Documente Academic
Documente Profesional
Documente Cultură
SUPPLEMENT SERIES
144
Editors
David J.A. Clines
Philip R. Davies
Editorial Board
Richard J. Coggins , Alan Cooper, Tamara C. Eskenazi,
J. Chery l Exum, Robert P. Gordon, Norman K. Gottwald,
Andrew D.H. Mayes, Carol Meyers, Patrick D. Miller
JSOT Press
Sheffield
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AMONG THE PROPHETS
Language, Image and Structure in
the Prophetic Writings
Edited by
Philip R. Davies
and
David J.A. Clines
ISBN 1-85075-361- x
CONTENTS
Preface 7
Abbreviations 8
List o f Contributor s 1 0
Part I
ISAIAH
K.T. AITKEN
Hearing an d Seeing: Metamorphose s o f a Motif in Isaiah 1-3 9 1 2
MARVIN A. SWEENE Y
On unfsos i n Isaiah 8. 6 4 2
MICHAEL L. BARRE
Of Lions and Birds: A Note on Isaiah 31.4- 5 5 5
FRANCIS LANDY
The Construction of the Subject and the Symbolic Order :
A Reading of the Last Three Suffering Servan t Songs 6 0
JOHN F. A. SAWYER
Radical Images o f Yahweh in Isaiah 63 7 2
Part I I
EZEKIEL
M.G. SWANEPOEL
Ezekiel 16 : Abandoned Child, Brid e Adorne d
or Unfaithfu l Wife ? 8 4
6 Among the Prophets
JOHN B. GEYER
Ezekiel 2 7 and the Cosmic Ship 10 5
LESLIE C. ALLEN
Structure, Tradition an d Redaction in Ezekiel's
Death Valley Visio n 12 7
Part II I
MINOR PROPHETS
ALAN COOPER
In Praise o f Divine Caprice: Th e Significance of the
Book of Jonah 14 4
TIMOTHY L . WILT
Jonah: A Battle of Shifting Alliance s 16 4
ATHALYA BRENNER
Jonah's Poe m ou t of and within its Context 18 3
JAMES NOGALSKI
The Redactiona l Shaping of Nahum 1 for the Boo k
of the Twelve 19 3
Index of References 20 3
Index o f Authors 21 6
PREFACE
The Editor s
ABBREVIATIONS
AB Ancho r Bible
AnBib Analect a biblica
ANET J.B . Pritchard (ed.), Ancient Near Eastern Texts
BOB F . Brown, S.R. Driver an d C.A. Briggs , Hebrew an d English
Lexicon of the Old Testament
BETL Bibliothec a ephemeridum theologicarum lovaniensium
BHS Biblia hebraica stuttgartensia
Bib Biblica
BibOr Biblic a et orientalia
BKAT Biblische r Kommentar: Altes Testament
B N Biblische Notizen
flZ Biblische Zeitschrift
BZAW Beiheft e zur 7A W
CBQ Catholic Biblical Quarterly
CML J.C.L . Gibson, Canaanite Myths and Legends (Edinburgh :
T. & T. Clark, 2n d edn, 1978) .
GKC Gesenius' Hebrew Grammar, ed. E. Kautszch, trans.
A.E. Cowle y
FRLANT Forschunge n zu r Religion und Literatur des Alten und Neuen
Testaments
HAR Hebrew Annual Review
HAT Handbuc h zum Alten Testament
HDR Harvar d Dissertations i n Religion
H TR Harvard Theological Review
HUCA Hebrew Union College Annual
Int Interpretation
JBL Journal of Biblical Literature
JETS Journal of the Evangelical Theological Society
JQR Jewish Quarterly Review
JSOT Journal for the Study of the Old Testament
JSOTSup Journal for th e Study o f th e Old Testament, Supplement Series
NCB Ne w Century Bible
NEB Ne w English Bible
NJPSV Ne w Jewish Publication Society Version
OTL Ol d Testament Library
RHPR Revue d'historic et dephilosophic religieuses
SBL Societ y of Biblical Literatur e
SBLDS SB L Dissertation Serie s
SBT Studie s in Biblical Theology
Abbreviations 9
ST Studia theologica
TDNT G . Kittel and G. Friedrich (eds.) , Theological Dictionary o f th e
New Testament
TDOT G.J . Botterweck and H. Ringgren (eds.), Theological
Dictionary of the Old Testament
TSK Theologische Studien und Kritiken
UT C.H . Gordon, Ugaritic Textbook (Rome, 1965)
UUA Uppsal a Universitetsarsskrif t
VT Vetus Testamentun
WBC Wor d Biblical Commentary
WMANT Wissenschaftlich e Monographien zum Alien und Neuen
Testament
ZA W Zeitschriftfur die alttestamentliche Wissenschqft
LIST OF CONTRIBUTORS
K.T. Aitke n
Department o f Hebrew & Semitic Languages, Aberdeen , Scotlan d
Leslie C. Allen
Fuller Theological Seminary, Pasadena , California , USA
Michael L . Barre
St Mary's Seminar y an d University, Baltimore, Maryland , US A
Athalya Brenne r
Oranim Colleg e of Education, Tiv'on , Israe l
Alan Cooper
Hebrew Unio n College, Cincinnati, Ohio, USA
John B . Geye r
Dundee Congregational Church , Dundee , Scotlan d
Francis Land y
University of Alberta , Edmonton , Alberta , Canad a
James Nogalsk i
The Southern Baptist Theological Seminary , Louisville, Kentucky, USA
M.G. Swanepoe l
Lunnonroad 211 , Pretoria , Sout h Afric a
Marvin A. Sweene y
University o f Miami, Florida, US A
Timothy L . Wilt
United Bible Societies , Kinshasa, Zaire
Part I
ISAIAH
HEARING AND SEEING:
METAMORPHOSES OF A MOTIF IN ISAIAH 1-39
K.T. Aitke n
ABSTRACT
n
The moti f *( °0 hear/see'/'(not) know/understand' occur s in four forms . Rhetorica l
and thematic connection s betwee n th e forms map out a series of transformations i n
the movement from judgment to salvation. A negative/negative (didactic ) for m pre -
sents Israel's lack of knowledge a s the result of a perverse refusal to hear Yahweh's
words an d see his works. Thi s i s transformed int o a positive/negative (theological )
form, whereby Israe l is disabled from attaining knowledge throug h hearing and seeing,
and its judgment is sealed. However, within th e context of salvation, the negative/
negative for m is transformed int o a positive/positive (didactic ) form , as Israel now
responds to Yahweh, while th e positive/negative for m i s likewise transforme d into a
negative/positive (theological) form a s the disabilities that had prevented knowledg e
are removed .
The words 'hear ' and 'see', together with 'know' and 'understand' , are
frequently use d in Firs t Isaia h (chs . 1-39 ) a s summarizing terms fo r
Israel's responsivenes s o r lac k o f responsivenes s to Yahwe h an d it s
consequences, and together they ma y be said to form on e of the central
motifs o f the book. Besides its frequency, th e centrality of the motif is
also suggested by the commission of Isaiah in 6.9-13, where the prophet
is told to go and say to the people, 'Hea r indeed, but do not understand,
and se e indeed, but d o not know' (v . 9). This formulation of the motif
clearly lay s great stres s o n the positive-negative relatio n in which the
terms stand to one another. Equally clearly, this is only one of a set of
four possibl e relations between the terms:
A. no t hear/see — no t know/understand [ ]
B. hear/se e — no t know/understand [ +-]
C. hear/se e — know/understan d[ + +]
D. no t hear/see — know/understan d[ -+]
AITKEN Hearing an d Seeing 1 3
2. Isaiah 5.8-24
This passag e contain s a serie s o f wo e sayings . The y appea r t o b e
3. Isaiah 22.8b-14
In thi s passage, th e self-relian t policies pursue d by Juda h during the
Assyrian crisi s ar e condemned. Se t against an oracle dealin g with the
Assyrian invasio n an d th e rap e o f Juda h (vv . l-8a) , i n vv . 8b-ll a
contrast is drawn between what Judah's response wa s and what it ought
to hav e been : the y 'looked ' (n« i //eron) t o thei r weapons , fortifica -
tions an d wate r supply , an d di d no t 'look ' (rm i «• ? / / eron N 1?) t o
Yahweh wh o ha d brough t i t abou t (rrifli?) . I n vv . 12-1 4 a furthe r
contrast i s draw n between th e mournin g t o whic h Yahweh had sum -
moned th e people an d th e drunkenness and revelry t o which they had
abandoned themselves.
1. O f these key words , f«D , yii? , and biosr on p d o not recur i n chs. 1-5 , whil e
the root ITP otherwise has a quite differen t sense (5.5).
2. Thi s expression is found only in these two passages.
AlTKEN Hearing and Seeing 1 7
4. Isaiah 30.8-17
These verse s ar e se t withi n th e context o f a condemnation o f Judah's
policy o f allianc e wit h Egyp t during th e Assyria n crisis (vv. 1 -7). A
in 22.8b-14 , a contras t is drawn (nX 22.11 ; 30.1 ) between wha t the
people di d an d wha t the y ough t t o hav e done : the y courte d Egyp t
instead of consulting Yahweh (vv. 1-2). Bu t Egypt's help is futile an
will redound t o their sham e (vv. 3-7).
The condemnation take s the form of a woe saying against 'rebelliou s
sons' (an-n o o^n , v . 1). The them e of Israel' s rebelliousnes s i s then
picked u p an d develope d i n vv . 8-14 a s th e reaso n fo r writin g down
the prophet's words a s a witness (v . 8). Its expression i n v. 9 closely
echoes the language of 1.2-20 : Israel ar e a 'rebelliou s people / / lying
sons' (D-W O D^ a //ntt DJJ ; cf. Dvrnttjf c c^ n + D:J, 1.4; nrvw, 1.20 ) who
are 'unwillin g t o hear ' (inQt i n«-«b ; cf. anuBtii irmrrDN , 1.19 ) th e
'instruction' (mm ; cf. 1.10 [also 5.24]) of Yahweh.
In vv . 10-14 Israel's rebellio n against Yahweh's torah i s spelled ou t
in terms o f thei r oppositio n t o their seer s an d prophets, commandin g
them no t t o communicat e divine torah i n wor d an d visio n bu t t o
prophesy falsehoo d (vv . 10-11). I n particular , Israe l hav e despise d
Yahweh's wor d ('thi s word') concernin g relianc e o n Yahweh alon e
(cf. v . 15 ) and have relied on oppression and perverseness (v . 12) , but
they wil l pa y th e pric e fo r 'thi s iniquity ' (m n pi?n , vv . 13-14) . Her e
again ther e ar e close echoes o f 1.2-20 , especially a t the points wher e
1.2-20 is related t o 5.8-24. Thus , the charge that Israel have 'despised
(OKQ) this wor d (n:n)' recall s 1. 4 (po // mi?) an d 5.24 (m&» + y«3 //
mm + ONE), whil e th e prominence give n to the epithet 'th e Holy One
of Israel' , whos e wor d the y hav e rejecte d (30.11 , 12 ; cf . v . 15),
echoes th e rejection o f the [wor d of] the Holy One of Israel i n 1. 4 and
5.24 (cf . also 5.19) . Further , th e definitio n o f Israel' s rejectio n o f
Yahweh's wor d a s m n pj?n (v . 13 ) recalls pi ? in 1.4 , and correspond s
to th e refusa l t o se e Yahweh's work as yii ? i n 5.18-19 . The expressio n
itself recur s agai n onl y in 22.14, wher e it similarl y provide s th e basi s
for a n announcemen t of judgment on Israe l fo r thei r refusal t o 'see' .
The conclusio n t o th e passag e (vv . 15-17) return s t o th e them e o f
Israel's respons e i n th e fac e o f th e Assyria n threat . Israe l hav e
rejected Yahweh' s cal l to trus t and rel y on him alon e as a means of
security, an d hav e relie d o n militar y strength . These verse s see m t o
expand o n the divine instruction Israe l were unwillin g to hear i n v. 9.
This i s suggeste d b y th e repetitio n betwee n m»ff l i3H-« b (v . 9) an d «b
18 Among th e Prophets
B. Hear/See—Not Know/Understand
I . Isaiah 6.1-13
In v . 9 Isaiah i s instructe d t o g o an d sa y t o th e people : 'Hea r (i)ftti )
indeed, bu t d o no t understan d Cpa) , an d se e (n«-i ) indeed , bu t d o no t
know (in 11)'. By way of explanation, h e is told hi s prophetic task i s to
dull th e people's organ s o f perception: t o mak e thei r heart s fat , thei r
ears heavy, an d to coat their eyes. The purpose o f this i s to make th e
people deaf , blin d an d ignoran t s o that the y migh t no t repen t an d b e
healed (v . 10) , thereb y makin g judgment certai n (vv . 11-13).
Whereas th e formulation o f th e motif i n v . 9 expresses the relatio n
'hear/see—not know/understand' , v . 1 0 interpret s thi s rathe r mor e
prosaically i n term s o f the dullin g of th e organs o f perception t o pre -
vent seeing , hearin g an d understanding. Thus, fo r example, th e failure
AlTKEN Hearing an d Seeing 1 9
2. Isaiah 28.1-29
This chapte r ca n b e divide d int o fou r mai n sections : vv . 1-8 , 9-13 ,
14-22 an d 23-29. The sections ar e linked together t o form a rhetorica l
and kerygmati c unit . Th e firs t section , wit h it s announcemen t o f
judgment i n vv . 2-4, i s closely boun d with the announcement tha t th e
agreement wit h Sheol wil l be annulle d in vv. 14-2 2 throug h repetitio n
of the key words OsM < 7)o <> QCDi2j...o <) B //I-D (vv . 2, 17; cf. v. 15) , and
forms o f th e roo t Dtt~ i (vv . 3, 18) . Verse s 1- 8 an d 14-2 2 thu s for m a
framework aroun d vv . 9-13. Verse s 9-1 3 ar e furthe r linke d wit h
vv. 14-2 2 throug h th e repetitio n o f th e expressio n m n Di? n (vv . 11 ,
14) an d njjint i •pnrt/ 1' (vv . 9, 19) , an d wit h vv . 23-2 9 throug h th e
repetition o f th e ke y wor d m v (vv . 9 , 26) , whil e vv . 14-2 2 ar e
linked wit h vv . 23-29 throug h th e repetitio n betwee n m m TI N n« Q
mios (v . 22) an d mias m m GJJ G (v . 29) .
Verses 1 -8 centr e o n th e drunkennes s o f th e leader s o f th e people :
the rulers an d their fading majest y an d pride, togethe r wit h the priest s
and prophet s an d thei r blurre d visio n (riK- D TO).
Verses 9-1 3 begin with the question o f who can be taught the mess -
age (v . 9a). I n th e ligh t of v . 12 , this messag e concern s wherei n th e
true sourc e o f safet y an d securit y lies . Th e meanin g o f vv . 9b-10 i s
obscured b y th e enigmati c an d repeate d Dt u m m ip b i p ix 1? \x. Thi s
may b e a n allusio n t o th e teachin g o f th e alphabet , i n whic h cas e
the referenc e ma y b e t o th e people' s ridiculin g of th e messag e a s
20 Among th e Prophets
3. Isaiah 29.9-16
This passag e i s comprise d o f thre e mai n units : vv . 9-12, 13-1 4 an d
15-16. Verses 9-1 2 centre on the inability of the prophets an d seers to
discern Yahweh' s work. There i s indeed a 'seeing ' Ow n mm , v . 11) ,
but wha t i s see n i s lik e a seale d boo k t o on e wh o can rea d an d an
unsealed boo k t o on e wh o canno t read—it bring s n o knowledg e o r
understanding. Th e explanatio n give n fo r thi s i s tha t Yahwe h ha s
blinded thei r eye s an d poure d ou t a spiri t of dee p slee p upo n them .
These verse s thu s likewis e impl y th e moti f i n th e for m 'see-no t
understand'.
The nex t two units seem t o be more closel y related t o on e anothe r
than t o vv . 9-12. I n the firs t (vv . 13-14), judgment i s pronounced o n
the wisdom of the wise. In the second, a woe saying against those wh o
make plans without reference t o Yahweh is elaborated b y a parable o f
the potter an d the clay . The unit s are linke d together by repetition o f
the root s nn o (vv . 14, 15) , an d y n (vv . 14, 16) . O n th e othe r hand ,
the positio n o f vv . 13-1 6 followin g vv . 9-12 i s closel y parallele d b y
the movement in the preceding passage fro m reflectio n on hearing and
understanding th e message (28.9-13 ) to an announcement of judgment
(28.14-22) an d a concluding parable (28.23-29) . Thi s correspondenc e
is reinforce d b y th e repetitio n o f nfajjfc , nsj ; an d the root »bs a s ke y
words (vv . 14-16; cf . 28.21 , 29) . Th e thre e unit s are thu s evidentl y
held togethe r b y th e sam e themati c association s whic h manifes t
themselves i n 28.9-29 . A further indicatio n of thi s is th e reference t o
Israel a s m n ow n i n 29.13 , 1 4 (cf. 28.11, 14) .
In vv. 13-16 a wisdom and understanding which disregard Yahweh' s
word (cf . D^J K msn , v . 13 ) and his wor k (cf . v . 16 ) are condemne d
AITKEN Hearing an d Seeing 2 3
as the root both of the people's false worship and of their self-relianc e
in pursui t o f thei r plans . The proverbia l sayin g on the potte r an d th e
clay emphasizes th e utter perversity an d absurdity of this.
1. CLBHS.
2. Cf . BHS.
24 Among th e Prophets
The passage s whic h expres s th e 'A ' for m fal l int o tw o closel y
related pairs , th e on e primaril y focuse d o n Israel' s failur e t o hea r
(1.2-20; 30.8-17) , and the other on their failure to see (5.8-24; 22.8b -
14). Ther e i s als o a paralle l movemen t withi n eac h pai r fro m tha t
failure withi n the context of Israel's moral, socia l an d religious lif e i n
general (1.2-20 ; 5.8-24) , t o it s failur e withi n the contex t o f politica l
life durin g th e Assyria n crisi s (22.8b-14 ; 30.8-17 ; cf . als o 31.1-3) .
The passage s whic h expres s th e 'B ' for m reflec t muc h th e sam e
pattern. Thus , 6.1-1 3 combines hearin g an d seeing, whereas 28.1-29 is
primarily concerne d wit h hearing and 29.9-1 6 wit h seeing . Similarly ,
in 6.1-1 3 th e moti f i s connecte d i n a genera l o r programmati c wa y
with Isaiah' s propheti c ministr y a s a whole , wherea s i n 28.1-2 9 and
29.9-16 it is applied to the Assyrian crisis. Taking both forms together ,
therefore, i t is clear tha t 6.1-13 occupies a central and pivotal position,
since i t i s th e onl y passag e whic h explicitly correlate s hearin g an d
seeing, an d sinc e i t form s the clima x of the mor e comprehensiv e an d
programmatic formulation s o f th e moti f i n th e firs t sectio n o f th e
book. I n th e ligh t o f thes e considerations , th e relatio n betwee n th e
forms ma y be examined a t two levels: (1 ) the relation between 6.1-1 3
and 1.2-20 , 5.8-2 4 a s formin g a paradigm ; (2 ) th e relatio n betwee n
28.1-29, 29.9-16 an d 1.2-2 0 + 30.8-17 , wit h 5.8-24 + 22.8b-1 4 a s an
application of this paradigm to the circumstances of the Assyrian crisis.
1. The Paradigm
I hav e alread y remarke d tha t Isaiah's experienc e i n 6.1- 7 serve s a s a
model o f wha t is t o b e denie d t o th e peopl e throug h his preaching ,
namely a 'seeing' an d 'hearing ' whic h leads t o knowledge an d under-
standing (6.9-13). There ar e a number of verbal and thematic links bet-
ween 6.1-13 and 1.2-20,5.8-24 that serve t o complemen t an d enhanc e
this paradigmati c aspec t o f th e accoun t by drawin g a correspondin g
contrast between the prophet's experience and Israel's condition.
The settin g of Isaiah's vision (ron, 6.1, 5 ) of Yahweh in the templ e
already evoke s a contras t wit h Israel' s tramplin g o f Yahweh' s cour t
when the y com e 't o see' 1 Yahweh' s fac e (1.12) . Thi s i s strengthened
by th e echo between mir a (6.6 ) and WTQT (1.11) , and by the use of th e
language of 'un/cleanness ' (KM , 6.5; ror [hithp.] , 1.16) .
Most significan t in thi s regard , however , are the closel y relate d
2. Isaiah 29.9-16
These verses are also closely relate d t o passages i n which the 'A' form
of the motif is expressed .
(a) In 29.9-12 th e language of drunkenness in 5.11-12, 22 and 22.13
is agai n picked u p and applie d t o Israel's prophet s an d seers . In com -
parison wit h 28.7-8, however, i t i s no w develope d i n tw o directions .
First, th e condition of 'drunkenness ' result s not simply in the prophet s
'erring i n seeing' , bu t mor e deepl y i n thei r inabilit y t o understan d
what the y ca n se e (cf . bo n mm , v . 11) . Secondly , the y ar e i n thi s
condition no t becaus e the y hav e drun k win e an d beer , bu t becaus e
Yahweh ha s shu t thei r eye s an d veile d thei r minds . Thes e develop -
ments reflec t th e relatio n betwee n Israel' s failur e t o se e becaus e o f
drunkenness i n 5.11-1 2 an d thei r inabilit y t o se e throug h Yahweh' s
sealing o f thei r eye s an d mind s i n 6.9-10 . Yahweh' s shuttin g of th e
AITKEN Hearing and Seeing 29
C. Hear/See —Know/Understand
This for m of th e moti f finds more o r les s explici t expression i n thre e
passages:
(1) Isaia h 17.7-8 : Israe l wil l 'look ' (ru n //rmj ) t o the Holy On e of
Israel an d wil l n o longe r 'look ' (m o K 4? / / n»ti «*? ) to th e altar s an d
idols their hands have made.
(2) Isaia h 29.22-24 : Israe l wil l never again be pu t t o shame . The y
will 'see ' (nto ) the redemptive work of Yahweh's hand in their midst.
They wil l the n acknowledg e Yahweh' s holiness , th e erring wil l gai n
understanding (nra ) and murmurers wil l lear n what is taught.
(3) Isaia h 30.18-26 : Yahwe h wil l b e graciou s t o his people . Thei r
eyes wil l se e (ntn ) thei r teacher , an d thei r ear s wil l hea r (j?&tt? ) hi s
word which directs them along the right path. They wil l rid themselves
AlTKEN Hearing an d Seeing 3 1
of their idols and Yahweh wil l bless thei r land wit h fertility . Th e light
of th e su n an d moon wil l b e increased i n the day whe n Yahweh heal s
his people .
These expressions o f the motif ar e also closel y connected . Th e first
two centre o n 'seeing' . In 17.7- 8 Israel 'look ' (n* n //nuti ) to Yahwe h
as thei r Make r (infojj ) an d no t t o th e wor k o f it s thei r hand s (niBi? &
VT), while in 29.22-24 Israe l 'see ' (n«-i ) the work of Yahweh's hand s
(•>-r nfcttJfc) . Further , i n 29.22-2 4 th e redemptiv e contex t (cf . ms ,
v. 22) o f Israel' s 'seeing ' i s now made explicit , an d it s consequence s
for th e attainment of knowledge and understanding are spelled out . The
third passag e (30.18-26 ) bring s togethe r 'seeing ' an d 'hearing' , bu t
'seeing' no w has its object Yahweh as mm 'teacher' , so that its empha-
sis falls on hearing Yahweh's teaching . This picks up and develops th e
reference t o th e acceptanc e o f teachin g (npVn&'r ) i n 29.24 . It s
redemptive contex t is als o further elaborated , bot h in th e more imme -
diate an d emotiv e term s o f divin e respons e t o th e people' s lamen t
(vv. 18-19 ) an d i n term s o f th e attendan t transformation o f natur e
(vv. 23-26) .
The attainmen t o f knowledg e an d understandin g expresse d o r
implied in these passages i s the result of looking to Yahweh, seeing hi s
work an d hearin g hi s words . Hence , a s i n th e 'A ' for m o f th e moti f
connected wit h Israel's judgment, the relation between th e terms i n the
positive-positive for m is also empirical an d didactic in character. Thi s
form, however , belong s rathe r within the context of Israel's salvation .
I . Isaiah 17.7-8
In thei r structur e an d language , thes e verse s ru n closel y paralle l t o
22.8b-14. The y hav e i n common : (a ) a n introductor y 'i n tha t day '
(«inn ovD , 17.7 ; 22.8b); (b ) a contrast between 'looking ' t o X and 'no t
looking' t o Y (n* n [«^ ] // ni?t i [K 1?], 17.7-8 ; n* n [«b ] //con [n 1?],
22.8b, lib) ; (c ) looking/no t lookin g t o Yahwe h a s a 'maker ' (new ,
v. 7 [o f Israel]; 22.1 1 [o f events]), se t agains t wha t Israe l themselve s
32 Among th e Prophets
2. Isaiah 29.22-24
These verses ar e closely linke d with 5.8-24. Most notably, 'whe n they
see th e wor k o f m y hands ' O T nfoiJ B imna , v . 23) 1 stand s i n direct
contrast wit h Israel's failur e to se e (n«" i K 1?) th e wor k o f Yahweh' s
hand (V~ P ntzjiJD ) i n 5.1 2 (cf . 5.19) . A correspondin g contras t i s als o
drawn wit h regard t o th e holines s o f Yahweh . Thus , i n concer t wit h
the recurrenc e o f th e epithe t th e Hol y One o f Israel/Jaco b (5.19 , 24 ;
29.23), i n 5.1 6 Yahwe h demonstrates hi s holines s (tthp j onp n *7«n )
through his judgment o f a people wh o have faile d t o se e the work of
his hand ; havin g see n th e wor k o f hi s han d i n thei r redemption , i n
29.23 the people wil l acknowledge Yahweh's holiness CKtfnpm... <HDinp'').
Further, th e gaining of understanding by those wh o 'er r in spirit' (^ n
rrn) in v . 24 evokes a contrast with the drunken priests an d prophet s
and thei r errant 'vision ' i n 28. 7 (ma n lat i / / -nrarrp ii?n ) an d thereby ,
more remotely , wit h th e failur e o f a drunke n peopl e t o se e (rim ) in
5.11-12. O n th e othe r hand , th e wor d aru m i n v . 24 i s related t o
Israel's unwillingness to hear.2 These verse s therefor e stan d primarily
and mos t explicitl y a s a reversa l o f th e 'A ' for m o f th e moti f a s
expressed i n 5.8-24 , thoug h in mor e obliqu e term s a reversa l o f th e
'A' form in 1.2-2 0 + 30.8-17 i s also implied.
their faces/before them ' th e Hol y One o f Israel . Thi s i s mor e o r les s
directly picke d up and reverse d throug h the formulatio n of the moti f
in 30.20-21 : Israel's eyes wil l see their 'teacher ' (mia ) and they wil l
hear a wor d (behin d them! ) guidin g them alon g th e righ t way (~p"i) .
Moreover, it s introductio n a s a respons e t o a lamen t (vv . 18-19 ) i s
reminiscent o f 1.15 . Ther e Yahwe h declare s tha t he will shut his eye s
and no t liste n (iJ&tt i ^rw ) t o Israel ; bu t no w Yahwe h wil l hea r (J?E&? )
and answe r them . Possibl y th e expressio n 'n o longe r hid e himsel f
(TUJ "p-'-N 1?, v . 20) ha s 1.1 5 partl y in vie w (cf . als o 8.17) . Th e occa -
sion fo r Israel' s responsivenes s t o Yahweh' s teaching , an d fo r th e
renunciation o f idolatr y an d th e transformatio n o f nature , i s als o
described i n term s whic h recall th e judgment brought about b y thei r
failure t o hea r i n 1.2-2 0 an d 30.8-17 ; i t i s th e da y whe n Yahwe h
'binds up ' (cnn ; cf. ittb n N 1?, 1.6 ) th e 'shattering ' (-120 ; cf . 30.14 ) o f
his people , an d heal s (HS~I ; cf . 6.10 ) th e bruising caused b y hi s blo w
(ma; cf . 1.6) .
The expression s o f the 'C ' for m o f the motif in these passage s there -
fore stan d togethe r almos t a s a poin t b y poin t reversa l o f Israel' s
unresponsiveness as set out by the variou s expression s of the 'A '
motif, wit h 17.7- 8 reversin g 22.8b-14 , 29.22-2 4 reversin g 5.8-24 ,
and 30.18-2 6 reversin g 1.2-2 0 an d especiall y 30.8-17 . Th e trans -
formation i s primaril y predicated o n th e realizatio n o f th e judgmen t
1. Readin g th e qere.
34 Among th e Prophets
visited upon Israel in all its severity a s the consequence o f their failure
to see and to hear, togethe r wit h the change in Israel's attitude that this
brings about and to which Yahweh responds (30.18-19) .
1. Cf.BHS.
AITKEN Hearing an d Seeing 3 5
1. Withi n chs . 1-39 th e root Kno is otherwise found only in 30.22, where it is
used of Israel defiling their idols.
2. Withi n chs . 1-3 9 th e word i s found onl y i n 14.13 , referring t o the divine
assembly.
38 Among the Prophets
joy' (nnnio i pfafo , 35.9), 1 fear and sighin g having passed away.
Conclusion
This examination o f the motif took as its starting-point th e assumptio n
that th e various forms of the motif in Isaia h 1-3 9 togethe r forme d an
integrated structur e centred on the se t of four possibl e relation s when
positive and negative values are given to the terms hearing/seeing an d
knowing/understanding. The rhetorical an d thematic interconnections
that hav e been observe d betwee n passage s whic h express th e sam e
form o f th e motif , an d betwee n passage s whic h expres s differen t
forms o f th e motif , serv e t o realiz e thi s structur e an d t o specif y th e
relations an d th e transformation s between th e differen t form s of th e
motif. Thus:
1. Th e forms fall int o two contrasting pairs, one concerned wit h
Israel's lack of knowledge within the context of judgment (A,
B), an d th e othe r concerne d wit h Israel' s attainmen t o f
knowledge within the context of salvation (C, D).
2. Withi n th e firs t pair , a didacti c for m o f th e moti f (A )
presents Israel' s lac k o f knowledg e a s th e consequenc e o f
their pervers e failur e t o hea r (1.2-20 ; 30.8-17 ) an d t o se e
(5.8-24; 22.8b-14) , a failure manifested in the people's moral ,
social an d religious lif e (1.2-20 ; 5.8-24 ) a s wel l a s i n thei r
political lif e durin g the period o f the Assyrian crisis (22.8b -
14; 30.8-17).
3. Predicate d on this failure an d its manifestations, this didactic
form i s transformed int o a theological form (B) whereby, i n
accordance wit h the divine purpose of securing Israel's judg-
ment, hearing and seeing wil l now no longer result in knowl-
edge. Thi s transformatio n is likewis e expressed a t a mor e
programmatic leve l (6.1-13 ) an d i n relation t o th e Assyrian
crisis (28.1-29 ; 29.9-16).
4. Withi n the second pair , Israel's lack of responsiveness (A ) is
transformed throug h a corresponding didactic for m (C ) with
respect bot h t o thei r failur e to hea r (30.18-26 ) an d t o thei r
AlTKEN Hearing and Seeing 4 1
Marvin A. Sweeney
ABSTRACT
Based o n a discussio n o f its grammatica l problems , its textua l witnesse s an d it s
relationship t o Isa. 66.10-14, this pape r argues tha t unfsos i n Isa. 8.6 must no t be
emended. Whe n rea d i n th e contex t o f th e sexua l imager y of Isa. 8.5-8, um esos
expresses Judah's willingnes s t o submi t to the Syro-Ephraimiti c coalition . I t also
establishes a link between Proto - and Trito-Isaiah.
II
An attemp t to interpret unfsos a s a verbal noun appears as early as the
late thirteenth/earl y fourteent h centur y i n th e commentar y o f
R. David Kimhi . Commenting on the phrase um esos 'et-r^sin, he say s
that 'the y (i.e . man y i n Juda h an d Jerusalem ) wil l b e exultin g an d
rejoicing wit h the m (i.e . Rezi n an d be n Remaliah ) i f the y wil l b e
ruling i n Jerusalem ' (Finkelstei n 1926 : 55) . H e furthe r state s tha t
nfsos i s in th e construct state wit h 'et-, but h e does no t explai n ho w
'et- i s t o b e understood . Kimh i was followe d by W . Gesenius, wh o
argues tha t m esos i s a verba l nou n use d poeticall y a s a finit e ver b
(1821: 332) . Geseniu s claim s tha t th e ver b su s stand s her e wit h th e
accusative as in Isa. 35.1. He further say s that m'sos i s in the construct
state becaus e o f the following prepositio n and cites tfsimha t baqqasir
in Isa. 9. 2 as a supporting example (1821: 333). Bu t this interpretation
must be rejected. Althoug h the verb sus is commonly followe d b y th e
preposition 'al (Deut . 28.63 ; 30.9 ; Isa . 62.5 ; Jer . 32.41 ; Zeph . 3.17 ;
Ps. 119.162 ) o r be (Isa . 61.10 ; 65.19 ; Pss . 19.6 ; 35.9 ; 40.17 ; 68.4 ;
70.5; 119.14 ; Jo b 39.21) , i t neve r appear s wit h th e direc t objec t
preposition 'et. The onl y other exampl e o f a construct for m followe d
by a direct objec t pronou n appear s i n Jer. 33.22 , m esarete 'oti, 'those
who minister t o me', but this reading is problematic an d frequently is
emended (cf . BBS note; Rudolph 1968: 218 ; Holladay 1989: 227) .
Gesenius' Hebrew Grammar attempts a different approac h by iden-
tifying this phrase as an example of the use of the construct state before
44 Among the Prophets
the preposition 'et, 'with ' (1983 : §130a), but such a construction doe s
not appear elsewhere in the Hebrew Bible. Barthelemy et al. (1986: 50)
attempt to revive this understanding by pointing to the use of the sam e
root wit h the preposition 'et, 'with' , in Isa. 66.10. Unfortunately, the
phrase reads , sisu 'ittah masos, 'exul t wit h her (in ) exultation' . Thi s
indicates the use o f th e preposition following the verba l form , bu t i t
also indicate s tha t a nomina l constructio n woul d b e unusual .
Furthermore, th e us e o f th e direc t objec t prepositio n 'et i n paralle l
statements in Isa. 8.6 a an d twice in Isa. 8.7 a suggest s tha t 'et shoul d
not be understood as 'with' in Isa. 8.6b, but as the direct objec t marker .
The most commonly accepted solutio n to this problem is t o emend
the tex t fro m um esos t o umasds (cf . Procksc h 1930 : 131 , 133 ;
Wildberger 1972 : 321 ; Clement s 1980 : 96 ; Kaise r 1983 : 183) . Thi s
proposal wa s originally made by Hitzig (1833: 98-99), who notes th e
difficulties pertainin g to the phrase um esds 'et and argues that a scriba l
misreading o f si n fo r samek resulte d i n th e chang e o f um esos t o
umesos, 'and dissolving'. This emendation presupposes th e appearanc e
of the term kimsos in Isa. 10.1 8 and combines a conjunctive waw with
the infinitive absolut e form of the verb mss, 'to dissolve, melt'. Hitzig
argues that the accusative 'et appears i n place of the expected mipp ene,
'because of, and cites the use of 'rs in Job 31.34 as an example o f this
implicit us e o f an accusative construction. In th e present context , th e
phrase i s interprete d a s a referenc e t o th e people' s 'dissolving ' o r
'melting' i n fear o f Rezin and the so n of Remaliah as in the RS V trans-
lation, 'Becaus e thi s peopl e hav e refuse d th e water s o f Shiloa h tha t
flow gently and melt in fear before Rezin and the son of Remaliah'.
Bredenkamp (1887:49) likewise emends unfsos t o umesds, but main-
tains tha t the infinitiv e absolut e form function s i n a n adverbia l sens e
(e.g. 'an d gently' ) tha t modifie s 'th e water s tha t flo w slowl y (and
gently)'. He argues that 'et means 'coram,praesente\ indicatin g that
'thispeople rejected th e waters...in th e face of (i.e . becaus e of ) Rezin
and ben Remaliah'. Giesebrecht (1888: 225-29) follow s Bredenkamp's
infinitive absolut e rendering but retains the consonantal text as umasds
(i.e. 'th e water s tha t flo w slowl y and exultantly') . H e consequently
deletes th e las t fou r word s of v. 6b as a gloss. Finally, Duh m (1892;
cf. 1914 : 57 ) combine s th e solution s of Hitzi g and Bredenkam p b y
emending um esos to the perfect verbal form masas and arguing that 'et
entered th e tex t i n place o f the original min a s a result o f the scriba l
SWEENEY O n um cs'6s in Isaiah 8.6 4 5
III
Any attemp t t o resolv e th e problem s pose d b y Isa . 8. 6 mus t tak e
account o f th e ancien t textual versions o f thi s passage. A surve y of
these text s indicate s tha t ther e i s n o suppor t fo r a n emendatio n o f
umesos to umdsos o r any other expression base d o n the roo t mss. Nor
is there evidenc e for th e deletion o f v. 6b as a gloss. It does indicate ,
however, that each versio n employs a verbal for m in place o f unfsos.
The fac t tha t each ver b i s based o n the Hebre w roo t sws/sys an d tha t
the verba l form s var y amon g th e translation s suggest s tha t eac h
version presuppose s th e reading um esos an d attempt s t o rende r i t i n a
verbal sense .
The text of IQIsa 3 reads Isa. 8.6 as y'n ky' m's h'm hzh ' t my hswlh
hhwlkym I'wt wmsys 't rsyn w't bn (rm)l(y)h (Treve r 1972 : 28-29) ,
'Because this people ha s rejected th e waters of the one who sends (i.e .
YHWH) which run gently and causes Rezin and the son of Remaliah t o
rejoice'. Althoug h the original editors o f this manuscript read wmsws
(Burrows, Treve r an d Brownle e 1950 : pi . vii) , a close r examinatio n
of th e photograph indicates that the correct reading is wmsys, a hiphi l
masculine singula r participle based o n th e ver b roo t s'ws, 't o exult ,
rejoice', combine d with conjunctiv e waw. 1 The use of the hiphil form
of this verb accords well with the following 'et. In the present context,
it refer s t o th e people' s rejectio n o f th e water s o f Shiloa h (o r i n
accordance wit h lQIsa a, hassoleah, 'the one who sends', i.e YHWH) as
the cause for Rezin's and the son of Remaliah's rejoicing. Nevertheless ,
this reading does no t appear t o reflect th e 'original ' tex t of Isa. 8. 6 but
the Qumran scribe' s attemp t to interpret the passage. Th e introduction
of th e extr a direc t objec t particl e w' t befor e b n (rm}l(y}h (cf . MT :
uben-^malyahu) suggest s th e scribe' s attemp t to suppor t th e verba l
rendering o f a n original wmsws as wmsys. That the scribe wa s willing
to take liberties wit h this text is evident from th e rendering of 'et m e
hassildah, 'th e waters o f Shiloah', a s 't my hswlh, 'th e water s o f th e
one who sends'. This is a reference t o YHWH who elsewhere i n Isaia h
1. Thi s is indicated by the sharply angled hook shape of the letter in question,
similar to the yotfs o f my, hhwlkym, an d rsyn fro m th e same line in the manuscript.
Like these yocTs, the letter is much shorter than the waw that appears at the begin-
ning of the word as well as those of hswlh, hhwlkym, I'wt, and w 't (cf . Barthdlemy
etal. 1986:49).
SWEENEY O n um esos in Isaiah 8.6 4 7
is portrayed a s the one who sends ' a word' against Jacob (Isa, 9.7) and
sends Assyri a against Israel (Isa . 10.6) .
Targum Jonatha n read s h e lap degas 'ama' haden b emalkuta' d*bet
dawid dimdab era' l ehon bindh k eme siloha' d enagedm binah yf'itfi'u
birsin ubar fmalja (Sperbe r 1962 : 16) , 'Becaus e this people loathed
the kingdo m o f th e hous e o f Davi d whic h le d the m gentl y lik e th e
waters o f Shiloa h whic h flow gently and preferred Rezi n an d th e so n
of Remaliah' . Again, the choice o f the verb w e'itre'i'u, 'and they pre -
ferred', demonstrate s tha t um esos stands behind this text. The Aramaic
verb r' y mean s 't o desire, tak e deligh t in' . I n its present ithpea l per -
fect form , it means 'an d they delighted in ' o r 'an d the y chose', which
demonstrates th e translator's attemp t to render th e disputed expressio n
as a verba l for m i n reference t o th e people's preferenc e o f Rezin and
the son of Remaliah ove r th e Davidic dynasty.
The LX X reads di a t o m e boulesthai to n laon touton t o hudor tou
siloam to poreuomenon hesuchei alia boulesthai echein ton Raasson kai
ton huion Romeliou basilea eph' humon (Ziegle r 1967 : 150) , 'Becaus e
this peopl e di d no t wan t th e wate r o f Siloa m whic h goe s gentl y bu t
wanted t o have Rezin and the son of Remaliah as king over you' . Th e
use of the expression boulesthai echein... basilea eph' humon, 'wante d
to have...as king over you', corresponds t o a verbal understanding of
umesos, bu t th e translator' s understandin g o f th e conjugatio n i s
ambiguous. I t could be hiphil in that the people's choice o f Rezin and
the so n o f Remalia h a s thei r ruler s woul d certainl y caus e Rezi n an d
the so n o f Remalia h t o rejoice . Afte r all , thei r attac k agains t Juda h
during th e Syro-Ephraimiti c Wa r wa s designe d t o gai n the m contro l
of th e Davidi c throne , insofa r a s i t wa s a n attemp t t o remov e th e
ruling Davidi c monarc h an d replac e hi m wit h a certai n be n Tabee l
(Isa. 7.1-6) . O n th e othe r hand , the Gree k expression ma y reflec t a n
understanding o f um esos as 'deligh t in' o r 'choose ' a s represented b y
Targum Jonathan . Unfortunately, th e us e o f th e infinitiv e boulesthai
gives n o indicatio n o f th e conjugatio n o f th e verb s i n th e Hebre w
Vorlage, bu t th e us e o f m e boulesthai/boulesthai, 'di d no t want /
wanted', indicate s th e translator' s attemp t t o associat e ma'as and
umesds a s paralle l verba l form s tha t wer e relate d b y assonance . Th e
appearance o f eph' humon, 'over you' , merely reflect s th e translator' s
attempt t o harmoniz e th e third-perso n pronoun s referrin g t o th e
people in the Hebrew tex t o f vv. 6- 8 with the second-person pronou n
applied t o Emmanuel a t the end o f v. 8.
48 Among the Prophets
IV
The preceding survey s of prior scholarship on Isa. 8.6 and the ancient
textual version s establis h tw o basi c points . First , th e presenc e o f
umesos i n thi s vers e present s difficul t grammatica l an d syntactical
problems tha t prior attempts to explain the form or t o emen d i t hav e
failed t o resolve. Secondly , the ancient textual versions uniformly pre -
suppose th e term um esos, but render it as a verbal expression base d o n
the roo t s'ws/sys fro m whic h um esos i s derived . Obviously , thes e
points indicat e the need t o present a new solutio n for th e problem o f
the appearance o f um esos i n Isa . 8.6 . Furthermore , the y demonstrat e
that any proposed solution must explain th e presence o f um esos i n th e
present for m o f the verse .
The versions poin t t o a potential solutio n by positing a hiphil form
of th e ver b s'ws/sys. Thi s i s especiall y clea r i n lQIsa a, whic h read s
umesis, and Targum Jonathan and Peshitta which employ reading s tha t
would bes t b e rendere d i n Hebre w b y th e waw-consecutiv e hiphil
imperfect wayyasisu (cf . LXX and Vulgate) . Nevertheless , althoug h
each o f thes e reading s offer s certai n advantages , neithe r i s entirel y
satisfactory.
The readin g um esos take s ha'dm hazieh, 'thi s people' , fro m th e
beginning of the verse a s its subject and provides a parallel base d on
assonance fo r th e initia l ver b m's, 'reject' . I t als o form s a n appro -
SWEENEY O n um esos in Isaiah 8.6 4 9
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54 Among th e Prophets
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Wildbergcr, H,
1972 Jesaja 1-12 (Neukirchen-Vluyn : Neukirchene r Verlag) .
Ziegler, J. (ed. )
1967 Septuaginta: Veins Testamentum Graecum Aitctoritate Academiae
Litterarum Gottingensis Editum. XIV. Isaias (Gottingen : Vandenhoeck &
Ruprecht).
OF LIONS AND BIRDS: A NOTE ON ISAIAH 31.4-5
Michael L . Barre
ABSTRACT
Isa. 31.4-5 is a problematic text: it is difficult t o decide whether it is an oracle of
doom or salvation with regard to Jerusalem. The lion simile appears to be negative,
the birds simile positive. There is some evidence to indicate that the passage is a unity
and thu s tha t th e tw o simile s belon g together . I n thei r origina l inten t bot h ar e
negative, a fact obscure d by the standard mistranslatio n ofyagen.., 'al i n v . 5 a s
'protect'. But by the addition of four words at the end of v. 5 later editors have given
a positive cast to the oracle as a whole.
1. R.E . Clements, Isaiah 1-39 (NCB; Grand Rapids: Eerdmans, 1980), p. 256.
56 Among th e Prophets
in this connection is 2 Sarn. 21.10. David too k the two sons of Rizpah,
Saul's concubine, an d had them hanged o n a mountain. Sh e statione d
herself ther e t o guar d he r sons ' bodie s fro m th e predations o f wil d
animals an d 'di d no t allow th e birds o f the air t o light upon them by
day or the beasts of the field by night'.
These last thre e text s provid e the setting fro m whic h to explain th e
detail abou t th e shepherd s i n th e lio n simile . Lik e Rizpah , the y ar e
attempting t o scare the wild beast awa y fro m hi s prey . Bu t when th e
lion roar s ove r ('a/ ) hi s victim , no on e ca n distrac t hi m fro m con -
suming it. By the use of simile th e poet is saying that Yahweh canno t
be distracte d o r dissuade d fro m hi s fatefu l purpos e b y th e action s of
human beings. The image does no t portray th e lion as 'protecting ' hi s
kill.1 Nor i s the identity of the shepherds significan t here . They serv e
merely t o flesh out the expression i n Deut. 28.2 6 and Jer . 7.33 : 'An d
there shall be no one [able] to drive them [the birds and beasts] away'.2
Clearly, the lion simil e i s negative. 3 The point of the simile a s a whole
is that Yahweh will come down to fight against ('a/ ) Mount Zion. Here
the prepositio n bear s tw o meanings , eac h connecte d t o a precedin g
verb: (1 ) i t complete s th e meanin g of yerjed, 'h e wil l com e down' ;
(2) i t complete s th e meanin g of lisbo', 'urfight , war' ; outsid e thi s
passage^' 'al alway s mean s 'to fight against' (Num . 31.7; Isa . 29.7 ,
8; Zech. 14.12) .
But i f th e lio n an d th e birds simile s ar e connected , ho w doe s on e
explain th e fact tha t th e former i s negativ e an d the latter is positiv e
vis-a-vis Zion ? The question is , is v. 5 really positive? Mor e than one
commentator ha s observe d tha t 'flyin g birds ' i s hardl y a transparen t
figure of protection. 4 As originally written, this simile is also negative .
This ha s been obscure d by the mistranslation of the expression yagen
...'al i n v. 5. Now Hebrew lexica give only one meaning for gnn 'al,
namely, 't o protect' . However , th e sam e ver b als o occur s i n th e
Aramaic dialects. I n Syriac (where it is attested i n the aphel) it has at
least thre e meanings: (1 ) 'to protect' (wit h 'al), (2 ) 'to descend, com e
to rest upon ' (wit h 'al), an d (3) 't o res t upon , reside in ' (wit h b e- or
'al).1 I f the verb is multivalent in another West Semitic language, it is
possible tha t th e semanti c fiel d o f it s Hebre w cognat e ma y no t b e
restricted to one meaning.
Given yered.,. 'al i n th e lion simile, th e meaning o f yagen... 'al in
Isa. 31.5 i s evident. It means 't o (descend and ) light upon'. The idiom
resembles nwh and sk n wit h 'al, whic h can likewis e denote 't o ligh t
upon'.2 nwh 'al ca n also have a hostile sense, a s in 2 Sam. 17.1 2 and
21.10. The latter passage, a s we have seen, tells how Rizpah would not
let the birds 'ligh t on' [lanuah 'al-] th e corpse s o f her sons . Fa r fro m
being an image of protection, then , the 'flyin g birds' simil e evokes th e
picture of carrio n birds swooping down and lighting upon their prey.
Although Yahweh is elsewhere likened to a marauding lion,3 only here
is he presented i n the bold and gruesome image of a predatory bird. 4
In ligh t o f th e foregoin g considerations , the earlies t for m o f th e
oracle ma y be translated as follows:
Thus says Yahweh my God:
As a lion or a young lion
roars over his prey—
(And) when a band of shepherds
is called out against him
He is not afraid o f their sound
nor daunted by their noise—
So will Yahweh of Hosts come down
upon Mount Zion to fight against it and its hill.
Like flying birds (of prey),
so will Yahweh of Hosts (descen d and ) light upon Jerusalem .
ABSTRACT
After a brief sectio n settin g the so-called servan t songs i n the context o f Jewish-
Christian dialogue , the bulk of this article consists of a close reading of Isa. 49.1-6
and 50.4-9, with a summary fora y into Isa. 53. The focus is on the different way s
the subject is constructed i n these poems, th e disjunction between extrem e symboli-
zation and disintegration, th e impossibility of attaining any quiddity in the swirl of
conflicting personae and explicative paradigms . Betwee n th e polarities of utter nega-
tion and theophanous vindication, between unbearable pain and unflinching resistance ,
the subjec t trie s differen t strategie s fo r achievin g coherence an d a n adequat e
relationship wit h the maternal/paternal symbolic order. B y the last poem, all we are
left with is insistent contradiction and the sense of tragedy, as, with pity and fear, we
watch the subject going to his death on our behalf, and beyond death .
Christian one . Isaia h 5 3 has been a witness to the truth of the Gospel ,
and a snar e an d a thor n to Jews. The Jewish response ha s bee n taci t
decanonization; Isaia h 5 3 i s no t recited i n th e synagogu e amon g th e
readings fro m the prophets, ther e ar e no Midrashim abou t Isaia h 53 .
Only wit h the developmen t o f sequential commentarie s i n th e Middle
Ages wer e Jews force d t o confront the problem o f Isaiah 53 ; this was
exacerbated b y th e frequenc y of disputatio n an d th e intellectua l an d
emotional crisi s i n th e wak e o f th e Crusade s an d th e challeng e o f
philosophy. Fo r many commentators, suc h as Rashi and Ibn Ezra , th e
servant i s Israel; fo r the latter, thi s is linked with Judah Halevi's ide a
that Israel is the heart o f the world, and suffers fo r its diseases. 1
Now th e proble m i s not the equivocal surviva l of the christologica l
interpretation i n moder n Christia n commentaries , bu t tha t i t i s ver y
hard t o read Isaia h 5 3 except throug h th e len s o f its histor y o f inter -
pretation an d it s traumatic consequences: th e vindication of th e New,
and the theodicy o f substitutionary atonement. Ho w can we innocently
read Isaia h 5 3 as Christians and Jews, withou t or across th e appalling
memories o f dialogue as persecution? Ho w can we come to terms with
the notio n o f vicariou s suffering ? Perhaps I , a s a biblical critic , ca n
avoid thi s history . Bu t I woul d d o s o onl y i n th e fac e o f m y
responsibility a s a person an d as a Jew.
But ther e i s a deeper problem still : tha t th e tex t resist s interpreta -
tion, that one is lef t wit h a sense o f incomprehensibility that cannot be
accommodated i n our respective theologies . Th e text cut s throug h it s
history; every attemp t to identify th e servant, to use Isaiah 5 3 in inter-
faith polemics , falsifie s th e experience o f the text as something present
in and beyond our faiths, traditions and languages. Clines compare s it s
silence to Abraham's journey to Mt Moriah; 2 it is the same journey.
2. Isaiah 49.1-6
How di d w e ge t there ? Go d calle d m e fro m m y mother' s womb ,
reciting my name (49.1). Ther e i n the womb something wa s speaking ,
language wa s forming ; i t wa s no t m e speaking , bu t i t give s m e m y
name an d destiny; I come t o be in hearing that name and hearing that
1 . Whybra y propose s a derivation fro m nsi , 'shoot' , reading n'S 3 (K) or •••ma
(Q) as •>!$?, 'offshoots , descendants' , o n th e ground s o f th e improbabilit y o f th e
meaning 'preserved ' (Isaiah 40-66, p. 139) . Th e latter, as well a s being more com-
mon, woul d also be less bland; 'TIXJ/TS J a s 'preserved ' i s not only mor e emotiv e
than 'descendants' , but also perhaps lends support to the ketib of ^OK' i 1? in v. 5 a s
ns
*)OK', 'that has not been gathere d up' , i.e. perished .
2 .Th e contrast is strengthened by alliteration between th e strategically importan t
words pirn, 'afar', on the periphery o f the passage (v.l), and p'i, 'emptiness', at its
centre (v. 4). pn lacks the central consonan t o f pirn; it is, as it were, emptied a t the
centre of those distances .
3. Cf . HJ. Hermisson, 'De r Loh n de s Knecht', in J. Jeremia s an d L. Perlitt
(eds.), Die Botschaft und di e Boten (Neukirchen-Vluyn : Neukirchene r Verlag ,
1981), p. 276. Fo r YHWH' s exhaustion, cf . 43.24.
4. Ther e is a certain ambiguity here : is the light the salvation itself, and are the
66 Among the Prophets
3. Isaiah 50.4-9
God speaks ; mornin g by morning I listen, my ear opened , awakene d
by God , the tongue given by God (50.4-5). My speech and that which
I hear is divine language; I teach and learn repetitively, a s one learns
the tools and canonical texts of a culture. The imager y of the origina-
ting speec h an d international luminary i s transposed to th e everyday;
God speak s wit h th e dawn , th e comin g t o b e o f th e da y coincidin g
with th e light and consciousness. Ye t if education is conservative , a n
parallel clauses thus equivalent, or is it that which brings salvation, th e second claus e
thus being consequent to the first? If the former, then the prophet a s light embodie s
salvation; i f the latter, then the illumination is ideological, to be understood i n terms
of justice o r whatever. It is not clear whether there is a necessary distinctio n betwee n
the two possibilities. Illumination =prophet might be experienced a s salvation an d
provide a vision o f ethical o r politica l truth . The proble m i s complicated b y th e
coupling of rim 1? i n 'to be for me a servant' and 'to be my salvation'. These could
either be equivalent (i.e. prophet is salvation) or TOW11 rim1? could simply mean 'that
my salvation should be...'
1. I t is noteworthy that the hypothesis o f a collection o f servant songs develope d
in the heyday of late German romanticism, wit h B. Duhm's commentary, Das Buck
Jesaia (GSttingen: Vandenhoeck & Ruprecht, 1892).
2. I am grateful fo r an observation by G. Josipovici, in the question period afte r
the lecture , contrastin g th e identificatio n mandated by th e realis t nove l wit h th e
empathy whose precondition is distance.
LANDY Th e Construction o f th e Subject 6 7
induction int o the old symboli c order, this speec h i s novel , heralding
the ne w age . It s symboli c languag e i s thu s in a sens e anti-symbolic ,
that which overturns old symbols or even all symbols.
I suffer , quit e traditionally, for my sedition: m y back lacerated , my
beard torn... I become a victim, my body a symbo l fo r th e rejectio n
of God , th e coercio n o f the powers tha t be. Sacrific e is then inverted;
instead o f God invoking my name in the womb, in me God's speech i s
repressed. A s i n 49.1-6 , th e ordea l i s i n th e centra l position . Bu t
whereas ther e i t resulte d i n exhaustio n an d failure , her e m y fac e i s
transformed int o flint , obdurat e an d unflinchin g (50.7) . Moreover ,
this i s because 'm y lor d YHW H help s me ' (50.7 , 9); inn, 'chaos' , i s
replaced b y divin e infusion . Th e paradoxes an d the duple x structure 1
of 49.1 -6—with it s juxtaposition of death an d life , divin e immanenc e
and alienation , crisi s a s dissolutio n o f th e brillian t weapo n an d it s
reforging a s immateria l light—thes e ar e no t s o muc h reverse d a s
negated. Th e flint masks ove r o r is without relation t o the experienc e
of emptiness ; petrificatio n a s symbo l fo r th e prophet/God' s passiv e
resistance activate s a propheti c agend a differen t fro m tha t o f th e
power o f word , ligh t an d arrow ; th e continuit y of divin e speech an d
aid i n persecutio n occlude s th e narrativ e intensity, even absurdity , of
the forme r passage . I s there an y contiguity between th e two interpre -
tations? O r simpl y disjunctio n i n th e prophet' s self-construction ? I s
there continuit y between th e ways in which we accommodate intoler -
able experience—pain , exposure , humiliation—an d th e experienc e
itself? The n th e biographical quest meets th e resistance o f the body t o
meaning, an d correspondingly a crisis arise s i n the transition from it s
kinesis to the symbolic structure of the stable, formed, understood self.
The phras e "h ntir , 'H e helps/will help me', is ambiguous. Is God's
help presen t o r future ? I t seem s t o b e both ; th e hel p i s trus t tha t h e
will help, taking vengeance on the prophet's enemie s (50.9 , 11) . Ther e
is a hiatus then between hel p as confidence and the absence o f help a s
rescue. I n thi s indeterminacy the smoothnes s of the passage founders.
We d o no t kno w whethe r th e prophet' s assuranc e wil l b e justified.
This opennes s affect s i n tur n th e closur e o f th e embryoni c myt h o f
1. Isa . 49.1-3 is recapitulated in vv. 5-6; thu s the summons in the womb is recol-
lected i n v. 5, the appointment as servant in v. 6, the mission to/as Israel in vv. 5-6 ,
and God's manifestation i n the servant, 'i n yo u I will b e glorified' (v . 3), in v. 6.
Cf. Merendino , 'Jes . 49.1-6' , p . 238, an d Hermisson , 'De r Loh n de s Knechts' ,
p. 273, wh o speaks of it as a 'Reprise'.
68 Among the Prophets
4. Isaiah 52.13-53.12
Isaiah 5 3 evokes pre-eminently th e tragi c dimensio n o f the Bible: an
audience, spectators , watc h with pity and fear someon e goin g on thei r
behalf t o death and beyond death. We see the collapse o f his hopes fo r
vindication, fo r justice; having rested hi s case with YHWH (49.4), and
having triumphe d prospectively ove r his opponents, he is now 'take n
away fro m justice' (53.8). No one can speak with or for his generation
(53.8), except ironicall y thi s silenc e an d death; thereb y h e intercede s
for th e sinner s (53.12) . W e watch with horror , or a t least fascination,
combined wit h guilt, since he dies 1 for our sins; the mystery is in part
that of death —that which we feel whe n anyone dies —in part i t i s the
release o f sociall y legitimate d violence, th e complicit y of a crowd a t
an execution, 2 an d henc e th e confrontatio n wit h ou r ow n murder -
ousness; bu t i t i s als o tha t o f growin g identification, from th e non -
recognition o f th e first verses —we did no t thin k o f him (v . 3), h e had
no image —to concentrated if mistaken thought about him as the objec t
of God' s wrath , to a sympath y at firs t metaphorical , displaced ont o
conventionally patheti c sheep , an d finall y focuse d b y th e insistent
evocation of his eiQ], his soul or psych e (vv. 10, 11, 12) . W e thus iden-
tify with him and murder him. But even more insidiously, the mystery
is formulated through paradox, th e condensatio n and reversa l o f th e
imagery o f the whole prophecy. Terror an d violence ar e absurd, sinc e
human being s ar e morta l — 'Where i s th e violenc e o f th e destroyer? '
(51.13). Onl y th e servant wil l no t die , no r descen d t o th e pi t (nrrs )
(51 .14).3 Yet here he dies, an d incarnates the pit: inn-i n crno nnsr a 'hi s
1 .I am not concerned a t this point with the question o f what reall y happened ,
whether the servan t was actuall y executed , or whethe r he merel y had a clos e
encounter. What is important is the symbolic enactment of this death.
2. B . Levine ('Rene" Girard on Job: The Question of the Scapegoat', Semeia 33
[1985], pp . 125-33) argue s that , eve n mor e tha n Job , th e servant i n Isa . 5 3 i s a
classic scapegoat, though the text differs fro m mos t instances i n that the scapegoat is
rescued and recognized as such.
3 .I t is ambiguous whether th e subject i s representative of Israel, as most com -
mentators suppose , or has a particular reference to the prophet; this is compounded
by the ambiguous identit y o f the prophet, as individual and as symbol fo r Israel. In
70 Among the Prophets
visage more waste, more pit-like than any person' (52.14). 1 He was to
bring habitatio n t o th e desolat e land s (mnott i mbr u ^ron 1?); bu t h e
himself i s desolate , th e desolatio n cas t o n hi m b y others : i&fc2 J iffl« 2
D'31 -p^s (52.14) . His word and salvation were t o outlast heave n an d
earth, bu t h e doe s no t speak . King s and prince s wer e t o bo w down
before him ; the y wer e t o nurtur e Israel (49.23) , wit h who m h e i s
ambigously identified—th e materna l imager y transferre d fro m God ,
Sarah an d the womb in whic h the prophet wa s called, to the nations .
Kings, i n 52.15, are astonished , speechless , becaus e o f seein g some -
thing beyon d th e narrative s o f th e world , understandin g something
beyond articulation. What this is we cannot say; but between i t and the
suppression o f seditio n embodie d i n th e servant/prophe t ther e i s a n
inexplicable breach.
Three furthe r points. The servant , a s wel l a s plantin g heaven an d
earth, i s t o say t o Zion nn » ••rsu , 'Yo u ar e m y people', a clear refer -
ence to Hos. 2.25 . Lik e the servant, Zio n has been rendere d desolate ,
and subjecte d to judgment, because o f the sin s of he r childre n (50.1-
3); as Sawyer has shown, the passages concernin g Zion and the servant
correspond t o eac h othe r throughou t thes e chapters . I n 52.7 , th e
herald, an obvious projection or persona o f the prophet himself, come s
to Jerusalem announcing its deliverance, to bring about the reunion of
God and Zion. 2 There follow s immediately ch. 53, with the servant' s
isolation, shame , passag e throug h death , an d apotheosis . Ar e thes e
ABSTRACT
The us e o f th e Hebre w word s hamus (cf . homes 'vinegar' ) an d so'eb (use d
elsewhere onl y o f prostitutes , prisoners and gypsies ) suggests a descriptio n of
Yahweh as a tired, bloodstained warrior returning from battle , in dirty clothes, not
'crimsoned garments' (RSV), an d 'stooping ' wearily , not 'marching ' triumphantl y
(RSV). This remarkable image, which i s developed further i n vv. 5 and 9, i s ofte n
removed b y textual emendation, but fits quite well into its context in Isaiah where
images of Yahweh als o include a woman in labour (42.14), an apologetic husband
(54.7-8) and a midwife (66.9) .
1. Thi s is the revised version of a paper read at the IOSOT Congress in Leuven
in August, 1989 .
2. A Manual o f Hebrew Poetics (Subsidia Biblica, 11; Rome: Pontifical Biblical
Institute, 1988) , pp . 100-101 .
SAWYER Radical Images o f Yahweh i n Isaiah 6 3 7 3
I
Verse 1 . Th e passag e begin s with a question : 'Wh o i s this? ' Man y
commentators assum e tha t thi s is a rhetorical question , lik e 'Wh o i s
this comin g up fro m th e wilderness? ' i n th e Son g o f Song s (8.5) , o r
'Who is the king of glory?' i n Psalm 24. 2 The speaker know s perfectly
well who the approaching person is and the question is just a figure of
speech designed t o heighten the effect o f the welcome he receives. But
this interpretatio n assume s tha t th e passag e describe s a norma l
encounter between tw o people, conversin g with each othe r i n every -
day speech. This seems to me to be quite unjustified. I n the first place,
no encounter between a human being and Yahweh is normal. The very
least w e would expect here is a question, not a rhetorical questio n but
a genuine one—the speaker does not recognize Yahweh at first.
Secondly, ther e i s a questio n i n v . 2 a s well , whic h i s a genuin e
question asking for information: 'Why th e red stains on your clothes?'
Surely thi s i s anothe r indicatio n that th e firs t questio n is a rea l on e
too, no t merel y a rhetorica l one . Both question s reflec t th e actua l
emotions o f someone confronte d b y an extraordinary sight, like Moses
confronted b y the burning bush (Exod . 3.3) or Gideon by the ange l of
the Lor d sittin g under the oa k a t Ophra h (Judg . 6.11-24), o r Danie l
1. E.g . RSV ; B. Duhm, Das Buck Jesaia (Gottingen: Vandenhoeck & Ruprecht
3rd edn , 1914) , pp . 433-34 ; G.H . Box, Th e Book o f Isaiah (London : Pitma
1908), p . 327; R.J. Jones , 'Isaia h 56-66' , i n Peake's Commentary o n th e Bibl
(Edinburgh: Nelson 1962) , p . 533; J.L. McKenzie, Second Isaiah (AB; New York:
Doubleday, 1967) , pp. 186-87 ; C. Westermann, Isaiah 40-66 (OTL; London: SCM
Press, 1969) , p . 380 ; C. Stuehlmueller , 'Isaia h 40-66' , i n Jerome Biblical
Commentary (London : Geoffrey Chapman , 1969), p. 384; R.N. Whybray, Isaiah
40-66 (NCB ; London: Oliphants, 1975) , pp. 253-54.
2. Alons o Schb'ke l describe s the m a s 'question s whic h pretend ignorance '
(Manual o f Hebrew Poetics, p. 152) . Cf. Westermann, Isaiah 40-66, pp. 380-81.
SAWYER Radical Images of Yahweh i n Isaiah 63 7 5
by the vision o f four great beast s an d the Ancient of Days (Dan . 7.15-
16). Hi s first reactio n i s t o ask , 'Wh o ca n thi s extraordinar y lookin g
person be?' , and then, when the figure introduces himself a s Yahweh,
'In tha t case', he asks, 'wh y d o you look like somebod y wh o has just
come from working in a winepress?1
Much depends, o f course, o n the meaning of the rest o f the questio n
in v . I . I t consist s o f a descriptio n o f th e approachin g figur e i n tw o
exactly paralle l clause s introduce d by th e demonstrativ e zeh: Who is
(A) this perso n comin g fro m Edom... and (B ) this person gloriou s i n
his apparel... ? Each claus e i s divided int o two halves, an d it seems to
me tha t i t i s th e semanti c oppositio n betwee n thes e tw o halve s tha t
gives u s th e clu e t o wha t the descriptio n means . I n bot h clause s th e
first half draw s o n traditiona l languag e an d imager y an d i s eas y t o
understand i n th e contex t o f a n anthropomorphi c descriptio n o f
Yahweh. He comes from Edom, a s in the Song of Deborah (Judg . 5.4 )
and elsewhere (Deut . 33.2 ; Hab . 3.3), an d he is 'clothe d with majesty '
as in Ps. 104. 1 (hod Skadar labasta).
The othe r hal f o f each clause , i n contrast , i s extremely unexpecte d
and unconventional , an d ha s th e effec t o f confusin g an d perhaps
frightening th e speaker . I f thi s is th e longed-fo r return of Yahwe h t o
Zion, referred t o in 40.10 ('Behold th e Lord God comes wit h might'),
52.8 ('fo r ey e t o ey e the y se e th e retur n o f th e Lor d t o Zion' ) an d
elsewhere, then it is not at all what was expected. Ca n this be Yahweh,
or is it someon e else ? Like Yahweh, he is coming, as of old, fro m th e
direction o f Edom, and, like Yahweh, he is 'clothe d with majesty'. Bu t
he is als o h amus tfgadi m an d so'eh. Whatever thes e word s mean , a s
applied t o Yahweh , the y mus t surely refe r t o som e un-Yahweh-lik e
features o f th e descriptio n i n orde r t o explai n th e speaker' s bewil -
dered questions—a t first, Who ca n thi s be, an d then, if i t i s Yahweh,
Why doe s he look like this?
A widesprea d interpretatio n of the verse involve s translatin g h amus
e
b gadim a s 'i n crimsone d garments ' (RSV ) or th e like , perhap s sug -
gesting colour s fi t fo r a king , and emendin g the secon d participl e t o
so'ed 'marching ' (RSV). 1 The first problem wit h this interpretatio n i s
II
Verse 2 . Th e speaker's second question need s littl e furthe r comment ,
except t o re-emphasiz e th e strikin g incongruit y o f th e imagery .
According to this verse Yahwe h looks like a dorek b egat ' a treader o f
grapes'. The imag e o f God trampling on his enemie s (includin g 'th e
virgin daughte r of Zion', Lam . 1.15 ; cf. Isa. 63.3; Rev . 19.15 ) occur s
elsewhere, bu t here he actually looks like ' a treader of grapes', that is
to say , lik e someon e wh o ha s bee n workin g in a wine-press , tired ,
sweaty, his clothes stained with the juice of the grapes .
Most o f th e verb s i n th e nex t section (vv . 3-6), afte r th e firs t one ,
darakti ' I hav e trodden' , appea r t o be moda l (imperfect s wit h w c),
corresponding t o th e implie d modalit y i n v . 1 , 'Who coul d thi s be?',
and suggesting perhaps th e extraordinary, almost unrea l nature of th e
scene described : 'tramplin g o n the m myself.. . m y clothe s spattere d
to the Babylonia n myt h of the battle between Mardu k an d Tiamat (Isaiah 40-66,
pp. 382-83), an d i n a Ugaritic paralle l th e goddess Ana t return s hom e fro m battl e
covered in blood.
1. Cf . LXX, Old Latin; Skinner , Isaiah XLr-LKVI, p . 200; Westermann, Isaiah
40-66, p. 385; Whybray, Isaiah 40-66, p. 257; Bonnard, L e Second Isai'e, p. 443.
SAWYER Radical Images o f Yahweh in Isaiah 6 3 8 1
Ill
To g o back t o Alons o Schokel' s commen t o n image s wit h which w e
began, w e might ask the question, What kind of 'formles s experience '
preceded th e extraordinar y imager y o f thi s passage ? I f w e plac e i t
alongside a number of similar passage s i n Isaiah 40-66 , it is not har d
to recognize behind the poet's images an experience of his God Yahwe h
that i s consistent and convincing . Possibly in hi s ow n suffering , o r in
that o f th e communit y wher e h e lives , th e poe t ha s encountere d th e
human face o f Yahweh in a peculiarly intimate way. Perhaps th e ter m
that bes t sum s u p hi s experienc e o f Yahwe h i s rah amim, wit h it s
earthy association s with a mother's physiologica l closenes s to the baby
in he r wom b (cf . 49.14-15 ; 46.3-4). 2 Thi s experienc e inspire d th e
images h e uses : th e mothe r goin g throug h the pain s of childbirt h fo r
him (42.14) , th e remorseful husband swearing almost on bended kne e
never t o los e hi s tempe r agai n (54.7-10) , th e midwif e attendin g th e
birth o f a baby (66.9), 3 and the bloodstained soldier, returning fro m
fighting hi s battle (63.1-6) , alone , weary, unrecognized. The commo n
theme i n al l thes e image s i s th e deep , close , comfortin g involvement
of Yahwe h i n th e struggl e for justice and freedo m i n th e world : 'th e
year o f my redeemed one s has come' (63.6) .
As we have seen , no t every on e has bee n abl e t o relate to som e of
these radica l images, an d elaborate mean s have been sough t to remov e
them or reduce thei r effectiveness. But in view of other radica l innova-
tions i n thes e chapters , notabl y th e ne w emphasi s o n explici t mono -
theism and th e analysis of vicarious suffering i n Isaiah 53 , it is hard t o
deny tha t the y ar e ther e i n th e Hebre w text , a s Jewis h traditionalist s
like Kimhi , as well as the KJ V and others , hav e acknowledged , an d i t
is a sig n of th e time s tha t modern commentator s hav e begu n t o tak e
such things seriously again.
ABSTRACT
Ezekiel 16.1-6 3 uses different metaphor s in bringing its message home . For instance
it uses the shocking metaphor of immorality in order to eliminate the false confidence
in huma n merit. We find Yahweh in this text as a outraged and exasperated lover .
The pendulu m swings i n Ezekiel 16 , metaphorically, from a n abandoned chil d of
suspect parentage (judgment) to ceremonies of fetching the bride (restoration); fro m a
wedding (restoration) t o a prostitute who pays her lovers (judgment) ; and fro m th e
disgraceful conduc t o f he r daughter s (judgment) to a ne w everlastin g covenan t
(restoration). This is a mirror image from lif e with a meaning for life. Opposites meet
in this text. Here is magnificent mercy, regardless o f filth and vileness; and then the
love o f Yahwe h in spite o f the evil o f human beings . The purpose : A ne w under-
standing and appreciation o f Yahweh.
1. Introduction
Surely on e o f the mos t gripping units in the book o f Ezekiel i s ch . 16 .
Yet scholars lik e Gowa n (1985: 65) are of the opinion tha t this impor -
tant par t o f th e boo k o f Ezekiel canno t stand o n its ow n bu t ca n only
be discussed i n connection with other texts. The message of Ezekiel 1 6
is als o describe d a s 'shocking ' o r 'unacceptable ' (Gowa n 1985 : 66) .
Here w e se e th e Lor d i n hi s lov e mortified by a n abandone d chil d t o
whom he had show n compassion . Therefor e Lemk e (1984: 176) justi-
fiably remark s o n Ezekie l 16 : 'Al l th e ro t an d vilenes s o f th e natio n
had to be exposed mercilessly ; all the false confidenc e in human merit ,
all the facile claims o n God's mercy had to be undercut radically onc e
and for all'.
2. Text-Critical Notes
The aim of this investigation is to establish the theology of Ezekiel 16 .
In orde r to achieve this a thorough study o f the Hebrew Masoretic text
(BHS) i s necessary. Some text-critical observations are important in this
case:
16.6b-b. Th e original LXX and the Syria c translation, together with
a few othe r manuscripts , leave thi s part out because o f the possibilit y
of dittography . I n m y opinio n th e M T readin g shoul d b e retaine d
because th e repetition emphasizes the idea.
76.7 c-c. The reading of the text-critica l not e is DH U ru n or onus.
This ma y be translated , 'in th e time of menstruation'. I t makes bette r
sense in th e contex t if th e MT , where D"-iu "Hi n ma y b e translate d a s
'finest ornaments', i s followed.
16.15b-b. The M T reading i s 'rr'V? (i t wa s fo r him) . Accordin g t o
Fuhs (1984: 83), 'th e end of the verse in H is incomprehensible'. The
LXX throw s n o ligh t on th e matter . Zimmerl i (1979 : 325 ) point s ou t
86 Among th e Prophets
3. The Structure
When w e stud y th e structur e of Ezekie l 1 6 we fin d som e interesting
phenomena. Th e structura l analysis of ch . 1 6 is therefor e o f cardina l
importance fo r th e understanding of the peri cope.
SWANEPOEL Ezekiel 1 6 8 7
the girl to cover her nakedness (cf. Gen. 3). Wevers (1969 : 96) shows
that th e coverin g of nakednes s is a symbol of marriage. The gir l now
belongs t o Yahweh (Greenber g 1983 : 277) . Thi s proces s o f adorning
and beautifyin g (16.9 , 10 ) leads th e gir l t o a brida l crow n (Wever s
1969: 96) , an d in 16.1 2 sh e is see n a s a princess (Greenber g 1983 :
278). Th e profusio n o f clothe s an d gift s i s probabl y evidenc e o f
Egyptian influence , accordin g t o Fuhs (1984: 82) . Thi s gir l is breath-
takingly beautifu l (INB IK M ••STII ) an d i t i s understandabl e tha t sh e
goes out (KJPI ) among the nations and wins fame for her 'Lover ' (mm )
(16.14). The nations (n^n) is a term that has a political meaning . The
Gottesspruch-formula i n 16.1 4 places th e seal o n the fact tha t Yahweh
is th e subjec t o f ever y lov e affair . Sub-pericop e A (16.3-14 ) ca n
correctly b e described i n the phrase: From abandoned child t o beauty
queen.
3.2. Unfaithful
Sub-pericope B begins with a waw-adversative in 16.15 . Thi s i s als o
the beginnin g of a succession o f second-perso n singula r verbs i n th e
imperfect i n which the reckless misdeeds of Jerusalem are emphasized.
The frequen t appearanc e o f th e roo t ^ t (fornication ) i s noticeabl e
throughout th e sub-pericope , s o tha t on e ca n sa y tha t *x i s th e con -
tinous them e o f thi s sub-pericope . Indee d thi s root appear s i n 16.1 5
(2x), 16 , 17 , 20, 21 , 25 , 26 , 2 8 (2x), 29, 30, 31 , 3 3 (2x) and 3 4 (2x).
Ezek. 16.3 4 conclude s this peri cope. The dissolute misdeeds have been
recorded. Tw o opposin g ~\sn phrase s for m an inclusio i n v . 34. Th e
two mai n verbs form a chiasmus (cf. Greenberg 1983 : 293) . Thi s can
be regarded a s a summary of the foregoing.
The sin s o f Israe l ar e pile d u p hig h i n sub-pericop e B . Wever s
(1969: 98) shows convincingly that Tipm (you took) appears in vv. 16,
17, 1 8 and 20 , a s wel l a s Ti m i n v . 19 . I n thi s wa y th e emphasi s i s
placed o n th e ide a tha t the gift s tha t Yahweh gave ar e no w misused :
v. 16 : the clothe s ar e used for idolatry (sacre d prostitution , accordin g
to Greenberg 1983 : 280) ; v . 17: the misuse of cultic objects: gol d an d
silver; v . 19: th e misus e o f food ; vv . 20-22: th e sacrific e of childre n
(newborn childre n ar e th e resul t o f fornication) . It i s therefor e clea r
that the gift ha s superseded the Given (Zimmerli : 1979 : 343). I n v . 2 2
there is a reference bac k t o v . 6 with the repetition o f the same phras e
•pin noo'an n (flounderin g i n you r blood) . Th e objec t o f thi s i s t o
accentuate the contrast between what Yahweh has done in A (vv. 3-14)
SWANEPOEL Ezekiel 1 6 8 9
3.3. Judgment
Sub-pericope C (16.35-43) i s introduced with th e messenger formul a
(v. 35 ) an d a n inferentia l p 1? i n 16.36 . Thi s p 4? is , accordin g t o
Fishbane (1984 : 148) , ' a lega l nexu s between th e sin s and the divine
decision to punish them'. As a result of th e grea t numbe r of "X verbs ,
Jerusalem i s no w calle d nn t (whore) . She has don e it s o often tha t it
has becam e almos t a prope r name . Th e messenge r formul a (16.36 )
indicates tha t Yahweh is stil l in control of this moral crisis. Vers e 3 6
refers agai n t o "o r an d relate s i t t o v . 2 1 (th e chil d murder) . Th e
punishment (pb ) i n v . 37 consist s i n bringin g th e forme r lover s
together, an d 'the n I will strip you naked before them so that they can
see you r whol e bod y naked' . Nakednes s is a constan t theme i n thi s
sub-pericope. The nakedness (-|nnjj) that is revealed i s a symbol of the
90 Among th e Prophets
with rrfoj ? no» 3 ^ in v. 54 (cf. vv . 48, 51; and cf. Greenberg 1983 :
297).
3.5. Mercy?
Sub-pericope E begin s i n 16.5 9 wit h th e doubl e emphati c " o (cf .
Greenberg 1983 : 291 ) followe d b y the messenger s formula . W e find
here a reference agai n t o th e rr~ D (covenant ) tha t wa s mad e i n v . 8
(cf. Greenber g 1983 : 291 ) wit h an addition, namel y 'fo r ever ' (nbiy) ,
as wel l a s a n alternatio n betwee n th e firs t an d secon d person . Thi s
alternation o f the subjec t between Yahwe h and Jerusalem emphasize s
Jerusalem's responsibilit y for it s ow n hopeles s condition , as wel l a s
the actio n Yahweh takes to relieve tha t condition . The second-perso n
verbs (Jerusalem) contrast wit h the first-person verbs (Yahweh) . This
is a stylistic characteristic of this sub-pericope.
The ide a o f ID T (remember ) figure s strongl y in thi s pericop e an d
refers bac k t o vv. 43 and 22 . Zimmerli (1979 : 352 ) strongl y empha -
sises thi s idea: 'Agains t Jerusalem's "no t remembering" v . 60 sets th e
gracious "remembering " b y Yahweh , through which Jerusalem i s t o
be brought to a right "remembering" (vv . 61, 63 ) wit h a sens e o f it s
own shame' . I n thi s connectio n it i s meaningfu l t o notic e th e rol e
played by 0^2 (vv . 61, 63).
"jrr~o& N^ T (no t according to you r covenant) in v . 61 make s i t clea r
that Sodom an d Samaria are not accepted withi n th e same covenant as
Jerusalem, bu t sho w a wide r covenan t (cf . Zimmerl i 1979 : 353) .
Yahweh in v. 6 2 establishes th e covenant (TP-D) with Jerusalem, an d
the basis of this covenant (as well as of the whole pericope) i s found in
the conventiona l Erkenntnis-formula, whic h is th e basi c formul a in
the book o f Ezekiel. Thi s is followe d in v . 63 by rraa i no m pa b (s o
that you will remember an d be ashamed) a s the inevitable result of the
first-person actio n o f Yahwe h in v . 62. Th e sub-pericop e a s wel l a s
the pericope a s a whole i s seale d wit h nsaa ( I cover/close) , whic h
formulates th e ide a o f reconciliatio n as th e culminatio n point . Th e
idea of forgiveness stands in the forefront togethe r with the Erkenntnis-
formula i n v . 62. Th e whol e pericope close s wit h the Gottesspruch-
formula i n v . 63 . Vo n Rabenau (1955-56: 678 ) correctl y point s ou t
that thi s formul a emphasise s th e authorit y o f th e argumen t 'de s
gottlichen "Ich"', as coming from Yahweh.
h
4. Gattung
The Wortereignis-formula, th e messenge r formul a an d th e
Gottesspruch-forrmdas tha t appear throughou t in th e pericope under-
line th e fac t tha t w e ar e dealin g her e wit h th e Gattung o f th e
understanding of Yahweh.
Sub-pericope A (vv. 3-14) i s rightly regarded b y Fuhs (1984: 80) as
a Bildrede an d no t a n allegory . H e i s o f th e opinio n tha t Marchen
motifs ar e associate d wit h th e foundlin g child . Garne r (1980 : 132 )
thinks that this is a case o f personification. Luc (1983: 139 ) speak s o f
the metaphor o f the abandoned child . Eichrod t (1970 : 202) als o make s
much o f th e folk-tal e motif . I n th e origina l stor y ther e woul d b e a
wizard who saves the child by magic (Eichrodt 1970 : 205) .
Both Hose a an d Jeremiah hav e simila r motifs. This child , however ,
is adopted. God not only saves the child, he adopts her. He treats her as
his own child and not as a slave. 'I t is not that she is wonderful, but the
care and gifts lavished on her by YHWH', says Greenberg (1983 : 301).
I think that A is a Bildrede, with vv. 4-6 the picture of the abandoned
child, v . 7 tha t o f a plant , an d vv . 8-1 5 tha t o f a bride . Ther e i s a n
easy transitio n from one picture t o the other, keepin g i n mind th e one
aim of converging different facet s o f the same message .
In sub-pericop e B (vv . 15-34 ) w e hav e th e pictur e o f fornication ,
which i s a metapho r fo r idolatr y (v . 16) , templ e prostitutio n (v . 17)
and th e resultan t sacrific e o f childre n (vv . 20-21). I n vv . 26-2 9 th e
fornication i s a metapho r fo r Jerusalem' s foreig n politica l relation s
with othe r countries . Thi s pictur e o f th e adulterou s woma n carrie s
through t o v . 35 . Sub-pericop e C (vv . 35-43 ) i s introduce d b y th e
messenger formul a (v. 35) and a concluding p^ (v . 37), an d it conse -
quently reflect s Yahweh' s judgment and wrat h over Jerusalem' s ba d
behaviour whe n the adulterous woman is stoned.
In sub-pericop e D (vv . 44-58 ) w e agai n hav e a Bildrede tha t i s
developed aroun d a prover b (btflfc ) i n v . 44: 'Lik e mother , lik e
daughter'. Thi s famil y o r househol d them e i s foun d throughou t th e
SWANEPOEL Ezekiel 1 6 9 5
whole pericope, fo r example , i n v . 20 , wher e w e fin d children , i n
v. 46 , an d i n v . 61 , wher e th e sister s underg o a surprisin g trans -
formation (Greenber g 1983 : 295) .
In conclusion , sub-pericop e E (vv . 59-63 ) i s th e clima x o f th e
divine argument. I t begins wit h the messenger formul a an d conclude s
with th e Gottespruch-formula. Th e Erkenntnis-formula i n v . 6 2 i s
meaningful, an d it confirms that it is possible t o talk of the Gattung of
Erweiswort. The Erweiswort i s abou t th e divin e evidenc e o f self -
revelation (cf . Zimmerl i 1965 : 52 6 an d Swanepoe l 1987 : 33) . Thu s
Yahweh throug h th e Erweiswort brings abou t a personal relationshi p
with him .
5. Sitz im Leben
Regarding th e Sitz i m Leben ther e i s littl e clarity . Almos t th e whol e
history o f Israel i s encompasse d i n this single pericope. Traditionall y
Ezekiel 1-2 4 i s typified a s a judgment prophecy and is therefore date d
before th e fal l o f Jerusale m i n 58 7 BCE . The structura l analysi s ha s
already show n thi s hypothesis a s problematical because the pericope
closes with a salvation prophecy clima x (cf. sub-pericope E) . How can
a salvatio n prophec y b e possibl e befor e th e fal l o f Jerusale m i n 58 7
BCE? If we look at the centrality o f the covenant (ma) in this sectio n
and especiall y it s everlastingnes s (v . 61), the n w e must ask the ques -
tion whethe r th e pericop e doe s no t equall y wel l belon g i n a Sitz i m
Leben afte r 58 7 BCE . In thi s connectio n i t i s importan t t o loo k a t
Ezekiel 3 4 an d 3 7 (cf . Swanepoe l 1987 : 6 9 an d 154) . Th e terminus
ante quern is at a time whe n the Babylonian exile belong s i n the past,
thus 500 BCE, while the terminus post quern is about 721 BCE with the
fall o f Samaria.
husband, she must be naked when she leaves hi m (v. 39), symbolizing
the withdrawal of all her husband's good s (cf . Greenberg 1983 : 287) .
The punishment for adultery according t o Deut. 22.2 1 an d 2 4 is th e
stoning o f th e guilt y woman . Sh e i s execute d b y stonin g as a publi c
punishment t o give expressio n t o the outrag e o f th e community . Her
body is also hacked/cut to pieces wit h thei r swords (v . 40). Thos e who
execute th e punishmen t ar e a ^np— a ter m use d fo r a gatherin g o f
armed force s (Ezek . 17.17 ; 26.7 ; 32.3 , 22 ; 38.4 , 7 , 13 , 15) as well as
of a host of foreign armie s tha t descend upo n Jerusalem (Ezek . 27.27 ,
34).
The motifs around Samaria an d Sodom (vv . 44-58) also deserve ou r
attention. Eichrodt (1970 : 217) say s that what we find here i s a direct
personification. Th e Sodom motif i s als o t o be foun d i n Genesi s 18 ,
Amos 4.11 an d Isa. 1.9 . I n Gen . 19.5- 9 Sodo m i s linke d wit h sexual
immorality. Wever s (1969 : 102 ) point s ou t tha t Sodo m lie s sout h o f
Jerusalem. 'Sodo m i s "little " i n siz e no t age , sinc e i t wa s destroye d
before Juda h ever existed', according to Greenberg (1983 : 288) .
Samaria, o n th e othe r hand , lies t o th e lef t an d nort h o f Jerusalem .
In thi s cas e i t i s nort h o f on e lookin g toward s th e risin g su n (cf .
Greenberg 1983 : 294) . Samaria' s si n is idolatry , accordin g t o 2 Kg s
17.7-18. Greenber g (1983 : 288 ) als o says , 'Samari a is "big " i n size ,
not age , younge r tha n Jerusalem, muc h large r tha n Judah (fo r which
Jerusalem stands)'.
But th e questio n remains : wha t is th e functio n o f th e Sodo m an d
Samaria motif s i n thi s section ? Obviousl y the Ezekie l tex t (v . 49) i s
judging self-satisfaction , prid e an d wealth with regar d t o Sodom. I t is
noteworthy that this aspect doe s no t appear i n Genesis 19 . So it seem s
more likel y tha t Sodo m (an d Samaria ) ar e use d her e i n a manne r o f
comparison/metaphorically t o emphasize th e typica l socia l condition s
round about Jerusale m (cf . Zimmerl i 1979 : 350) . Wha t it is sayin g is
that th e daughters ' (Samaria' s an d Sodom's) ba d behaviour ha s bee n
learned fro m th e mother (Jerusalem) .
In this connection Greenberg (1983 : 288 ) point s out that 'daughters '
is th e designatio n o f smalle r town s name d i n th e compan y o f larg e
cities. Ezek . 26. 6 wit h regar d t o Tyre , a s wel l a s Ezek . 30.1 8 wit h
regard t o Tahpanhes , ar e vali d examples . Greenber g (1983 : 294 ) i s
apparently correct i n stating that Jerusalem's sin s make the bad sisters'
sins loo k goo d b y compariso n wit h hers . He r restoratio n i s als o a n
afterthought t o that of th e restoration o f th e bad sister s (cf . th e orde r
SWANEPOEL Ezekiel 1 6 9 9
20.10-26) and the Creation traditio n (the young plant), as well as the
tradition o f th e occupatio n of th e lan d (Jerusalem' s heathe n origins )
and th e Zio n traditio n (Jerusalem) . Al l thes e tradition s ar e use d i n
Ezekiel 1 6 to brin g fort h a ne w understanding , a ne w realization , a
new knowledg e o f Yahweh. Therefore al l these tradition s ar e brought
together unde r the denomination o f the Erkenntnis formula (v. 62) as
the closin g formul a o f th e pericope . Th e Erkenntnis formul a ofte n
functions as the conclusion of a series o f Yahweh's deeds (cf . Zimmerli
1954:10). Yahweh's great act s towards Jerusalem ar e called t o remem -
brance (actuall y re-lived) . Thi s bring s Jerusale m t o a righ t under -
standing of the eternal covenant .
7. Redaction Criticism
As fa r a s redactio n criticis m i s concerned , opinion s ar e divergen t
Von Rabena u (1955-56 : 681 ) regard s 16.1-4 2 a s th e origina l uni t
The res t woul d be late r redactiona l addition s (L e Rou x 1987 : 175) .
Presho (1972 : 79) als o pay s homage t o this point of view. According
to thi s view, 16.1-42/4 3 forms th e core them e o r 'origina l word' , and
vv. 44-58 and 59-63 are then regarded a s the core theme develope d i n
a ne w manne r an d sen t i n a ne w direction . Eichrodt (1970 : 217 ) i s
outspoken i n his belief tha t 16.54-6 3 doe s no t originate with Ezekiel .
Wevers als o (1969 : 94 ) accepts 16.1-4 3 a s the 'original ' prophecy. His
reason is : 'No t onl y i s th e figur e o f th e origina l stor y completel y
abandoned i n verse s 44ff , bu t th e concep t o f a restoratio n t o th e
former estat e i s completel y a t odd s wit h the judgement o n th e adul -
teress i n verse s 40-41a' . Thi s ide a i s strengthene d b y Clar k (1984 :
190), who suggests tha t 16.44-58 is built on 'quotations'.
On th e othe r hand , Lan g (1981 : 49 ) regard s Ezekie l 16.1-5 2 a s a
unit tha t can b e date d fro m 59 1 t o 588 BCE . Greenberg (1983 : 292 )
divides the pericop e int o three parts , namel y vv. 3-43 , vv . 44-58 and
vv. 59-63 . Eac h par t end s wit h th e Gottespruch formula . Thu s i t
seems tha t there is a difference of opinion about what is 'original ' an d
what is not.
My vie w is that the structura l analysis shows convincingly that th e
whole pericope forms a meaningful unit . T o dat e an y parts earlie r o r
later withou t sufficient ground s is not a good practice .
In thi s connectio n Paruna k (1983 : 544 ) point s t o th e relationshi p
between Ezekie l 1 6 an d 17 . H e describe s 16.59-6 3 a s a n 'inverte d
SWANEPOEL Ezekiel 1 6 10 1
8. Final Synthesis
The main ideas i n thi s pericop e ca n be summarize d eithe r unde r th e
heading of judgment or of salvation. In Ezekiel 1 6 the pendulum swings
from a n abandoned child (judgment) to a wild plant (restoration), fro m
young beaut y (restoration) , an d fro m a brid e (restoration) , t o a n
unfaithful wif e (judgment ) who i s stone d fo r he r misdeeds , an d bac k
to a new covenant (restoration) . Ezekie l 1 6 is a mirror o f life for life .
Here opposite s mee t eac h other : th e greates t merc y an d th e mos t
horrible contempt .
The boo k Ezekie l expose s her e i n a grippin g wa y th e enormitie s
that can be committed agains t God. We find also in Ezekiel 16 the pain
and ange r o f personal rejectio n (cf . May o 1973 : 24-25) , bu t als o th e
satisfaction whic h can only be foun d i n a n intimate personal relation -
ship with God. Jerusalem's si n against Yahweh i s th e flagran t breac h
of precisely this lovely relationship/covenant between the Lord and his
child. On the one hand we have the beautiful garment s and presents of
the Giver , an d o n the othe r hand the givin g awa y of thes e presents t o
other lover s (th e breachin g o f th e covenant) . Thi s i s t o humiliat e
Yahweh.
Ezekiel 1 6 does no t intend that Jerusalem shoul d thin k back t o th e
'good ol d days'. Thos e days wer e in realit y evil an d ba d (Lu c 1983 :
139). Also , th e guil t cannot be lai d o n somethin g or somebod y else ,
but is placed squarely o n the shoulders of Jerusalem. 'Israe l wanted to
be like th e othe r peoples—i t wanted t o forget tha t it had been calle d
into an indissoluble covenant with God' (Fuh s 1984 : 85) . Th e punish-
ment i s therefor e th e necessar y consequenc e o f th e covenan t which
lays obligations on both parties .
The judgment i s a personal judgment of the Covenant God. However ,
there i s n o specifi c judgmen t linke d t o a specifi c si n (cf . Fishban e
102 Among th e Prophets
BIBLIOGRAPHY
Burden, J.J. an d W.S. Prinslo o (eds. )
1987 Tweegesprek me t God: Di e literatuur va n di e Ou Testament, II I (Cap e
Town: Tafelberg) .
Clark, D.R.
1984 'Th e Citation s i n th e Boo k o f Ezekiel: A n Investigatio n int o Method ,
Audience an d Message ' (Ph D dissertation , Vanderbil t University ,
Nashville, TN).
Eichrodt, W.
1970 Ezekiel: A Commentary (OTL; London: SC M Press).
Fishbane, M .
1984 'Si n an d Judgmen t in th e Prophecie s o f Ezekiel', Int 38 : 131-50.
Fuhs, H.F .
1984 Ezechiel 1-24 (Wurzburg : Echter) .
Garner, D.W.
1980 'Form s o f Communicatio n i n th e Boo k o f Ezekiel ' (Ph D dissertation ,
The Southern Baptist Theological Seminary , Louisville, KY) .
Gowan, D.E .
1985 Ezekiel (Atlanta : John Knox).
104 Among the Prophets
Greenberg, M .
1983 Ezekiel 1-20: A Ne w Translation with Introduction an d Commentary
(Garden City, NY: Doubleday).
Kellermann, U .
1971 Messias und Gesetz (Neukirchen-Vluyn : Neukirchene r Verlag) .
Lang, B.
1981 Ezechiel (Ertrag e de r Forschung , 153 ; Darmstadt: Wissenschaftlich e
Buchgesellschaft).
Lemke, W.E.
1984 'Lif e i n th e Presen t an d Hop e fo r th e Futur e (Ezek . 33-37)' , Int 38 :
165-80.
Le Roux, J.H.
1987 'Di e boe k EsegieT , i n Burde n and Prinsloo 1987 : 175-94 .
Luc, A.
1983 ' A Theolog y o f Ezekiel : God' s Nam e and Israel' s History' , JETS 26 :
137-43.
Mayo, J.
1973 'Covenan t Theolog y i n Ezekiel', ResQ 16 : 23-31.
McKeating, H.
1965 'O n Understandin g Ezekiel', London Quarterly an d Holborn Review,
36-43.
Parunak, H . va n Dyke
1978 'Structura l Studie s i n Ezekiel ' (DPhi l thesis , Harvar d University ,
Cambridge, MA) .
1983 'Transitiona l Technique s i n th e Bible" , JBL 102 : 525-48.
Presho, C.
1972 'Distinctiv e Theologica l Emphase s i n th e Boo k o f Ezekiel ' (PhD
dissertation. Queen's University, Belfast).
Rabenau, K., von
1955-56 'Di e Entstehun g de s Buche s Ezechie l i n formgeschichtliche r Sicht' ,
Wissenschaftliche Zeitschrift Halle 5: 659-94 .
Swanepoel, M.G.
1987 'Di e teologie van Esegiel 3 3 tot 39' (D D thesis, Universit y o f Pretoria ,
Faculty o f Theolog y [Dutc h Reformed Church], Pretoria) .
Wevers, J.W.
1969 Ezekiel (OTL ; Grand Rapids: Eerdmans).
Zimmerli, W.
1954 Erkenntnis Gotles nach dem Buche Ezechiel—Eine theologische Studie
(Wiirzburg: Echte r Verlag) .
1958 'Israe l i m Buch e Ezechiel', V T 8: 75-90.
1965 'Specia l Form - an d Traditio-Historica l Characte r o f Ezekiel' s
Prophecy', V T 15 : 515-27.
1979 Ezekiel. I . A Commentary on th e Book of th e Prophet Ezekiel, Chapters
1-24 (Hermeneia ; Philadelphia: Fortres s Press) .
EZEKIEL 27 AN D THE COSMIC SHIP
John B. Geyer
ABSTRACT
Ezekiel 2 7 is reviewed i n the context o f mythology. This is an oracle against Tyre .
The islan d might have suggested th e image of the ship. Tyre's cultural links with
Egypt coul d hav e evoked th e ide a o f th e Cosmi c Ship , well know n i n Egyptian
mythology. The materials mentioned in Ezek. 27 indicate links with materials used in
the temple a t Jerusalem whic h was modeled on the temple at Tyre. Place name s in
Ezek. 2 7 have mythological connotations. The tradition of the Cosmic Shi p has been
adapted t o th e propheti c perspectiv e o f th e downfal l o f th e her o brough t about
because o f hybris.
1. J.B . Geyer, 'Mytholog y and Culture in the Oracles agains t the Nations', VT
36 (1986), pp. 129-45 . In that article it is argued that Ezek. 25 is not an original part
of the collection. I n this article the major collections will be referred to as ON(-IJE). A
related stud y ha s been offere d b y me in Twistin g Tiamat's Tail : A Mythologica l
Interpretation o f Isaiah xii i 5 and 8', V T 37 (1987) , pp . 164-79 . A further article ,
"The Night of Dumah' ( a study of Isa. 21.11-12), and a Short Note, 'Mythologica l
Sequence in Job xxiv 19-20', appear i n VT42 (1992), pp . 317-39 an d pp. 118-20 .
106 Among the Prophets
Mythology in Ezekiel 27
While th e Se a i s th e natura l element i n whic h Tyre i s se t an d ove r
which it trades, i t is also a symbol of chaos in the creation mythology.
In v . 3 Tyre i s introduce d a s th e cit y enthroned on th e entrance s o f
Yam. Th e absenc e o f th e article i s significant. 1 Tyr e i s situated a t the
gates of Yam's kingdom.
The reader need s to be sensitive to the theological undertone s eve n
where ther e i s als o a natural reference (bib ymym, vv. 4, 6, 27; mym
rbym, v. 26; btwk hym, v. 32;ymym, vv. 33, 34).2 The wordm'mqym
(v. 34) occur s elsewher e onl y in connectio n wit h Raha b (Isa . 51.10 )
or in liturgical materia l probabl y connected with the chaos motif (Pss .
69.3, 15 ; 130.1) . I n v . 32 th e meanin g of th e expressio n kdmh btwk
hym i s b y n o mean s obvious . H.J . van Dijk translates , 'lik e th e
fortress i n th e mids t o f th e sea' , linkin g this wit h Akkadian dimtu,
'tower, fortifie d area', 3 which makes sens e fo r Tyre. Moder n transla -
tions indicate the difficulties. 4
The Amduat
Since there ar e traces tha t Ezekiel 27 is handling mythological themes ,
consideration wil l now be given to an Egyptian mythological text that
describes th e cosmic shi p known as the Bark of Re. This wil l illustrate
the way i n which such themes wer e handled in one tradition and gives
a broade r perspectiv e fro m whic h the materia l i n Ezekie l 2 7 ca n b e
better understood .
A lin k between th e oracles agains t the nations in the Old Testamen t
and Egyptia n mytholog y an d rite s ha s bee n posite d b y others , mos t
recently b y B . Gosse1 wit h reference t o the Bremner-Rhind Papyrus 2
which date s fro m abou t 31 0 BCE, though scholars agre e tha t the myth
and ritual belong t o a much earlier date .
yrkty br, Isa. 14.15) . Thi s is the beginning of a primaeval chaos tha t
surrounds th e world , over whic h neither th e god s no r th e king s have
power. R e doe s no t engag e wit h thi s chaoti c power , bu t h e travel s
close t o the boundaries o f being.
In the third scene o f the Middle Registe r o f the Tenth Hour (p. 167 )
there is a falcon-headed snak e in a boat, wit h the inscription, 'H e is so
constituted i n hi s Bark . H e rouse s himsel f agains t th e primaeva l
darkness.' Th e Introductio n t o th e Twelt h Hou r (p . 184 ) place s R e
eye t o eye wit h the primaeval darkness , an d th e name o f th e place i s
'Rising a t dark , appearin g a t births', fro m whic h follow s the rebirt h
of Re . Lin e 7 o f th e inscriptio n accompanyin g th e firs t scen e o f th e
Upper Registe r o f th e Twelft h Hou r (p . 186 ) make s i t clea r tha t
darkness binds the dead and light releases them.
The journey o f R e through the Underworl d is ful l o f threats t o th e
created order . Thes e hav e t o b e face d an d overcome . Th e enemie s
appear i n differen t guises , bu t the y include the militar y opponents of
Pharaoh, th e enemie s o f th e gods (criminals? ) an d th e primaeva l
forces themselves . Al l thes e ar e linke d i n th e unit y o f creation . Th e
enemies o f Re and the enemies of the earthly monarch are one and th e
same threat.
In th e tex t o f th e Firs t Hou r (p . 33) th e god s gree t R e wit h th e
words: 'Yo u triump h over you r enemies (ny'fcw) ; yo u impos e disaste r
on th e punished ' (1 . 58), an d th e nam e of th e Hou r is : Th e on e tha t
shatters the foreheads of the enemies of Re' (1 . 76). Th e Uppe r Registe r
of th e Thir d Hou r (p . 64) state s tha t th e god s ar e ther e t o crus h th e
adversary (1 . 6), an d th e Lowe r Registe r (p . 71) record s tha t thes e
gods have to 'roas t and slaughter the souls, imprison the shades, brin g
about the annihilation of the Non-Beings, who are in their place o f the
Annihilation Posts. 1 The y kindl e th e flames , the y bur n th e enemie s
through that which is o n the point of their swords' (II . 2-6) .
After th e fift h scen e o f th e Uppe r Registe r o f th e Fift h Hou r
(p. 98), th e Slaughterer s ar e addressed, wh o
belong t o the shambles (nmt)... Ma y you r word s aris e an d ma y you r
magic shine (ssp). Abl e (spd) b e your souls, considerabl e (w3s) b e your
might. Crushed b e the enemies becaus e you destroy th e dead an d mass -
acre the shades of the annihilated. You are the ones who protect Osiris ,
who preven t a trial becaus e o f Onnophris. Sharp be your swords, grue-
some be your shambles... so that I may go by you in peace (11 . 3-11).
1. htmjt i s the place where the enemies are expelled from bein g to non-being.
GEYER Ezekiel 27 an d th e Cosmic Ship 11 1
The aim is to prevent the souls being united with their bodies .
The tex t o f th e Middl e Registe r (pp. 131-32 ) state s tha t the magi c
of Isis and the Oldest Magicia n is made to ward off Apophis from R e
and describes th e sandbank (tw) o f the nh3-hr i n th e Dat . 'H e fill s i t
with his coils and he is massacred befor e this god goes pas t him. This
god journey s in thi s plac e i n th e imag e o f th e Mehe n ( m ssmw n
mhn).' Th e Su n Bar k alter s cours e s o tha t R e doe s no t nee d t o g o
directly by the dangerous Snake until Apophis is rendered harmless .
The secon d scen e (p . 132) shows the much wounded Snake body of
Apophis wh o ha s alread y bee n dismembere d b y knive s an d i s hel d
neck and tail by a couple o f gods. He is found o n the sandbank which
is called sd3w. Then 'th e one who causes th e throat to breathe' slings
the lass o abou t his hea d whil e 'th e on e wh o i s ove r th e knives' , th e
'Punisher', throw s hi m abou t a t hi s feet , afte r Isi s an d th e Oldes t
Magician have robbed his strength (phtj) throug h thei r magic (11 . 6-9).
'The one who causes the throat to breathe' is the god Selket, srqt-htjt,
the Scorpion god.
The third scene shows four goddesses armed with knives. According
to the inscription, these ar e the goddesses wh o punish Apophis in th e
Dat an d diver t th e blow s (jht —lit. 'things' ) o f th e enem y fro m Re .
They carry their knives and every day punish Apophis in the Dat.
Re has armed himself in many ways against the dangerous encounter
with Apophis ; for example, th e Rin g Snak e (mhri) encircle s an d pro -
tects hi m in the Bark, and the magic-working gods Isis an d Seth (hk3
w-smsw) stan d by him. The Sun god also conceals a disc ('eye' ) and
alters cours e fo r adde d protection . Apophi s block s th e wa y wit h his
gigantic Snak e body , bu t ther e i s neve r an y rea l battle . Apophi s i s
bewitched an d the n easil y boun d b y th e othe r gods . Finall y h e i s
annihilated (htm). The journey can no w continu e in peace (m htp; cf .
commentary, pp . 139-40) .
Troubles continu e even afte r th e defeat o f Apophi s in th e Sevent h
Hour. The inscription of the third scene in the Middle Register o f th e
GEYER Ezekiel 27 an d th e Cosmic Ship 11 3
Analysis of Ezekiel 27
1. Outline and Structure
The imag e i s no t clearl y hel d throughout . First o f al l Tyr e i s intro -
duced a s th e cit y enthrone d o n th e entrance s o f Yam . I n th e secon d
part of the verse, thoug h it is not explicit, is the theological indictmen t
of hybris . Tyr e ha s sai d tha t sh e i s perfec t i n beauty—whic h sh e is ,
according t o v. 4. It might be that the image o f the shi p is introduce d
in v . 3, BHK an d BUS readin g 'nyh fo r 'nv, 1 'Yo u hav e said , " I a m a
ship, perfect in beauty"'.
Verses 5- 7 recor d th e material s importe d fro m variou s nation s fo r
the construction o f the vessel, an d vv. 8-11 record th e various nations
from whic h th e cre w ha s bee n assembled . Vers e 9 b interrupt s thi s
flow with mentio n of th e way i n whic h all trading ships contribut e t o
Tyre's commerce, an d this links up wit h v . 25.
Verses 12-2 4 lis t th e variou s ware s trade d b y Tyre , togethe r wit h
the countries fro m which they are imported. Thi s sectio n i s generall y
regarded a s a n insertio n o f materia l differen t fro m th e res t o f th e
chapter, though , a s H.J. van Dijk says , 'o n insufficien t grounds'. 2 The
most obviou s differenc e i s that while the rest o f the chapter i s clearl y
written i n poeti c metre , vv . 12-2 4 ar e no t s o obviousl y poetic . Bu t
vv. 12-2 4 hav e a rhythm and may be intended as poetry, a n indication
of whic h is th e regular repetitio n o f phrase s use d lik e a drum bea t t o
mark the stages o f the list:
v. 1 2 shrtk
ntnw 'zbwnyk
v. 1 3 rklyk
ntnw m 'rbk
v. 1 4 ntnw 'zbwnyk
v. 1 5 rklyk <strt ydk>
v. 1 6 shrtk
ntnw b'zbwnk
v. 1 7 rklyk
ntnw m'rbk
v. 1 8 shrtk
v. 1 9 b'zbwnyk ntnw
bin 'rbk hyh
v. 2 1 shry ydk. . . shryk
v. 2 2 rklyk
ntnw 'zbwnk
v. 2 3 rkltk
v. 2 4 rklyk
3. Proper Names
Thirty-six prope r name s o f town s o r state s appea r i n Ezekie l 27 ; o f
these, 1 3 occur in the first section (vv . 5-11), an d 2 3 in the trad e list
(vv. 12-23). This i s excluding the name of Tyre itself , thoug h Tyre i s
not without significance. The name of Tyre occur s 46 times in the Old
Testament, of which nearly hal f (20) are in ON-UE. Two conclusion s
may b e draw n fro m thi s fact . On e i s tha t geographica l name s wil l
obviously occu r i n particular contexts , an d the names o f Israel/Judah's
immediate neighbour s ca n be expected t o occur in oracles concerne d
with nation s mor e frequentl y tha n elsewhere . Th e secon d possibl e
conclusion i s tha t th e nam e o f Tyr e i s no t s o widel y sprea d throug h
the Old Testament a s might be expected. Analysi s of the occurrence o f
the othe r name s bear s ou t th e fac t tha t th e 3 6 places mentione d ar e
sparsely distribute d i n th e Ol d Testamen t an d frequentl y belon g
together i n other contexts .
Clues a s to the provenance o f these name s emerg e fro m th e occur -
rence o f Ibnwn. Thi s i s mentione d i n v . 5 a s th e plac e fro m whic h
wood was imported fo r the ship's mast . There i s nothing curious about
this either geographicall y o r historically. Bu t the distribution of Ibnwn
in th e Ol d Testament shoul d b e noted . I t is foun d agai n i n ON-U E a t
GEYER Ezekiel 27 an d th e Cosmic Ship 11 7
1. 2 Kg s 19.2 3 / / Isa . 37.24 ; Isa . 10.34 ; Nah . 1.4 ; Zech . 11. 1 (o r agains t
Judah?).
2. Isa . 2.1 3 (o r agains t another nation?); 29.17 ; 33.9 ; Jer . 18.1 4 (proverb?) ;
22.6, 20 , 23; Ezek. 17.2 ; Hab. 2.17.
3. Isa . 35.2 ; 40.16 ; 60.13; Hos. 14.6 , 7, 8; Zech. 10.10 .
4. Ps . 104.16 ; Cant. 3.9; 4.6 , 8 , 11 ; 5.15; 7.5 . I t is also foun d i n fable: Judg .
9.15; 2 Kgs 14. 9 // 2 Chron. 25.18.
5. 1 Kgs 5.13, 20 , 23, 28 (bis); 1 Chron. 2.7 (bis), 15 ; Ezra 3.7 .
6. 1 Kgs 7.2; 10.17 , 21; 2 Chron. 9.16, 20 .
7. Josh . 9.1 ; Judg . 3.3 .
8. Deut . 1.7 ; 3.25 ; 11.24 ; Josh. 1.4 .
9. Cant . 4.8 .
10. Cant . 1.5 ; Ps. 120.5 ; cf. msk, v . 13.
11. Jo b 6.19 ; Ps . 72.10, 15.
12. Ps . 68.16, 23.
118 Among th e Prophets
4. Substances
Fifty-three substance s ar e mentioned altogethe r i n th e poe m an d th e
list. Thes e ma y b e considere d al l together , since , fro m thi s poin t of
view, no significant difference exists between them.
Nine of the words used are hapax legomena, so no further commen t
can b e mad e o n the m excep t t o sa y tha t i f thi s wer e a list o f well -
known product s the y migh t b e expecte d t o appea r elsewher e i n th e
Old Testament. Th e fac t tha t they do not s o occur migh t suggest tha t
the author' s min d wa s elsewhere—fo r exampl e o n som e culti c o r
mythological theme . Th e nin e are : mprs (v . 7) ; swsym wprsym
wprdym, t o be treated a s a unit (v. 14); hbny (v . 15 ; an Egyptia n loan
word foun d i n Ugaritic 1), an d al l th e substance s in v . 24 except hbl,
namely mkll, glwm, brm and 'rwz, which last is possibly an adjectiv e
(see the versions).
A furthe r fiv e words appea r i n secula r context s an d neve r (i n th e
Old Testament ) hav e referenc e t o sacra l functions . Thes e are : tr n
(v. 5) , sn (vv . 6, 15) , rqmh (vv . 7, 16 , 24), r'mh (v . 16 ) and hblym
(v. 24) . However , n o fewe r tha n 3 0 substance s ar e connecte d else -
where wit h the templ e (o r ar k o r tabernacle) , an d thi s suggest s tha t
the image in the author's mind was the sacred place as he knew it best,
in Jerusalem, alon g wit h it s associate d traditions , an d thes e h e ha s
transferred t o Tyre , whic h he migh t have known , or hav e justifiabl y
thought, to be simila r to the templ e in Jerusalem. 2 This stand s eve n
though th e author was using the symbolism of a merchant ship and its
wares (henc e the five substances not known t o have connections with
sacred places) .
The lis t is presente d belo w unde r headings indicating objects with
which the substances are elsewhere associated .
1. Gen . 15.1; Deut. 33.29; 2 Sam. 22.3, 31, 36 // Ps. 18.3 , 31, 36; Prov. 30.5;
Pss. 3.4 ; 7.11 ; 28.7 ; 33.20 ; 59.12 ; 84.10 , 12 ; 89.19 ; 115.9 , 10 , 11 ; 119.114;
144.2; cf . Pss. 35.2 ; 47.10; Prov. 2.7.
2. 1 Kgs 10.17//2 Chron. 9.16.
3. Pss . 8.6 ; 21.6; 29.4; 45.4, 5 ; 90.16; 96.6 ; 110.2 ; 111.3; 145.5 , 12 ; 149.9 ;
1 Chron. 16.27; cf. Isa . 2.10, 19 , 21; 35.2; Mic . 2.9; Job 40.10.
4. 2 Sam. 23.3 // Ps. 18.3 ; Hab. 3.4.
5. 1 Chron. 25.5.
6. Exod . 29.12 ; Lev . 4.7 ; 1 Kg s 1.50 ; 2.28 ; Amo s 3.14 ; Ezek . 43.15 ;
Ps. 118.27 .
7. 1 Sam. 2.10; 16.1 ; Ps. 132.17 ; cf. 1 Sam. 2.1.
8. 1 Sam. 16.13; 1 Kgs 1.39 .
9. Gen . 35.8; Hos . 4.13; Isa . 6.13 ; 44.14 .
124 Among th e Prophets
1. Gen . 9.5 ; Num . 19.13 (bot h h'dm); Lev . 24.17; Num . 9.6, 7 ; 19.11 ; 31.55,
40,46; 1 Chron. 5.21 .
2. Quote d by van Dijk, Ezekiel's Prophecy, p . 76.
3. Lev . 20.24 ; Deut. 6.3; 11.9 ; 26.9 , 15 .
4. W . McKane, Proverbs (London , 1970) .
GEYER Ezekiel 2 7 an d th e Cosmic Ship 12 5
Comparisons
Now that the two mythologies have been set out, they may be compared .
1. Th e mos t strikin g differenc e i s tha t th e se a appear s a s a
threatening element i n Ezekiel. Th e sea does no t appear a t all
in th e Amduat, where san d and deser t ar e th e most threaten -
ing feature s o f th e natura l world . I n th e Egyptia n traditio n
any referenc e t o wate r i s generall y a s th e sourc e of lif e an d
fertility. Th e floo d (h'pj) i s a n elemen t tha t destroy s th e
enemy but protects th e god.
2. A notable element in ON-IJE is the Lament passage. Thi s als o
occurs i n th e myth s where th e lamen t becomes a taun t (Isa.
14.9-11; Ezek . 27.29-36 ; 31.15). Wher e th e lament occur s in
myth, i t usuall y marks th e poin t a t whic h th e go d (her o o r
anti-hero) is greeted i n the Underworld, often withou t enthu-
siasm (cf . Descent o f Istar, 11 . 28-37 ; CML 5 i i 17-22) . A
remarkable featur e o f the Amdua t is the wa y i n whic h Re i s
greeted a t th e gate s o f th e variou s Hours . H e i s alway s
greeted with adulation. The contrast is wholly in keeping with
the Ol d Testamen t us e o f myth , where th e on e wh o shoul d
end up as the glorious god ends up as the defeated, humiliate d
tyrant.
3. I n th e Amdua t a cre w o f twelv e oarsmen i s mentione d an d
there i s als o mentio n of twelv e gods wh o pul l th e to w rope .
Much attention is given to the crew in Ezekiel, wher e th e cre w
is draw n fro m man y countries , some o f whic h ar e know n
only from mythology . This accentuates the cosmic dimensio n
of this Ship.
4. Th e primaeval darkness (tith) i s a region not lighted by Re. It
is reserve d fo r th e enemie s an d i s a t th e furthes t reache s o f
the Dat . Re doe s no t engage wit h this chaoti c power , bu t h e
travels close to the boundaries of being. In view of the mytho-
logical significanc e of the se a in Ezekie l 27 , hysbty 'l-mbw't
ABSTRACT
This stud y analyse s Ezek . 37.1-1 4 fro m th e perspective s o f structure , traditio n
history an d redaction. Structurall y there is a double movement in the vision accoun t
from a negative orientatio n to a positive one ; this is matched by a single movement in
the accompanyin g oracl e o f salvation . I n term s o f tradition history thi s movemen t
echoes the metaphorical credal statement that Yahweh bot h kills and makes alive, in
order to affirm his positive purpos e to restore his exiled people . Redactionally the
passage functions as an elaboration o f the gift of Yahweh's spiri t promised earlie r in
Ezek. 36.27a.
The degre e t o which the vision o f dry bones has gripped the religious
imagination is evident in expressions as culturally diverse as the Dura-
Europos synagogu e paintings and black America n preaching.1 In this
article a concerte d attemp t i s mad e t o explor e th e meanin g o f thi s
powerful tex t in Ezek. 37.1-14 from thre e perspectives, on e synchronic
and two diachronic .
Structure
M.V. Fox , i n a valuable rhetorical stud y of this pericope, ha s playe d
down th e valu e of forma l structural analysis, in a desire t o focu s on
the persuasiv e forc e of discours e and thu s to alig n Old Testamen t
rhetorical criticis m wit h th e extra-biblica l discipline. 2 Hi s genera l
point i s wel l taken : comple x stati c pattern s coul d hardl y hav e bee n
appreciated b y a n audience . However , i t need s t o b e born e i n min d
that i n it s presen t for m Ezek . 37.1-1 4 function s a s a literar y text ,
which permit s rereadin g an d s o appreciatio n o f fine points. Fo x went
on t o admi t tha t analysi s o f th e structur e o f a uni t o f discours e ma y
have som e value . A s w e shal l see , it help s t o revea l no t onl y th e
relation betwee n th e variou s part s o f a unit , bu t als o it s dynami c
development.
Various scholar s hav e trie d thei r han d a t uncoverin g th e structur e
of th e passage . A n overvie w o f their rather differen t conclusion s wil l
be presente d befor e a fres h analysi s tha t build s upo n thei r wor k i s
offered. H.V.D . Parunak made a good star t by observin g symmetrica l
elements tha t dominat e th e piece. 1 He divided vv . 1-1 4 into two main
parts, two symmetrical 'symboli c panels' i n vv. 3-8 and 9-10, prefaced
by a headin g i n vv . 1- 2 and followe d b y a n interpretativ e oracl e i n
vv. 11-14 . H e foun d th e structura l focu s o f th e passag e i n th e tw o
panels. The y exhibi t triple parallel structurin g consisting of (1 ) divine
command wit h three repeated feature s (an introductory 'and he said to
me', 'so n o f man' , an d 'prophesy...an d say' ) i n vv . 2- 6 an d 9 ,
(2) report o f prophetic obedienc e i n vv . 7a an d lOa , an d (3 ) narrativ e
description o f th e resul t o f th e prophec y i n vv . 7b- 8 and lOb .
Elements o f thi s central structur e stretc h bac k an d forwar d t o fram e
the pericope; th e thir d elemen t o f descriptio n i s anticipate d i n th e
heading o f vv . 1-2 , while th e firs t elemen t o f divin e comman d i s
repeated i n vv. 11-14 .
Next, M. Fishban e ha s claimed chias m a s the key to th e structure. 2
According t o him ther e ar e three doubl e elements , ABCC'B'A' . Th e
first and last , i n vv. 1- 2 and 14 , consist of a combination of terms, th e
'spirit' (mi ) of Yahweh an d hiphil forms of the verb rm wit h Yahweh
as subject, ^rrn 'an d he set me down' and Timm 'an d I will settle' (A-
A'). Th e next element s ar e th e fulfilment o f Ezekiel' s prophecy ove r
the dry bones and its interpretation i n national terms (B-B') in vv. 3-10
and 12-13 . Th e centra l element s o f th e chias m ar e th e interpretatio n
of th e vision in v. 1 la an d what he describes a s an idiomatic focu s t o
the vision provided in v. lib (C-C); both anticipate th e interpretation
ning wit h the vocative 'so n o f man'. The divin e speech consist s o f a
question, to which a prophetic answer is given in v. 3b (C). The negati -
vism in vv. lb-2 seems to dominate this first segment. Ezekiel's laconic
reply ma y b e take n a s a reinforcemen t o f th e negativ e description :
'You kno w that these bones—s o dry and lifeless—will no t and cannot
live'.1
The second segmen t o f vv. lb-8 a is composed o f vv. 4-8a. Thre e of
the element s o f th e firs t segmen t reappear , wit h variety o f orde r an d
content. Firs t come s divin e speech (B) , i n vv . 4-6. I t essentially con -
sists of an oracle o f salvation that is a two-part proof saying , in which
the particl e 'behold ' i s pointedl y reuse d i n a positiv e context . Th e
oracle i s preface d wit h th e introductory formula already use d fo r th e
divine speec h o f v. 3 . It is prefaced wit h a commission t o prophesy, a
call t o attentio n and a messenger formula . Prophetic transmissio n of
the oracl e (C ) follow s i n v . 7a . Finall y there i s positiv e descriptio n
(A') in vv. 7b-8a, whic h studiously includes two uses o f 'behold' , in a
happy counterpar t t o th e gri m usag e i n v . 2 . Overall , th e relatio n
between th e two parts, vv . lb-3 and 4-8a, seem s to be that of a nega -
tive prelud e t o a positive , transformin g event. Withi n vv. 1-1 0 th e
content of vv. lb-8a is marked by incompleteness, in that the oracle of
revival has onl y partially been fulfilled . Ye t structurall y this portion is
self-contained and represent s a distinc t phase tha t come s to an end
with v . 8a.
Verses 8b-1 0 present a second par t that, while developing th e story
line, includes the same elements a s vv. lb-8 a but in a shorter compass .
A brie f negativ e descriptio n (A ) pave s th e way , i n v . 8b. 2 Ther e
follows divin e speech (B ) in v. 9, which comprehensively recapitulates
in it s preliminar y features the case s i n vv . 3 a an d 4-6 : th e introduc-
tory formul a (/ / vv . 3 , 4) , th e commissio n t o prophes y (/ / v . 4), th e
address 'so n o f man' (/ / v. 3) and the messenger formul a (// v. 5). The
call t o attentio n in v. 5 is lef t ou t of this recapitulation, with a brevity
that may echo the overall conciseness of vv. 8-10 in relation to vv. Ib -
flavored by the symbolism of taking sticks (np b 'take' , vv. 16 , 19, 21).
The mentio n o f entry into the land finds reinforcement in v. 1 4 within
the second salvation oracle.
Tradition
Hopefully th e reason fo r this complex structurin g will become evident
from a consideration o f Ezekiel's us e o f traditio n history . I t mus t b e
said tha t ther e i s muc h i n 37.1-1 4 tha t correlates wit h materia l else -
where in th e book. Fo r instance, the overall for m of the unit is simila r
to tha t o f 36.16-3 2 i n consistin g of bot h a private communicatio n o f
Yahweh t o th e prophe t an d a public oracle . I n form-critica l content,
although no t i n th e orde r o f it s components , i t i s especiall y clos e t o
11.1-13. There a vision and a disputation that consists of divine inter-
pretation o f th e vision , a commissio n t o delive r a n oracl e an d th e
actual oracl e ar e followe d by a visionary account of th e effec t o f th e
oracle an d a questio n aske d b y th e prophet. 1 Th e tw o stage s o f
reanimation in the vision have been compare d b y Zimmerli t o the two
phases o f Ezekiel' s eatin g th e scrol l i n 3.1-3 , whic h both consis t o f
divine command an d prophetic compliance. 2 F. Hossfeld has observed
that th e referenc e t o th e 'slain ' (D-mn ) in v. 1 0 echoes th e use o f th e
verb in 9.16 , 21.16(11 ) an d 23.10 , 4 7 i n context s of divine judgment
against Israel. 3 At a climacti c point in th e vision the ter m i s deliber -
ately use d t o categoriz e th e exile s a s virtuall y 'slain' , victim s o f
Yahweh's punishment for their sins.
Yet i t i s als o clea r tha t the pericop e draw s upon earlier traditions .
Commentators generall y se e in the two stage s o f reanimation narrate d
in th e vision the influence o f Gen. 2.7; the fact tha t the verb 'breathe '
(ns]) is common to both passages support s the derivation. 4 Yahweh is
engaged i n a wor k o f ne w creation . Baltze r has foun d i n th e divin e
command o f v . 9 a referenc e t o th e powe r o f th e creativ e wor d i n
Genesis 1. 5 Bu t wha t of th e conceptio n of deat h an d ne w life ? Th e
Redaction
Scholars hav e varied i n th e amoun t of redactional materia l the y hav e
detected i n 37.1-14 . Perhap s surprisingl y Zimmerli ha s her e refuse d
to se e any. 6 Other s hav e discovere d i n redaction criticis m th e answe r
to a discrepancy betwee n th e vision and its interpretation—a scene of
ABSTRACT
'Deliverance', as the author of Jonah depicts it , is neither a reward fo r merit nor a
tempering of justice wit h mercy. It is, instead, a free and gracious ac t of divine love.
The wellsprin g o f thi s concept o f deliverance i s no t covenan t faith , bu t persona l
religion. This understanding of the message o f Jonah is defended by a close reading
of the critical passages in Jon. 3-4, and by an examination of intertextual relationships
between Jonah and some of the other Minor Prophets.
I
The Boo k o f Jonah give s commo n sens e a battering. A t almost ever y
turn, i t seem s t o refut e som e unspoke n assumption , somethin g take n
for grante d abou t th e wa y thing s work in th e world . A prophe t com -
missioned t o g o t o th e east woul d not flee to th e west ; peopl e drow n
when they are tossed int o a tempestuous sea; if God announces that he
is goin g t o destro y a city , i t i s a s goo d a s destroyed ; th e Assyrian s
would no t chang e thei r entir e wa y o f lif e becaus e o f a five-wor d
admonition fro m a Hebrew prophet—excep t (i n all fou r cases ) in th e
Book o f Jonah . Practicall y everythin g in th e boo k confute s norma l
expectation—its characters , it s plot, an d even it s language . It s fictive
world is far removed fro m th e everyday world descried b y experienc e
and common sense. 1
the Book of Jonah (Sheffield : Almon d Press, 1983) , pp. 85-112; A. Preminger and
E.L. Greenstein, The Hebrew Bible in Literary Criticism (New York: Ungar, 1986) ,
pp. 467-78. O n th e histor y o f interpretatio n i n general , se e th e work s liste d i n
Wolffs bibliograph y (Obadiah and Jonah, pp. 91-92, §10) .
1. Th e passage bristles with difficulties. Fo r a recent discussion, see Cogan and
Tadmor, / / Kings, pp . 107, 160-64 .
2. Cf . J . Licht, Storytelling i n the Bible (Jerusalem : Magnes, 1978) , pp . 121 -
22. Licht suggests tha t God 'spare s His creatures for the simple reason tha t He like s
them t o exist' . Tha t suggestio n raise s a n obviou s question: why , then , doe s h e
destroy them?
3. Se e J.A. Miles, Jr, 'Laughin g at the Bible: Jonah as Parody', JQR 65 (1974-
75), pp . 168-81 ; J.S . Ackerman , 'Satir e an d Symbolism in the Son g o f Jonah', in
B. Halpern and J.D. Levenso n (eds.), Traditions in Transformation: Turning Points
in Biblical Faith (Winona Lake, IN: Eisenbrauns, 1981) , pp . 213-46; idem, 'Jonah' ,
in R. Alter and F. Kermode (eds.), The Literary Guide to the Bible (Cambridge, MA :
Harvard Universit y Press, 1987) , pp. 234-43, esp. 238-39 . Note also T. Eagleton's
recent characterizatio n o f Jonah a s a 'surrealist farce' ('J.L . Austin and the Book of
Jonah', in R. Schwartz (ed.), The Book and the Text: The Bible and Literary Theory
[Oxford: Basi l Blackwell, 1990] , pp. 231-36).
148 Among th e Prophets
have spoken, turns from it s evil, I will repent o f the evil that I intended t o
do to it'. God exercises freedom to pronounce judgment against, an d be
moved b y compassion toward , Nineveh. 1
What Darr calls 'freedom ' i s not freedom at all. God acts in a clearly
motivated way , under compulsion, i n fact. He condemns th e Ninevites
for thei r wickedness (Jon. 1.2) , but then he must spar e the m because
of thei r (an d his ) adherenc e t o th e formul a in Jeremia h 18 . Jonah' s
objections, i n thi s light , appear silly , or, worse , turn hi m into a hard-
hearted Jew. 2
Then, too, if th e Ninevites were saved because o f their repentance ,
what hope is there for those who do not repent? The logic of Jeremiah
18 ineluctably condemns them. The author of Jonah, in turn, condemns
that logic . A s A . an d P.E . Lacocqu e observ e i n thei r provocative
study of Jonah, 3
The author of Jonah had the amazing boldness t o show the 'anti-Jonah' in
the persons of the wicked Ninevites . T o the Jonah who hungered for cer -
tainty they opposed the ultimate uncertainty of 'perhaps' [Jon . 3.9] . They
thus opene d a n immens e possibility , namely , tha t Go d migh t choos e
extravagance ove r determinism...
In this view, God is free t o save (or, as the Lacocques neglec t to men-
tion, to destroy) whomever he pleases, in whatever manner he chooses.
The adroitl y paire d stor m win d (1.4 ) an d deser t scirocc o (4.8), 4
tempest (1.4) and hot sun (4.8), Phoenicians (1.6) and Assyrians (3.9),
great fis h (2.1 ) an d tin y wor m (4.7)—all d o God's bidding , with th e
II
Since th e pioneerin g articl e b y N . Lohfink, 3 i t ha s becom e commo n
for scholar s t o regard th e tw o episodes in Jona h 3-4 as a narratoria l
unity, their complex textua l pre-history notwithstanding. Th e linchpin
of any unified reading, a s Lohfink observed, is the interpretation o f 4.5 ,
which establishes som e sor t o f temporal relationshi p between th e tw o
episodes. My view, itself admittedly not free of difficulties, i s that 4.5b(3
establishes th e simultaneity an d complementarity of the two accounts. 4
The storie s abou t Nineveh and Jonah, in other words, illuminate and
confound on e another . Eac h on e supplie s vita l detail s tha t th e othe r
is lacking , s o tha t neithe r on e i s comprehensibl e excep t i n th e ligh t
Exodus Jona h
'erek 'appayim 'erek 'appayim
werab hesed w e
rab hesed
we'emet w e
niham 'al-haia'd
Instead o f bein g 'reliable ' ( >emet\l Jonah' s Go d 'renounce s evil '
(niham 'al-hara'a). The substitution is both intentional and polemical2—
renunciation o f evil, fro m Jonah' s perspective , connote s unreliability .
And th e prophet' s characterizatio n o f Go d seem s t o b e accurat e i n
context. The possibility tha t God' s word i s not truthful gives hope to
the Ninevites (3.9 ; mi-yddea'); th e certainty tha t it is not moves Jonah
to despai r (4.2-3 ; yada'ti). 3 Th e paradox her e i s disorienting; Jonah' s
sure knowledg e tha t Go d wil l spar e Nineve h i s take n fo r unbelief ,
while Nineveh's hop e in a false God manifests a true faith.
After stakin g ou t their basi c position s concernin g God' s reliability ,
both th e Ninevites and Jonah take action. A s Ackerman ha s observed ,
Jonah an d th e Ninevit e kin g ca n b e construe d a s 'antitypes'. 4 Th e
following paralle l plo t summaries wil l extend and amplify that point:
Nineveh (Jon. 3.5-10) Jona h (Jon . 4.2-6 )
The Ninevites fast and mourn. Jona h prays; he demands to die.
Jonah's word reaches the king; the Jona h leaves the city; he sits down
king gets up (wayyaqom) fro m hi s (wayyeseb).
throne
The kings puts on sackcloth Jona h erects a SuKKd, an d sits
(wayKaS SaQ), an d sits (wayyeseb) (wayyeseb) i n its shade,
in the dust.
his treatment o f Jonah. 1 God buffets th e prophet about against his will,
makes hi m prophesy an d then falsifies hi s word, rescues hi m from his
pathetic emotiona l conditio n and then condemns him t o it once more .
One can infer that Nineveh's situatio n is no less absurd, an d that it is,
therefore, fraugh t with insecurity .
Ill
The endin g o f Jona h leave s th e ultimat e fate s o f it s principa l actor s
undetermined. What will become o f Jonah and Nineveh? Jonah seem s
to be consigne d to death, sinc e the threat o f 4.7-9 ha s no t been coun -
tered. Jonah does no t react to God's word s in vv. 10-11 , nor does God
state hi s intention s concerning the prophet . A s fo r Nineveh , nothing
has occurre d t o disturb the apparent equilibrium attained in 3.10.
The denouement of Jonah, in my view, takes place outside the book.
The book's full significanc e emerges onl y in the ligh t of it s canonical
setting—especially i n relation to the prophetic book s (Hosea-Nahum )
that are concerned primaril y with th e Assyrian crisis. Th e assemblag e
begins wit h the first announcement of divine judgment against Israel ,
and ends wit h th e destruction o f Assyria . I propose that th e Book of
Jonah (a s opposed , perhaps , t o it s constituen t parts) , wa s neve r
intended t o be read apar t fro m tha t canonical context. An intertextual
reading o f the book is, therefore, both valid and necessary .
The prophet s wh o addres s th e Assyria n threat struggl e mightil y to
understand th e nature of God's wrat h and love, an d Jonah contribute s
to that discussion by wa y o f interpretation and elaboration. 2 First an d
foremost, on e note s five midrashic adaptations of the attribut e formu-
lary in Exodu s 34. The followin g ar e the relevant texts (all except fo r
elusion of Hosea (chs. 13-14). The Israelites are utterly guilty and have
forgotten Go d (13.1-6). God, therefore, will slaughter them (13.7-11).
He spared them despite previous iniquity (13.12-15a) , but now he will
destroy the m (13.15b-14.1) . Th e peopl e ar e admonishe d t o return
(14.2-4), an d God declares, finally , tha t he will redeem the m becaus e
of hi s lov e for them (14.5-9). Th e tension between God' s justic e an d
his lov e is manifest—divine ange r is motivated b y human sin; divine
love, o n th e contrary , ma y o r ma y no t b e contingen t upo n human
action. Th e restoratio n prophesie d i n Hos . 14.5- 9 ma y neve r hav e
taken place, bu t th e text does no t blame that failure on the absence o f
repentance.
The contingen t character o f salvatio n i s take n up i n Joe l 2.12-14 .
Israel doe s no t want a god who is 'reliable ' (a s in Exod. 34), bu t on e
who 'renounce s punishment' . Reliabilit y means th e inevitable fulfil -
ment o f a n oracle o f destruction (Joel 2.1—'Th e day o f the Lord ha s
come!'); i t i s essential , however , that Go d be willin g to revers e hi s
decree. Firs t Joe l suggest s that such reversal might b e effectuated by
repentance (2.14) , then he tries t o demonstrate that it certainly is, th e
beginning of 2.19 strongly implying caus e and effect. Joe l 2.1 9 looks
like a midrash on Hos. 2.24 1 tha t seek s t o counter Hosea's vacillation
and unclarity. In order t o accomplish that, Joel explicates th e restora -
tion envisione d b y Hose a i n term s o f a causal lin k between Israel' s
repentance and God's mercy .
That causality is put to the test by the Book of Jonah, with Nineveh
serving a s th e tes t case . Th e ver y use o f Nineveh, together wit h th e
plain unreality of the city's repentance (animals in sackcloth),2 indicates
the hypothetica l thrus t o f th e story . A singl e questio n wit h thre e
mutually exclusive answers brings the problem of Jonah to a head:
And tha t is the point of Mic. 7.18-20, whic h provides the real reso -
lution o f th e Boo k o f Jonah . Again , as i n Jonah , the focu s i s o n th e
meaning o f th e divin e attribute s rob hesed we' emet. Jona h (th e
character) intimate s tha t insofar a s God allow s hi s hesed t o alte r hi s
course o f action , h e is no t a God of ' emet. Micah, lik e th e autho r of
the Book o f Jonah, recognizes divin e caprice a s a boon fo r Israel. God
annuls Israel' s punishmen t entirely ou t o f hesed; neithe r repentanc e
nor act s o f expiatio n ar e require d (Mic . 7.18) . Go d simpl y tosse s
Israel's sins into the sea, Mic. 7.19 explicitly alluding to Jon. 2.4 . And
God's lov e i s no t a t odd s wit h his truth . Rather, ' emet and hesed ar e
one and the same thing; thus the parallelism o f Mic. 7.20 .
Just a s Go d save s Israel , h e als o wipe s ou t Nineveh . Th e bizarr e
conclusion o f th e Book of Jonah is, finally, turned topsy-turvy with a
vengeance b y the Book o f Nahum. Where hi s enemies ar e concerned ,
then, Go d i s no t ra b hesed, but g edol-koah, 'fierc e i n wrath ' (Nah .
1.3).1 H e doe s no t car e abou t Nineveh , an d h e doe s no t remi t th e
punishment o f those he hates. God's wrath is just a s inexplicable and
uncontrollable a s his love , bu t that , too, i s par t o f wha t i t mean s fo r
him to be freely and truly God.
Timothy L . Wilt
ABSTRACT
Jonah's first chapter contains many elements of ancient Near Eastern battle accounts.
The whole book has several lexical similarities with the holy war account in Joshua
10.1-27 an d i s structurall y paralle l t o it . However , ther e ar e als o ke y semioti c
oppositions between th e two accounts, including th e role reversals in Jonah wher e
insider become s adversary, outsiders become allies, and victory i s expressed in terms
of mercy rather than massacre. Thus, Jonah ma y be viewed as the terminus ad quern
of the transformatio n o f the war oracles that bega n i n the second hal f o f th e eight h
century.
Introduction
Much has been writte n about the literary parallels betwee n Jona h and
other propheti c literature , ke y Tora h narratives , an d th e Psalms. 1
Further appreciatio n o f Jonah's literar y richnes s an d message may be
gained throug h considering its similarities to biblical an d other ancient
Near Easter n battle accounts and its parallels in literar y structur e an d
lexical reference s wit h th e particula r accoun t o f a battle recorde d i n
Josh. 10.1-27 . Compariso n with th e Joshua narrative makes th e ironic
reversals i n Jonah's depictio n of human relationships with the divin e
warrior eve n mor e poignant—inside r become s adversary , outsider s
become allies , an d victor y i s expresse d i n term s o f th e warrio r go d
YHWH's merc y rathe r tha n massacre. Thus , Jonah may b e viewe d a s
the terminu s a d quer n o f th e transformatio n of th e wa r oracle s tha t
began in the second half of the eighth century.
1. E.g . Lacocqu e 1981 : 10-16 ; Magonet 1976 : 65-84 ; Sasson 1990 : 168-201 .
WILT Jonah: A Battle o f Shifting Alliances 16 5
Terror
Reference t o divinel y inspire d terro r wa s a commo n componen t o f
ancient Near Easter n battle reports. 4 In Jonah, the sailors feare d (IK-PI )
the stor m fro m th e outset , but , upo n learnin g tha t Jonah wa s fleeing
from th e go d o f th e sea , fea r turne d to terror (rftr u HK T INTI) .
1. Non-Israelit e traditions: Kang 1989 : 42, 57, 98; Biblical records: e.g. 1 Sam.
14.36-37; 23.2 .
2. Kan g 1989: 57 ; 1 Sam. 14.18, 36-37; 14.41-42 .
3. Kan g 1989: 57 , 79; perhaps Josh. 10.8 .
4. 'Victor y i n battle is alway s attributed to th e terrifyin g powe r o f th e god s
(ANET, 28 Ib); this has a paralyzing effect upo n the opponents, leaving them in con-
fusion an d weakness... (ANET, 289b)' (Jone s 1989 : 301) . Vo n Rad (1991: 46-47)
lists several reference s to an enemy's terror stemming from YHWH' s alliance wit h
Israel: e.g . Exod . 15.14-16 ; 1 Sam. 4.7-8.
5. Th e Egyptia n god Seth wa s the god of confusion a s well as the god of wa r
and o f the storm (Kang 1989: 96). Som e examples (from th e list of von Rad 1991 :
48-49) of biblical reference s to divinely inspired confusion i n a battle situation are :
Exod. 23.27; Josh . 10.10 ; Isa. 5.11.
168 Among th e Prophets
Lexical Parallels
The mos t strikin g lexical similarit y betwee n th e tw o storie s i s thei r
use o f "ma . Althoug h thi s i s th e mos t frequentl y use d qualitativ e
adjective i n th e Hebre w Scriptures , Jon . 1.1-2. 1 an d Josh . 10.1-2 7
stand apar t fro m al l other narrativ e passages i n the Hebre w scripture s
in bot h th e numbe r of occurrences o f thi s adjective an d th e variet y of
lexical reference s whic h it modifies . A list of the modifie d reference s
can be mad e t o prefigure other observations that will be mad e abou t
the parallels between these two passages:
Joshua 10 Jonah 1
Key city: Gibeo n (v. 2, twice) Nineve h (v. 2)
Heaven-sent weapon: (hail- ) stones (v. 11 ) win d (v. 4)
storm (vv . 4, 12)
Tools of confinement: rock s (vv . 17 , 27) fis h (2.1 )
Result of YHWH's
intervention: defea t (v. 10 ) fea r (vv. 10 , 16)
destruction (v. 20)
Chart 1 : Occurrences o/bru
considering. Also, DeuL 9.1-2 refers to great nations, great cities and great people .
WILT Jonah: A Battle o f Shifting Alliances 17 1
High-Level Parallels
The basic structur e of both accounts is:
Joshua 10 Jonah
Setting 10.1-5 a 1.1- 3
Battle 10.5b-l l 1.4-1 6
Miracle report 10.12.14 1.17-10.01
Closure of primary battle account 10.1 5 2.1 0
Follow-up and lesson 10.16-2 6 3- 4
Closure 10.2 7 4.1 1
Chart 3: Text-Level, Structural Parallels
Lower-Level Parallels
Lower-level comparison s o f th e text s furthe r revea l parallel s i n
structure, bu t th e differenc e i n th e wa y tha t th e structura l slot s ar e
filled indicates a considerabl e contras t i n perspectiv e o n th e variou s
aspects o f YHWH' s alliances . I n th e followin g w e wil l conside r th e
most salien t parallel s withi n each o f th e basi c segment s diagramme d
above. Th e appendi x contain s a n eve n mor e detaile d outlin e o f th e
parallel texts .
172 Among th e Prophets
In Joshua, the battle begins when the five kings lay siege against isola-
ted Gibeo n whos e onl y hope is tha t the people in league wit h YHWH
will respond t o their call for help. But in Jonah the battle begins when
YHWH hurl s hi s weapo n agains t th e on e wh o i s suppose d t o b e i n
league wit h him bu t wh o has mad e th e sailor s unwittin g allies i n his
only battl e tactic , flight . Th e sailor s soo n se e that they hav e n o hop e
but to call for help, divin e help.
The Gibeonite s sen d t o thei r swor n all y t o gai n deliverance ; th e
captain goe s t o his iner t ally in th e ship' s hol d s o that 'w e might not
perish'. I n both accounts, those callin g for help begin their addresse s
by denouncin g inaction an d the n tel l wha t must b e don e an d why.
While the Gibeonites ' ple a i s give n only in terms o f human, military
assistance, th e captain of Jonah's shi p realizes that the battle fo r their
lives involves a divine element. Wha t he does not realize , however , i s
that the god whom he is ordering Jonah to 'cal l out to' (*? « mp ) is the
one wh o ha d ordere d Jona h t o 'cal l ou t against ' (*7j ; «~ip ) a paga n
power, an d tha t his call for Jonah to work in allianc e with the sailors ,
who have already mad e frantic call s t o their gods (v . 5), is also a call
to mak e goo d o f a divin e alliance agains t which Jonah has revolted ,
thereby enmeshin g the sailors in the battle.
Joshua, in respec t o f his alliance , responds t o the Gibeonit e cal l a s
the four king s had responded t o the Jerusalem king' s call. I n contrast,
no mention is made of Jonah's response: how can he call out to the one
from who m he i s fleeing ? Rather , the scen e shift s t o th e sailor s wh o
must resort to divination.
In both accounts , the divine word concerning the battle comes afte r
the battl e ha s alread y begun . But whil e the Joshu a account portray s
YHWH as speaking directly to Joshua, the sailors mus t first throw lots ,
then interrogat e Jona h fo r furthe r clarification . The wor d t o Joshu a
from YHW H i s 'd o not fear'; th e word to th e sailors fro m Jona h is an
ambiguous ' I fear' and the sailor s in tur n 'fea r a grea t fear' . Joshu a
174 Among th e Prophets
1. Tha t Jonah's flight was not simply a prelude t o the battle but also an integral
part of it may be signalled by the participial for m of rro in v. 10 , rather than the per -
fect, which coul d have signalled tha t he had fled but now recognized such flight to be
impossible. Th e participia l for m coul d b e take n t o indicat e tha t hi s fligh t i s a n
ongoing process .
2. Thi s sam e prepositiona l phras e i s use d i n referenc e t o fligh t i n battl e i n
2 Chron. 19.18 .
WILT Jonah: A Battle o f Shifting Alliances 17 5
1. Josh . 10.lib : nVr u DM^ N nrr^v -prior i mm ; Jon . 1.4 : n'mrnr i 'ra n m m
nvr'rN.
2. Th e references t o the divine castin g down of hail (Josh . 10 ) or wind (Jonah )
have man y parallel s i n biblical an d ancien t Nea r Easter n literatur e (a s shown, fo r
example, in Weinfeld 1984) . But there ar e few, if any, parallels t o the stopping o f the
sun and the salvation via a fish. The only near-parallels that Weinfeld (1984 : 146-47)
suggests, concerning th e stopping o f the sun miracle, ar e the reference i n Hab. 3.11 ,
which ma y be borrowing th e image fro m th e Joshua account, and a wish expressed
in th e Iliad tha t 'th e sun set not.. . until I have cast down... the hall o f Priam'—
which i s not followed b y a report tha t the sun did actually stop .
Ben-Yosef (1980 : 113 ) point s ou t tha t thoug h 'th e fish, or water-monster,
swallows a man' is a folk moti f foun d i n various part s of the world, 'From the point
of view o f the element of a benevolent fish.. . th e story of Jonah is unique, especiall y
in the cultural milie u where i t originated' (m y emphasis).
176 Among the Prophets
Thus, thoug h the fantasti c events i n both battles occu r for th e benefi t
of thos e originall y leagued wit h YHWH, the first is a great victor y for,
and witnesse d by , th e Israelit e natio n and thei r leaders , wherea s th e
second i s a hidde n ac t o f deliveranc e o f a rebe l wh o finall y surren -
ders. However, a key link between the ignominious rebel an d the great
holy-war commander is that they both called out to YHWH and YHW H
heard thei r voice .
Closure. Bot h account s end with a reference t o a 'great ' (bru ) objec t
which ha s been referre d t o earlier i n th e narrative. 'Th e great stones '
in th e Joshua accoun t ar e used t o seal the tomb of the five kings, an d
they stand 't o this day' as a witness to the great alliance of YHWH with
Israel. I n the Jonah account, YHWH chides Jonah for his concern ove r
the insignifican t vin e in view of YHWH's concern fo r th e 'grea t city' ,
a formidable adversar y turne d ally.
Conclusion
Jonah i s lik e a narrativ e negativ e o f Joshu a 10 . Th e structur e i s
basically th e same , bu t th e blac k an d white s o f th e earlie r narrativ e
are reverse d i n th e late r one . Joshu a an d Israe l ru n u p t o defen d a
great cit y i n respect o f its call, an d they defeat their enemies throug h
the powerfu l interventio n of th e divinit y wit h whom the y ar e allied .
Jonah run s away fro m a great cit y in disrespect of his call, but is cut
off b y th e powerful intervention of the divinity , who ha s becom e his
adversary. Joshua ascends for battl e and commands the great light s of
heaven. Jona h descend s an d i s entrappe d i n th e dept h o f Sheol . I n
Joshua, th e pagan king s are humiliated a s a demonstration o f YHWH's
power. I n Jonah, th e king humbles himself bu t is save d a s a demon -
stration of YHWH' S grace .
This narrativ e manipulatio n o f th e structur e an d reference s o f a
battle repor t ma y b e viewe d a s a developmen t consisten t wit h th e
transformations o f th e wa r oracl e fro m th e eighth-centur y prophets '
WILT Jonah: A Battle o f Shifting Alliances 17 9
BIBLIOGRAPHY
Alexander, T.D .
1988 Jonah: A n Introduction an d Commentary (Tyndal e Ol d Testamen t
Commentaries, 23; Downers Grove, IL: Inter-Varsity Press) .
Ben-Yosef, LA.
1980 'Jona h and the Fish as a Folk Motif, Semitics 7 : 102-17 .
Christensen, D.L .
1975 Transformations o f th e Wa r Oracle i n Ol d Testament Prophecy
(Missoula, MT: Scholars Press) .
Gr0nbsk, J.H .
1985 'Baal' s Battl e with Yam— A Canaanit e Creation Fight', JSOT 33 : 27-
44.
Jacobsen, T .
1968 "Th e Battle between Mardu k an d Tiamat' , JAOS 88 : 104-108 .
Jones, G.H .
1989 'Th e Concep t o f Hol y War' , i n R.E . Clement s (ed.) , Th e World o f
Ancient Israel: Sociological, Anthropological and Political
Perspectives (Cambridge : Cambridge University Press): 299-321.
Rang, S.-M .
1989 Divine Wa r i n th e Ol d Testament and i n th e Ancient Near East (New
York: de Gruyter) .
Lacocque, A.
1981 Th e Jonah Complex (Atlanta: John Knox).
1. 'Amo s has taken th e earlier speech of a war oracle... and transformed i t into a
judgment speec h against Israel ' (Christense n 1975 : 71-72) ; Th e traditio n o f holy -
war [is ] i n its reversed form. The concept was so familiar in Israelite thinking tha t the
judgment implie d b y its total reversa l coul d not be missed' (Jones 1989: 318) .
180 Among the Prophets
Magonet, J.
1976 Form and Meaning: Studies in Literary Techniques in the Book of
Jonah (Bern : Herber t Lang ; Frankfur t a.M. : Peter Lang) .
Sasson, J.M.
1990 Jonah (Ne w York : Doubleday) .
Sternberg, M.
1985 The Poetics of Biblical Narrative: Ideological Literature and the
Drama of Reading (Bloomington , IN: Indiana Universit y Press) .
Rad, G. von
1991 Holy Wa r in Ancient Israel (trans, an d ed . M.J . Daw n and J.H. Yoder ;
Grand Rapids : Eerdmans) .
Weinfeld, M.
1984 'Divine Interventio n in Wa r in Ancien t Israe l an d i n the Ancien t Nea r
East', in H . Tadmor an d M. Weinfeld (eds.), in History, Historiography
and Interpretation (Jerusalem : Magnes) .
Wolff, H.W.
1986 Obadiah an d Jonah (trans . M . Kohl ; Minneapolis: Augsburg) .
APPENDIX
Structural Parallels of Joshua 10.1-27 and Jonah
Joshua 10 Jonah
Setting
a. Incitement: a fearful word 10.1 1.1
Receptor: It was (vri) when the king of It was (vn) the word of YHWH
Jerusalem heard to Jonah
Response: They feared greatly
Reason: Since Gibeon was a great city Nineveh, the great city...
... greater than Ai.
b. Call for allied action 10.3-4 1.2
Adoni-Zedek to four kings YHWH to Jonah
Call to move out : Come up to me Get up, go to Nineveh
Desired action: Help me Call out against her
Reason for action: that we may attack Gibeon for thei r evil has risen before me
c. Response to the Call 10.5a 1.3
And they gathered... And Jonah got up—to flee.. .
and they went up and he went down
Battle
d. Commencement of battle 10.5b 1.3b-4a
They attacked Gibeon... and YHWH hurled a great wind upon
fought... the sea...
WILT Jonah: A Battle of Shifting Alliances 181
e. Call for hel p 10.6 1.6
Going for help: The Gibeonites sent to Joshua The ship's captain went to
... to say Jonah and said
Message—
Inaction i s
inappropriate: Don't withdraw your hand How can you sleep!
Move! Come up ! Get up!
What to do: Save us , help us Call out to your god
Why: for all the kings have gathere d perhaps God will show us favor
against us and we will not die
f. Response 10.7
So Joshua wen t up... along
with all his soldiers
Attempted fligh t ... they fled from Israel.. . He got up to to flee from
YHWH (v. 3)
along th e descent to Beth and descended to Joppa (v. 3)
Horon He was fleeing from YHW H
Divine cut-off: But YHWH cast down on them (v. 10 )
great stones But YHWH cast down a great
wind on the sea (v. 4)
10.26 4.7-8
Final Blow: Joshua struck the kings a worm struck the vine over
Jonah's head
(he sun struck Jonah's bead
and killed them Jonah said: 'It's better that I die'
Athalya Brenne r
ABSTRACT
This study i s addressed to the nature of the links between the Jonah narrative and the
poem embedde d withi n i t (2.3-10). The poe m i s examined ou t o f its narrationa l
context, collated wit h it s biblica l intertexts , an d re-examine d withi n th e framin g
narrative. Its compositional status vis-a-vis the prose narrative is then considered and
compositional integrity argue d for. The poem is read (following Mile s and Carroll) as
a parody and satire. Finally, the convergence of literary technique s is read as a means
for producin g a didacti c messag e throug h humour : merc y an d grac e shoul d b e
privileged over justice.
BIBLIOGRAPHY
Brenner, A .
1979 "Th e Languag e o f Jona h a s Criterio n fo r th e Datin g o f th e Book' ,
Beth Miqra 79 : 396-40 5 (Hebrew) .
Carroll, R.P .
1987 'Lampoonin g th e Prophets : Tw o Burlesque s o n Prophecy ' (unpub -
lished pape r read a t the SB L Internationa l Meeting, Heidelberg , 1987) .
1990 'I s Humou r als o amon g th e Prophets?' , i n Y.T . Radda y an d
A. Brenner (eds.) , O n Humour an d th e Comic i n th e Hebrew Bible
(Bible an d Literature Series, 23 ; Sheffield : Almon d Press): 169-89 .
Childs, B.S .
1974 Tlie Book of Exodus (OTL; Philadelphia: Westminste r Press).
Hurvitz, A.
1985 'Original s an d Imitation s i n Biblica l Poetry : A Comparativ e
Examination o f 1 Sam. 2.1-1 0 an d Ps . 113.5-9' , i n A . Kor t an d
S. Morschause r (eds.) , Biblical an d Related Studies Presented t o
Samuel Iwry (Winon a Lake, IN: Eisenbrauns): 115-21 .
Lacocque, A. , an d P.-E . Lacocqu e
1990 Jonah: A Psycho-Religious Approach t o th e Prophet (Columbia :
University o f South Carolina Press).
Magonet, J.
1983 Form an d Meaning: Studies i n Literary Techniques i n the Book o f
Jonah (Bibl e an d Literatur e Series , 8 ; Sheffield : Almon d Pres s
[1976]).
Miles, J.A.
1975 'Laughin g a t th e Bible : Jona h a s Parody' , JQR 65 : 168-8 1 ( = O n
Humour an d th e Comic, 203-15) .
THE REDACTIONAL SHAPING OF NAHUM 1
FOR THE BOOK OF THE TWELVE
James Nogalski
ABSTRACT
This paper introduces a seldom recognized catchword phenomenon in the Book of
the Twelve as one clue to understanding its unity and its growth. Nan. 1 is then dis-
cussed a s an example of how the recognition and evaluation of this technique both
aids the interpretation of the text and furnishes insight into the growth of the Book of
the Twelve.
2. Nahum 1 as Example
A cursor y treatmen t o f Nahum 1 will exemplify this catchword tech -
nique. The phenomenon itself i s readily demonstrable , sinc e Nahum 1
shares a t least thirtee n differen t word s with Mic. 7.8-20. ' The words ,
both nomina l an d verbal , rang e fro m thos e whic h ar e relativel y
common, suc h as 'river', to those whic h are quite uncommon, particu -
larly i n prophetic literature , suc h a s Bashan an d Carme l i n th e sam e
context.
The chapte r ma y b e safel y divide d int o thre e sections : th e super -
scription (1.1) ; th e semi-acrosti c theophanic hym n (1.2-8) ; an d th e
remainder o f th e chapte r (1.9-14) . Clos e inspectio n o f th e Hebre w
suffixes an d addressee s i n th e las t sectio n mak e i t difficul t t o vie w
these verses a s an inherent unity. The remainder of the chapter ca n be
further divide d int o fou r subsections : th e literar y transitio n fro m th e
poem t o the Nineveh material (1.9-10); the accusation against Nineveh
that originall y opened th e corpus (1.11) ; a reworke d oracl e o f relie f
for Zio n (1.12-13) ; YHWH' s announcement o f the imminen t burial of
the king of Assyria (1.14).
There ar e goo d reason s fo r arguin g tha t a redacto r ha s expande d
earlier materia l i n l.ll-12a , 14 . Recent studies on the composition of
Nahum arrive a t the conclusion that Nahum did not obtain its final form
until th e postexili c period. 2 Ther e i s stron g evidenc e tha t th e poe m
(1.2-8) and its transition (1.9-10) are postexilic accretions. The remain-
der o f th e chapte r (1.11 , 12-14 ) blend s wit h 2.1- 3 (Eng. 1.15-2.2 )
1. Thos e word s i n common between Nah . 1 and Mic . 7.8-20 are: 'enemies '
(Nah. 1.2 , 8 ; Mic. 7.8, 10) ; 'anger ' (Nah . 1.3, 6; Mic. 7.18); 'dust ' (Nah . 1.3 ; Mic .
7.17); 'sea ' (Nah . 1.4 ; Mic . 7.12); 'rivers ' (Nah . 1.4; Mic . 7.12); 'Bashan ' (Nah .
1.4; Mic. 7.14); 'Carmel ' (Nah . 1.4; Mic. 7.14); 'mountains ' (Nah . 1.5 ; Mic . 7.12);
'land' (Nah . 1.5 ; Mic . 7.13); 'inhabitants ' (Nah . 1.5; Mic. 7.13) ; 'day ' (Nah . 1.6 ;
Mic. 7.11); 'passin g over' (Nah . 1.8; Mic. 7.18); 'darkness ' (Nah . 1.8; Mic. 7.8) .
2. Se e especially J . Jeremias (Kultprophetie und Gerichtsverkiindigung i n dec
spaten Konigszeit Israels [WMANT, 35; Neukirchen: Neukirchener Verlag, 1970]) ,
who argues there was a pre-exilic core to Nahum which received a postexilic expan -
sion; and the more radical view s of H. Schulz (Das Buch Nahum: Eine redaktion-
skritische Untersuchung [BZAW , 129 ; Berlin: de Gruyter, 1973]) , who views th e
entire book as a postexilic composition. Most recently K. Seybold (Profane Prophetic:
Studien zum Buch Nahum [Stuttgarte r Bibelstudien, 135 ; Stuttgart : Katholisches
Bibelwerk, 1989]) date s th e unit s differently tha n Jeremias , bu t agree s wit h him
insofar as he also finds evidence of a pre-exilic core and exilic and postexilic additions.
198 Among the Prophets
1. Nah . 2.1 quote s Isa . 52.7 . I n additio n t o th e herald formul a of Isa. 52.7 ,
Nah. 1.12-1 3 contains other allusions to Isa. 5 2 as well. There Zio n is admonished
to shake her bonds from he r neck (Isa. 52.2; cf. Nah 1.13), and reference is made to
the oppression/affliction o f Assyria (Isa. 52.4; cf. Nah. 1.12).
2. Compar e Nah. 1.9-10 with the anti-Assyrian polemic in Isa. 10.15-19 .
NOGALSKI Th e Redactional Shaping o f Nahum 1 19 9
1. Th e presence of V^nt* breaks the acrostic, leading to the argument that V?1?! was
original. However, LXX never translates "T^T with oXiyoco, but does use oXiyoto with
y?aK (Joe l 1.10,12) . The second verb, e^eXucev, does not necessarily impl y another
text, sinc e it can be used fo r ^Q K (cf . Isa. 38.14) . Th e Vulgat e likewise use s tw o
different word s ('infirmatus' and 'elanguit'), but this likely relates to the two differen t
subjects. Some , e.g . D.L . Christensen (Transformations o f th e Wa r Oracle in Old
Testament Prophecy: Studies i n the Oracles against th e Nations (HDR ; Missoula ,
MT: Scholars Press, 1975], pp. 168-69) , hav e suggested tha t the verb was originally
3«i, but it is difficult t o perceive how these consonants could have been confused to
the point of becoming V^DK, and it could not easily explain the reading in LXX.
2. I n addition to the acrostic interruption , several observation s se t this line apart
literarily, making plausible the suggestion that this entire line has been substituted for
one that did not adequately serv e th e redactor's purpose . First , thi s line is the only
line i n the entire poe m containin g no referenc e to YHWH . Secondly , th e entitie s
Carmel, Bashan and Lebanon are not intrinsic to Old Testament theophani c material.
Thirdly, the passiv e us e o f "^DK stand s out fro m th e active verb s elsewher e i n th e
hymn, giving this line a situational character, rather than one that depicts th e reaction
to YHWH's appearance. Fourthly , the reference to the withering of Bashan, Carme l
and Lebano n tak e u p literar y tradition s appearing elsewhere . Scholar s typicall y
interpret th e witherin g o f thes e thre e area s onl y via tradition s associatin g thes e
regions wit h fertility. However, thi s interpretation ignores two essential element s o f
the metaphor: the political and the literary.
NOGALSKI Th e Redactional Shaping ofNahum 1 20 1
1. Fo r example , Gen . 19.27 ; Jer . 48.11 ; Hab . 3.11 ; Exod . 33.9 ; Josh . 20.4 .
Many of these constructions also have theophanic elements present in the context.
2. Th e phrase would then have read originally, 'And the land is lifted u p before
him (vMta) , and the world before him (vjB 1?)'.
3. Compar e Hos . 1.1 ; Amos 1.1 ; Mic. 1.1 ; Zeph. 1.1 . Similar Deuteronomistic
superscriptions that lack reference t o the ruling king(s) appear in Joel 1.1 , Jon. 1.1 ,
Hag. 1. 1 an d Zech . 1. 1 ar e relate d stylisticall y t o on e another , an d probabl y
202 Among the Prophets
experienced similar transmission histories. They als o date the prophet's message by
reference to the reign of a specific king.
INDEXES
INDEX OF REFERENCES
OLD TESTAMENT
Supplement Series