Way Metaphors and Way Topics in Isaiah 40-55

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Introduction

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How, then, does one identify a voice within a text with a historical com- munity of people outside the text? Lamentations was in all likelihood composed in Judah sometime between and b. As the result of a detailed analysis of select parts of Lamentations, Middlemas outlines five distinct features pertinent to texts originating in the Judahite community during the tem- pleless period: an emphasis on human suffering, the lack of statements of confidence in future hope, a de-emphasis on the instrumentality of sin, the need to verbalize the raw emotions of grief, and the formula- tion of painful protest.

Joachim Begrich Studien zu Deuterojesaja [; repr.

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Likewise, H. Taking an additional step, I shall further suggest that this identification constitutes an argument for seeing these voices as representing commu- nities in templeless Judah. There are two key differences between Isa 40—55 and Lamentations that make a straight comparison difficult. First, unlike Lamentations, the countervoices in Isa 40—55 are not the dominant speakers God is ; and second, unlike Lamentations, the theology of the countervoices is not the dominant theology of Isa 40—55 as a whole. Can we nonethe- less argue that the countervoices give clues as to the whereabouts of the target audience?

I would answer in the affirmative. As already noted above, these voices represent the kind of sentiments that the authors of Isa 40—55 wanted to confront in their target audience. As such, identify- ing the theology of the countervoices helps us identify the whereabouts of the target audience. I suggest comparing the theol- ogy regarding human suffering, future hope, and sin found in the oracles of Isa 40—55 with that found in oracles in roughly contemporary texts the geographical origin of which is relatively certain.

More specifically, I shall compare briefly the characteristics of the oracles in Isa 40—55 with those in the book of Ezekiel, a book that represents a golah perspective. As a result of this comparison, we shall discover in the divine speech an attitude toward sin and divine punishment different from that of Lamentations yet also distinct from that of the exilic book of Ezekiel. I shall further argue that this attitude is also representative of the people of Judah, although to a lesser extent than the one found attested throughout most of Lamenta- tions.

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In other words, this is also Judahite speech, although it is different from L speech. Daughter Zion is thus mostly seen as a symbol that assures the exiles that their com- forted mother is joyously awaiting their return, that is, that the city in the far-off land of Judah is readying her home for the returnees.

Moreover, the manner in which Isa 40—55 alludes to and picks up the language of Lam- entations makes most sense if both texts were composed within the same See, e. In addition, most contemporary European scholars place the bulk of Isa 49—55 in Judah. On the contrary, my hope is that this present article will hammer yet another nail in the metaphoric coffin of the theory of a Babylonian-based Deu- tero-Isaiah. Rather, I hold it plausible that much, if not all, of Isa 40—55 consists of unadulterated Judahite speech.

This For a similar view, see Christopher R.

Kundrecensioner

Josef Schreiner zum Geburtstag ed. Indeed, the people are grass! At the same time, the speaker acknowledges the guilt of the community. Third, Isa —17 may also contain either the voice of the prophet or that of Daughter Zion. The recipient of the speech in verse 14 is Zion-Jeru- We must differentiate between the authors of a prophetic book and the first- person prophetic speaker within the book. Although these two may turn out to be the same, this cannot be taken for granted.

Although the mt is pointed as a 3rd masc. The African merchants will exclaim to Zion-Jerusalem that God is with her. In the following verse 15, however, the tone changes and it is the prophet who speaks,27 exclaiming that God is a god that hides himself. It also agrees with the statement of the lamenters in Eng.

The following verses 16—17 continue on the note of verse 15b, declaring that while the idol makers were ashamed and humiliated, Israel was saved by Yhwh. This again is an example of de-emphasizing the sin: it is men- tioned v. Fourth, the speaker in , 5b, traditionally identified with the Ser- vant, wavers between despair and confidence in much the same way as the speaker in above. Is this a dialogue between what the speaker actu- ally feels versus what she or he ought to feel? Koole, Isaiah 40—48 vol. Anthony P.


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  • Way Metaphors And Way Topics In Isaiah 40 55?

See further Blenkinsopp, Isaiah 40—55, In both cases, , 5 present us with typical L speech, although with a twist. In addition, several long sections refer to God in the third person and, as such, may be assigned to the prophet. For example, most of —31 and much of —25 excluding v. Nonetheless, I distinguish these longer statements from the specific first-person statements.

In contrast, in the latter the prophet is disassociated from God and represents him- or herself. It is probably fair to say that it wavers between L speech and a divine perspective. This impression is further strengthened by the first-person plural statements in which the prophet emphasizes that she or he sides with the audience.

This opposition between the prophet and his or her audience has been dis- cussed before. Walther Eichrodt zum I was bereaved and barren, an exile and passing away33 and these, who raised [them]? Behold, I was left behind alone.

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Biblical metaphor bibliography - Joost Zwarts

These, of what kind are they? Is Zion happy that she has surviving children, or does her speech betray her own sense of betrayal? In my view, the latter is more likely. As noted by Michael Carasik, this expression denotes in most cases thoughts or intentions that are a direct challenge to God e. The ethnachta athnach , the final and major stress of the first half of the verse, identifies the break between poetic lines.

Even so, when we move from inside the text to outside the text, this difference is unimportant. In this way, both and 21 hint at attitudes in the target audience that are akin to those put forward by Daughter Zion in Lamentations. This in turn suggests that the target audi- ence is Judahite. It is preferable to assume that the metaphor of motherhood persists throughout the verse.

5 Comfort Food: Eating in Isaiah 40–55 in Association with Isaiah 1–39

How can she be both? What we have here is therefore best understood as Isa 40—55 picking up the language of Lamentations directly. I therefore suggest that Highlighted in ibid. Norman Whybray on His Seventieth Birthday ed. Heather A. The chapters hold before this community's eyes a vision of the nature of its God as the powerful creator and the loving restorer.


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In the course of following the argument, the reader becomes aware that the chapters have to deal with their audience's mysterious resistance to their message. It cannot give God the kind of response the message needs and deserves, nor can it fulfil the role as God's servant that is designed for it. God nevertheless remains committed to it. The prophet eventually becomes aware of a distinctive personal calling to embody that response, until the people are ready to do so.

It is the prophet's willingness to do this notwithstanding the suffering it brings that embodies the kind of ministry that needs to be exercised to them so that they may be brought back to God and find a restoration of spirit, as well as a physical restoration.

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