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4. Isaiah 1-5

Isaiah 1-12 in General. 1. ...several striking points that frustrate a clear interpretation of the structure of these opening twelve chapters: (1) two superscriptions (1.1; 2.1); (2) delayed call narrative (chap. 6); (3) interruption of two series of refrains (woe: 5.8, 11, 18, 20, 21, 22; 10.1; ou

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4. Isaiah 1-5

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    1. 4. Isaiah 1-5 BOT634 Exegesis of Isaiah

    2. Isaiah 1-12 in General 1. “...several striking points that frustrate a clear interpretation of the structure of these opening twelve chapters: (1) two superscriptions (1.1; 2.1); (2) delayed call narrative (chap. 6); (3) interruption of two series of refrains (woe: 5.8, 11, 18, 20, 21, 22; 10.1; outstretched hand: 5.25; 9.12, 17, 17, 21; 10.4); and (4) Isa 2.1-4 paralleled in Micah 4.1-4.” [Seitz, Interpretation: Isaiah 1-39, 22-23]

    3. Isaiah 1 "In the speech, the one finds the following elements: (1) An accusation addressed to the people in an indirect form (2-3) (2) Direct address, confronting the people with their condition (4-9) (3) Divine instruction and divine admonition (10-17) (4) A divine invitation (18-20)." [Hayes & Irvine, Isaiah the Eighth Century Prophet: His Live and Times, 70]

    4. Isaiah 1

    5. Isaiah 1.1 1.1 Superscription: ". . . the superscription may consist of a variety of elements, such as author, addressee, title, date, location.” [Tucker, G. M. “Prophetic Superscriptions and the Growth of a Canon,” Canon and Authority, eds. G. W. Coats and Burke O. Long, Philadelphia: Fortress Press, 1977, 58] “Without doubt, 1.1 is meant to be taken as a superscription for the entire book with all of its 66 chapters.” ” [Wildberger, H. , Isaiah 1-12: A Commentary, trans. T. H. Trapp, Minneapolis: Fortress Press, 1991, 2]

    6. Isaiah 1.2-3 1.2-3 Covenant Lawsuit: Witnesses are summoned (1.2a) The chief litigant is announced (1.2b) His charges are given in brief (1.2c-3) The accused is named (1.3c). [Deut 21.18-21; or Mic 6.1-2; 1.2; Ps 50.4; Deut 4.26; 32]

    7. Isaiah 1 1.4-9 The Disaster: military catastrophe in the Syro-Ephriamite War or the Great Earthquake of Amos 1.1? 745/4 or 734 1.10-17 Anti-cultic Prophecy? [cf. Jer 6.20; 7.21-23; 1 Sam 15.22; Ps 51.18-19 [v16-17]; Hos 6.6; Amos 5.21-24; Mic 6.6-8] ". . . the condemned sacrifices all fall into the category of voluntary sacrifices." [Hayes & Irvine, Isaiah, the Eighth Century Prophet: His Life and His Time, 75 ]

    8. Anti-Cult? Wildberger's Solutions: 1. “In the first place, consider the constant usage of the suffix ~k-: your sacrifice, from your hands, your festivals, your solemn assemblies, the stretching out of your hands." 2. "Second, what apparently displeased Isaiah the most was the certainty which accompanied the cultic piety." 3. "The issue, therefore, in the polemic of the prophet is whether the breaking of the covenant can be healed by sacrifice or whether sacrifice has any meaning only within the context of an intact covenant relationship - not an attempt to replace the cultus by morality."

    9. Isaiah 1 Isaiah 1.18-20: hx'k.W"nIw> an"-Wkl. TNK “Come, let us reach an understanding” Wildberger “Come, let us enter into a lawsuit, on against the other” Covenant Curses dealing with war and its ravage: Lev 26.17, 25, 33, 37; Deut 28.25, 49, 52; 32.23, 24, 30, 41, 42. [Note the discussion and list of texts by Stuart, WBC:Hosea-Jonah, xxxi-xlii]

    10. Isaiah 1 Isaiah 1.21-28 The Faithful City: “The speech that begins in Isaiah 1.21 and extends to 2.5 revolves around the subject and status of Zion. The prophet denounces the present ruling class in the city, reminding the people of Zion’s previous character and calling on them to live and act in the light of the claims made about the city in its own confession of faith.” [Hayes & Irvine, Isaiah, the Eighth Century Prophet: His Life and His Time, 79]

    11. Isaiah 1 Isaiah 1.28-31 The End of False Religion “The LXX translation of ‘idols for )e=l|=m, ‘oaks’ gives further evidence that the trees and gardens referred to were a part of idol worship. The reference may be to the sacred groves which were a part of the fertility cult of Baal and Ashtoreth, although the prophet may have in mind merely the worship of spirits assumed to inhabit trees.” [Oswalt, ibid., 110-111]

    12. Isaiah 2-4 “Isaiah 2-4 is clearly a composite unit. Its editors employed texts that were written for distinct purposes in various historical settings. The result is a composition that presents an ideal portrayal of Zion’s role as the center for YHWH’s rule of all nations and then explains how Zion is to be prepared for this role.” [Sweeney, Marvin A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, p. 89] “A key element in this structure is the contrast between the ideal Zion presented in 2.2-4 and the current state of its people that must be overcome to achieve this ideal in 2.5-4.6.” [Sweeney, Marvin A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, p. 89]

    13. Isaiah 2.1 2.1 As Superscription introducing a new unit: 2.2-4? 2.2-4.6? 2.2-12.6?

    14. Isaiah 2.2-5: The Glory of Zion Micah 4.1-4 and Isaiah 2.2-4: The present stage of this discussion has done away with the Micah or Isaiah as borrowing from the other, but that they both used a common tradition. “In those cases where a decided similarity has been found, the evidence points rather in the direction of a common tradition or common speech forms which were available to them.” [Stansell, Micah and Isaiah: A Form and Tradition Historical Comparison, 133]

    15. Zion-Sabaoth Theology 1. YHWH is King [Pss 48.3; 46.5; 47.3 (“of all the earth”)] 1.1 Earliest statement = Ex 15.18 “YHWH will reign forever and ever”; following this text is Deut 33.4-5 1.2 Problems of Kingship = revolt motif in Ps 2.1-3 2. YHWH’s Choice of Jerusalem 2.1 Explicit: Pss 78.68; 132.13 (for dwelling) 2.2 Implicit: Pss 46.5; 48.2-3, 8-9; 87.2 2.3 Topography: high mountain and river 2.4 Security: Pss 46.7,8; 48.4 (“stronghold”)

    16. Zion-Sabaoth Theology 3. Enemy 3.1 Ps 46.2-4 “unruly sea” 3.2 Pss 46.7; 48.5-7; 76.6-8 “kings and nations” [Also note Isa 17.12-14 and Isa 8] 3.3 Shift in Isa 2.1-5; Mic 4.1-3 4. YHWH’s Rebuke: Pss 46.7; 76.7, 9 (Amos 1.2; Joel 4.16)

    17. Zion-Sabaoth Theology 5. Implications for Inhabitants 5.1 Only those who meet God’s righteous standards can live in his presence: Isa 33.13-16; Ps 24.3-4 5.2 Inhabitants and King have a duty to building God’s house: Hag 1.2-11 5.3 Those inhabitants who are fit to live with God will rejoice in the security and abundant life that YHWH’s presence brings: Pss 48.12-14; 132.13-18.

    18. Isaiah 2.2-5 2.3: “hrwt (torah) does not mean ‘God’s system of justice’ in Isaiah, but rather ‘instruction’ in the sense found in Deut 17.11, where the term is used parallel to jpvm (‘a decision which is pronounced’).” [Wildberger, ibid., 91] 2.4 “In place of weapons, instruments of peaceful agriculture are fashioned; instead of fear of war, the peoples are filled with a feeling of security, in which there is no longer any place for a spirit among them which seeks war.” [Wildberger, ibid., 93]

    19. Isaiah 2.6-22: Humiliation of the Proud 2.6-11 The Cause of the Problem: 1. Foreign Superstition: 2.6b (Lev 19.26; Deut 18.19-14 ) 2. Reliance on Wealth: 2.7 3. Idolatry: 2.8 4. Pride: 2.9-11 (2.17, 19, 21) 2.12-22 The Day of Yahweh: 2.12-17 Expansion of prior theme 2.18-21 The Outcome 2.22 Conclusion

    20. The Day of Yahweh I. MAJOR PASSAGES A. Explicit references: Isa 2.6-22; 13.1-22; 22.1-14; 34.1-8; Jer 46.1-12; Eze 7.1-27; Joel 1.1-20; 2.1-17; 2.28-32 [3.1-4]; 3.1-21 [4.1-21]; Amos 5.18-20; Oba 15-21; Zeph 1.2-18; 3.9-20; Zech 14.1-21. B. Lacks the technical terms but related: Isa 24-27; Jer 4.23-31; 50-51; Eze 38-39

    21. The Day of Yahweh II. Hoffmann’s Two Principles: [Hoffmann, “The Day of the Lord as a Concept and a Term in the Prophetic Literature,” ZAW 93, pp. 37-50] A. The investigation should start with Amos 5.18-20. B. We must not draw conclusions about an earlier text from a later one.

    22. The Day of Yahweh III. MAJOR INTERPRETATIONS A. von Rad [von Rad, “The Origin of the Concept of the Day of the Yahweh,” JSS, 4, pp. 97-108; Old Testament Theology, Vol II, pp. 119-125; Holy War in Ancient Israel]: He is convinced that 'the Day of Yahweh' encompasses a pure event of war, the rise of Yahweh against his enemies, his battle and his victory’ B. Mowinckel [Mowinckel, He that Cometh]: For him the Day of Yahweh originally means the day of Yahweh’s manifestation in the cult at the New year Festival.

    23. The Day of Yahweh C. Gray [Gray, “The Day of Yahweh in Cultic Experience and Eschatological Prospect,” SEA, 39, pp. 5-37; The Biblical Doctrine of the Reign of God]: J. Gray, has argued effectively that the Day of Yahweh ‘signified essentially the moment of the epiphany as King, which was the highlight of the autumn festival

    24. Isaiah 3-4 3.1-4.1 focuses on the punishment of Jerusalem and Judah 4.2-6 focuses on the salvation of the remnant of the people in Zion 3.1-11 THE COMING ANARCHY 3.12 LAMENT FOR THE PEOPLE 3.13-15 CONDEMNATION OF THE RULERS 3.16-4.1 JUDGMENT UPON THE PROUD WOMEN OF JERUSALEM

    25. Isaiah 3.18-24 “Of these 13 jewelry items, 4 are associated in some way in the Bible with women, 8 more accurately relate to men of high rank. It is possible that women had versions of the items also, but at present the evidence is not convincing that these jewelry pieces were exclusively the property of women at any one historical period. A similar method of analysis applied to the 8 clothing items that follow in the catalogue (nos. 14–21) indicates at least 4 are associated with men of rank. Consequently, the interpretation of the passage must shift from a prophetic oracle denouncing women in general for the vain superficiality of extravagant fashions in dress and jewelry to a critique of persons in high office for their social injustice and misuse of power as is the topic of the entire collection of oracles in Isaiah 3.” [Freedman, David Noel, ed., The Anchor Bible Dictionary, (New York: Doubleday) 1997, 1992., s. v. “Jewelry.”]

    26. Isaiah 3-4 “Evidence in the text, as well as the speech’s location in the book (before the death of Uzziah, noted in 6.1), points to a general historical period for the speech’s deliverance. Jerusalem and its female citizens seem to be or have recently been prosperous, and the city does not appear to be facing any external threat. The references to the ‘fugitives of Israel’ in 4.2, who take refuge in Jerusalem, point to the period after the outbreak of civil war in Israel. About 745, Shallum led a conspiracy that wiped out the dynasty of Jehu, but he and his supporters were opposed by Menahem, who, after a period of bloody civil strife, was able to ascend and secure the throne in Samaria (see 2 Kgs 15.8-16).” [Hayes & Irvine, Isaiah, the Eighth Century Prophet: His Life and His Time, 92-93]

    27. Isaiah 4.2-6 N.B. that the unit 2.1-4.6 begins and ends with a "promise" section. “In describing the day of Yahweh – that is, the day of the earthquake – Isaiah uses ‘in that day’ in referring to the past. In fact, Isaiah may be describing some aspects of life in 4.2-3 which already exist. Fugitives of Israel may have already moved south into Judah, and may have taken up residence in Jerusalem. If ‘in that day’ has a future reference, then Isaiah is here advocating a position that would allow some Israelites to settle in the Judean capital.” [Hayes & Irvine, Isaiah, the Eighth Century Prophet: His Life and His Time, 96]

    28. Isaiah 4.2-6 "the branch of the LORD . . . ." “...here the xmc is of hwhy “Yahweh,” not David. The Parallel is #rah yrp “the fruit of the land.” The words in the context refer to Yahweh’s plans and purpose in their entirety.” [Watts, WBC: Isaiah 1-33, 49] "the survivors of Israel" See 1.3; 2.5; the fate of the Northern Kingdom

    29. Isaiah 5-12 “The structure of this block is determined by its instructional or explanatory character insofar as it announces judgement against Israel and Judah in 5.1-30 and then proceeds to explain the significance, cause, and outcome of that judgment throughout the balance of the unit in 6.1-12.6.” [Sweeney, Marvin A., Isaiah 1-39 with an Introduction to Prophetic Literature, FOTL, p. 114]

    30. Isaiah 5.1-7: Song of the Vineyard Basic Form: "love song"? "friends song"? Complaint / Accusation? 5.4 "I will also command the clouds that they rain no rain upon it" 5.7b He expected justice (jpvml), But saw bloodshed (xpfm); righteousness (hqdcl), but head a cry (hq[c)!

    31. Isaiah 5.8-24: Doom upon Jerusalem's Leaders The connection of 5.8-24 and 10.1-4a Woe Oracles: three major clusters: Isa 5:8, 11, 18, 20, 21, 22; 10:1; Amos 5:18; 6:1, 4; and Hab 2:9, 12, 15, 19. Westermann argues that they were originally curses Gerstenberger has posited a "wisdom" setting Clifford, Wanke, and Williams stress an original funerary ritual of mourning and lamentation.

    32. Isaiah 5.8-24: Doom upon Jerusalem's Leaders Hillers, “Hôy and Hôy-Oracles: A Neglected Syntactic Aspect,” The Word of the Lord Shall Go Forth, eds. Meyers and O'Connor "First it seems possible to understand the syntax of a significant number of hôy oracles in a rather new way, with a vocative at the beginning and direct address continued throughout." [Hillers, Ibid., 187] "Second, questions as to the life-situation of hôy and hôy-speeches are affected. If a good many of these speeches contain direct address, it is difficult to connect them with a supposedly impersonal wisdom. Furthermore, recognition of a prominent vocative element would seem to tie these speeches more closely to other elements of address in the prophets such as šim‘ű ‘hear ye’ and to loosen any special tie to funeral laments." [Hillers, Ibid., 187]

    33. Isaiah 5.8-24: Doom upon Jerusalem's Leaders 5.8-10: 1st Woe - Joining House and Fields (1 Kgs 21; Lev 25.33, etc.) 5.11-13: 2nd Woe - Partying & Drinking (Isa 22.12-14; 28.7-8; Amos 4.1-3) 5.14-17: Expansion of 12b

    34. Isaiah 5.8-24: Doom upon Jerusalem's Leaders 5.18-19 3rd Woe – Dragging iniquity /sin 5.20: 4th Woe – Call evil good 5.21: 5th Woe – Wise in ones own eyes 5.22-23: 6th Woe – Drunkenness & distorting justice 5.24: Conclusion - Complete breakdown in the relationship with Yahweh

    35. Isaiah 5.25-30: Continuing Anger of Yahweh The refrain of Isaiah 5:25-30 and 9:7-10:4 William P. Brown, “The So-Called Refrain in Isaiah 5:25-30 and 9:7-10:4,” Catholic Biblical Quarterly 52 (1990) 432-443 argues that it is original to 5.25b and a refrain in 9.7-10.4 5.25ff. The nation will be identified in chap. 7 as Assyria. The description of Assyrian military discipline and tactics is accurate. The notice of King Uzziah’s death in 6.1 suggests that a time before that is intended here. Tiglath-Pileser III was already known in Palestine. Menahem and possibly Uzziah were involved in stopping his invasion of the West in 738 BC.” [Watts, Ibid., 64]

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