rd a n , E . v o n 5 8 5 B a s tia e n s . J . lxiv, lxviii B a t te n f íe l d , J . R . 7 7 7 B a tto , B .F . 3 0 ,7 9 4 B a u c k h a m , R ,J . 3 6 7 B a u d is s in , W . W . v o n 2 4 3 B a u e r, H . x x i, 1 5 6 , 3 3 3 , 3 5 9 , 374, 393, 464, 494 B a u e r , J . B. 5 2 8 B au er, W . xx, 2 8 3 ,374, 3 9 4 ,684 B a u m a n n , E. 125 B a u m g á rte l, F . 2 5 0 , 2 5 6 , 36 4 B a u m g a rte n , J . M . 8 1 , 87 B a u m g a r t n e r , W . x x iii, xxiv, 2 2 , 5 3 , 166, 2 6 3 ,5 9 7 B e a l, T . K. 1 5 5 , 4 2 5 , 4 3 3 B e a le , G . K. 9 8 B e a u c h a m p , E. lix , 6 4 3 , 6 6 2 B e a u c h a m p , P. 777 B e a u d e t, R . 6 0 9

944

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of

Authors , Editors , and

B e c k . A. B. x x x iii, x liii, lx i, x v , 9 1 , 1 7 7 ,2 2 6 ,6 5 2 ,662, 759 B eck, B. L . 2 7 5 ,319 B e c k , M . A . 811 B e c k e r, J . x x x iii, x iii, lvi, lix , lx x v , x v , 5 0 , 175, 4 8 0 , 5 6 4 , 6 3 9 , 7 9 4 B e c k e r, U . x x x iii, li, Iviii, x v , 4 1 8 B e c k in g , B . x x ii, 1 6 6 , 6 0 2 , 7 9 4 , 8 0 3 , 812 B e e c h e r, W .J . 1 4 0 , 6 5 0 B e e g le , D . M . 3 2 0 , 4 4 8 B eek, M . A. 310, 3 6 6 ,6 2 5 , 6 6 2 ,690, 718, 7 8 3 ,892 B e e n tje s , P . C . lix , 22 4 B e e r, G . Iv, 20 6 B e e rs , H . 2 1 5 B e e s to n , A . F . L. 3 9 5 , 71 2 B e g g .C .T . 5 9 6 ,6 8 9 ,777 B e g ric h , J . x x x iii, lxvi, lx x , l x x i, c v iii.x v , 1 7 , 2 3 , 122, 1 9 6 , 2 1 9 , 2 5 7 ,2 7 5 ,5 5 9 ,5 8 6 ,5 8 8 ,589, 6 7 0 ,5 9 2 ,6 0 7 ,6 0 8 ,6 3 5 ,640, 6 4 4 ,668, 6 8 6 ,695, 728, 741, 7 5 3 ,7 5 4 ,8 1 6 ,817 B é g u e r ie , P h . 9 8 B e h l e r , G . M . x c i, 1 4 6 , 6 4 4 , 6 5 0 B e h m .J . 8 42 B e h r , J . W . lvi B e llin g e r, VV. H . 5 8 6 , 7 7 7 , 7 8 3 , 791 B e n D a v id , Y. 381 B en H o rin , M . 457 B e n -S a s so n , H . 9 2 2 B e n -S h a m m a i, H . lii B e n tz e n , A . 7 9 , 8 1 , 8 7 , 1 6 6 B e n Zvi, E . 1 8 , 5 1 3 , 551 B e rg , W . 1 3 6 , 139 B e r g e r, D . lix , 90 4 B e r g e rh o f , K. 6 0 3 B e rg e s, U . x x x iii, li, cviii, x v , 8, 543, 545, 803, 804, 921, 926 B e rg e y , R . 1 3 2 , 7 7 7 B e r g m e ie r, R . 7 1 8 , 77 7 B e ig s tr a s s e r , G . 4 0 5 , 6 3 4 , 6 8 4 B e r lin , A . lix , 6 0 2 B e r n h a r d t , K .-H . 6 2 4 B e r q u is t, J . L . lx v iii, 6 9 7 , 8 0 5 B e r th e l, j . 7 7 8 B e r th o l e t, A . x x ili, x iii, 5 3 , 1 6 6 , 2 7 6 B e r tr a m , G . 5 0 , 1 5 2 , 2 4 8 B essa T a i p a , A . M . 6 4 4 , 6 6 2 B e tra m , R . W . 644 B e tz , O . 4 2 4 B e u k e n , W . A . M . x x x i, x x x iv , x x x v i, liv, lvili, lx v iii, lix , lx x , lx x i, lx x v , lx x x l, lx x x ii, x iii , x v ii, 98, 384, 416, 417, 418, 419, 424, 4 5 5 ,4 5 9 ,4 6 7 ,4 8 4 ,4 8 9 ,517, 5 3 2 ,5 9 6 ,6 0 0 ,6 3 0 ,644, 703, 7 2 7 ,7 4 9 ,7 7 4 ,7 9 4 ,7 9 7 ,803, 8 1 1 ,8 2 3 ,8 3 2 ,8 6 8 ,8 9 2 ,898, 907, 926 B e w e r, J . A . x x x i, x iii, 2 7 6 , 2 8 1 , 2 8 3 B e y e r, B . E . 73 2 B ic k e l.G . 5 1 9 B ic k e rt, R. 122 B id d le , Μ . E. 8 , 1 1 , 3 0 , 3 1 , 3 6 6 , 71 2 B i e te n h a r d , H . 2 0 5 B iggs, R . D . 5 9 6 B ilik , E . 7 6 5 B in n s , L . E. 190, 194 B ir k e la n d , H . lvi, 3 9 5 ,4 0 1 B jd m d a le n , A. J . 1 8 , 122 B la c k , M . 6 1 5 , 77 8 B la n k , J . 64 4 B la n k , S . H . lvi, x c i, 1 2 2 , 1 3 7 , 146, 7 7 3 ,892

Fe st sc

B l a u . J . 611 B i e n k in s o p p . J . x x x i, x lv iii, Hv, lix, lx v ii, l xviii, ix x x i, x iii, 4 1 , 5 0 , 1 4 9 ,2 7 6 ,3 9 5 ,4 3 2 ,4 3 7 ,609, 6 6 7 ,6 9 7 ,6 9 8 ,754, 762, 763, 8 0 3 , 8 1 0 ,8 5 7 ,8 5 8 ,863, 899, 9 1 7 ,9 3 1 ,933 B lo c h e r, H . 6 5 0 , 7 3 9 B lo c h -S m ith , E. 8 3 0 , 9 0 9 B lo m m e r d e , A. C. M . 4 1 3 , 4 4 2 , 4 6 4 B lo o m , H . 89 2 B lo o m q u ls t, L . G . 3 6 7 B lu m , E . x x x iii, x liii, x v , 4 , 5 , 3 4 , 8 7 , 9 1 , 1 2 2 , 1 3 2 , 1 77, 7 6 6 B ly th in , I. 7 3 9 , 777 B o a d t, L . lix , 7 9 , 8 1 , 8 3 , 5 2 8 , 631, 6 4 4 ,6 7 9 ,859 B o a r d m a n , J . 198 B ó c k le r, A. 6 6 3 B o c h m e r , J . B . 164 B o d a , M .J . lx iii B o d e c k i, B . lix B o d e n h e i m e r , F . S. 2 0 4 B o d i . D . 43 8 B o d in e , W . R. 6 0 2 B o e c k e r, H . J . 5 5 1 , 5 5 9 , 6 3 5 B o e h m e r,J . 5 0 , 1 5 2 , 1 5 8 ,1 5 9 ,424, 43 2 B o e r, M . d e 40 2 B o e r, P . A . H . d e M , cx v ii, x v , 1 39, 2 3 6 ,2 9 8 ,5 8 6 ,5 8 8 ,6 0 5 ,618, 695, 7 2 3 ,900 B o e r tie n , M . 6 2 5 , 6 6 2 , 6 9 0 , 71 8 B o g a e r t, P. M . U, Ux B o h l, F . 6 2 4 B 6 h l, F . Μ . T . d e U a g r e 8 9 2 B d h n k e , M . x x x iii, x v , 2 0 5 B o lin g , R. G . 6 9 8 B o m a n , T . 6 2 2 , 62 4 B o n n a r d , P . E . liv, lv iii, lx v iii, lx x , lx x i, x iii, 6 2 4 , 6 4 0 , 6 4 9 , 6 7 3 , 6 7 4 , 6 7 7 , 6 8 5 , 80 9 B o n n e t , C . 27 8 B o o g a r t, T . A . lix B o o ij, T . 6 6 2 ,679 B o r c h a r d t , L. 5 8 5 B o r g e r, R . 3 6 2 , 3 6 4 , 465 B o rle ffs ,J . W . P , li B o rn , A. van d e r xxi B o ro w sk i, W . 62 B o s m a n , H . J . x x x iii, x v , 3 6 6 , 3 8 1 , 3 8 4 ,3 9 5 ,4 1 1 ,412 B o s s h a rd -N e p u s til, E. lix , 3 2 4 , 3 3 4 B o s t, H . 2 5 7 B o tte rw e c k , G . J . x x v ii, 9 9 , 3 7 3 , 395, 4 0 1 ,6 0 2 ,892 B o u r g u e l, D . Ux B o u tflo w e r, C . liil, 3 2 4 B o u z o n , E . 122 B o v a ti, P . lix B o w d e n ,J . 6 9 7 , 7 5 7 Box, G. H . 334 B ra d le y , J . E . 5 9 2 B r a n d e n , A . v a n d e n 69 B r a n d s c h e td t, R. 166, 6 6 2 B r a n g e n b e r g .J . H . lix , 2 2 3 , 22 4 B r a tc h e r , M . D . 8 6 8 , 921 B r a u lik , G . 17 6 B ra w e r, A . J . 7 1 8 B rayley, I. F . M . lvi, 8 5 8 , 8 6 2 B ream , Η . N . 99 B r e a s te d , J . H . 3 0 8 , 3 1 0 , 4 2 0 , 6 9 7 B r e d e n k a m p , C .J . 5 6 8 , 5 8 8 , 5 8 9 , 590 B r e k e lm a n s , C . H . W . lix , 4 B re m s , A . 791

h r if t

H onorees

B r e n n a n , J . P . 140 B re s c ia , C . 8 0 8 B r e s la u e r, S . D . 7 7 7 B r e tt l e r , Μ . Z . lxvi, 9 8 , 6 1 4 , 6 2 3 B r e u n in g , W . x x x iii, x v , 20 5 B r ia n t, P . 2 5 2 , 5 1 2 , 6 9 7 , 7 3 2 , 7 6 2 , 8 0 5 ,857 B rig g s, C . A . x x i B r ig h t, J . x x iii, 1 3 , 1 0 6 , 1 2 3 , 139, 1 9 1 ,2 4 1 ,3 0 9 ,319, 4 2 0 ,512, 550, 6 9 7 ,732, 7 5 7 ,805 B ril, J . 5 3 6 B r in k m a n , J . A. 2 3 7 , 5 9 6 B ris m a n , L . 8 9 2 , 8 9 7 , 901 B ro c k , S. P . xlviii B r o c k e lm a n n , C . x x iii, 2 7 6 B ro ck h au s, G. 366 B r o c k in g t o n , L. H . 102 B r o d ie , T . L. 4 , 9 8 B ro m ile y , G . W . xxiv, xxvii, 5 9 2 B r o n g e rs , H . A . 8 6 , 7 1 8 , 8 2 3 , 8 3 6 , 906 B r o n 2n ic k , N . M . 4 3 2 B r o o k e , G . J . xlvi, xlviii, Ixii, 8 1 , 8 7 B r o s c h , H . J . 143 B t o s h i, M . 3 3 4 B ro w n , C . x xv, 59 2 B ro w n , F. xxi B ro w n , R . E. xxv B ro w n , W . P . 8 7 , 9 1 , 177 B ro w n le e , W . x x x iii, x lv ii, lvi, lxxiv, x v , 1 0 0 , 4 1 1 , 4 1 7 , 6 3 4 , 91 4 B ro y les, C . C . x x x iii, xlvi, xlvii, x lv iii, x lix , lviii, lix , lx i, lx ii, lx iii, lx v iii, lx ix , cx v ii, x v , 4 3 , 9 9 , 2 5 7 , 3 9 5 ,4 5 5 ,4 5 9 ,6 1 5 ,6 7 3 ,690, 8 0 3 ,908 B ru c e , F. F . 7 9 8 , 7 9 9 B n i e g g e m a n n , W . lv, lix , lx x i, cx v ii, x iii, 1 5 5 , 3 7 6 , 3 7 7 , 4 2 5 , 4 3 3 , 5 6 4 , 6 5 2 , 6 5 6 , 6 6 2 , 811 B r u e n in g , W . 20 5 B r u n e t, G . x x x iii, x iii, x v , 1 1 9 , 122, 126, 1 2 9 ,1 3 6 ,1 3 7 ,275, 319, 339, 343 B r u n o , A . x x x i, x i ii , 1 94, 3 3 6 B ru n o t, A. 650 B u b e r , M . x c iii, 1 2 3 , 1 3 7 , 7 0 6 B u c c e lla ti, G . 2 3 7 B u c h a n a n , G . W . 1 3 2 , 14 7 B u c h s e n b a u m , J . 122 B u d a . J . 73 B u d d e , K. F . R . x x x iii, x iii, liv, lv, lx x , x i ii , x v , 2 1 , 4 3 , 5 3 , 8 8 , 9 8 , 1 0 3 ,1 2 2 ,1 4 4 ,1 4 6 ,1 5 2 ,169, 1 72, 1 80, 2 4 3 , 3 2 5 , 3 3 4 , 4 4 1 , 5 6 5 , 6 4 0 , 7 6 8 , 7 8 1 , 871 B u h l, F. P . W . x x iii, x x x i, x iii, 2 9 , 1 5 6 ,2 9 2 ,3 0 1 ,3 2 4 ,569, 8 2 6 ,839 B u n d y , D . D . 791 B u r g h a r d t , W .J . 8 5 8 B u rk e , D. G. 820 B u r k e , K . lxxxvii B u rk e rt, W . 914 B u r k itt, R . C . lii B u rn e y , C . K. 4 0 9 , 551 B u rn s, J . B. 257 B u rro w s , M . x lv ii, 1 5 4 , 3 4 5 , 7 3 6 B u s e , I. 8 8 3 , 8 9 2 B u s h , F. M . xlv B u sw ell, G . lx x x iii B u tle r , T . C . Iv B u tte n w ie s e r, M . 4 9 0 , 581 B u ttr ic k , G, A. x x iii, x lv B u z i .F . 7 8 3 B y ro n , G . G . x lix

Index of Authors, Editors, orad F e stsc h r ift Honorees C a jo t, R. M . 6 5 0 C a l d e r o n e , P . j . lvi, 3 0 4 , 5 6 9 , 5 8 6 , 588 C a lla h a n , A . D . 8 0 3 C allaw ay, J . A. liv, lx x v C a lle n d e r , D. E ., J r . 8 0 3 C a llim a c h u s 2 6 6 C a lv in , J . lii, 5 3 8 , 6 3 7 , 7 7 7 , 791 C am p, L. 543 C a m p b e ll, E. F. 5 8 C a n c ik , H . 8 0 3 C a n d í a s , G . lvii, 6 5 0 C a n n a w u r f , E. 3 9 , 43 C anney, M. A 248 C a n n o n , W . W . 832 C a q u o t .A 1 6 7 , 3 8 4 , 4 2 7 , 811 C a re y , G . 36 7 C a r ls o n , R . A. 166 C a rm ig n a c .J . 2 5 7 , 3 2 4 C a m e tt í, C . 5 1 8 C a rr, D . Μ . li, lix , lx x ii, 3, 2 0 5 , 6 0 2 , 907 C a r r e i r a d a s N e v e s, J . 1 3 8 C a r re a , M . x x x iii, x v , 1 6 6 C a r ro ll, R . A. lviii C a r ro ll, R . P. 1, 4 , 1 6 2 , 177, 2 7 8 , 3 6 6 , 4 5 1 , 45 5 C a r te r , C . 8 0 5 , 8 5 7 C a r tm l g n a c , J . 261 C a s a le M a rc h e s e lli, C . 7 0 3 C asetti , P . 734 C a s p a r i, C . P, lx x , lx x i, 104, 5 1 4 , 515, 525 C asp a ri, W . 8 6 8 C a s te llin o , G . R . 6 7 7 C a ta s tin i, A 5 4 3 ,5 5 1 ,5 8 1 ,586 C a th c a r t, K. J . 51 C ausse, A . 3 1 0 ,8 5 8 ,9 0 7 ,921 C a z e lle s , H . x v , 4 3 , 7 3 , 9 8 , 1 36, 166, 6 5 0 , 7 8 3 C e rn y , L . 51 C h a n e y , M . L. 6 2 , 6 6 , 6 9 C h a r b e l, A 650 C h a r le s , N . J . 3 7 2 C h a r le s , R . H . x x , x l C h a r le s w o r th , J . H . 7 5 9 C havasse, C . 783 C h azan , R. 518, 698 C h a z o n , E . G . 91 C h e y n e , T . K, x x x i, llii, lx x , x ili, 1 8 0 ,2 9 2 ,293, 304, 3 6 0 ,367, 5 5 6 ,5 8 8 ,590, 736, 7 5 2 ,826, 839, 8 4 0 ,8 4 8 ,8 6 2 ,896 C h ie ra , G , 410 C h i e s a . B . 6 0 2 , 811 C h ild s , B . S . x x iv , x x x i, x x x iii, xlv, lv, Ix x ii, Ix x x i, x ili, x v , 8 1 , 8 7 , 139, 1 4 2 , 1 83, 188, 197, 2 0 4 , 2 7 2 ,2 7 3 ,275, 295, 3 3 4 ,424, 4 4 1 ,4 4 2 ,4 5 9 ,476, 4 8 9 ,551, 652, 6 5 6 ,6 7 1 ,7 2 4 ,812 C h i lt o n , B . x x x iii, x lv ii, x lv iii, x v , 9 8 , 197, 3 8 4 , 673 C h is o lm , R. B. 87 C h o q u e , E. 384 C h r i s t e n s e n , D . L . lx x v ii, c ix , c x , 1 2 2 ,1 9 7 ,1 9 8 ,1 9 9 ,2 0 0 ,2 7 8 ,939 C h r y s o s to m u s . J . lii, 3 2 0 , 781 C i p r ia n i, S . 70 3 C la a s s e n , W . T . 2 9 , 31 C la rk , K. C . Ix ii, lxvi C le m e n ts , R . E. xvii, x x x i, liii, lix , Ix x ii, lxxv, x ili, 12, 5 5 , 9 8 , 104, 1 2 2 ,1 3 2 ,1 4 9 ,2 6 5 ,2 7 2 ,290, 2 9 1 ,2 9 3 ,295, 2 9 6 ,3 0 0 ,303, 3 3 4 ,3 4 9 ,4 5 5 ,5 1 5 ,5 3 2 ,543,

544, 5 5 0 ,5 5 1 ,5 6 5 ,5 9 6 ,662, 690, 7 0 3 ,7 8 3 ,8 1 2 ,8 4 5 ,892 C lif f o rd , R . J . liv, lix , lx x ii, x v , 8 , 23, 4 3 ,8 8 ,2 5 7 ,2 6 3 ,6 1 4 ,624, 711, 811, 892 C lin e s , D .J . A x x ii, xxxiv, lx l, lxvi, x v i, 9 , 1 5 2 , 4 2 3 , 4 2 4 , 4 5 1 , 6 0 2 , 7 7 7 ,783 C o a ts , G . M . 6, 4 2 , 45 5 C o b b , J. B . 6 4 2 C o b b , W . H . 2 5 7 , 324 C o e tz e e .J . E . 5 86 C o g a n , M . 194 C o g g in s , R . J . x x x iii, lx , x v , 3 6 6 , 4 5 0 ,497 C o h e n , C. xlvii, 3 3 3 , 5 5 1 , 7 1 2 C o h n , R . L. 5 2 7 C o l a d o B e r to m e u , V. 6 6 3 C o l e s o n ,J . E . lx i ii , 691 C o llin s , J . J . 7 7 7 , 921 C o llin s , T . lix , cv, 55 C o m p s to n , H . F, B . 69 C o n d a m in , A lv, lvi, 1 7 , 3 0 4 C o n r a d , E. W . x x x iii, x liii, x liv , lix , lx x ii, lxxv, lx x v ii, x c iii, xcvi, x cv ii, cv, c ix , cxvii, cx v iii, c x ix , xv, 2 , 1 2 2 ,160, 205, 2 2 3 ,454, 4 5 5 ,4 5 8 ,5 4 3 ,5 5 1 ,6 0 2 ,611, 6 1 4 ,6 3 1 ,6 3 6 ,6 6 2 ,6 7 0 ,686, 8 87, 892 C o n r o y , C . liv, lix C o n te n a u , G . 5 3 6 C o n z e lm a n n , H . 896 C o o k , J . M . 6 9 7 ,8 0 5 ,857 C o o k , S . A . 7 5 7 , 80 5 C o o r le y , D . H . lv C o p p e n s . J . xliv, lvi, 1 3 2 , 1 3 6 , 138, 1 6 6 ,1 7 5 ,644, 650, 7 7 7 ,868 C o r n a ly , W . A . 5 6 5 C o r n e y , R . W . 7 4 9 , 89 9 C o m il l , C . H . lv C o s te , J. 3 8 4 C o u n e t , P. C . 123 C o u r o y e r, B. 4 5 9 , 6 1 4 C o w le y , A E . x x iii, 3 1 0 , 3 1 5 , 5 5 3 C o x , C . E. 3 0 4 , 311 C r a b tr e e , T . T . 100 C r a ig e n , T . lix C r a ig ie , P . C . c ix , 2 1 8 , 2 5 7 , 2 6 4 , 265 C r a m e r , K. Ixviii C r a n f i e ld , C . E. B. 7 7 7 , 8 5 4 C r e a c h . J . lxxx v i, cviii C r e a g e r , H . L. 139 C r e n s h a w , J . L . 9 5 , 9 6 , 1 64, 177, 4 4 3 , 4 5 0 , 89 2 C r i a d o , R . 138 C r im , K. x x iii, 1 C r o a t t o .J . S. 1 2 2 , 5 5 1 , 7 7 7 , 8 1 1 , 933 C ro c k e r, P. 304 C r o o k , Μ . B. 1 6 6 , 205 C ro s s , F. M . 5 8 , 2 9 0 , 5 2 3 , 6 7 9 , 754, 8 0 5 ,8 1 0 ,939 C ro u g h s, M . 304 C ro w n , A D . 5 5 9 ,5 9 6 ,597 C rü s e m a n n , F. 1 7 7 ,2 1 8 ,2 1 9 ,690, 695 C te s ia s 6 9 7 , 7 3 2 , 80 5 C u l ic a n , W . 6 9 7 , 7 3 2 , 8 0 5 C u lle y , R. C . x x x iv , x v , x v il, 92 1 C u lv e r, R. D . 32 C u p i tt , S, M . 70 C y p r ia n li C y rillu s lii, 145, 179

945

D a a b e , P . R. 77 8 D a fn i, E . G . 183 D a h lb e rg , B . T . 6 9 7 , 7 3 2 , 7 5 7 D a h m s . J . V . 811 D ah o o d , M. 5 4 ,260, 2 6 1 ,3 3 4 ,356, 3 5 9 , 3 8 2 , 4 2 7 , 4 2 8 , 4 3 5 , 449, 4 5 7 , 4 5 9 , 4 6 2 , 4 6 3 , 4 7 3 ,4 7 8 , 4 8 1 ,4 8 2 ,490, 4 9 3 ,5 8 6 ,588, 5 9 7 ,6 0 5 ,5 1 4 ,6 90, 745, 748, 765, 7 7 8 ,7 9 4 ,8 2 7 ,8 3 6 ,878, 9 0 9 ,9 1 1 ,914 D a ic h e s , S . 6 9 , 411 D a lm a n , G . Η . x x , 8 5 , 1 4 3 , 2 0 2 D an dam aev, M . A. 697 D a n i é lo u , J . 4 7 6 D a n ie ls , P . T . 2 5 2 , 6 9 7 , 7 6 2 , 8 5 7 D a ris , S . 8 3 6 D a r r , K. P . x x x iii, l i , lix , lx x ii, lx x v i, x c v ii, x v , 3 , 9 , 1 1 , 18, 2 4 , 3 0 , 4 5 9 ,5 5 1 ,6 4 4 ,6 6 2 ,8 6 7 ,937 D a u b e , E. 6 0 9 D a v id s o n , R. 5 0 , 5 4 , 6 0 2 D avies, E. C . 3 9 0 D av ies, E . W . Ixxvi, 17 D av ies, G . I. cv D avies, J . 6 9 8 D avies, P . R . 1, 1 5 2 , 3 0 4 , 3 1 1 , 423, 4 5 1 ,698 D av ies, W . D . x x ii D avis, G . lx D avis, Μ . T . 4 7 6 D aw n, M. 430 D a y .J . 1 2 2 , 2 9 5 , 3 6 7 , 3 6 9 , 3 9 5 , 4 1 1 , 444, 4 5 5 ,4 5 9 ,4 6 5 ,4 7 1 ,480, 778, 830 D e a rm a n , J . A. 1 2 2 ,278 D e B r u in , W . M . 5 0 D e c k , S . lx D e g e n h a r d t , J . J . 19, 3 0 , 6 4 4 , 6 6 2 D e G r o o t , J . 3 7 2 , 381 D e is m a n , W . C . 5 4 3 D e is s le r, A . 3 1 0 D e is t, F . E . li, 5 0 , 2 0 5 D e jk s tra , M . 7 9 4 D e le o r, M . M . 18, 4 3 , 1 6 7 , 2 9 5 , 3 1 1 , 384, 830 D e le k a t, L. 4 8 9 D e litz s c h , F. J . x x x i, liii, lx x ii, x lii, 7 5 , 1 8 0 ,200, 2 6 0 ,2 8 3 ,2 9 1 ,306, 327, 3 5 9 ,3 7 4 ,3 83, 3 8 6 ,399, 427, 4 5 2 ,4 9 3 ,5 3 8 ,684 D e llin g , G . 1 3 6 D e lo rd , R. 2 0 5 D e is m a n , W . C . l , lxiv D em psey, D . A. 6 4 4 ,6 6 2 ,679 D e n n i s o n , C . G . 151 D e n to n , R. C . 6 4 0 D e p r o o s t, Ρ . A . lii D e q u e k e r , L. 1 3 7 , 138 D e rb y , J . 6 9 0 , 6 9 8 D e ro c h e , M. 690 D e T a v e r n i e r , J . lix D e u r lo o , K. A. 73 9 D e u ts c h , R . R . 5 4 3 D e v a u d , E . liv , 2 6 3 D e V rie s , S . J . x lii i , lx , lx x x v i, 4 6 , 5 1 , 1 6 4 ,4 2 4 ,4 3 0 ,6 1 2 ,6 6 8 ,759, 798, 799 D h o rm e , P. 3 2 5 ,4 2 7 D ia k o n o ff , I . M . 2 5 2 D ic k , M . B . lx , 6 1 4 , 6 2 3 , 6 7 9 , 6 8 8 , 689 D ic k e n , E. W . T . 4 4 , 6 2 0 , 6 2 5 D ic o n , B. 5 1 7 D i e d ric h , F . x x x iii, lxiv, x v , 2 6 , 3 9 5 , 602

946

I ndex

of

Autho r s , E ditors , and

D i e tr i c h , M . 2 0 7 , 3 0 6 , 60 3 D i e tr i c h , W . x liv , Ivii, 1 1 ,1 1 9 , 2 7 7 , 2 9 1 ,3 3 4 ,4 1 6 ,476 D ie ttr ic h , G . 6 0 6 D ie z M a c h o , A. 6 4 8 D ijk , H . J . v a n 6 0 2 D ijk -H e m m e s , F. v a n 79 4 D ijk s tra , M . 6 3 1 , 6 4 0 , 6 4 4 , 70 3 D illm a n n , A. x x x i, x x x iii, lv, x iii , x v , 2 2 , 6 4 , 160, 2 4 5 , 2 8 3 , 2 9 2 , 301, 306, 399, 412, 538, 796, 839 D io d o r u s o f S icily 4 4 3 D io n , H .-M . lxiv, x c i, 6 4 4 , 6 9 0 , 7 2 8 D io n , P . E. 5 5 1 , 6 6 2 , 6 9 5 , 703 D i t ie r t, K. liv D o a n , W . lix, lxxxvi D o b b e r a h n , F . E. 8 7 D o b b s-A lls o p p , F. W . lx , 7 6 5 , 7 6 8 D o b ie , M . R . 315 D ō d e r l e i n , J . C . x x x i, x lii, lii, lxvii, lx x ii, x iil, 4 9 0 D o e r m a n n , R . W . 69 8 D o h m e n , C . 65 9 D o m in g u e z , N . 3 6 6 D o n n e r , H . v o n x x x iii, lx x x v i, x v , 9 1 , 1 0 6 , 1 3 0 , 1 4 4 , 1 7 7 , 1 8 0 , 1 97, 1 9 8 ,1 9 9 ,269, 2 7 2 ,2 7 3 ,275, 2 7 6 , 278, 2 8 5 , 2 8 7 , 2 9 2 , 291, 3 0 0 , 3 0 1 , 3 3 4 , 3 3 7 , 4 1 3 , 427, 432, 455, 459, 464, 4 7 6 ,515, 5 2 8 , 5 3 2 , 5 5 0 , 6 4 4 , 7 3 0 , 7 3 4 , 811 D o o rly , W .J . lx D o r n e m a n n , R. W . 69 0 D o r o n , P . 14 D o rs e y , D . A. 1 28, 45 9 D o u g la s , C . M . lx x ii D o y le , B . x x x i, liv, x iii, 3 6 6 , 3 9 3 , 3 9 5 ,422 D ra is m a , S . 9 2 6 D r e c h s le r , M . liii D r i n k a r d . J . F. 6 9 0 D riv e r, G . R . x x x iii, lv, lvi, x v , 2 1 , 5 3 ,6 4 , 7 0 ,7 1 ,8 3 ,8 6 ,9 1 ,9 6 , 98, 1 0 2 , 1 1 9 , 1 2 5 , 1 4 8 , 1 5 2 , 155, 1 5 6 , 1 5 8 , 1 6 3 , 1 6 6 , 1 6 9 , 1 79, 1 8 0 ,1 8 3 ,1 8 5 ,1 8 6 ,1 9 1 ,199, 2 0 7 , 2 1 5 , 2 1 9 , 2 6 0 , 2 7 6 , 2 78, 2 8 1 ,2 8 2 ,2 8 3 ,2 9 2 ,3 0 1 ,302, 307, 3 1 1 ,3 1 2 ,3 2 6 ,3 3 6 ,345, 3 7 4 ,3 7 5 ,3 8 3 ,3 9 5 ,4 0 8 ,412, 424, 427, 4 2 8 ,4 2 9 ,4 3 2 ,434, 435, 4 4 8 ,4 5 7 ,4 6 3 ,4 6 4 ,468, 476, 478, 482, 486, 487, 490, 5 1 9 ,5 8 8 ,589, 5 9 0 ,6 3 4 ,667, 6 6 9 ,6 8 4 ,6 9 3 ,7 1 0 ,7 1 5 ,721, 7 3 6 ,7 5 2 ,7 5 3 ,7 6 8 ,7 7 4 ,778, 7 8 1 , 7 8 2 , 8 1 5 , 83 9 D riv e r, S. R . xxx iv , x x i, l , lx x ii, x v i D r o h m e n , C . 122 D u a r te L o u r e n c o , J . 78 3 D u h m , B. x x x i, x lii, x liii, liii, liv, lx ix , lx x , lx x iii, x lii, 5 , 2 1 , 2 2 , 2 3 , 5 2 , 1 0 6 , 1 5 0 , 1 5 6 , 1 6 0 , 17 0 , 198, 2 6 0 ,2 6 4 ,2 8 2 ,2 8 3 ,284, 295, 2 9 1 , 2 9 2 , 2 9 6 , 2 9 7 , 3 0 1 , 307, 3 1 1 ,3 1 7 ,326, 336, 3 3 7 ,345, 3 59, 361, 374, 383, 386, 399, 4 08, 412, 436, 462, 4 6 3 ,481, 5 19, 567, 5 88, 617, 640, 668, 6 95, 7 2 1 ,7 6 8 ,7 8 4 ,7 9 6 ,797, 802, 8 1 1 ,815, 825, 8 2 6 ,827, 8 3 9 , 8 5 4 , 8 9 6 , 9 2 8 , 92 9 D u m b r e l l , W .J . lx , lxxvi, l xxvi, c x , 98 D u m o r ti e r , J . lii

Fe s t s c

D u n n .J . D .G . 854 D ü n n e r , A. 6 7 3 D u p o n t- S o m m e r, A . 2 5 7 , 67 9 D u P re e z , R. 8 3 7 , 9 5 7 D u r h a m , J . I. xliv, 6 2 4 D ussaud, M. R. 859 D y b d a h l , J . 91 D y k .J . W . 7 3 9 E a d i e .J . liii, x iii E a r e c k s o n , V. O . 2 7 2 , 2 7 3 E a s te rly , E. 2 7 8 , 3 8 4 E a t o n , J . H . x x x iv , x lii, lvi, lx , lxxv, lx x x v i, x v i, 1 0 2 , 4 4 8 , 6 5 9 , 7 2 8 E b a c h . J . 20 5 E b e r le in , K. 718 E d w a rd s , D. R . 69 E d w a rd s , I. E. S. 2 3 7 E f ir d .J .M . 428 E h r li c h , A . B . x x x iv , lv, x v i, 2 9 1 , 307, 336, 345, 350, 3 5 9 , 398, 3 9 9 , 412, 4 3 6 , 4 5 7 , 5 1 9 , 531, 5 5 6 ,5 5 7 ,5 6 2 ,5 6 8 ,5 9 7 ,8 4 8 ,854 E ic h e r , B. L. 5 8 6 E t c h h o m , j . G . liii, lxvii E i c h r o d t .W . x x x i, l i i i, lv ii, x l ii , 4 , 6 4 , 6 8 ,1 0 2 ,1 0 3 , 1 0 9 ,1 8 0 , 2 5 6 , 2 8 2 , 2 9 1 , 3 0 9 , 3 2 6 , 3 2 7 , 359, 407, 484, 940 E id e v a ll, G . 47 6 E ile r s , W . x x x iv , x li, x v i, 1 5 8 , 166, 183 E is e n b e is , W . 5 2 5 , 6 3 7 E is e n s ta d t, S. N . 183 E is sfe ld l, O . lxvii, Ix x iii, 2 2 , 119, 1 6 0 ,223, 3 2 6 ,4 4 8 ,4 5 7 ,473, 4 9 0 ,5 9 7 ,6 5 0 ,8 1 2 ,827 E i ta n , I . lvi, 2 5 0 , 2 9 7 , 3 0 7 3 4 5 , 4 2 7 , 830 E k b la d , E. R ., J r . 6 5 0 E la t, M . 3 0 4 , 353 E ld e r, P. 779, 794 E ld e r, W . 3 6 6 E lle n s , J . H . x liv , 7 5 9 E l le r m e i e r , F . 4 3 5 E liig e r, K. x x i, lxiv, liv , lx v i, lxviii, lx ix , lx x , lx x i, x c i, x iii, x v i, 5 1 4 , 515, 528, 532, 553, 605, 606, 6 0 8 ,6 1 1 ,6 1 4 ,617, 6 1 8 ,631, 6 3 3 ,6 3 4 ,6 3 5 ,6 3 7 ,6 3 8 ,640, 643, 6 4 7 ,6 4 8 ,6 4 9 ,6 6 6 ,667, 668, 669, 671, 683, 684, 685, 6 9 3 , 6 9 4 , 6 9 5 , 7 2 1 , 7 2 8 ,7 5 2 , 7 6 8 ,778, 7 8 2 ,7 9 7 ,8 1 5 ,839, 849, 880, 8 9 6 ,928, 929 E li u l , J . 551 E lw o ld e . J . F . xlvii E m e r t o n , J . A. 8 1 , 8 8 , 9 8 , 1 0 0 , 1 01, 1 6 6 , 169, 2 1 4 , 3 0 4 , 3 3 4 , 384, 3 9 5 ,402, 4 0 7 ,4 5 0 ,4 5 5 ,459, 4 8 0 ,528, 543, 5 52, 5 5 3 , 812, 9 0 7 ,9 0 9 ,933 E m m e n d o rfe r, M . 8 9 2 ,8 9 8 E m m e r s o n , G . L. lxviii E n g n e ll, I. 9 8 , 1 02, 103 E p h ’a l , I. 3 3 2 E r la n d s s o n , S . lx , 2 1 3 , 2 2 3 , 2 4 0 , 2 4 3 ,245, 2 4 6 ,2 5 1 ,2 5 2 ,257, 2 6 1 ,325, 356, 361 E r m a n . A. 4 8 6 E s a m a n , C. M . 9 3 3 E s c h e l, H . 166 E s lin g e r , L. 9 8 E t to r e , F . 6 0 2 E t z , D .V . 2 5 7

h r if t

H onorees

E u r ip i d e s lxxxvii E u s e b iu s x x x i, li, Ix x x iii, x iii, 3 3 1 , 3 8 2 ,386 E v a n s , C . A. x x x iii, xlvi, x lv ii, xlviii, x lix , lviii, lx , lx i, Ix ii, lx iii, lx v iii, lx ix , lx x ii, lxxv, x v , 4 3 , 8 3 , 9 8 , 9 9 , 1 5 5 ,2 5 7 ,3 9 5 ,4 1 1 ,4 1 7 ,4 5 5 , 4 5 9 ,6 0 2 ,6 1 5 ,6 7 3 ,8 0 3 ,908 E v e r s o n , A .J . 5 1 , 2 4 3 , 8 6 9 E w a ld , H . 160, 2 9 8 , 3 6 0 , 3 8 2 , 4 9 7 , 6 6 9 ,796 E x u m , C . x x x iv , l, lv iii, lx , lx x i, x v i, 3 5 ,8 8 ,4 1 5 ,4 2 4 ,4 2 5 ,4 5 9 ,476, 5 9 6 ,9 1 7 ,933 E z e k ie lo s lxx x iii F a b ry , H .-J. 9 9 , 3 7 3 , 39 5 F a h l g r e n , K. H . 136, 6 7 3 F a lk , 2 . W . 1 5 0 ,7 4 7 F a n g C h ih -Y u n g , M . 81 F a n n e r , W .R . 7 7 7 , 7 8 3 ,7 9 1 F a m e r , O . liii F a ssi, P . 18 F a u th , W . 536 F e d e r l i n , L . 197 F e e lle y -H a m ik , G . 3 9 0 F e i g in , S . 4 4 6 F e i n b e r g , C . L. 140 F e k k e s . J . C . lx F e l d m a n , L. H . x lv iii, 3 1 3 , 3 3 6 , 359, 382, 531, 568, 862 F e l d m a n n , F. x x x i, liv, lv, x iii, 2 9 2 F e lik s , j . 4 6 5 F e n s h a m , F. C . 1 2 2 , 2 4 3 , 2 5 1 , 2 5 2 , 484 F e rrie ,J . J . , J r. 644 F e u i ll e t, A . ivi, lvii, lvii, 1 3 2 , 3 0 4 , 3 1 1 ,650 F e w e ll, D . N . lx ii, 551 F ey, R . xxx iv , xliv, lvi, x v i, 6 8 F i c h tn e r , J . lvi, cx v ii, cx v iii, 8 8 , 1 2 2 , 2 7 2 ,3 6 7 ,4 4 3 ,4 5 9 ,4 8 0 ,551, 773 F ie ld , F . x lv ii, x lv iii, li F ie ld n e r, M . J . 673 F i n k e ls te i n , L . x x ii, x x x i, lii, x iii F i s c h e r , G . liv, 6 0 2 F is c h e r , I. lx, 4 8 , 8 9 2 , 8 9 8 F is c h e r , J . 3 0 1 , 6 0 9 F is c h e r , L . R . 6 2 4 F isc h e r, T . 356 F i s h b a n e , M . lx x , 5 4 6 , 7 6 5 , 8 4 5 , 8 6 3 , 864 F is h e lo v , D . lx F is h e r , L. R. 3 3 6 , 33 7 F is h e r , R .W . 6 0 2 , 6 0 8 , 8 4 0 F i tz g e r a l d , A . lix , 3 0 , 6 2 3 F itz g e r a ld , H . 2 1 5 F it 2 m y e r , J . A. 8 9 2 F lin t, P .W . xlvii, 356 F lo ss, J . P . 3 7 2 , 4 2 4 F lo y d , Μ . H . x liii, lx iii F lu s s e r , D . 101 F o c a rt, C . 859 F o e r s t e r , W . 614 F o h r e r , G. x x x i, xx x iv , x lii, li, Iv, lvi, Ix x , x iii, x v i, 3 , 2 1 , 2 3 , 6 8 , 7 2 , 7 3 , 7 4 , 7 7 , 8 3 , 1 0 2 , 1 0 3 , 122, 1 3 3 , 1 3 7 , 1 3 9 , 1 5 1 , 1 6 0 , 161, 1 6 1 , 1 6 4 , 1 7 5 , 1 7 0 , 1 8 0 , 183, 1 8 6 ,1 8 7 ,1 9 0 ,1 9 8 ,207, 261, 283, 2 9 1 ,2 9 5 ,296, 304, 319, 3 2 1 ,326, 3 2 7 ,3 3 6 ,3 4 5 ,348, 3 61, 366, 3 9 5 ,3 98, 401, 412, 462, 463, 468, 484, 486, 494, 6 1 5 ,6 3 1 ,6 3 7 ,6 5 1 ,669, 721,

Index o f Authors, Editors, and F e stsc h r ift Honorees 7 2 8 ,7 5 4 ,7 7 8 ,8 2 3 ,8 2 7 ,849, 8 7 8 ,8 8 0 ,933 F o k k e lm a n , J . P . 6 0 2 , 6 9 0 F o llis , E . R . x v i, 3 0 , 6 0 2 , 631 F o r b e s , A . D . lx F o r b e s , J . R . 129 F o r d .J . M . 1 5 5 ,424 F o r s te r , B. 7 4 5 , 7 4 8 F o u ts , D . M . 3 9 5 F ra n ce , R. T . 790 F r a n k e , C . lx x v iii, 2 2 3 , 2 5 4 , 2 5 7 , 5 2 1 , 7 0 8 , 7 1 2 , 7 1 5 , 7 1 6 , 71 8 F ra n k e n b e rg , W . 243 F r a n z m a n n , M . 712 F r e d e , H . li F r e d r i k s s o n , H . c ix , 671 F r e e d m a n , D . N . x x , x x x iii, xlviii, xv, 6 , 4 1 ,4 4 ,4 5 ,4 6 ,2 0 5 ,285, 4 8 9 , 6 0 2 , 6 4 4 , 6 6 2 , 6 6 6 , 7 1 2 , 811 F r e í, P . 7 6 2 , 8 5 7 F r e ie s e n , I. D . 4 F r e r i c h s , E . S. 2 7 5 F r e z z a , F . 64 4 F r ic k e , K. D . 4 5 9 F r ie d , L . S . 5 1 2 , 6 5 0 , 6 5 3 , 6 5 4 , 6 9 0 , 6 9 7 , 6 9 8 , 7 0 0 , 7 2 4 , 7 6 2 , 763 , 8 0 5 ,857 F r ie d l a n d e r , M . x x x i, x iii F r ie d m a n , R . lxvi F r ie d r ic h , F . V. 7 7 9 , 79 4 F r ie d r ic h , G . xxvii F r ie d r ic h ,J . 672 F ric k , F. S. 3 7 8 F r ic k e , K. D . 4 6 6 F ritz , V. li, 183 F r ó h li c h , I. 8 8 , 92 F r o n ta i n , R.-J. lxiv, lxvi F ry e , R . N . 2 5 2 , 5 1 3 , 6 9 7 , 7 3 2 , 7 6 2 , 805 F ü g lis te r , N . Ixii, 6 4 3 , 6 6 1 , 7 5 0 , 7 6 6 F u h s , H . F . 18 F u l le r to n , K. Iv, 1 8 , 152, 1 8 3 , 2 7 5 , 3 4 3 , 4 3 2 , 5 5 1 , 5 6 5 , 581 F u n k , K. 18 F ū rs t, Η . P . 3 8 7 Fū r s t,J . 924 G a d d , C . J . 23 7 G a e h r , T . J . 122 G a i s e r .F .J . 5 1 3 , 6 1 4 ,7 08 G a la m b u s h , J . 30, 794 G a lb ia ti, G . 6 0 2 G a ll, A . v o n 3 4 5 G a l la g h e r , W . 2 5 7 G a l la n d , C . 7 7 8 , 7 8 6 G a llin g , K . x x i, xxvi, x x v ii, 7 2 , 147, 1 4 8 ,3 2 5 ,3 3 1 ,345, 411, 424, 4 3 2 ,4 4 1 ,4 5 9 ,4 8 9 ,6 7 7 ,7 5 7 ,869 G a m m i e , J . lx, 4 4 4 G a m p e r , A . lv ii G a n tt, C . A. 552 G a r c ía M a rtín e z , F. x lv ii, lxviii, 8 1 , 9 8 , 2 0 5 ,4 5 5 ,8 3 2 ,922 G a r c ía R e c to , j . 48 4 G a rd n e r, A. 9 2 1 ,933 G a r o f a l o , S. 6 0 2 G a r r e t t , D . l x v i, lx x x iii G a ste r, T . H . 5 8 , 4 0 9 ,536 G e e rs, H . 476 G e h m a n , H . S. 2 3 5 , 2 3 6 , 2 7 3 , 3 8 7 G e lin .A. 5 1 , 1 6 6 ,933 G e l in , R . 122 G e l le r , S . A . lx , 60 8 G e l s to n , A . x lv iii, 6 3 1 , 6 4 4 , 6 7 9 , 764, 778

G e r h a r d s s o n , B. 4 7 6 G e rh a rd t, P. 678 G e r la c h , M . 4 9 7 , 4 8 9 G e r le m a n , G . 2 4 5 , 4 5 0 , 4 8 0 , 5 3 1 , 650 G e r s c h e w itc h , I. 2 5 2 G e r s te n b e r g e r , E . 2 , 8 8 , 4 5 9 G ese, H . 2 6 , 4 2 4 ,432, 4 3 4 ,553 G e s e n iu s , W . x x x i, liii, x iii, 1 20, 158, 2 4 5 , 283, 2 9 2 , 301, 345, 3 7 4 ,3 8 7 ,3 9 9 ,4 1 2 ,5 8 5 ,6 8 4 ,710 G e u s , C . H . J . d e lxviii G e v a ry a h u , Η . M . I . lx , 73 G e y e r, C . F . 791 G e y e r , J . B. 7 8 , 7 9 , 8 0 , 2 2 4 , 2 4 3 , 3 3 1 ,332 G ib lin , C . H . 7 2 8 G i e s e b r e c h t, F. 15 3 G ig lio li, A . 8 8 4 G ilb e r t, M . lxv, 4 4 4 G ile a d , H . 197 G ile a d i, A. lx , lx iii, xvi, lx x ii, lxxiv G ile s , T . lx , lxxxvi G ill, D . W . 3 7 8 G illin g h a m , S. lxx x v i, cviii C illis, J . R . 6 1 0 G ils e , J . 3 6 6 G ilu la .M . 426 G in g r ic h , F. W . x x G in s b u rg , H . L . lvii, lviii, 5 8 , 9 1 , 137, 158, 159, 180, 343, 345, 3 5 0 , 4 7 1 , 4 8 9 , 4 9 1 , 77 8 G i s p e n .W . H . 778 G itay , H . lx G i t a y . T . 17 G itay , Y. lx, x v i, 4, 18, 122, 6 0 8 , 711 G i tin , S. 2 7 5 G l a h n , L. liv, lx x G la s s n e r , G . 7 9 4 , 8 0 0 G l u e c k . N . 611 G n ilk a , j . 9 8 G o d b e y , A. H . 4 4 6 G o d le y , A. D . 5 1 3 G o e d ic k e , H . x x x iv , x v i, 9 8 , 4 6 0 , 651 G o e th e , W . 537 G o ld b e rg , J . 392 G o ld e n s te in ,J . 8 9 2 , 8 9 7 ,8 9 8 ,90 3, 904 G o ld h a w k , N . P . 121 G o ld in g ay , J . lxvi, x iii, 6 , 1 9 , 4 1 , 175, 1 7 6 , 6 3 1 , 6 5 2 , 6 5 6 , 6 7 9 , 7 1 2 , 77 8 G o ld m a n , M . D. 1 8 5 ,2 6 4 ,307 G o ld m a n , S. 1 G o le b ie w s k i, M . 8 1 2 G o lk a , F . W . lxv G o n ç a lv e s, F . J . x lv ii, 1 6 6 , 2 7 2 , 5 5 2 G o o d , R . M . 631 G o r d is , R . 2 4 5 , 4 7 1 , 6 1 4 G o rd o n , C. H . 136, 300, 304, 306, 4 1 1 ,4 6 2 ,490 G o r d o n , R . P . x x x iv , lx , lx v iii, x v i, 4 0 9 , 4 4 4 , 77 8 Gö r g , M . 1 2 2 , 4 2 4 , 6 0 2 , 6 6 2 G ö r g .Y . 102 G o r io n , M .J . 5 3 7 G o rm a n , F. H . 257 G o s h e n - G o tts te in , Μ . H . x lv i, x lv ii, x lv iii, lii, liv, 1 7 7 , 6 3 1 , 6 3 8 , 7 3 4 G o s k e r, R . 7 7 8 G o s s e , B . lx , lxxv, 3, 4 3 , 9 8 , 166, 2 2 4 ,2 4 3 ,2 4 9 ,2 5 7 ,2 7 2 ,295, 3 0 4 ,3 2 5 ,3 2 9 ,330, 3 3 1 ,480, 5 1 4 ,5 1 5 ,5 1 7 ,5 2 8 ,5 3 2 ,539, 673, 7 7 8 ,8 1 2 ,8 6 9 ,892

947

G o t t li e b , C . 2 1 8 , 3 0 0 G o t t li e b , H . 23 4 G o tts c h a lk , A . 611 G o ttw a ld , N . K. xx x iv , c ix , x v i, 137, 196, 304, 319, 334, 523 G o u ld e r, M . 778 G o w e n , D . E . Ivii, lx x x ii, 9 8 , 8 6 9 G r a b b e , L . L. iv, lix , 6 1 , 3 6 6 , 3 7 8 , 6 97, 7 6 3 ,805 G ra f, G . F . 3 3 2 , 3 3 3 G ra ffy , A . 8 1 , 8 3 , 4 2 4 , 4 3 2 , 5 0 7 , 614, 635, 739 G r a f m a n , R . 33 4 G r a h a m , Μ . P . 155 G r a h a m , W . C . 8 1 , 122 G rap o w , H . 486 G r á tz , H . 6 3 , 5 1 4 , 5 2 8 , 5 3 2 , 8 2 6 , 896 G ra y , A . H . 4 6 0 G ra y , G . B . x x x i, x liii, liii , x iii, 2 1 , 7 0 , 8 6 , 1 6 0 , 1 6 3 , 1 81, 2 0 5 , 2 4 6 , 2 8 2 ,2 9 1 ,2 9 2 ,296, 3 1 3 ,336, 3 3 7 ,382, 3 8 4 ,3 9 8 ,412 G ra y , J . 2 6 3 , 2 6 4 , 2 6 5 , 3 1 5 , 56 2 G ra y , L . H . 5 3 6 G ra y s o n , A . K. 198 G re e n , A. R. W . 783 G r e e n , D . E . x xvii, 1 7 5 , 4 8 7 G r e e n b e r g , M . 8 1 2 , 91 4 G r e e n f i e ld , J . C . 1 9 8 , 2 5 7 , 8 2 3 G r e g e r , B. 6 2 , 69 G r e lo t , P . 5 0 , 1 6 6 , 1 9 8 , 2 5 7 , 2 6 0 , 264, 265, 650, 7 7 8 ,859, 869, 884 G r e s s m a n n , H . lx v i, lxvii, lxviii, lx x , lx x i, 148, 1 5 5 , 6 2 0 , 75 4 G r e th e r , H . G . 7 4 6 G r im m , W . liv, 6 6 2 , 6 7 8 G r im m e , H . 2 4 3 G r in d e l,J . A 602 G r o g a n , G . W . liii G r o l tm a n , E. D . 2 8 5 G r o l, H . W . M . v a n x x x iii, x v , 3 6 6 , 4 1 1 ,803, 804 G r o s h e id e , Η . H . x v i, 6 4 4 , 6 5 1 , 72 7 G ro s s , H . 4 3 , 138, 2 0 5 , 4 8 4 , 723, 8 5 3 ,854 G ro s s , W . lx , 6 7 7 G r o s s fe ld , B. 3 8 7 G ro s s o u w , W . xxi G r u b e r , M . 1. lx i, 7 3 9 G r u c h y . J . W . d e 92 1 G r u n b e r g , S. 35 6 G ry s o n , R . x lv ii, li, lii, 1 4 7 , 3 9 5 G u illa u m e , A . 2 1 , 1 5 8 , 1 6 2 , 163, 2 6 0 ,282, 334, 335, 398, 471, 647, 683, 896 G u i n o t , J .-N . li, lii G u n k e l, H . 2 1 9 , 489, 494, 4 0 7 , 644, 6 9 0 ,699 G u n n , D. M. 430, 794 G u n n e w e g , A . H . J . 1 2 2 ,5 5 1 G u t h e , H . x x x i, x iii, 3 3 6 , 3 5 9 , 3 9 8 , 4 1 2 , 441 G u t h r ie , H . H ., J r . 8 4 2 H aag , E. 2 0 5 ,6 2 4 ,644 H a a g , F . 1 9 , 3 0 , 122 H a a g , H . x x i, lx i, 1 4 0 , 5 5 2 , 6 5 0 , 6 9 0 , 7 7 8 , 791 H a a k , R. D . iv, lix , 6 1 , 2 7 5 , 3 6 6 , 3 7 8 H aas, H . 298 H a a s , J . d e Ixxxiii H a b e l, N . C . 9 8 , 1 0 0 , 3 7 3 , 3 7 8 , 6 2 4 , 921 H a d i d i.A . 2 7 8

948

I ndex

of

Authors , Editors , and F é s t s c h r i f t H onorees

H a d i d ia n , D . Y. 78 3 H ae1 ew y ck , J.-C . 81 H a e n c h e n , E . 401 H a g e lia , H . Ixi H a h n , F. 31 0 H a la s , R lvi H a ll, H . R 269 H a lle r , M . 6 4 4 , 6 9 0 , 6 9 9 H a llo , W . H . 4 2 4 , 5 5 3 H a llo , W .W . x x ii, 3 0 , 6 9 8 H a lp e m , B. 4 2 4 ,8 7 8 ,926 H a m a r , Z. 79 4 H a m il t o n , A . 361 H a m lin , E . J . 6 3 1 , 6 4 2 , 6 9 9 H a m m e r s h a im b , E. 122, 137 H a m m o n d , N . G . 237 H a m ric k , E. W . 6 2 4 , 8 1 0 H a n d e l, G . F . l H a n e r , P . B. 6 2 4 H a n h a rt, R 1 3 , 12 0 H a n in a , R ab b i 537 H a n n e s , O . 81 H a n s o n , P . D . lxvi, l x ix , liv, lxviii, x c iii, xcvi, xcv ii, x v l, 3 6 7 , 6 7 9 , 754, 755, 7 5 7 ,7 7 8 ,8 1 1 ,812, 823, 832, 837, 840, 846, 853, 859, 863, 8 7 8 ,8 84, 886, 889, 8 9 2 ,8 9 7 ,8 9 8 ,8 9 9 ,9 0 7 ,912, 9 1 4 ,9 1 9 ,9 2 2 ,92 8 , 929 H a r a n , M . lv, lvi, lx v i, 3 1 9 H a rd e n , D . M. 356 H a r d m e i e r , C. xxx iv , x liii, li, l v i ii, lx , l xi, x v i, 3 2 , 3 4 , 9 8 , 1 2 2 , 158, 1 6 0 ,4 1 3 ,4 2 2 ,5 4 3 ,552, 6 4 4 ,662 H a rm a tta ,J . 3 1 1 , 3 1 6 H a m e r , P . B . lx iv , lx x i, x c ii, x v i , 631, 662 H a r p e r , W . R. 281 H a r r e l s o n .W . x x x iil, lvi, lviii, c i, cxvi, x v , 2 3 , 1 6 1 , 1 6 6 , 2 0 5 , 2 1 7 , 3 1 6 , 4 4 1 , 5 2 8 , 6 0 9 , 8 1 2 , 89 2 H a r r is , R . L. xxvii H a r r is o n , R R liv, lx i ii, lxxiv, 3 1 5 , 316, 6 7 2 ,842 H a r r is v ille , R A . 7 0 8 H a r te l , G . li H a r te n s t e i n , F. 9 8 H a r t m a n n , A. T . 71 H a r tm a n n , R C . 138 H a rv e y , J . 2 3 , 2 4 , 6 0 9 , 67 5 H a rv e y , G . 6 9 8 H a s e l.G . F . 1 9 , 8 1 , 126, 192 H a s e n f u s s , J . 140 H a s e n h ú td , G . 644 H auge, M. R 586 H a u p t, P. 1 8 0 ,263 H a u r e t, C . 8 3 7 H a u se r, A. J . 424 H a u s m a n n , J . xxx iv , x v i, 3 9 , 2 0 7 , 413, 662 H á u s s c n n a n , F . 155 H a v e lo c k , E . A . 6 7 3 H a y e s , J . H . x x iv , x xv, lx i , 2 4 , 1 4 9 , 1 5 5 , 2 2 4 , 2 9 5 , 3 6 1 , 3 7 7 , 4 4 9 , 75 4 H ayes, R M. 373 H a y m a n n , L. 34 H ays, R B, x lix H a y w a rd , R 9 8 , 311 H e a le y , J . F. 4 2 4 H e c h t, F. 690 H e e r b o th , L. A. 9 0 7 ,9 2 2 H e e r m a v a n V o ss, H . S. H . G . 6 9 0 H e id e r, G . C . 4 7 1 ,830 H e im , R D . 99 H e i n tz , J . G. 2 5 5 , 5 5 2 , 7 0 3

H e in z , H . x x x iii, x v , 2 0 5 H e i s e r , M . S. 2 5 7 H e i b e r g , J . L. 7 6 5 H e ld , M. 457 H e le w a , G . 6 6 2 H e lfm e y e r, F. J . l x i, 39 5 H e ltz e r , M , 761 H e m p e l , J . lix , lxx x v , 2 2 , 1 3 8 , 4 0 1 , 476 H e n d e l.R 657 H e n g e l, Μ . 3 1 1 , 3 1 6 ,7 9 1 ,8 0 3 H e n n in g -H e s s , H . 7 7 8 , 7 8 9 H en ry , M . L. 366 H e n te n .J . W . van 8 1 1 ,823 H e r b e r t , A. S. liii, liv H e r b e r t , E. D. x lv ii, liv H e r d e r , J . G . 193 H e r g e s e l, A . T . 6 0 2 H e rm a n , R 640 H e r m is s o n , H . J . li, liv, ix i, lx x i, 3 4 , 2 0 5 ,4 4 3 ,4 4 9 ,4 8 0 ,6 5 0 ,651, 6 5 6 ,6 9 0 ,778, 7 8 3 ,803 H e r n á n d e z , E .J . A. 42 H e r n t r i c h , V. 6 8 H e r o d o tu s 3 0 6 , 3 0 9 , 3 6 1 , 4 2 2 , 4 6 5 , 5 1 3 ,5 5 5 ,585, 732, 7 3 3 ,805 H e rrm a n , J . 2 5 4 ,2 5 5 ,2 5 6 ,359, 2 6 2 , 4 0 7 , 411 H e r r m a n , S . l x i i i , l xiv, 631 H e r r m a n n , W . 3 8 4 , 4 5 2 , 76 5 H e r tl e in , E . 4 6 0 H e r tz b e r g , H .‫־‬P. 281 H e r tz b e r g , H . W . x x x i, x iil, 6 8 , 103, 480, 778 H e s io d 2 6 4 H e s s . J . j . 46 5 H e s s , R S. 9 , 1 1 6 H esse, F. 6 7 , 98 H e s s le r , B . 8 5 9 H e s s le r , E. lx ii, lx v ii, 6 2 4 , 6 3 1 , 641 H ic k s , E. x lix H i l g e n f e ld , A. 3 6 6 H i l h o r s t , A . 45 5 H ill, W . lvi H ille r s , D . R 2 4 3 ,2 5 1 ,2 5 2 ,253, 3 2 5 ,517 H i n d s o n , E . E. 1 3 7 , 138 H ir th , T . 99 H itz ig , F. x x x i, x lii, 2 2 , 153, 160, 2 5 2 , 2 8 3 , 2 9 2 , 2 9 6 , 481 H obbs, T . R c ix , 5 7 3 H o l i e r , V. 581 H o f l k e n , P . v o n lv, ix i, lxviii, 8 1 , 1 2 2 ,4 7 6 ,4 7 8 ,5 2 5 ,6 3 1 ,638 H o ffm an , G . 282 H o ffm a n n , A. 690 H o f f m a n n , H . W . x x x iv , lv ii, x v i, 19, 5 0 , 69, 4 1 3 , 69 4 H o f f m a n n , Y. 2 2 4 H o f f h e r , H . A ., J r . 162 H o f i u s . O . 7 7 8 , 791 H o f d j z e r , J . x x ii H 0 g e n h a v e n , J . x x x iv , lx i, x v i, 5 0 , 1 2 3 ,1 6 7 ,272, 356 H o g lu n d , R G. 805 H o lla d a y , W . L. x x ii, xxxiv, xlii, lv iii, lxviii, x v i, 18, 2 1 , 6 2 , 25 7 H o l l e n b a c h , B. 2 9 9 H o l l e r i c h , M .J . lii H o lm e s , I. V . 6 0 2 H o l m g r e n , F . C . lvii, 3 9 , 6 4 0 , 7 4 9 , 884 H o l m g r e n , H . R 111 4 3 , 4 9 5 H ó l s c h e r , G . x x x iv , x lii, lvi H o lt, E. R lxi

H o tte r, R 6 1 4 ,6 2 3 ,6 7 9 ,6 8 9 ,703, 708,7 4 9 ,765, 768 H o m b e rg , G . R 224 H o m e r 1 2 9 ,1 4 5 ,2 6 9 ,592 H o m e r s k i , J . 78 3 H o m m e l, F. 531 H o n e y m a n , A. M . 152, 153, 177 H o n i g . H .W . 69 H o n o r , L. L. 5 5 2 H o o k e , S. H . lx x x ili, 4 2 4 , 4 3 9 H o o k e rm a n n .J . 278 H o o n a c k e r, A. van 304 H o o s e r , J . B. v a n 3 8 7 H o p f e . L .M . lix , lx i, 40 9 H o p p e , L .J . 8 3 7 H o r a c e lx , lx i, lxx x v i, l xxxvii H o r g a n , Μ . P . 89 2 H o r n , S . H . 55 2 H o r s t, F . 9 1 , 9 3 , 1 0 4 , 6 7 3 , 7 2 3 H o r s t, P . W , v a n d e r x x ii, 8 8 H o r s t, R 9 0 ,9 1 H o r t o n , F . L ., J r . 6 2 4 H o s s fe ld , F.-L. 176 H o u b i g a n t, G . F. 3 3 6 , 3 7 5 , 3 8 6 , 5 8 9 ,694 H o u s e , P . R . x x x v , li, lx x iii, lxx x v , lx x x v i, x v ii, 5 5 , 9 9 , 2 7 8 H o u tm a n , G. x x , 743 H o w e ll, M . 52 8 Η r’l, Μ . 4 8 0 H u b b a r d , D . A. x v ii, xlv, 4 6 6 H u b e r , F. lvii, 1 83, 4 1 3 , 4 6 0 , 4 7 8 H u b e r, R 8 1 , 2 7 2 , 4 6 0 , 471 H u b m a n n , F . D. 9 9 , 1 2 3 ,5 2 8 H u d d l e s to n , J . R. 6 H ud so n , J .T . 257 H u d s o n , M . H . lx ii, lxvii H u e s m a n .J . 53 H u f f m o n , Η . B. 2 3 , 3 6 7 , 4 8 0 H u l t g r e n , A . J . 70 8 H u m b e r t , P . 147, 149, 3 9 5 , 3 99, 4 8 4 ,4 9 4 ,624 H u m m e l, H . D . 2 1 , 6 7 , 180, 2 1 5 , 3 0 6 , 47 2 H u n t e r , A. G . x lx H u n t e r , A. V . lxi H u n z ig e r- R o d e w a ld , R 602 H u r le y , R . 9 9 H u ro w itz , V. A. 99 H u n v itz , S . 5 3 6 H u tte r, M. 5 3 6 ,5 5 2 ,6 1 4 ,679 H v id b e rg , F . 9 8 , 1 0 0 , 4 8 4 , 49 2 H y a tt, J . P . 62 5 H y lm ō , G . 3 6 6 I b n B a l’a m lii l b n E z ra x x x i, x lii, lii, lx v ii, lx x ii, lxxv, x lii, 2 9 6 , 3 0 7 , 3 2 7 , 3 7 4 , 383, 3 97, 493, 5 3 1 ,637 Ie r s e l, B . v a n 9 2 6 I ll m a n , R J , 581 I r o n s , L . lx x i I rs ig le r , H . lx i, 8 1 , 123 I rv in e , S. A . lx i, 1 2 3 , 1 6 7 , 198 Irw in , B .P . 471 Irw in , W . A. 27 5 Irw in , W . H . xvii, xx x iv , x v i, 3 8 1 , 3 9 5 ,4 1 3 ,426, 427, 4 2 8 ,429, 4 3 4 ,4 3 5 ,436, 441, 4 4 2 ,443, 4 4 6 ,4 4 8 ,4 5 0 ,4 5 3 ,4 5 6 ,457, 4 6 2 ,4 6 3 ,4 6 4 ,4 6 8 ,4 71, 473, 4 7 7 ,4 7 8 ,4 8 0 ,4 8 1 ,4 8 2 ,486, 487, 4 9 0 , 4 9 1 , 493, 4 9 4 ,495, 4 9 6 ,8 2 3 ,830 Ish ik a w a , R . 7 3 4 , 7 3 9 , 84 5

Index of Authors, Editors, and F e stsc h r ift Honorees Isra le it-G ro ll, S . 3 0 4 I tt m a n n , N . l x iv , x c i, 147 I w r y . S. 1 0 0 , 1 0 3 , 1 2 3 , 1 5 0 , 565, 5 6 9 , 5 8 1 , 5 8 3 , 5 8 5 , 755 Iz u , Y. 5 4 3 Jack , A. M . 543 Ja ck so n , J . J . 4 2 4 ,6 0 2 ,6 0 3 ,884 J a c o b , E . liii, 3 , 4 0 7 Jaco b s, L. 673 Ja co b se n , T . 679, 689 J a c o b so n , H . 749 J a g t , K. A. v a n d e r 167 J a h n o w , H . 2 5 7 , 2 6 0 , 2 6 1 , 77 8 J a k o v lje v ic , R. 7 7 8 J a m e s , F. D . xlvi Jam es, T . G. H . 300 J a n o w s k i, B . 7 7 8 , 7 8 3 , 7 9 0 , 791 Ja n z e n , D . 7 5 7 ,8 0 5 ,857 J a n z e n , J . G . 6 3 1 , 7 4 9 , 765 J a n z e n , W . 88, 300, 302, 413, 424 J a p h e t, S. 9 , 1 2 3 ,757 J a s tro w , M . 9 3 , 3 8 2 , 4 2 7 , 4 4 8 , 4 5 3 , 4 9 4 ,618 J a y , P . lii J e a n , C . F . x x ii Je ffe rso n , G. H . 908 J e n k in s , A. K 223, 224, 272, 290, 2 9 5 , 3 0 0 , 3 1 9 , 3 2 5 , 327, 330, 5 5 2 J e n k in s , A. W . 3 9 0 J e n n e r , K. D . 3 6 6 , 411 J e n n i . E . x x v ii, 4 6 , 5 1 , 9 9 , 1 1 0 , 2 4 5 , 3 4 3 ,4 6 0 ,612, 6 8 8 ,6 9 9 ,798, 799, 940 J e n s e n , J . x x x i, lili, lv ii, lx i, cv, x lli, 17, 2 3 , 4 3 , 4 8 , 1 2 3 , 1 3 3 , 2 5 7 , 2 7 2 ,4 1 3 ,4 4 1 ,444 J e p p e s e n , K. lx i, 2 4 3 , 2 4 5 , 4 3 2 , 7 2 7 , 734 J e p s e n , A . 1 3 , 1 2 0 , 1 5 0 , 5 8 4 , 67 3 Jep sen , K 147, 162, 3 0 0 J e p s o n , A. 6 4 0 J e r e m ía s , C . 581 J e r e m ía s , J . x liii , lx x v , 9 8 , 4 4 6 , 4 7 5 , 625, 651, 778, 940 J e r g e r , G . lxi J e r o m e x x x v iii, x lv iii, lii, 2 6 1 , 3 0 1 , 3 1 3 ,3 3 1 ,4 3 8 ,6 0 5 ,635 J i r k u , A . 1 5 , 2 9 5 , 2 9 6 , 311 J o h l, C . H . 589 J o h n , E. C, 673 J o h n s , A . F. 6 9 0 J o h n s o n , A. lx i, xcv ii, 4, 39 J o h n s o n , A. M ., J r . 7 7 8 J o h n s o n , A. R. 2 1 2 , 4 4 9 , 4 9 2 , 64 0 J o h n s o n , D. G . 373, 395 J o i n e s , K. R . 9 9 J o n e s , B , C. 155, 2 2 4 , 2 3 6 , 2 7 8 J o n e s , B . E. 1 3 7 J o n e s , D . R. x x x iv , x lii, x liii, lvi, ix v iii, lx x v .x v i, 5 , 17, 3 4 , 139 J o n e s , G . H . 74 9 Jo n e s, H .J. 673 J o n e s , R . C . lx J o n g e , H . J . d e 811 J o n s o n , B. lx , lx xxvi J o o s te n .J . 99 J o s e p h u s lvii, 3 1 6 , 4 3 8 , 5 1 9 , 7 32, 7 5 7 , 758 J o ü o n , P . x x i v , 2 4 , 1 8 0 , 1 8 1 , 207, 2 1 5 , 2 19 , 2 7 2 , 2 8 1 , 2 9 6 , 306, 3 1 3 , 3 3 1 , 3 6 0 , 4 0 8 , 4 2 8 , 46 2, 4 7 8 , 5 3 1 , 631 J o w e t t, B . 8 0 5 J u n k e r , H . lvi, 4 3 , 5 4 , 8 1 , 8 7 , 138

J u s te s e n .J , P . J u s t i n M a rty r

673 144

K a h le .P. 6 1 5 ,778 K a is e r, B . B. 2 8 , 101 K a is e r, O . x v ii, x x x i, x liii, li, liii, lx, lxxv, x iii, 4, 3 0 , 5 6 , 6 9 , 6 8 , 9 7 , 1 0 2 , 1 0 3 , 1 4 0 , 1 5 0 , 1 5 4 , 159, 1 6 0 , 1 6 9 , 1 7 6 , 1 7 0 , 1 8 0 , 183, 1 9 4 ,1 9 8 ,2 2 3 ,2 4 5 ,2 8 2 ,283, 2 8 5 ,2 9 0 ,2 9 1 ,2 9 2 ,2 9 3 ,307, 325, 326, 331, 3 4 5 ,3 4 7 ,348, 359, 3 6 0 ,3 6 1 ,3 7 0 ,382, 398, 4 0 9 ,4 1 2 ,4 1 3 ,4 2 8 ,434, 448, 468, 4 7 3 ,4 9 4 ,538, 5 4 3 ,551, 5 5 2 , 5 6 8 , 5 9 8 , 6 5 0 , 7 2 8 , 7 5 3 , 82 7 K a is e r, W .C . 1 4 3 , 81 2 K a m in k a , A. 3 9 5 , 4 7 3 , K a m in s k y , J . S. 1xi , 4 0 1 , 6 7 7 K am p h au sen , A. 343 K a n g , S.-M , c ix K a p e l r u d , A . S . lx i, 3 6 3 , 6 5 1 , 7 8 3 K a p la n , M . 9 9 , 1 0 4 , 34 3 Kā s e m a n n , E . 6 7 3 K a s e r, W . 4 8 4 K a ts h , A. I. 4 4 7 , 6 0 3 K a tz e n s te in , H . J . 3 4 3 , 3 4 7 , 3 5 2 , 353, 356, 363 K a u f m a n n , Y. 1 0 4 , 9 1 4 K a u tz s c h , E. x x iii, x iii K e a n e , D .P . 625 K e d a r-K o p fs te in , B . A . 2 7 5 , 2 7 6 K e e , H . C . lv iii, 8 1 0 K e e l, O . x liv , Ivii, 9 9 , 3 9 0 , 4 6 5 , 7 3 9 , 7 4 4 ,926 K e g le r, J . lx x v ii, lxv, c u t K e ii, K. F. lii, lx x ii K e l le n b e r g e r , E . 9 9 K e lle r, B. 651 K e lle r, C . A. lvi, 1 2 3 , 161, 431 K e l le r m a n n , D. 8 1 , 88 K e lle r m a n n , U . 8 4 6 K elley , P . H . x x x i, lv, x iii, 36 7 K e n d a ll, D .J . 8 4 6 , 8 5 3 K ennedy, C. 823 K ennedy, J . M. 543 K e n n e t h , R . H . lv K e n n e t t, R . H . 167 K e n y o n , K. M . 33 9 K eow n, G. 257 K e r m o d e , F . lviii K e r n , B. A. 6 0 2 K e s s le r, K lxv, l xviii, lx ix , lx x , 6 0 3 K e s s le r, M . 4 2 4 , 6 0 2 , 8 8 4 K e ssle r, W . 2 , 411 K ey, A. F. 99 K h o o , J . 257 K id a , J . 7 8 3 K id a .K 6 9 0 ,699 K i d a .T . 1 3 3 K ie s o u r, K. 70 5 K iesow , K. lv iii, 6 0 9 K ilia n , R . x x x i, li, liii, liv, x iii, 4 , 18, 99, 1 3 7 ,1 4 0 ,2 9 5 ,4 1 3 ,6 0 2 ,662 K ille n , A. M . 5 3 6 , 6 4 4 K im , H . G. P . lx ii, lx vii, 5 0 5 , 6 4 4 , 6 9 0 ,7 4 6 ,749, 782 K im c h i, D. x x x i, lii, x iii, 7 5 , 2 9 2 , 3 8 3 , 3 8 6 , 3 9 3 , 4 0 8 , 4 9 3 , 531 K in g s b u ry , E. C . 1 0 5 , 6 0 7 K in g s b u ry , J . R . 9 9 K ip p e r , B. 1 3 6 K i r c h s c h lá g e r , W . 62 5 K is s a n e , E .J . x x x i, liv, x iii, 133, 2 8 1 ,2 8 2 , 292, 304, 3 1 3 ,336,

949

345, 359, 360, 442, 481, 494, 5 6 8 , 6 0 5 , 6 3 7 , 6 6 9 , 6 9 5 , 721 K itc h e n , K. A. xxx iv , x v i, 2 6 9 , 300, 3 0 2 ,303, 3 0 4 ,309, 310, 319, 3 2 2 ,323, 3 4 5 ,3 5 2 ,4 2 0 ,565 K itte l, G . x x v ii, xlviii K itte l, R . x x i, x iii, 1 9 , 1 8 9 , 3 0 6 , 5 3 8 ,624 K l a u s n e r . J . Ivi K le in , H . lx i, 1 5 2 , 6 6 0 K le in , L . 3 1 0 K le in , R .W . lx i, 3 9 K le in e r t, P . 3 2 5 K le in k n e c h t, K T . 791 K lijn .A . F . J . ixviii, 9 9 , 4 7 6 K lin g b e il, C . J . 7 4 4 K lin g b e il, G . A . 7 4 4 K lin g b e il, M . G . 4 1 0 K lo p f e n s te in , M . 3 4 8 , 3 8 9 K lo p p e rs , Μ . H . O . 167 K l o s te r m a n n , A . 7 5 2 K n a u f , E . A . 2 7 8 , 3 3 2 , 33 3 K n ib b , M . A . xlviii K n ie rim , R . 1 7 , 2 8 , 9 9 , 1 0 5 , 108, 5 2 1 ,615 K n ig h t, D . A. liv , lviii K n ig h t, G . A . F. liv, 6 7 3 K n o b e l, A. 2 9 1 , 2 9 2 , 4 9 0 K n o c h , O . B. 19, 3 0 , 6 4 4 , 6 6 2 K n o h l, 1. lxi K o b e ls k i, P . J . 8 9 2 K o c h , K. lx i, 1 8 , 2 8 , 7 0 , 9 3 , 104, 3 6 7 ,4 9 5 ,6 7 5 ,6 77, 690, 7 9 1 ,909 K o c k .R . lvi, 2 0 5 K o e n e n , K. l x ix , 7 0 8 , 8 2 3 , 8 3 7 , 84 0 K o e n ig , E . 34 3 K o e n ig , J . 6 4 4 , 7 7 8 K o e n ig , N . A . 2 6 4 K o e s te r , H . 80 3 K o e v e r d e n , W . v a n 531 K o h l, M . x x x i, liv, c x v i, x iii, 3 6 7 , 473, 812 Kö h l e r , L. x x iii, x x iv , x x x iv , liv, lv, lx v ii, lx x , lx x i, lx x i, x lii, x v i, 28, 2 9 , 6 7 , 7 2 , 7 4 , 9 1 , 1 0 2 , 1 1 9 , 138, 180, 2 5 7 , 2 6 3 , 2 8 1 , 3 0 1 , 3 3 0 , 4 3 2 ,4 3 4 ,4 6 7 ,4 7 0 ,4 8 4 ,494, 5 8 9 ,6 0 5 ,6 0 6 ,6 1 7 ,6 3 9 ,666, 6 8 4 ,7 5 4 ,7 6 8 ,7 9 7 ,8 3 9 ,854, 8 7 0 ,896 K o h n , R. L . x liii, lx i, 6 5 2 , 6 5 6 , 6 6 2 , 6 6 7 ,672, 759 K o m lo s h . J . 7 7 8 , 8 1 2 K d n e n , K ( s e e K o e n e n , K.) K d n ig , E. x x x i, liv, x h r, 2 8 1 , 343, 45 3 Kō n i g . F .W . 4 0 1 , 5 1 3 K o n k e l, A . H . 581 K o o ij, A . v a n d e r x lv i, lx ii, 3 0 4 , 311, 356, 366, 384, 552, 631, 637, 727 K o o le , J . L. x x x i, liv, lx x , lx x x i, x iv , x v i, 6 0 2 , 6 0 6 , 6 2 0 , 6 3 7 , 6 9 0 , 706, 7 2 8 ,7 2 9 ,7 3 0 ,7 3 1 ,737, 7 4 5 , 7 6 9 , 7 7 5 , 7 8 6 , 87 1 K o rp e l, M . C . A. 8 1 , 8 8 , 177, 602, 794, 797, 803, 812 K a r t, A. 1 2 3 , 1 4 7 , 7 5 5 K o s m a la , H . 4 3 , 8 1 , 133, 6 0 5 , 728, 8 3 7 , 841 Kö sz eg b y , M . 2 5 7 K r a e lin g , E . G . Η . I K ra m e r, S. N . 4 4 3 ,5 8 6 K ra n e m a n n , B. 176 K ra šo v e c , J . 6 6 2

950

Index

of

Authors , Editors , and F é s t s c h r i f t H onorees

K ra lz , R . G . liv, l x ii, lx x v , 6 0 2 , 6 7 9 , 6 9 0 , 6 9 9 , 775 K ra u s , H .-J. lx ii, lx v iii, l x ix , lx x , ix x x iii, 8 8 , 4 1 3 , 4 3 8 , 4 6 5 , 5 2 8 , 625 K r a u s e , G . xxvii K re b s , W . 5 3 6 , 53 7 K rie g , M . 401 K rín e ts k i, L . 6 0 2 K r o n h o l m , T . 12 3 K r u g e r , H . A. J . 5 5 2 , 8 6 9 K ru g e r, P. A. 1 7 7 ,4 7 1 ,7 1 2 ,826 K ru s e , C . G . 651 K ru s e , H . 1 2 3 , 14 0 K s e l m a n . J . S. 4 3 , 8 3 2 K u a n . J . K, 5 2 8 K ú c h le r, F . 2 4 3 K u e n e n , A . x v i, 8 0 2 K u n tz m a n n , R . 892 K u n z . J . K. l x ii, 6 1 4 , 7 4 9 K u s c h k e , A . 161, 4 2 4 , 4 3 2 , 4 6 0 , 469, 7 7 3 ,7 7 8 ,869 K u ts c h , E . 1 6 , 4 2 4 , 4 3 2 , 6 5 2 , 6 7 9 , 869 K u ts c h e r , E. Y. x x x iv , x lv ii, x v i, 2 0 , 1 6 3 , 3 4 5 , 3 7 4 , 3 7 5 , 3 8 6 , 399, 408, 413, 435, 4 48, 453, 462, 4 8 1 ,5 3 0 ,5 3 2 ,5 5 5 ,5 9 7 ,619, 736, 747, 752, 768, 774, 781, 782, 796, 797, 8 1 5 ,8 2 5 ,833, 8 3 4 ,839, 8 4 8 ,861, 8 6 2 ,871, 8 7 9 ,8 8 5 ,8 8 6 ,8 9 5 ,8 9 6 ,897, 9 1 1 ,9 1 2 ,9 2 7 ,9 2 7 ,9 2 8 ,936 K u y p e r, L . J . 6 0 2 , 6 0 5 L a a to , A. x x x iv , lx ii, x v i, 1 2 3 , 137, 167, 5 5 2 , 6 5 2 , 6 9 9 L a b a h n , A . lx ii, 6 5 5 , 6 7 7 L a b e rg e , L. 4 1 5 ,4 2 7 ,429, 4 3 0 ,432, 435, 455, 458, 467 L a b u sc h ag n e , C. J . 98, 1 8 0 ,205, 4 5 5 ,480, 621, 688 L a c h e m a n , E. R. 138 L a c k , R. x x x iv , lvii, lx v ii, lx x , x v i, 3 5 , 3 6 , 3 7 , 5 0 , 6 9 0 , 8 3 7 , 8 5 9 , 86 9 L a g a r d e , P . A. d e 7 5 , 1 2 5 , 1 8 0 , 2 0 7 , 2 9 1 ,7 1 0 ,885 L a g ran g e , M . J . 366 L a m b e rt, G . 625 L a m b e rt, M. 273 L a m b e r t, R . L. lx xvii, cvii L a m b e r t , W . G . cvii, 2 3 7 , 2 5 1 , 5 5 2 L a n d e s, G .M . 1 3 9 ,278 L a n d s b e r g e r , B . 119 L a n d y , F. 9 9 , 2 2 4 , 4 1 6 , 4 2 4 , 581 L a n g , B . 3 1 9 , 37 8 L a n g d o n , R . 651 L a n g d o n , S. H . 536 L a n g e , F . 20 5 L a n g e r, B. 859 L a n g h a m m e r , H . 791 L a n ie r, D . E . 424 L a n n ,J . H . van d e r 696 L a p e rr o u s a z , E. M . 75 7 L a P o in te , R. 6 2 5 L a S o r . W . S . xlv, 1 7 5 , 3 0 9 , 3 3 1 , 3 3 3 , 3 3 8 ,345 L a tte y , C . 1 3 6 , 137 L a u , G . 651 L a u , W . lxv, l x ix , 80 2 L au h a, A. 644 L a u re n tin e , A. 905 L e a n d e r , P . x x i, 1 5 6 , 3 7 4 , 2 8 3 , 333, 3 5 9 , 3 9 3 , 4 6 4 , 494 L e b r u n , C . H . 811

L e c le r c , T . L. lx ii, 38 L e e n e , H . xxx iv , lx ii, lx x x v i, x v ii, 4 1 1 , 6 3 1 , 6 4 0 , 6 6 2 , 6 9 0 , 708, 7 1 8 , 7 4 9 ,7 7 8 L e e u w e n , C . v a n 6 0 3 , 55 2 L e e u w e n , R . C . v a n 2 5 7 , 44 4 L e fe v re , A. lvi, 5 1 , 8 3 7 L e g r a n d , L. 62 5 L e h m a n , O . 219 L e h m a n n , H . 625 L e h m a n n , M . R . 56 9 L e h n e r t , V. A. 9 9 L e ib e l, D . 148 L e is e r , B . M . 102 L e ils c h , j . W . 8 9 6 L e iv a . J . 6 4 4 L e m a ir c , A. 7 6 2 , 8 5 7 L e M o y n e , J . 55 2 L e n s s e n , J . lx ii L e p o re , L. 205 L e s c o w .T . lvi, 1 2 3 , 139, 167 L e s k e , A. M . liv, lx ii L e s lie , E . A . x x x i, lv, x iv , 7 0 ,1 0 2 , 1 5 9 ,1 6 0 ,1 8 0 ,296 L e u p o l d , H . lv L ev cn so n , J . D. 7 6 5 ,919, 9 2 6 ,930 L e v in , G h r. lxii L e v in e , B . H . 5 1 8 , 6 9 8 L e v in e , L . D . 6 3 4 L e v in e , L. I. 9 L e v is o n . J . R . 791 L e v o n ia n , L . 5 1 9 L evy, R . liv, x iv , 6 1 8 , 6 4 8 L ew is, D . J . 3 7 3 L ew is, T . J . 8 3 0 L ’H e u r e u x , C . E . 8 1 , 8 8 , 91 L ia o Y o n g -h s ia n g 7 8 3 L id tk e , G . 43 L id z b a rs k i, M . 5 3 7 L i e b m a n n , E. 3 6 6 L i e b re ic h , L. J . lx ix , lx x , xcvii, 9 9 , 4 4 1 ,937 L ie s , L . li L ig h t, G . W . lx ii L ik in s-F o w le r, D . G . 778 L im b u r g , J . 4 3 , 6 0 3 L in a fe lt, T . 1 5 5 , 4 2 5 , 4 3 3 , 66 2 L i n d , M . C . c ix , 9 9 L i n d a r s , B. xlvi, lvii, lx i, lx ii L in d b la d , U . 6 4 4 L i n d b lo m , J . Ixix, 1 3 3 , 155, 156, 1 5 8 ,1 5 9 ,1 6 7 ,3 5 6 ,355, 370, 424, 432 L in d e r, J . 356 L in d s a y , J . 331 L in d s e y , F. D . 6 5 1 , 7 2 7 , 7 3 4 , 7 3 9 , 7 5 0 ,778 L i n d s tr d m , F . 5 8 6 L íp iń ski, E . 3 9 , 4 3 , 7 3 , 3 4 7 , 3 5 6 , 486, 8 1 2 ,859 L i tt m a n n , E . lx ix L iv e r, J . 13 7 L iv in g s to n , E. A . 44 4 L iw ak , R. lx iv , 5 5 2 , 5 6 5 , 631 L ju n g , I. 6 5 1 , 7 7 8 L o b m a n n , P. 384 L ö C h ’a n g -c h ’ō e n 9 2 6 , 9 3 3 L o e t e . J . 4 5 , 381 L o e w e n c la u , I. v o n 18 L o e w e n s ta m m , S . E. 2 1 8 , 2 1 9 L o f th o u s e , W . F . 4 8 4 , 6 7 3 L o h f in k , N . lx x x v i, cviii, 4 3 , 1 3 9 , 1 5 5 ,1 7 6 ,5 5 2 ,7 2 7 ,898 L o h m a n n , P. 257, 261, 3 2 5 ,331, 337, 366

L o h m ey er, E. 402 L ó h r, M. 424 L o n g , B . O . x x x iv , x v ii, 6 , 4 2 , 9 9 , 4 5 5 , 6 0 3 , 92 1 L o n g m a n , T . c ix L o r e tz , O . lv i, 3, 4 3 , 8 1 , 152, 257, 304, 306, 4 2 4 ,603 L oss, N . M . 140 Love, J . P. 99 L ow , I . x x iv , 14 6 L o w in g e r, D . S. 6 6 6 , 6 8 4 L o w th , R . 3 2 7 , 3 3 6 , 3 8 6 , 4 9 0 , 6 48, 6 6 6 ,885 L u b e ts k i, M . 3 0 0 , 3 0 4 L ubsczyk, H . 609 L u c , A. 17 L u c k e n b ill, D . D . 3 9 2 , 5 5 0 L u d w ig , O . 3 7 8 , 3 7 9 L u d w ig , T . M . 3 6 6 , 6 2 5 L u g t, P . v a n d e r 7 5 0 L u k e r , L. M . 3 2 , 81 1 L u m b a le , F . K. 7 9 1 , 7 9 2 L u p ie ri, E . 6 1 5 , 9 0 8 L u q u e ,J . 877 L u r ia , B. Z. 8 2 , 2 1 3 L u s t, J . 1 3 7 , 4 9 0 , 5 1 7 L u t h e r , M . x x x i, l i i, x iv , 3 0 1 , 63 7 L u te , H .-M . 1 5 2 , 4 2 2 L u te , H . W . 1 5 5 , 2 9 5 , 2 9 7 , 4 1 6 L u z z a tto , S . D . x x x i, lii i , x iv , 167, 1 7 5 , 180, 2 9 2 Lys, D . 82 M a , W . 1xi i , 4 8 4 M a a g , V. 4 5 7 M a a ls ta d , K. 6 6 2 , 6 6 8 M aass, F . lx ix , 6 0 5 , 6 2 5 , 75 7 M a a th e u s , F . lvii M a cc a g n a n , B. 8 6 9 M a c h in is t, P . x x x i, liv, lx ii, cxvi, x iil, 183, 5 5 2 M a c h o lz , C . 1 1 9 , 7 6 6 M a c in to s h , A . A . 3 2 5 , 3 2 6 , 3 2 7 , 3 2 8 M acM ahon, C. T . 390 M a cR a e, A. A. 7 9 8 , 7 9 9 , 9 1 6 M a e r te n s , I . 8 5 0 M a g g io n i, B . 7 5 0 M agnes, J . 275 M a g o n e t . j . lx i i, 3 , 4 3 , 9 9 M a ie r . J . 8 5 3 , 8 8 4 , 88 8 M a illa n d , A . 5 1 4 , 5 1 7 , 5 1 9 , 5 2 8 M a im o n id e s 5 9 0 M a la m a t, A . 8 M a le c k i, Z. 6 0 3 M a n a b a n , R. E . 6 9 0 M a n fr e d , G . 2 4 3 , 2 5 1 M an n , T . W . 624 M a n s o o r , M . 631 M a n zi, F. 133 M a rb d c k . J . lx ii M a rc h , W . E. 8 8 , 3 6 6 , 5 7 2 M a r c h a li a n u s 3 8 6 M a rc h e s e lli-C a s a le , C . 77 8 M a rc il , M . 651 M a rc o n c in i, B. 8 9 2 M a rc u s , R . 6 4 4 M a re , W . H . 4 4 6 , 4 5 0 M a rg a lio th , R . lvi M a rg a lith , O . 7 5 7 M a rg a r e th a , L . 8 2 M a rg u lis , B. 2 2 4 M a rín , M . 147 M a rk s , J . H . 631 M a rk sc h ie s , C . 791 M a r m o rs te in , A . 8 2 5

Index of Authors, Editors, and F e stsc h r ift Honorees M a r q u a n , K. E. lx M a rs h , J . 194 M a rs h a ll, R . J . 5 , 8 8 , 91 M a rti, K. x x x i, lii i , x iv , 2 1 , 8 6 , 150, 2 6 1 ,2 8 2 ,2 8 3 ,290, 2 9 1 ,297, 3 01, 3 0 7 ,3 2 5 ,3 2 6 ,3 3 4 ,336, 359, 3 6 0 ,3 61, 374, 3 8 2 ,398, 4 12, 4 4 1 ,4 62, 588, 605, 752, 825, 896, 929 M a rtin , J . D . x x x i, liii, x ili, 3 0 4 , 311 M a rtin , T . 5 3 7 M a rtin , W . C . 7 6 5 M a rtin - A c h a r d , R . lv i, 3 9 , 4 3 , 2 4 3 , 246, 298, 343, 398, 401, 444, 677, 7 1 2 ,778, 7 9 4 ,9 0 8 ,922 M a rtin e z , F . G . 102, 461 M a rty , J . lx ix M a rx , A . 5 0 , 3 5 0 , 5 2 8 M a rx , K. 4 7 5 M a so n , R . xlviii M a th e u s , F . lx ii, 6 7 9 , 6 8 9 , 6 9 0 , 7 0 2 M a th y s, H .-P . 5 8 6 , 5 9 0 M a tth e w s , A . D . 2 2 7 , 6 2 5 M a tth e w s , C . R . liv, 2 2 3 , 5 1 4 , 5 1 8 , 5 2 8 ,532 M a tth e w s , V. H . lxi, 591 M a ttin g ly , G . L. 4 4 4 , 4 5 0 M a ttio li, A. 17 M auch, T . M . 625 M a u c h l i n e , J . x x x i, x iv , 7 3 , 160, 291 M au ser, U . 922 M ay, H . G . 1 5 2 , 4 4 4 , 4 6 4 M b u w ayesango, D . R. 5 4 4 , 552 M c B rid e , D ., J r . 6 2 5 , 6 7 9 M c C a rth y , D . J . 60 3 M c C le lla n , W . H . 175 M cC ow n, C . C. 378 M c C re a d y , W . O . l x ii M c C u llo u g h , W . S . l x ix M c E le n e y , N . J . 6 4 4 M c E n tír e , M . 78 M c E v e n u e , S . lx ii, 80 5 M c G a u g h y , L. C . 35 M c H a rd y , W . D . 9 1 , 2 7 8 M c H u g h , D . x v ii, 3 0 0 M c H u g h , J . x x x iv , x v ii M cK ane, W . 1 3 3 ,1 4 2 ,3 0 4 ,3 1 1 ,444 M cK ay, H . A . lx, lxvi M cK ay, J . W . 2 5 7 , 2 6 0 , 2 6 4 , 2 6 5 M c K e n z ie , J . L. liv, lx x , x iv , 6 2 , 66, 6 7 , 175, 3 1 0 , 5 1 4 , 5 1 5 , 5 3 2 , 5 5 2 , 617, 669, 695 M c K e n z ie , S . L . 5 5 2 M c L a u g h lin , J . L . 99 M c N am ara, M , 133 M c R a e , G . 2 2 5 , 651 M e a d e , D . G . A . lxii M e e r , W . v a n d e r 81 M e h la n , H . 9 0 8 , 90 9 M e ie r 3 6 0 M e in h o l d .J . 5 4 4 , 5 5 2 M e jia , J . 139 M e la n c h th o n , M . J . 7 9 4 M e lu g in , R . F . x x x iii, xxx iv , lvii, lviii, lix , lx ii, lxiv, lxvii, lx x i, lxxv, x v , x v i, 1 7 , 3 5 , 4 8 , 2 5 4 , 2 5 7 , 4 2 4 , 460, 5 2 1 ,5 4 4 ,5 5 1 ,5 52, 606, 6 0 7 ,6 0 8 ,6 1 5 ,6 2 0 ,6 3 5 ,636, 6 4 8 ,6 6 9 ,6 7 1 ,6 8 6 ,695, 712, 7 1 3 ,7 1 5 ,716, 7 2 2 ,7 2 8 ,737, 741, 7 4 7 ,753, 754, 769, 773, 7 7 5 ,7 8 5 ,7 9 7 ,8 1 2 ,8 1 6 ,907 M e n d e ls o h n , I . 316

M e n d e n h a l l, G . E . 2 1 , 2 3 , 3 6 7 , 480, 677 M e n k e n , M . J.-J. 167 M e n z ie s , G . W . 123 M e r e n d i n o , R . P . lx x i, x v i, 6 0 3 , 6 0 5 ,6 2 5 ,6 3 1 ,6 3 6 ,644, 662, 6 7 9 , 6 8 6 , 6 9 0 , 6 9 5 ,7 0 3 , 7 0 8 , 7 1 3 , 7 1 5 , 7 1 6 , 7 1 8 , 7 2 1 ,7 2 7 , 7 3 4 ,7 3 9 ,750 M e rk le in , H . 8 5 3 M e rr ill, A. L. 43 8 M e rr ill, E. H . lx iii M e rw e , B .J . v a n d e r 67 9 M e s s e r s c h m id t, H . 139 M e s te rs , C . 651 M e tt in g e r , T . N . D . l x x x ii, cx iv , 1 1 6 , 3 4 3 , 3 4 7 , 6 1 5 , 6 5 1 ,7 7 9 M e tz g e r, W . 99 M e y er, R. 3 3 6 , 49 0 M e y ers , C . L . 4 8 9 , 811 M e y e rs , E . M . 7 5 4 , 7 5 8 , 8 0 5 , 8 0 7 M ic h a e lis . J . D . 7 3 6 M ic h e l, D . lx ix M ic h ie ls , R . 484 M ie g g e , G . 5 3 3 , 6 0 3 M ig n e , J,-P . xxv M ig u e z . J . L. 7 5 0 M ik a s a .Y . 2 0 5 M ile s , J . ix iii, lx x ix , x c , c ix M ilg r o m , J . lvi, 17, 3 2 , 5 0 , 5 9 , 9 9 , 1 0 4 , 1 9 2 , 3 2 5 , 471 M ilik , J . T . 70 M illa r d A . R . 3 2 8 , 5 5 2 , 6 1 5 M ille r, A. l xxxiv M ille r, J . M . xxiv, 2 7 8 , 7 5 4 M ille r, P . D . 2 4 3 , 2 4 6 , 2 4 8 , 6 7 9 , 7 5 4 ,8 0 5 ,939 M ille r, R . A . 5 9 2 M ille r , W . R . 3 6 6 , 3 7 3 M is c a ll, P . D ., J r . lv, l x iii, 6 , 5 1 4 , 516, 528, 532, 533, 537, 53 9 , 810 M itc h e ll, H . G . lv, 5 9 6 M ittm a n n , S. 183, 27 8 M o tile , A. lii M o ld e n k e , A . L, 4 4 2 M o ld e n k e , Η . N 4 4 2 M o lin , G . 28 5 M o lle r, H . 4 2 4 , 4 3 3 M o n a c i C a s ta g n o , A . 9 2 2 M o n lo u b o u , L . 651 M o n s e n g w o -P a sin y a , L. 30 4 M o n ta g n i n i, F. 9 9 , 2 0 5 M o n tg o m e ry , J . A. 4 2 4 , 5 3 7 M o o d y , D . 139 M o o n , C . H . 7 9 1 , 79 2 M o o r , J . C . d e lx iii, lx x iii, 8 1 , 4 3 0 , 6 0 3 , 651 M o o r e , C . A . 99 M o ra n . W . L. 1 7 9 , 49 7 M o re n z , S. 1 4 7 , 1 4 8 , 149 M o r e t , A. 3 0 9 M o r g a n , D . F. 4 4 4 M o r g e n s t e r n , J . lvi, 5 1 8 , 5 3 1 , 6 4 4 , 6 6 6 ,6 8 3 ,730, 7 3 4 ,7 5 0 ,765, 7 7 9 ,8 0 5 ,8 1 2 ,8 2 3 ,8 2 8 ,844, 853, 869, 892, 900, 906 M o ri, M . 2 0 5 M o ria rty , F. L. 137, 5 9 6 M o r s h a u e r , S. 1 23, 147, 7 5 5 M osca, P .G . 424 M o s c a ti, S. 1 4 9 , 3 6 1 , 3 6 2 M o sis, R . 6 6 2 M o ty e r . J . A . x x x i, lv, lx v ii, lx x i i, l xxviii, lx x x , cv, cvi, x iv , 139, 1 7 5 ,538, 700

951

M ouw , R. 859 M o w in c k e l, S. xxx iv , xlii, x lili, xliv, lvi, lxvii, l x x i, lx x x iii, x v i, 5 61 , 9 3 , 1 0 4 , 1 38, 1 6 7 , 2 0 5 , 3 0 6 , 4 2 5 , 4 6 4 ,4 8 9 ,6 3 1 ,6 3 3 ,65 2 , 662, 6 7 2 ,7 5 4 ,7 5 9 ,8 7 8 ,940 M u d d im a n , j . 84 2 M u e lle r, W .E . 1 2 6 , 1 4 0 M u il e n b u r g , J . x x x iii, liv, ix x i, x iv , xv, 21, 1 6 1 ,4 3 1 ,5 1 8 ,6 0 2 ,607, 6 3 3 ,637, 640, 6 6 9 ,6 8 5 ,8 1 2 ,840 M u ld e r , E. S. 3 6 6 M u ld e r , M .J . 3 4 7 , 6 4 4 M ü lle r, G . xxvii M u lle r, H . P . xliv, lvii, 9 9 , 1 5 4 , 162, 167, 2 2 4 , 2 9 5 , 7 7 9 M u lz e r, M , lx iii M u n c h , P. H . 51 M u ra o k a , T . xlvii M u ris o n , R . G . 4 6 0 M u rra y , D . F . lx iii M u rr a y , H . 7 7 9 M u rr a y , R . cx iv , 4 6 7 , 4 8 9 , 7 9 4 M u r t o n e n , A. lx ix , 5 5 6 M u ry , O . 4 4 1 , 4 4 2 , 44 3 M u s s n e r , F . 138 M y ers, A . C . 378 M yers, A . E. 136 M y e rs, E . lxiii M y e rs, J . M . 6 9 , 9 9 , 8 0 5 N a ’a m a n , N . 1 6 7 , 3 0 4 , 5 5 2 N a g e ls b a c h , C . W . E . x x x i, x iv , 2 9 1 , 292, 386 N a id o ff, B . D. 6 1 5 , 6 9 0 N a k a z a w a , K. 6 5 1 , 7 7 9 N a n d r a s k y , K. 7 9 8 , 7 9 9 N a p i e r , B. D . lvi, 5 0 , 6 2 5 N a v a r ra , L . 4 3 N e b e .G . 8 8 4 ,888 N e g e n m a n . J . 173 N e l is , J . 5 5 8 N e m o y , L. 4 4 7 N e u b a u e r , A. I N e u f e ld , T . 8 4 6 N e u h a u s le r , E . 15 N e u m a n n , A. A . 4 5 7 N e u s n e r , J . lx iii, 8 1 0 , 8 6 9 N e v a s ,J . C . M . 3 7 3 N e v e u , L. 5 0 , 8 2 N ew , D . S. 451 N e w in g , E. G . x x x iii, x v , 6 0 2 N e w m a n , J . I. 5 8 6 N e w s o m , C . A . lx iii N e y re y , J . H . 6 4 4 N ic a c c i, A . 3 0 4 , 3 0 8 N i d i tc h , S. c ix , 17 N i e h a u s , J . 3 7 3 , 381 N i e h r , H . lx iii, 8 2 , 8 3 , 99 N i e h r .P. 8 0 , 97 N ie ls e n , E. lvii, 2 6 , 4 8 4 N ie ls e n , K. Ix iii, 5 , 6 6 , 9 9 N ih a n .C. 823 N i j e n , A. J . v a n 6 6 2 N o b ile , M . 9 9 N o e g e i, S. B . 3 7 3 N ó ld e k e , T . 185, 307 N o rín , S . 552 N o rth , C . R liii, x iv , 4 4 7 , 4 5 0 , 6 0 5 , 6 3 7 ,6 4 7 ,6 4 8 ,6 8 5 ,6 9 4 ,783, 7 8 4 ,796 N o rto n , G .J . 493 N o t h , M . x x x iv , x v ii, 1 6 , 1 1 9 , 149, 1 5 0 ,219, 3 4 7 ,667 N d ts c h e r , F. 7 0 , 169, 2 5 9 , 4 0 1 , 4 6 0 , 4 6 3 , 4 6 4 , 4 8 1 , 49 0

952

Index

of

A uthors , E ditors , and

N u r m e la , R . lx i ii N y b e rg , H . S . 5 8 6 , 5 8 8 , 5 8 9 , 5 9 0 N ysse, R. 9 0 9 O b e r h u m m e r , E . 265 O b e rm a n n , J. 325 O ’B r ie n , J . M . 6 2 4 O c k in g a , B . 177 O 'C o n n e l l , R . H . x x x iv , lx iii, lx x ii, lxxiv, lx x v , lx x v i, c i, cv, cvi, cxviii, x v ii, 5 , 1 7 , 2 2 3 , 2 5 7 , 2 6 8 , 272 O ’C o n n o r , K. M . lx iii, x c i, 146, 6 0 3 , 811 O d a s s o , G . 6 4 4 , 66 2 O d e b e r g , H . lxv, lx ix , lxx O d e d , B. 1 2 3 ,4 2 0 ,513 O d e n d a a l, D . H . l vii O esch, J . 728 O g d e n , G . S. 6 9 0 O g n i b e n i, B. 5 8 1 O h l e r , A. 26 4 O ’K a n e , M . lx iii O k o y e .J . 8 8 , 9 2 O l d e n b u r g , U . 2 5 7 , 26 5 O l d f e a t h e r , C . H . 44 3 O liv ie r, H . 2 7 8 O liv ie r, J . P . J . 8 2 , 8 5 , 167 O l l e n b u r g e r , B . C . E . lx x x ii, cxiv, 43 O lle y . J . W . x lv ii, x c , 2 1 9 , 4 8 0 , 6 7 3 , 7 0 3 ,7 1 8 ,7 2 5 ,7 7 9 ,933 O lm o L e le , G . d e l 1 3 3 , 175 O lm s ie a d , A . T . 2 1 7 , 5 1 3 , 5 2 8 , 5 32, 552, 649, 6 9 0 ,6 9 7 ,699, 701, 732, 7 3 4 , 7 6 4 , 8 0 5 , 8 0 7 , 8 5 7 O ly a n , S. M . x x x iv , x v ii, 2 9 0 , 92 1 O nw ukem e V. 869 O n w u rah , E. 257 O o r s o h o t, j . v a n lx iii O o rt, H . 668 O o s te rh o f f , B. J . 644 O o s tín g , R . 7 7 3 O p p e n h e i m , L. 5 9 6 O r b is o , T . d e 81 O r e lli, C . v o n 2 9 2 , 3 6 0 , 3 8 6 , 7 9 8 , 7 9 9 ,8 1 7 O rig e n li, 1 7 0 , 3 9 7 O rlin s k y , Η . M . 1 1 9 , 125, 2 8 2 , 4 8 1 , 5 5 2 ,6 1 7 ,6 4 8 ,6 5 2 ,6 6 7 ,6 6 8 ,669 O r r , A. 3 6 4 O s w a ld , H . C . x x x i, lii, x iv O s w a lt, J . N . x x x ii, lv, lx iii, lxvii, lxix, lx x x , lx x x i, cv, x iv , 137, 268, 538, 672 O tt o s o n , M . 3 7 6 , 4 5 7 O tz e n , B. 3 6 6 O u d e n rijn , M . A . v a n d e n 424 O v e r h o lt, T . W . 43 8 O v id 1 4 5 , 4 4 3 O w e n s , J . J . x v ii, 136 P a g a n , S. lx iii, 3 7 3 P a k o z d y , L . M . v o n 43 P a ta c h e , J . I. x liv , 6 7 2 , 759 P a p e r n a , A . J . lx x x iii P a r e k h , S . C . 107 P a ris , P . J . lx iii P a r p o la , S . 5 6 5 P a rry , D . W . xlvii P a r t a i n . J . A . lx iii P a s c a l- G e r lin g e r , E . 8 9 2 , 8 9 8 P a ta i , R. 5 3 6 P a to n -W illia m s, D . lx i, lxvi, 73 0 P a tric k , D . A . lx iii, 6 7 7

Fe s t s c

P a tric k , P . A. lviii P a t to n , C . L. lx x v iii, 521 P au l 792, 7 9 3 ,829 P a u l, S. ivii, lviii P a u ly , A. F. xxvi P a u r its c h , K. lx ix lx x , x v ii, 8 1 2 , 8 2 3 ,8 2 5 ,8 2 7 ,8 2 8 ,8 3 2 ,834, 8 37, 8 3 9 ,8 46, 848, 849, 853, 8 54, 855, 859, 862, 863, 870, 8 7 1 ,8 7 8 ,8 8 0 ,8 8 4 ,8 9 2 ,896, 8 9 7 ,8 9 8 ,9 0 8 ,936 Pavan, V. 784 P ay n e, D. F. 779 P a y n e , J . B. lx x , 4 5 5 , 54 4 P ê a . J . 471 P e a r s o n , B. W . R. xlvi P e d e r s e n , J . 2 6 , 351 P e l ik a n , J . x x x i, lii, x iv P e l le t ie r , A .-M . lx iii P e n ch an sk y , D . 892 P e n n a , A . lv, 6 6 9 P e r d u e , L. G . 4 4 4 P e r e z , C . F. lx iii P e r e z , M . lii P e r le s , F. 8 3 , 207 P e r li tt , L. lx iii, 9 8 , 6 5 1 , 7 7 8 P e r s o n , P . F., J r . 5 1 5 , 5 5 2 P e te rs e n , D. L. 8 1 , 8 7 , 2 2 4 ,424, 7 5 4 ,7 5 5 ,7 5 7 ,812 P e te rs o n , E. H . 99 P e t it je a n , A, xliv, lvi P e t it m e n g i n , P . li P e tz o ld , H . 4 4 7 P faff , Η .·Μ . 4 1 6 P f e iffe r, G . 42 4 P h illip s , A. 6 0 3 , 651 P h ilo x x ii, 1 6 9 , 177 P h o t e u s o f C o n s t a n ti n o p le 79 5 P id o u x , G . 9 4 0 P i lc h , J . J . 58 1 P i lk i n g to n , C . 7 0 3 P i n to , H . 8 6 9 P ip a ll, B. 651 P iro t, L. x x ii P is a n o , S. 49 3 P is to ia , A . 139 P i ta r d , W . T . 1 2 3 , 2 9 0 P ix le y . J . 7 9 1 , 7 9 2 P la m a d e a la , A . 651 P l a m o n d o n , P .-H . lviii, lx iii P l a to 2 9 8 P la tt, E . E. 6 2 , 69 P la u tz , W . 72 P lin y 129, 3 0 6 P lo e g , J . P. M . v a n d e r x x i, lxiv, 6 2 , 3 9 5 , 4 6 7 , 5 4 3 , 6 0 2 , 6 2 5 , 651 P lö g e r . J . G . 8 1 2 P ld g e r, O . 3 6 4 ,366, 3 7 6 ,4 1 1 ,754, 755 P ö ire r, J . C. 2 5 7 ,266 P o la k , F . H . 7 9 8 P o l a n , G . J . lxv, l x ix , 1 6 , 8 1 2 , 8 5 9 , 909 P o la sk i, D. C . 3 6 6 , 373 P o p e , M. 4 2 8 ,5 1 5 ,5 1 8 ,5 2 8 ,532, 631 P o p e -L e v is o n , P . 791 P o r a t h , R . lx iii P o r t e n , B. 311 P o r t e r , J . R . xliv P o r t e r , S. E. 1, lxvi P o r t e r , S. L. xlvii P o r lo n , G . G . x lix , lx iii P o r u b s a n , S. 130 P o s tm a , F. xxx iv , lx, lxv, x v ii, 3 9 5 , 4 1 1 , 6 3 1 , 7 7 3 , 921

h r if t

H onorees

P o w e r, E. 27 8 P o y n d er, A. 489 P o z n a n s k i , S. 43 4 P r a d o ,J . 9 8 , 1 4 0 ,425 P r a e to r iu s , F. lxv P re m n a th , D. N . 8 2 , 88 P re u s s , H . D . x x x iv , lix , x v i, 2 0 9 , 401, 6 3 9 ,662 P r ic e , C . P . 13 7 P r in g le , W . lii P r in s lo o , W . S. 136, 2 1 8 , 2 5 7 , 424, 6 4 4 , 66 2 P r it c h a r d , J . B. x x , 1 5 5 , 5 5 0 P r o c k s c h , O . x x x ii, liii, x iv , 2 2 , 64, 6 8 , 7 0 , 74, 7 7 , 8 6 , 1 5 0 ,1 6 0 , 169, 180, 190, 1 9 8 , 2 1 5 , 2 9 1 , 2 9 2 , 296, 2 9 7 , 3 0 1 , 309, 3 2 7 ,336, 337, 3 5 9 ,3 6 0 ,374, 3 7 6 ,398, 3 9 9 ,4 1 2 ,4 4 8 ,4 5 7 ,4 7 4 ,494, 5 3 0 ,5 6 8 ,569, 640 P r o p p , W . H . C . lv i, lx i, 6 4 2 , 652, 6 5 6 ,6 6 7 ,6 7 2 ,759 P ro v a n , I. W . 5 5 2 P y a ti, C . L. 6 4 4 P y th ia n -A d a m s, W . J . 9 0 8 , 9 2 2 Q } m ro n , E. xlvii, 4 2 5 , 73 9 Q u a lls , P . x lix Q u e l l, G . 2 5 4 , 2 5 7 Q u i r in g , H . 4 3 2 R a a b e .P .R . 2 2 5 , 7 7 9 , 7 8 6 R a b b a n , N . x liv , lvii, 6 5 2 , 6 5 6 , 6 6 2 , 667, 672, 759 R a b b o n xxxvi R ab erg er, W . 6 2 5 , 690 R a b in , C . xxx iv , x v ii, 5 , 2 8 3 , 411 R a b ln o w itz , J . J . 7 0 8 R a c h a m a n , Y. 7 1 3 R a d , G . v o n x x iii, x x v , lx x v ii, c ix , 4 3 ,5 1 ,5 9 ,8 7 ,8 8 , 9 1 ,9 2 ,93, 167, 196, 2 0 9 , 2 5 5 , 26 2 , 309, 3 7 6 ,3 7 8 ,4 3 0 ,4 4 4 ,445, 495, 5 2 3 , 6 0 3 , 6 2 0 , 6 2 5 , 6 5 0 , 656, 7 3 4 ,898 R a d a y ( R a d a i) , Y. T . lvii R afT an. J . 9 1 4 R a h lfs , A . x v ii, xlvi R a in e r , A . 6 9 7 R a in e y , A. F . 1 4 8 , 8 0 5 R a ja , R . T . J . l x iii R a n d le s , R .J . 2 6 9 , 3 0 4 , 3 1 1 , 3 1 5 , 3 5 0 ,3 5 2 ,353 R a s h i 176 R a t z in g e r . J . 8 5 9 R avasi, G . 8 1 2 R avenna, A. 6 0 5 ,662 R e c io , J . G . 5 7 4 R e d d i tt , P . 3 6 7 , 3 7 0 , 3 7 1 , 3 7 2 , 37 3 R e d f o rd , D . B . 7 6 3 R e d fo rd , D . W . 3 1 9 ,379 R e e s e , J . M . 13 7 R e g t, L . J . d e 4 2 4 R e h m , M . 123, 1 3 6 , 139, 152, 175, 20 5 R e i c h e n b a c h , B . R. 7 7 9 R e ic k e , B. x x i R e id , D . G . c ix , 2 3 5 , 2 4 3 , 2 4 5 , 2 4 6 R e id , S. B . x x x iv , x v ii, 122 R e i d e r , J . 2 0 7 , 2 1 5 , 2 8 2 , 4 8 4 , 494, 61 8 R e if, S. C . 100 R c im e r , D . J . x lv iii , 7 9 , 2 2 5 R e i n d l ,J . 60 3 R e in e lt, H . lx ii

Index of Authors, Editors, and F e stsc h r ift Honorees R e in w a ld , G . 6 9 9 R e is e l.M . 6 2 5 , 6 6 2 , 6 9 0 R e i te r e r , F. V. l x ii, 6 4 3 , 6 4 4 , 6 7 3 , 7 5 0 , 7 6 6 , 77 9 R e m b a u m . J . E. 791 R e n a u d , B. 1 6 7 , 8 2 3 R e n d to rfF , R . x x x iii, lx iii, lx x ii, l x xv, cv, x v , 3 8 , 9 9 , 1 0 8 , 2 7 8 , 4 9 5 ,6 2 5 ,660, 766, 812 R e n k e m a ,J . 6 44 R enz, T . 356 R e v e n tlo w , H . G . 1 0 4 , 1 2 3 , 167, 5 5 9 , 67 3 R eyes, A . Y. 3 5 6 R e y m o n d , P. 4 6 0 ,4 6 3 R ey se, K. M . 7 5 7 R ib ic h in i, A . 5 3 6 R ice, G. 123, 133, 139 R ic h a rd s o n , Η . N . lx, l xi, 409 R ic h te r , K. 176 R ic h te r , W . lxiv R ic ia r d i, A. 651 R i d d e r b o s , J . liv, lv, 2 0 5 R id d e rb o s , N . H . 6 6 2 R ie s e l.M . 787 R iess, R . 6 7 9 R ig n e ll, L . G . lx x ii, c i, x v ii, 1 7 , 1 37, 1 4 7 , 1 5 0 , 1 5 5 , 1 6 2 , 1 6 3 , 167, 1 6 9 ,6 0 5 ,618 R in , S . 169 R in a ld i, G . 2 6 0 , 4 2 6 , 5 9 7 , 7 2 3 , 9 0 0 , 933 R in g e , S. H . lviii R i n g g r e n , H . x x v ii, ix x x v i, 1 0 7 , 1 6 7 , 175, 2 0 5 , 3 6 7 , 3 7 0 , 471, 6 4 0 , 7 3 0 , 73 4 R ix , D . S . lix , lx iv R o b e r t, A. x x ii, 5 1 , 5 5 2 , 631 R o b e r ts , B . J , xlvii R o b e r ts , J . J . M . lxiv, lx x v i, lx x v i, cv, 17, 4 3 , 5 0 , 7 3 , 1 2 3 , 1 4 7 , 167, 1 7 3 ,2 0 5 ,3 6 7 ,425, 4 3 2 ,4 8 0 ,489 R o b e r ts , K. L . 73 9 R o b e r ts o n , E . 1 7 , 1 8 3 , 1 8 5 , 4 0 7 , 408 R o b in so n , G . D . 9 9 , 812 R o b in so n , H . W . 607 R o b in s o n , J . M . 64 2 R o b in s o n , T . H . x x x iii, lvi, x v , 5 0 , 8 1 , 9 4 , 4 5 5 , 4 5 6 , 8 0 5 , 88 4 R o c h a is, G. 367 R o d d , G . S. 42 8 R o d in , A. J . 175 R o fé , A . x lix , lx ix , lx x , 5 4 4 , 5 6 5 , 5 8 1 ,5 9 6 ,755, 755, 8 1 0 ,812, 8 5 3 , 9 2 6 , 931 R o g e r s , J . S. 50 R o lig , W . 5 5 8 R o o k e r , M . F . lix , lxiv R o o t, M . C . 5 1 3 ,697 R o s e , W . H . 75 7 R o s e l . M . 123 R o s e n b a u m , M . lix , lxiv R o s e n b l o o m . J . R . 481 R o s e n d a l, B. 1 0 3 , 6 7 3 R o se n rau c h , H . 734, 739 R o s e n th a l, E. I. J . 1 0 0 , 2 9 7 R o s e n th a l, F. 29 2 R o s i k . M . 86 9 R o ss, J . F. 5 8 , 82 R o s t, L. x x i, 158, 159, 2 5 4 , 2 5 7 , 356, 3 7 6 ,401, 4 2 5 ,6 0 5 ,625, 6 9 1 , 75 7 R o t h e n b e r g , F. S. 8 4 2 R o u t le d g e , R. L . 4 4 7

R o w la n d s , E. R. 28 3 R o w ley , Η . H . x x x iii, lvi, lx x x iii, x v , 5 0 , 5 5 2 , 6 7 7 , 80 5 R u b in s te in , A . xlvii, 6 6 2 , 8 3 2 , 8 5 3 , 8 54, 8 7 8 ,914 R ú d ersw ó rd en , U. 356 R u d m a n , D. 4 3 ,552, 5 5 8 ,6 8 8 ,755 R u d o l p h , W . x x i, 2 7 8 , 2 8 2 , 2 8 4 , 3 5 6 ,3 5 9 ,3 6 0 ,3 6 1 ,3 6 7 ,370, 398, 773, 7 7 8 ,8 8 4 ,888 R u e c k e r t, VV. H . lx, lxxxvi R u g e r , H . P . 5 5 3 , 64 8 R u n i a , A. P . x x x i, liv, xiv R u p p e r t , L. x x x iii, x lix , lxiv, lxv, xv, 26, 3 9 5 ,5 5 2 ,602, 6 3 1 ,779, 783 R u p r e c h t, E. 5 4 4 , 6 2 2 R u szk o w sk i, L. ix ix R u te rs w o rd e n , U . lix, lxiv, 6 4 2 , 763 R u z e c k a , R. 29 2 R y la a rs d a m . J . C . 4 3 8 S a a d ia G a o n lii, 331 S a b o ttk a , L. 4 7 1 , 4 7 8 S a c c h i, P . 9 9 , 8 0 5 S a c ó n , K. K. 60 3 S a e b p , M . 1 2 3 ,1 5 2 ,1 5 3 ,167, 762, 857 Saggs, H . W . F. 2 9 0 ,2 9 1 ,644 S a lm o n b e n Y e ru h a m lii S a lv o n i, F. 139 S a n c h o -G ili , J . 139 S a n d e r , O . 183 S a n d e r s , J . A. 2 0 5 , 6 0 2 , 8 1 2 , 8 6 9 S a n e r , G. 109, 757 S a n m a r t ín , J . 3 0 6 S a n m a rü n -A s c a s o , J , 82 S a p f f . B. M . 51 3 S a s s o n .V . 4 7 1 , 9 0 9 , 9 2 6 , 931 S a tte r w a ite , P . E. l x iv , 116 S a u e r, F. 528 S a u e r, G. 525 S a v ig n a c , J . d e 9 9 , 2 7 5 , 4 0 1 , 4 0 2 S a v o c a , G . M . 139 S a w y e r, j . F . A . 1, liii, lv, lxiv, 3 0 , 9 9 , 100, 3 0 4 , 3 0 8 , 3 1 1 , 3 7 3 , 3 8 1 , 395, 402, 651, 690, 698, 765, 7 7 9 ,7 9 7 ,917 S ay P a , A. M . lx x v iii, 521 S c h a e ff e r, C . F. A . 5 8 5 S c h a r b e r t, J . 1 6 7 , 2 4 7 , 3 8 7 , 5 5 6 , 6 6 2 , 78 3 S c h e d l, R. 5 , 471 S c h e ib e r , A . lv ii, lx iv S c h e n k e r , A. 77 9 S c h i b le r , A . lxiv S c h i b le r , D . lix , lx iv S c h iff m a n , H . 6 9 8 S c h i ld e n b e r g e r , J . 1 8 3 , 8 5 9 S c h lo g l, N . J . 3 4 4 S c h lo s s b e r g , E . 3 3 1 , 3 3 7 S c h l u n k , K. D . 3 8 4 S c h m au c h , W . 402 S c h m id , Η . H . 2 0 5 , 4 8 4 , 6 7 3 , 6 7 4 S c h m id t , H . 1 5 2 , 1 9 0 , 2 9 1 , 2 9 2 , 2 9 7 ,4 1 6 ,4 3 6 ,4 3 8 ,652, 662, 672, 759 S c h m id t, J . M . cxviii, 8 5 , 9 9 , 367, 4 5 1 , 4 5 2 , 791 S c h m id t , K. L. xx x v i, xliv, 451 S c h m id t , W . H . 2 6 , 1 6 1 , 167, 2 0 5 , 7 2 7 ,728 S c h m id tk e , F . 162 S c h m itt, H .-C . lv iii, lx iv , lx ix , 13, 6 6 2 ,7 1 8 ,802

953

S c h m it t, J . J . lx iv , 3 0 , 8 6 9 S c h m itz , O . 61 4 S c h m itz , P . C. 395 S c h n e c k , R . x lix S c h n e id e r , D . lv S c h n u t e n h a u s , F . 74 S c h o e n s te n e , R. lxiv S choeps, H .J . 489 S c h o le m , G . 5 3 6 , 5 3 7 S c h o n e v e ld , J . 19 S c h o o r s , A . lv, lvii, lx iv , lx x i, x v ii, 137, 3 2 7 , 6 1 5 , 6 2 0 , 6 4 4 , 6 5 2 , 6 7 9 ,6 9 0 ,695 S c h d p f lin , K. 30 3 S c h o ttr o ff , W . 4 3 , 8 2 , 2 7 8 , 2 8 4 , 3 8 7 ,5 5 9 ,7 5 7 ,900 S c h r a m m , B . lxvi, lx ix , x c iii, xcvi, xcvii, x v ii, 8 1 0 , 8 1 1 , 8 5 9 , 8 6 4 , 873, 884, 8 8 6 ,887, 8 8 9 ,892, 8 9 7 ,8 9 9 ,9 0 0 ,9 0 9 ,9 1 2 ,914, 9 1 9 , 9 2 6 , 9 2 8 , 9 3 1 , 94 1 S c h r e i n e r , J . xliv, lvi, 9 9 , 2 9 0 , 2 9 5 , 4 4 7 ,6 0 2 ,6 9 0 ,727, 7 7 8 ,812 S c h r e i n e r , S. l x iv , 791 S c h r o e d e r , C . O . 1, lx iv , 1 5 2 , 153 S c h ro ed e r, N . W . 73 S c h r o e r , S . 177 S c h u lm a n n , A . R . 148 S c h u lt, H . 8 8 4 S c h u lth e s s , F . 41 2 S c h u ilz , R . I, lx iv, 1 1 6 , 5 4 4 S c h u m a n , N . H . 441 S c h u n c k , K.-D. xx x iv , lx iii, lxvi, x v ii, 5 1 , 167, 2 1 8 , 4 6 0 , 60 3 S c h ü p p h a u s , J . lxvi, lxxi S c h ú r e r , E. 311 S c h u te n h a u s, F. 940 Schw ab, H . 625 S chw ally, F. c ix , 2 6 0 , 2 6 1 , 2 8 4 S c h w a n te s , S. 4 9 2 , 5 0 0 S c h w a rz , G . 1 6 2 , 1 8 3 , 2 4 8 , 3 9 5 , 3 9 9 ,6 4 4 ,7 5 0 ,7 7 9 ,7 9 4 ,8 8 4 ,888 S c h w a rz e n b a c k , A . W . 8 5 S c h w e itz e r, S . J . xlvi S c h w e iz e r, H . 6 4 4 S c ip p a , V . 82 S c o tt, D .W . 6 3 9 S c o tt, Η . M . xlviii S c o t t, J . M . 8 8 , 125 S c o tt, R. B. Y. x x x ii, liii, lvi, x iv , 1 0 1 , 102, 2 3 5 , 2 3 6 , 3 2 5 , 361, 4 8 1 , 5 2 8 , 53 2 S c u l li o n , J . J . lx ix , x iv , 1 3 3 , 6 7 3 , 6 7 4 ,728 S e a v e rs, R. 61 S e d lm e ie r , F. 5 1 3 , 6 6 2 , 6 7 9 S e e b a ss , H . 2 0 5 , 6 7 7 S e h m s d o r f , E. lx ix , 9 0 8 , 9 0 9 S e id l, T . 6 0 3 , 7 6 5 S e ie r s ta d , I. P . x liii, lvi, 10 4 S e itz , G. R . x x x ii, x li, liv, l xiv, lx x ii, lxxv, lx x v i, lxxvii, x c i, x iv , 14, 2 2 3 ,2 2 4 ,5 1 5 ,5 3 8 ,5 4 4 ,545, 552, 581, 587, 590, 596, 603 S e k in e , M . liii, 6 5 1 , 8 8 4 S e k in e , S. lx ix , x v ii, 7 7 9 , 7 8 3 , 8 8 5 , 9 0 9 , 91 2 S e lig m a n n , I. L. 5 9 6 S e llin , E. 7 5 , 6 5 6 , 7 5 7 , 9 2 9 S e im s , A. v a n lx iv, 42 5 S elv a, R . 66 2 S en , F. 5 4 3 ,6 4 4 S e n e c a 3 0 6 , 371 S e rv o tte , H . 4 8 4 S e y b o ld , K. lxiv, 5 0 , 1 2 3 , 1 6 7 , 5 8 7 , 5 9 2 , 651

954

Index

of Authors , Editors, and

Shafer, B. E. 336 Shakespeare, W. lxxxiii Sharon, D. 390 Shea, W. H. 550, 552 Shedl, C. 62 Sheehan, j. lxxxiii Shenker, A. 311 Sheppard, G. T. liv, lxiv, 30, 48, 82, 83, 88 Shipp, M. 257 Shirman,J. H. lxxxiii Shoors, A. 123 Shum, S.-L. xlix Sicre.J. L. 651 Sidney, P. A. lx, Ixxxvi Sievers, E. 325, 338, 367 Simcox, C, R. 690 Simian-Yofre, H. lxv, 39, 609, 662, 779 Simon, M. 755 Simon, N. E. 699 Simon, U. 690 Simons, J . J. xxiii, 286, 345 Singgih, E. G. 645, 743 Skehan, P. W. xivii, lvi, 158, 183, 272 Skilton, J. H. xxxiv, xvii, 691 S k in n e r, J. liii, xiv, 538, 706, 840, 862 Skladny, U. 26 Sklba, R. J. 480, 484 Sloiey, R. W. 585 Slotki, I. W. liv Smart, J. D. liv, 528, 926, 928, 933, 941 Smelik, K. A. D. 460, 471, 552, 557 Smend, R. lxxviii, cix, 367 Smith, B. L. 670 Smith, F. 366 Smith, G. A. liii . Smith, J. F. 163, 298, 360, 382, 497, 796 Smith, J. Μ. P. lv, 677 Smith, J. P. 384 Smith, L. P. lv Smith, M. S. lix, 257, 645, 732, 755, 810, 811, 869, 914 Smith, P. A. lxix, 812, 823, 837, 840, 846, 849, 869, 933, 939 Smith, R. L. 805, 834 Smith, S. 129, 237, 513, 697 Smith, W. R. 195, 198 Smitten, W. T. in der 581 Smothers, T. J. 278 Smyth, F. 603 Snaith, N. Η. 175, 603, 605, 615, 640, 652, 674, 703, 810, 811, 926, 930 Snijders, L. A. 298 Snodgrass, K. R. 603 Snoek,J. 395 Socrates lxxxvi Soden, W. von 119,435, 553 Soggin.J. A. 194,513, 587, 757, 779, 805 Somers, V. lii Sommer, B. D. lxv Sonnet, J. P. 99 Sophocles lxi, lxxxiii, lxxxvii Southwood, C. H. 690, 694 Spalinger, A. 269, 304, 319 Spaller, C. 779 Speichermann, H. 779 Speier.S. 2 1 , 88, 9 4 , 125, 185 Speiser, E. A. 247

Festschrift H onorees

Spence, R. M. 219 Spencer, B. J. 631 Spencer, J. R. xxxiii, xv, 81, 88, 119, 122,214, 387, 543 Sperber, A. xivii, 337 Spieckermann, H. 894 Spradlin, M. R. lxv Spykerboer, H. C. lviii, lxvii, 812 Stacey, W. D. xl, liv, lxxxiii, lxxxv, 123 Stachowiak, L. 18, 603 Stacy, D. liv Slade, B. 62, 69, 71, 480, 484, 489, 544, 553 Stadehnann, L. I. J. 376 Staerk, W. 677 Stahl, R. 123 Stáhli, Η. B. 562 Stahlin, G. 155 Stalker, D. M. G. xxv, liv, lxxi, xiv Stamm,J.J. xxiii, 137, 138, 205, 541, 555, 640, 734 Stampfer,J. 43 Stansell, G. lxv, 416, 476, 480, 482, 484 Staples, W. E. 494 Stassen, S. L. lxv, 690, 794 Staub,J . J. 167, 175, 176 Staudigel, H. 459 Steck, O. H. xlii, xliii, lxv, lxvii, lxix, lxx, lxxii, lxxv, cix, cxvi, 30, 4 3 , 100, 105, 123, 133, 147, 152, 205, 515, 528, 532, 533, 651, 660, 728, 730, 734, 739, 750, 755, 765, 779, 794, 808, 812, 823, 740, 846, 853, 855, 859, 869, 892, 898, 904, 909, 922 Stegemann, U. 126, 190 Stein, J.W . lxv Steingrimsson, S. O. 495 Steinmann, J. xxxii, liv, lv, lvi, xiv, 70, 180, 283, 291, 292, 359, 617, 637, 669 Steinmetz, D. C. 100 Steinmueller, J. F. 136 Steir, E. R. lii Stemberger, G. 402, 853 Stendahl, K. 603 Stenning, J. F. xxxiv, xivii, xvii, 66, 102

Sterling, S. D. 438 Stern, E. R. xlix, 334, 345, 758, 805 Stern, P. D. 518 Steuernagel, C. 311 Stewart, A. C. 425 Stier, E. R. liii Stiles, M. 13,14,123 Stinespring, W. F. 30, 411, 428 Stoebe, H . J. 215, 603 Stohlmann, S. 553 Stollberg, D. 679 Stolz, F. 202, 248, 249, 258, 263, 264, 292, 424, 455 Stone, B. W. lx, 638 Stone, Μ. E. 91 Stott, D. W. 738 Strauss, H. lxv Strawn, B. A. 476, 859, 864 Streibert, C. lxv, 718 Strus, A. 553 Stuart, D. cix Stuhlmueller, C. lxv, lxxi, xvii, 140, 609, 625, 640, 669, 670, 671, 677, 688, 689, 694, 695, 703, 778, 783, 791

Stummer, F. 603,615, 645, 663,691 Suggs, J. F. W. 237 Sukenik, E. L. xivii Sun, Η. T. C. 17, 521, 615 Surburg, R. F. 139 Sutcliffe, E. F. 139 Swartley, W. M. cix Sweeney, M. A. xxxii, xxxiii, xxxiv, xxxv, xli, xlii, li, liv, lviii, lix, lxv, lxvi, lxxii, lxxv, lxxxi, xcvii, xcix, xiv, xv, xvi, xvii, 3, 5, 17, 41, 43, 45, 48, 50, 67, 7 4 , 152, 167, 175, 198, 205, 223, 254, 257, 276, 367, 373, 411, 412, 413, 416, 476, 513, 538, 551, 600, 601, 712, 812, 907, 908 Syren, R. 791 Sysling, H. 395 Szczurek, T. 743 Szlaga, J. 433, 645 Szubin, Z. H. 674 Tadmor, H. 183, 198, 275, 290, 310, 550, 553, 805 Tajima, N. 133 Takayanagi, I. 133 Talmage, F. 147, 148 Talmon, S. xxxiv, xivii, xvii, 54, 207, 219, 258, 333, 374, 387, 438, 439, 462, 565, 567, 568, 602, 755 Talstra, E. lxv Tamar, Z. 226 Tangberg, A. 894 Tängberg, K. A. 123, 779 Tanghe, V. 425, 528 Tannenbaum, M. 175 Tannert, W. lvi Tate, M. 1i Tawil, H. 565 Terian, A. 765 Terrien, S. 155, 425, 429, 433, 437, 438, 440 Tersta, E, 140 Tertullianus, Q. S. F. li Testa, E. 138 Teugels, L. 603 Textier, R. 703 Thatcher, G. W. 630 Theile, E. R. 13, 120 Thelwell, S. li Theodoretus lii Thexton, S. C. 425, 441, 442 Thomas, D. W. xxii, xivii, xlviii, 53, 9 1 , 169, 177,178, 260, 278, 425, 428, 432, 442, 615, 617, 679 Thomas, R. L. 645 Thompson, J. A. 333 Thompson, M. E. W. liv, 123, 167, 205, 480, 489 Thompson, R. C. 585 Thompson, R.J. 314 Thucydides 805 Tidwell, N. L. A. 100,105, 108, 128,603, 615, 645 Todd, A. S, xxxiv, xvi Tom, W. 397, 603 Tomasino, A. J. 884, 933, 937 Tongeren, P. van 100 Toorn, K. van der xxii, lxx, lxxxviii, 425 Torczyner, H. 148, 334, 691 Tōrōk, L. 300 Torrey, G. C. Iv, xvii, 515, 528, 532, 637, 815, 826

Index o f Authors, Editors, and Festschrift Honorees Tournay, R. 138, 587 Τον, E. xlvii Trapp, T. H. xxxii, lili, xiv Trever, J. C. lxi, lxv Treves, M. 779 Trevisan, P. lii Trlacca, A. M. 136 Troadec, H. G. 812 Tromp, N. J. 258, 265, 402, 432, 434, 447, 450, 451, 453 Troxel, R. L. lxv, 95 Trudinger, P. 615, 618 Trueman, E. W. 43 Tsevat, M. 3 5 , 100, 435 Tsirkin, J. B. 357 Tsumura, D. T. 703 Tucker, G. M. xxxiv, xvii, 6, 17, 41, 81, 8 7 , 122, 812 Tull, P. K, 513 Tuplin, C. 357 Turner, E. A. lxv Tur-Sinai, N. H. xxxiv, xvii, 5, 21, 67, 70, 74, 96, 159, 169, 219 Twumara, D. T. 258 Tyconius lii Tyrol, A. 663 Uchelen, N. A. van 18, 739, 750 Uffenheimer, B. 325, 758 Ollendorff, E. 283, 4986 Ulrich, E. xlvii Ungnad, A. 577 Unterman,J. 205 Ussishkin, D. 343 Utzschneiter, H. xxxv, xliii, lxxxvi Vaaholz, R. lxv Vajda, G. 213 Vandenburgh, F. A. 265 Vanderhooft, D. S. 225 Vanel, A. 123 VanGemeren, W. A. xxv Vanoni, G. 750, 765 Van Ruiten, J. xxxiv, lix, lx, lxiii, xvii, 35, 103,162, 205, 393, 411, 544, 553, 603, 690, 727, 922 Van Seters,J. 603 Van Winkle, D. W. 521, 679 Vargon, S. 9 5 , 198 Vasholz, R. 645 Vattioni, F. 167,484 Vaux, R. de xxxiv, xvii, 62, 67, 72, 264, 292, 343, 347, 348, 449, 553 Vawter, B. 402 Vega, L. de lx, lxxxvi Vella, G. 140 Vendrame, C. 136 Venter J. 587 Verdes, L. A. 425 Vermeylen, J. xxxiv, xlii, xlvi, lvii , xvii, lxi, lxv, lxix, lxx, lxxii, lxxv, xvii, 97, 99, 108, 167, 205, 218, 240, 272, 275, 290, 295, 300, 325, 366, 367, 370, 384, 416, 430, 454, 515, 520, 528, 532, 544, 553, 625, 690, 812, 853, 859, 868, 909, 922 Vértesalji, P. P. 536 Vervenne, M. xxxiv, lix, lx, xvii, 35, 103, 162, 205, 393, 411, 544, 553, 603, 690, 727, 922 Vida, G. L. de la 395 Vieweger, W. 167, 663 Vincent, j. M. xxxv, lxv, lxxii, xvii Vincent, L. H. lii, 129, 345

Viret, P. 908,909 Virgil 443 Virgulin, S. 395, 402, 425, 433, 455, 464, 651, 703 Vischer, W. 138 Vitringa, C. lii Voeltzei, R. 651 Vogel, H. 43 Vogels, W. 311 Vogt, E. xliii, xliv, lvi, lvii, 147, 148, 150, 290, 292, 301, 425, 553, 677 Voilers, K. 484 Vollmer,J. xxxv, Mi, xvii, 167, 177, 213, 416 Volz, P. liv, lxx, xiv, 640, 648, 862, 886, 896,914, 928 Vriend,j. lv Vriezen, T. C. xliii, lxxxiv, lvi, cxvi, cxvii, cxviii, 8 8 , 150, 161, 367, 441, 677, 718 Vuk, T. 553 Waard,J. de xxxv, xvii Wáchter, L. 402 Wada, M. 645 Wade, G. W. lili, liv Wagner, M. 590 Wagner, N. E. 123, 128 Wagner, R. 100 Wagner, S. 257, 324, 430, 565 Wahl, O. 343, 395 Wakeman, Μ. K. 409 Waldman, N. M. 603, 635 Waldow, Η. E. von lxii, lxvii, lxxi, lxxi, 620, 634, 663, 670, 679, 691, 694, 695, 728, 754, 783, 817,936 Walker, C. 679, 688 Walker, N. 102 Wallenstein, M. 177 Wallis, G. lxvi, lxix, 837 Wallis, R. E. li Walsh, C. E. 82 Walsh, J. T. 631 Walton, J. H. 123,136, 779, 784, 786 Wanke, G. 23, 88, 91, 295, 297 Ward, J. M. xliv, lvii, 347, 348 Waschke, E.-J. 167, 174, 175, 176, 205, 214, 216, 480, 482 Watson, N. M. 673 Watson W. G. E. lxv, 357, 359 Watts, I. 792 Watts, J. D. W. xxxii, xxxv, xliv, lv, lxv, ixxiii, cv, xvii, 3, 61, 104, 315, 449, 544, 672, 759, 908, 922, 924 Watts, J. W. xix, xxxv, li, Ixxiii, lxxxvi, xvii, 55, 278, 503, 587, 590, 762, 763, 806, 857 Watts, J. Wash xvii, xxxv, xvii, 17, 22, 24, 27, 3 1 , 105, 103, 131, 148, 159, 169, 171, 179, 202, 208, 219, 272, 273, 291, 292, 426, 634, 718, 737, 741, 896 Watts, R. E. xlix, 78 Webb, B. G. lxv, 49 Weber, O. xlvii, xlviii Webster, E. C. 884, 926 Wegner, P. D. lxvi, 167, 175, 214, 480 Wehmeier, G. 313, 317 Wehr, B. M. 43 Weil, Η. M. 62 Weill, R. 129

955

Weinberg, Z. lxvi Weinburg,J. 857 Weinfeld, M. lxvi, 183, 198, 257, 435, 471, 473, 625, 691 Weingreen,J. 53, 64, 327, 478 Weippert, M. lxxvii, lxvi, cix, 248, 334, 679 Weis, R. D. 205, 236, 237, 343, 489, 493, 587, 589 Weisburg, J. 806 Weise, M. 823 Weiser, A. 325, 331 Weiss, M. 123 Weiss, R. 205, 490 Weissert, D. 846, 848 Weitzman, S. 587, 590 Wells, R. D., Jr. 812, 859 Welsby, D. A. 292 Welshman, H. 779 Wehon, P. 384, 585 Wenham, G. J. 4,1 1 6 , 124 Weren, M. C. 82, 83, 87 Werlitz, J. 120,121,124,447,455,651 Wernberg-Mø11er, P. 490, 497, 528, 531, 666, 826, 848 Werner, W. lxvi, cxvii, cxviii, 17, 18, 100, 205, 272, 357, 460, 691, 895 Wessels, W. J. 343 Westermann, C. xxvii, xxxv, liv, lxvi, lxvii, lxxi, xiv, xvii, 23, 88, 128, 160,176, 346, 484, 625, 668, 669, 670, 672, 686, 691, 695, 718, 721,728, 741, 753, 811, 815, 848, 854, 873, 880, 896, 897, 924, 928, 936 Westermeyer, P. liii, lxvi Whedbee, J. W. xxxv, lvii, xvii, 82, 441, 444, 455, 480 Whiston, W. xlix Whitcomb, J. C.,Jr. 691 White, H. C. xxxv, xvii, 88 Whitehouse, O. C. liii Whiting, R. M. 183 Whitley, C. F. 100, 159, 364, 399, 663, 674, 679, 694, 709, 710, 718 Whybray, R. N. xxxii, xliii, xliv, liv, lx, lxvi, lxvii, lxx, xiv, 444,615, 617, 621, 652, 656, 721, 728, 747, 774, 779, 784, 796, 815, 833, 839, 848, 862, 870, 871, 875, 882, 885, 888, 895, 896, 911, 914, 917, 923, 929, 935 Widengren, G. 209, 214, 252, 734, 758, 806 Widyapranawa, S. H. liv Wiener, Η. M. 553 Wieringen, A. L. Η. M. van lxv, lxxii, c, 5, 100, 123, 158, 395, 553, 581, 603 Wiesehōfer, J. 762 Wiessner, G. xxxiv, xliii, xvi, 161 Wijngaards, J. N. M. 645 Wiklander, B. xxxv, li, lxvi, cv, xvii, 3 Wilbers, H. 441 Wilcox, P. lxi, lxv, 730 Wildberger, H. xxxii, xlii, xlvi, li, liii, lvi, lvii, cxvii, cxix, xiv, 4, 5, 21, 22, 23, 26, 43, 44, 52, 54, 64, 66, 68, 74, 76, 78, 83, 85, 86, 87, 90, 91, 92, 93, 102, 103, 104, 105, 108, 119, 124, 125, 137, 141, 143, 148, 149, 150,156, 159, 160, 161, 163, 164, 167, 169, 170, 172, 175, 179, 180, 185,186, 188, 190, 195, 196,

956

I ndex

of

A uthors , Editors , and

1 9 8 ,1 9 9 ,2 0 0 ,2 01, 205, 206, 2 0 7 ,2 0 8 ,2 1 0 ,2 15, 219, 223, 2 35, 2 3 6 , 2 4 6 , 2 4 8 , 2 4 9 , 25 1, 2 52, 2 5 3 , 2 5 6 , 2 5 9 , 2 6 0 , 2 6 1 , 262 , 2 6 3 , 2 6 7 , 2 6 8 , 2 7 3 , 2 7 6 , 281 , 2 8 3 , 2 8 4 , 2 8 5 , 2 8 6 , 2 9 0 , 2 9 1 ,2 9 3 ,2 9 6 ,2 97, 298, 301, 302, 303, 3 06, 3 07, 308, 309, 310, 3 1 2 ,3 13, 317, 320, 326, 3 27, 3 3 1 , 3 3 5 , 3 3 6 , 3 3 7 , 344, 345 , 3 4 6 , 3 4 7 , 3 4 8 , 3 5 8 , 3 5 9 , 3 6 0 ,361, 3 7 0 ,3 7 1 ,3 7 2 ,374, 375 , 3 8 2 , 3 8 5 , 3 8 6 , 3 9 3 , 3 9 7 , 398, 4 0 1 ,405, 408, 4 1 2 ,413, 416, 4 27, 4 28, 4 29, 4 3 0 ,432, 434, 435, 4 37, 4 39, 442, 445, 448 , 4 4 9 , 4 5 2 , 4 5 3 , 4 5 6 , 4 5 7 , 462, 463, 4 64, 4 65, 469, 472, 4 7 3 ,4 7 8 ,4 8 1 ,4 8 2 ,4 8 6 ,487, 491 , 4 9 3 , 4 9 4 , 4 9 6 , 4 9 7 , 5 1 9 , 525, 5 3 0 ,5 3 1 ,532, 536, 537, 541, 5 53, 5 56, 5 59, 5 6 0 ,562, 5 6 7 ,5 6 8 ,5 6 9 ,5 77, 5 7 8 ,582, 585 , 5 8 9 , 5 9 0 , 5 9 3 , 5 9 7 , 5 9 8 , 6 5 8 ,677 W ilh e lm i, G . 3 2 5 W ilk e , F . lv W ilk in s o n , J . 3 3 4 W ilk s, J . G . F . Ixxxvi W illey , P . T . Ixvi, x v ii, 7 3 0 , 7 5 0 , 766, 7 9 4 , 8 3 7 W illi, T . lxvi, 631 W illia m s , C . H . 63 1 W illia m s, G . R . 81 W illia m s, J . G . 2 3 , 8 8 W illia m s, P . 651 W illia m s o n , H . G . M . x x x iv , xxx v , x liii, 1, li, lix , lx v i, lx x i, lx x ii, lx xvi, cv, x v i, x v ii, 5 , 3 5 , 4 1 , 4 1 , 4 4 , 7 4 , 7 7 , 8 8 , 9 6 , 9 7 , 1 0 0 , 116, 1 2 1 ,1 4 7 ,1 6 0 ,2 1 4 ,2 1 6 ,218, 223 , 2 2 4 , 2 4 3 , 2 4 5 , 2 4 9 , 3 0 3 , 3 2 7 ,329, 3 6 7 ,4 1 3 ,4 1 7 ,444, 4 5 1 ,4 5 5 ,4 6 0 ,480, 4 8 9 ,490, 515 , 5 1 8 , 5 2 0 , 5 2 8 , 5 3 2 , 534, 553, 581, 5 96, 6 15, 618, 663, 7 7 9 ,8 0 6 ,8 1 2 ,8 3 7 ,8 5 7 ,878, 8 9 2 ,8 9 7 ,8 9 8 ,9 1 7 ,933

Fe s t s c

W illis, J . T . 1 7 , 1 8 , 19, 3 0 , 3 5 , 4 3 , 4 5 ,8 1 , 8 3 , 130, 3 4 3 ,779 W il i s , T . M . 38 4 W illm e s , B . x x x iii, lxiv, x v , 2 6 , 3 95, 602, 663 W ils h ir e , .E . 6 5 1 , 7 3 0 L W ils o n , A. lxxviii, 521 W l s o n , I. 311 W ils o n , M . R . 175 W ils o n , R . A . x x x i .x i ii , 41 6 W ils o n , R . R . 8 1 , 8 7 , 81 2 W in a n d y . J . 77 9 W in k le r, H . 2 9 5 , 3 0 0 , 32 5 W isc h n o w sk y , M , 30 W is e m a n , D . J . xxv, 2 7 5 , 3 5 2 , 3 5 3 W isso w a , G . xxvi W itt, D . A. 2 2 5 W o d e k i, B. Ixvi, lx ix , 3 1 1 , 384 W o jc ik , J . lx i , lxiv, Ixvi W o lf, C . U . 8 2 0 W o lf, Η . M . 127, 1 33, 4 7 3 , 481 W o lff, H . W . 4 3 , 5 9 , 9 8 , 1 0 9 , 124 , 1 3 8 ,1 6 7 ,1 6 9 ,2 4 6 ,3 5 7 ,444, 467, 474, 650, 6 5 1 ,656, 734, 7 5 5 ,778 W o lv e r to n , W . I. 1 5 2 , 1 5 5 , 156 W o n g , G . C . I. 1 2 3 , 1 5 2 , 3 2 5 , 4 4 7 , 455, 460, 476, 479 W o o d , J . R . lix , lx , Ix x x iii, Ixxxvi W o rd s w o rth , W . A . lxvi W o r g u l .J . E. lxvi W o rs c h e c h , U . 1 0 0 , 2 7 8 , 2 8 5 W o u d e , A . S . v a n d e r Ixviii, 8 1 , 9 8 , 1 2 3 , 1 62, 2 0 5 , 4 6 1 , 6 3 1 , 6 4 1 , 8 3 2 ,922 W re m b e k , C . 8 0 W rig h t, B . G . 8 0 3 W rig h t, D . P . 3 2 5 W rig h t, G . E. lx x ii, c i, 2 3 , 5 8 , 8 5 , 2 0 2 ,2 7 8 ,282 W ü rth w e in , W . 1 1 9 , 123, 3 2 5 , 331, 551 W u tz , F . X . 2 2 , 179, 2 1 5 , 4 2 6 W y a tt, R . J . 6 8 8 W y p y ch , S. 631

h r if i'

H onorees

Y a d in , Y. 3 3 4 , 3 4 5 , 5 8 1 , 5 8 5 , 9 3 5 Y a lo n .H . 7 3 , 7 5 0 Y a m a g u c h i, E. M . 5 1 3 , 691 Y e e . G . A. 8 2 , 8 3 , 2 5 8 , 3 7 3 Y efet b e n E li lii Y o d e r, P . G . c ix Y o u n g , D. W . 6 9 1 Y o u n g , E . J . x x x ii, li, lv, lx v ii, lx x ii, x iv , 7 5 , 9 5 , 1 3 9 , 1 4 0 , 1 4 1 , 154, 2 5 1 ,2 9 1 ,3 2 7 ,5 1 5 ,5 1 8 ,528 Y o u n g , I. Ixvi, 135 Y o u n g b lo o d , R . F . 2 5 7 , 4 4 7 Y o u n g e r, K. I ., J r . x x ii, 8 Z a c u to , M . Ix x x iii Z a k o w itcz , Y. 5 8 1 , 5 9 6 Z a p f f . B . M . liv , 2 4 3 Z a p le ta l, V. 2 7 8 Z e h n d e r, Μ . P . 610 Z e n g e r, E . lx i, lx x x v i, cviii, 176, 2 0 5 ,6 1 0 ,8 1 2 , 926 Z e ra fa , A. 1 6 7 Z e r o n , A . 6 9 , 1 0 0 , 10 8 Z ie g le r, J . x v ii, x x x i, x x x ii, xlvi, li, lvi, x iii, x lv , x v ii, 2 6 , 6 4 , 6 6 , 7 5 , 1 4 1 ,1 7 0 ,2 3 5 ,245, 276, 282, 2 9 0 ,2 9 6 ,320, 359, 4 5 5 ,460, 457, 489, 4 90, 5 67, 6 66, 669, 6 8 3 ,6 8 4 ,6 9 0 ,7 2 7 ,778 Z ille s se n , A . 6 1 0 Z im m e rli, W . x liv , lxiv, lv ii, lxvi, lx ix , lx x , x c i, 4 3 , 1 0 4 , 1 0 8 , 149, 1 6 7 ,2 1 7 ,2 4 8 ,2 6 3 ,4 6 7 ,553, 6 3 1 ,6 3 5 ,6 3 9 ,642, 644, 652, 6 9 1 ,730, 734, 7 7 9 ,869 Z im m e r m a n n , F . 6 4 ,1 3 8 Z i m m e m , H . 18 0 Z in b u rg , I. lx x x iii Z m ije w s k i, J . lx il Z o b e l, H .-J. 3 9 , 8 2 , 9 1 , 3 6 4 , 6 6 2 , 900 Z o lli, j . 2 1 9 , 4 0 2 Z o r e ll, F. 1 6 7 , 1 6 9 , 1 7 0 , 4 9 0 , 4 9 4 Z u r ro - R o d r íg u e z , E . 4 2 2 Z w ingli, U . lii Zyl, A . H . v a n 2 8 5 , 2 8 6 , 2 8 7 , 3 5 7 , 384, 393, 4 0

In d e x o f B ib lical and H istorical B ackgrounds

A c t 4 b a c k g ro u n d 51 2 – 14 A h az, r e ig n o f 7 3 4 b.c .e. 121 Assyria A ssyrian period (ca. 750–6 1 2 b.c .e.) era ca. 7 4 0 –5 8 7 b.c.e. 4 2 0 –23

2 2 7 , 231– 3 3 , 269–70

B abylo n B a b y lo n ia n p e r i o d (ca . 6 1 2 – 5 4 0 b.c .e.) r o le e ig h th to t h e s ix th c e n tu r ie s b.c.e.

241– 42 237– 40

C am b y ses 52 2 –c a . 5 1 8 b.c .e. 732– 33 C h ro n o lo g ic a l c h a r t o f r e ig n s 755– 7 0 0 b.c .e. C u s h ( E th o p ia ) 302 C yrus 69 7 –9 8 522– ca. 518 b.c.e. 732– 33 D a riu s 5 1 8 –485 b.c .e.

J e r o b o a m II, p e r i o d a f t e r d e a th in 5 3 2 b.c .e. 112– 13 J e r u s a le m o b s ta c le s to re s to ra tio n 8 1 0 – 11 P e rsia n te m p le city 857– 58 J e w ish c o lo n ie s a n d te m p le s in E g y p t 3 1 6 J o s ia h a n d J e h o ia k im (ca. 640–6 0 5 b.c.e.) 4 1 9 , 420–2 3 , 501 J u d a h u n d e r Assyria (ca. 750–700 B.c .e.) 8 , 3 1 , 1 1 2 , 1 2 1 , 130 K edar

333

Law c o d e s u n d e r th e Persians

762–6 4

15 M a n a s s e h 700–6 4 0 b .c .e. 352– 53 M e d e s 252– 53 M eshullam so n o f Z e ru b b ab el 759–6 0 M o a b 285– 8 6

805– 7 N ebuchadnezzar

2 4 2 , 3 5 3 , 4 2 2 , 5 1 3 – 14

Egypt e r a ca. 6 4 0 –58 7 b.c .e. 42 0 – 23 la te e ig h t h c e n tu r y 3 7 3 –7 6 , 381 E ig h th -c e n tu ry re ig n s 13– 14 E la m 32 8 –29 E s a rh a d d o n 3 2 2 , 3 5 2 , 36 2

P arties in Palestinian J u d a is m P olitical o rg an iz a tio n s , types

S a r g o n II 188 S e n n a c h e r i b ’s c a m p a ig n (701 b.c .e.)

H e z e k ia h (ca . 715– 701 b.c .e.) 2 6 9 p o o ls a n d w a te rw o rk s 33 9 –4 0 r e b e llio n (705– 701 b.c.e.) 55 0 –51 vassal y e a rs o f 7 0 0 –6 4 0 b.c.e. 352

T ig la th -P ile s e r II I 188 T i rh a k a 3 2 2 , 362 T y re 3 5 3 Z eru b b ab el

Isa ia h 2 8 –33, p a ra lle l h is to ric a l d a ta

754–5 6 113– 14

4 2 1 ,498

757– 59

5 5 0 –51

In d e x o f K ey H eb rew Words

“h u m a n k i n d ” 57 “lig h t ” 56 “c o a s d a n d s , is la n d s ” 5 2 3 , 62 2 “G o d ” Ixxxviii, Ix x x ix “s e c u r ity ” 600 “t r u t h ” 60 0 “f a ith fu ln e s s ” 60 0 “w e ” xcv “a h u m a n , p e r s o n ” 57 “I” xc “g l o o m ” 56 “t h e l a n d , th e u n d e r w o r l d ” 78, 3 7 6 , 7 4 2 –4 3 “c h o o s e , e le c t ” “in t h a t d a y ” “u n d e r s t a n d ” “c r e a t e / C r e a t o r ” “f le s h ” “d a u g h t e r Z i o n ”

67 7 c x ii 27 62 4 57 30

“r e d e e m ” “n a ti o n s ”

640 52 2

“b r o u g h t lo w ” “k n o w le d g e ” “way”

79 27 610

“h e , s h e ” “M o u n t Z i o n ” “m y h o ly m o u n t a i n ” “s in ” “d ry , w a s te ” “d a r k n e s s ”

xcvi 46 46 2 6 , 28 79 56

“b e d r y ” 79 “t h e h a n d o f Y H W H ”3 9 “k n o w ” cv ii, 27 “Y H W H ” Ix x x ix “Y H W H o f H o s ts ” Ixxxviii, cx i “d a y o f Y H W H ” c x ii “a d v is e , c o u n s e l ” 545 “J e r u s a le m ” 10 “Y H W H ’s g lo ry ” “p e o p le s ”

108

“

r ig h t e o u s n e s s ” “Z io n ” “h o ly ” “H o ly O n e o f I s r a e l” 2 9 , 107 “w a it, h o p e , e x p e c t ” “t h e e n d o f t h e L a n d ” 5 23 “b e d i s t a n t, f a r ” “c a s e , d i s p u t e ” “w ic k e d ”

“v e n g e a n c e , a v e n g e ” “s e rv a n t” “a n e r a , a g e ” “a b a n d o n ” “t h e c ity ” “m a i d ” “p e o p l e ” “m y p e o p le ” “p e o p le s ” “I m m a n u e l, G o d w ith u s ” “c o u n s e l , a d v ic e , s tra te g y , p l a n ” “p u n i s h ” “r e b e l ”

10 107

628

79 526 726

523 “a w a s te , d e s o la t io n ”

“k i n g ” “h ig h w a y ” “b u r d e n ” “j u d g m e n t , j u s t i c e ”

674

117 128 236 38 526 xxx, 653 7 9 8 –8 0 0 c iii, 79 378 13 6 x c iv x c iv x civ , 5 2 3 13 7 545 38 7 2 4 ,726

“crash to ruins” “rem nant” “destroy” “peace” “be destroyed” “devastate” “devastation” “ju d g e” “t h e w o r l d ”

79 79 7 9 , 126 79 6 0 0 , 72 6 79 79 78 38 523

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