notes - springer978-0-230-33769-5/1.pdf · destruction of nippur,” ei 9 (1969): 89–93; ......

Notes

Chapter 1 Introduction

1. C.J. Gadd, “The Second Lamentation for Ur,” in Hebrew and Semitic Studies Presented to Godfrey Rolles Driver, ed. D.W. Thomas and

W.D. McHardy (Oxford: Clarendon Press, 1963), 59–71. Samuel

Noah Kramer, Lamentation over the Destruction of Ur AS, vol. 12

(Chicago: University of Chicago Press, 1940); “Sumerian Literature

and the Bible,” Analecta Biblica 12 (1959): 185–204; The Sumerians: Their History, Culture, and Character (Chicago: University of

Chicago Press, 1963); “Lamentation over the Destruction over Ur,”

ANET (1969): 455–463; “Lamentation over the Destruction over

Sumer and Ur,” ANET (1969): 611–619; “Lamentation over the

Destruction of Nippur,” EI 9 (1969): 89–93; “Lamentation over the

Destruction of Nippur,” ASJ 13 (1991): 1–26. Raphael Kutscher,

Oh Angry Sea (a-ab-ba hu-luh-ha): The History of a Sumerian Congregation Lament, YNER 6 (New Haven: Yale University Press,

1975). Piotr Michalowski, The Lamentation over the Destruction of Sumer and Ur (Winona Lake: Eisenbrauns, 1989). M.W. Green,

“The Eridu Lament,” JCS 30 (1978): 127–167; “The Uruk Lament,”

JAOS 104 (1984): 253–279.

2. F.W. Dobbs-Allsopp, Weep, O Daughter of Zion: A Study of the City-Lament Genre in the Hebrew Bible (Roma: Editrice Pontificio

Instituto Biblico, 1993). W.C., Jr., Gwaltney, “The Biblical Book of

Lamentations in the Context of Near Eastern Lament Literature,”

in Scripture in Context II: More Essays on the Comparative Method,

ed. W.W. Hallo, J.C. Moyer, and L.G. Perdue (Winona Lake:

Eisenbrauns, 1983), 191–211. Delbert Hillers, Lamentations (Garden

City: Doubleday, 1992). Leland E. Wilshire, “The Servant City:

A New Interpretation of the ‘Servant of the Lord’ in the Servant

Songs of Deutero-Isaiah,” JBL 94 (1975): 356–367; “ ‘Jerusalem

as the Servant City’ in Isaiah 40–66: Reflections in the Light of

Further Study of the Cuneiform Tradition,” in The Bible in the Light of Cuneiform Literature, ed. W.W. Hallo, B.W. Jones, and G.L.

Mattingly. (Lewiston: Edwin Mellen, 1990), 231–255. Thomas F.

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McDaniel, “The Alleged Sumerian Influence upon Lamentations,”

VT 18 (1968): 198–209; “Philological Studies in Lamentations I,”

Biblica 49 (1968): 27–53 and 199–220.

3. Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress Press, 1979), 327.

4. The former things–that which was prophesied in First Isaiah some

200 years earlier (11:6, 9; 13:17)–are now coming to pass. Cf. Childs,

Introduction, 328–330; for a more complete handling of this con-

cept. Cf. also Christopher R. Seitz, Zion’s Final Destiny (Minneapolis:

Fortress Press, 1991), 210.

5. For example, Tremper Longman has recently demonstrated the

employment of such a methodology by comparing the generic fea-

tures commonly found in the biblical genres with those of Akkadian

compositions. Cf. Fictional Akkadian Autobiography: A Generic and Comparative Study (Winona Lake: Eisenbrauns, 1991), 163–190.

6. See Rolf Rendtorff, Canon Theology (Minneapolis: Fortress Press,

1993), 172.

7. Marvin Sweeney, “On Multiple Settings in the Book of Isaiah,” SBL Seminar Papers Annual Meeting, ed. E.H. Lovering, Jr. (Atlanta:

Scholars Press, 1993), 269.

8. Cf. Brevard S. Childs, Old Testament in a Canonical Context (Minneapolis: Fortress Press, 1985).

9. Childs, Introduction; Rolf Rendtorff, The Old Testament: An Introduction, trans. John Bowden (London: SCM Press, 1985); Rolf

Rendtorff, Canon and Theology, trans. Margaret Kohl; Overtures to Biblical Theology (Minneapolis: Fortress Press, 1993). Sheppard,

Wisdom as a Hermeneutical Construct, 1980; Gerald T. Sheppard,

“The Anti_Assyrian Redaction and the Canonical Context of Isaiah

1–39,” JBL 104, no. 2 (1985): 193–216; Gerald T. Sheppard, “Isaiah

1–39,” in Harper’s Bible Commentary, ed. James L. Mays (San

Francisco: Harper & Row, 1988), 542–570; Gerald T. Sheppard,

“The Role of the Canonical Context in the Interpretation of the

Solomonic Books,” in William Perkins’ A Commentary on Galatians (1617), with Introductory Essays, ed. G.T. Sheppard (Cleveland, OH:

Pilgrim Press, 1989), 67–107; Gerald T. Sheppard, The Future of the Bible: Beyond Liberalism and Literalism (Toronto: United Church of

Canada, 1990); Gerald T. Sheppard, “The Book of Isaiah,” in Society of Biblical Literature 1992 Seminar Papers, ed. Eugene H. Lovering,

Jr. (Atlanta: Scholars Press, 1992), 549–581; Gerald T. Sheppard,

“The Book of Isaiah as a Human Witness to Revelation within the

Religions of Judaism and Christianity,” in Society of Biblical Literature 1993 Seminar Papers, ed. Eugene H. Lovering, Jr. (Atlanta: Scholars

Press, 1993), 274–280; Gerald T. Sheppard, “Two Turbulent

Decades of Isaiah Research,” TSTJ 9, no. 1 (1993): 107–116; Gerald

T. Sheppard, “The Book of Isaiah as a Human Witness to Revelation

within the Religions of Judaism and Christianity,” in Society of

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Biblical Literature 1995 Seminar Papers, ed. Eugene H. Lovering,

Jr. (Atlanta: Scholars Press, 1995), 274–280; Gerald T. Sheppard,

“The Scope of Isaiah as a Book of Jewish and Christian Scriptures,”

in New Visions of Isaiah, ed. R Melugin and M. Sweeney, JSOT Supp.

214 (Sheffield: Sheffield Academic Press, 1996), 257–281; Gerald T.

Sheppard, “Biblical Wisdom Literature at the End of the Modern

Age,” in Congress Volume, Oslo 1998, ed. A Lemaire and M. Sæbø

(Leiden: E.J. Brill, 2000), 369–398; Gerald T. Sheppard, “Isaiah

40–66” (2000). In the Psalms, see James Luther Mays, “The Place

of the Torah Psalms in the Psalter,” JBL 106 (1987): 3–12; James

Luther Mays, “The Question of Context in Psalm Interpretation,” in

Shape and Shaping of the Psalter (Sheffield: JSOT Press, 1993), 3–12;

Sheppard, The Future of the Bible, 49–95; Matthias Millard, Die Komposition Des Psalters: Ein Formgeschichtlicher Ansatz (Tübingen:

J.C.B. Moh, 1994). In the New Testament, see David Trobisch, Die Entstehung der Paulusbriefsammlung, Novum Testamentum et Orbis

Antiquus, vol. 10 (Freiburg, Schweiz: Universitätsverlag; Göttingen:

Vandenhoeck & Ruprecht, 1989); David Trobisch, Die Endredaktion Des Neuen, Testaments: Eine Untersuchung Zur Entstehung der

Christlichen Bibel (Freiburg, Schweiz: Universitätsverlag; Göttingen:

Vandenhoeck & Ruprecht, 1996).

10. Gerald T. Sheppard, “Canon Criticism,” in ABD, vol. 1, ed. David

Noel Freedman (New York: Macmillan, 1992), 861–866.

11. This is Sheppard’s way of clarifying that we do not claim to be doing

“canonical criticism” as a methodology that stands on its own but

employ many methods to describe scripture. Sheppard, “Biblical

Wisdom Literature at the End of the Modern Age,” 369.

12. Wilfred Cantwell Smith, What Is Scripture? A Comparative Approach

(Minneapolis: Fortress Press, 1993).

Chapter 2 A Study of City Laments: Their Form and Function

1. Dobbs-Allsopp; Gadd, 59–71; Gwaltney, 191–211. Hillers,

Lamentations. Kramer, Lamentation over the Destruction of Ur;

“Sumerian Literature and the Bible,” Analecta Biblica 12 (1959):

185–204; The Sumerians: Their History, Culture, and Character

(Chicago: University of Chicago), 1963; “Lamentation over the

Destruction over Ur” ANET (1969): 455–463; “Lamentation over

the Destruction over Sumer and Ur” ANET (1969): 611–619;

“Lamentation over the Destruction of Nippur,” EI 9 (1969): 89–93;

“Lamentation over the Destruction of Nippur,” ASJ 13 (1991): 1–26.

Kutscher; Wilshire, “The Servant City,” 356–367; “Jerusalem as the

Servant City” 231–255.

2. S. Langdon, Historical and Religious Texts from the Temple Library of Nippur, BE 31 (Munich: Rudolf Merkel, 1914).

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3. A. Falkenstein, “Die Ibbi-sin-Klage,” WO 1 (1950): 377–384.

4. These revised editions specify that the first editions of these texts

came out in 1918 and 1919 in the following order. Henri De

Genouillac, Textes religieux sumeriens du Louvre, vols. 1–2 (Paris:

Musee national du Louvre, 1930). Edward Chiera, Sumerian Texts

of varied contents, vol. 16 (Chicago: University of Chicago Press,

Oriental Institute, 1930).

5. Cf. Samuel Noah Kramer, The Sumerians: Their History, Culture and Character (Chicago: University of Chicago Press, 1963).

6. Kramer, Lamentation over the Destruction of Ur. 7. Gadd, 61 n.2.

8. Samuel Noah Kramer, “Lamentation over the Destruction of

Nippur,” EI 9 (1969): 89–93.

9. Green, “The Eridu Lament,” 127–167; “The Uruk Lament,” 253–

279.

10. Michalowski .

11. Kramer, Lamentation over the Destruction of Ur, 1940.

12. S.A. Kramer, “Sumerian Literature and the Bible,” AnBib 12 (Studia

Biblica et Orientalia 3, 1959), 201.

13. S.N. Kramer, “Lamentation over the Destruction of Nippur: A

Preliminary Report,” Eretz Israel 9 (1969): 90.

14. Hillers, Lamentations, Anchor Bible; Norman Gottwald, Studies in the Book of Lamentations, SBT 1/14 (London: SCM, 1962); Bertil

Albrechson, Studies in the Text and Theology of the Book of Lamentations (Lund: CWK Gleerup, 1963); William F. Lanaham, “The Speaking

Voice in the Book of Lamentations,” JBL 93 (1974): 41–49. Claus

Westermann, Die Klagelieder (Neukirchen-Vluyn: Neukirchener,

1990). H.L.J. Vanstiphout, “Een sumerische Stadtsklacht uit de oud-

babylonische Period: Turmenuna of de Nippurklacht,” in Schrijvend Verleden, ed. K.R. Veenhof (Leiden: Ex Oriente Lux, 1983):

330–341.

15. McDaniel, “The Alleged Sumerian Influence upon Lamentations,”

198–209; “Philological Studies in Lamentations I,” 27–53 and

199–220.

16. McDaniel employs the work of Jacobsen, Rudolph, and Weiser

especially in his VT 18 article. Essentially, Jacobsen is challenging

Kramer provide more sound evidence that there is a parallel between

the Sumerian city laments and the biblical material other than cor-

responding subject matter and similar circumstances. Even as early as

the 1940s, the comparative method could not stand alone on its own

two feet. See Thorkild Jacobsen, “Review of Lamentation over the Destruction of Ur by Samuel Noah Kramer,” ASJL 58 (1941): 219–

224; “Review of The Sumerians by Samuel Noah Kramer,” JNES 1

(1946): 147ff. Rudolph and Weiser then reiterate Jacobsen’s concern.

W. Rudolph, Das Buch Ruth, Das Hobe Leid, Die Klagelieder, KAT 17

(Gütersloh: Mohn, 1962); A Weiser, Klagelieder, ATD 16 (Göttingen:

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Vandenhoeck and Ruprecht, 1962), 297–370; Hans-Joachim Kraus,

Klagelieder, BKAT 20 (Neukirchen-Vluyn: Neukirchener Verlag,

1968). A further discussion of this theory is provided in the final

segment of this chapter.

17. These are taken up in the final section of this chapter. It should also

be noted that Gwaltney’s contribution most explicitly applies to the

Book of Lamentations. Gwaltney, 191–211.

18. Mark E. Cohen, An Analysis of the Balag-Compositions to the God Enlil Copied in Babylon during the Seleucid Period (Ann Arbor:

University Microfilms Press, 1970); Balag-Compositions: Sumerian Lamentation Liturgies of the Second and First Millennium B. C., SANE

1/2 (Malibu: Undena, 1974); Sumerian Hymnology: The Eršemma, HUCAS 2 (Cincinnati: KTAV, 1981); The Canonical Lamentations of Ancient Mesopotamia, 2 vols. (Potomac: Capital Decisions, 1988).

19. Cf. Dobbs-Allsopp, 8.

20. Wilshire, “The Servant City,” 356–367.

21. Wilshire, “Jerusalem as the Servant City,” 231–255.

22. Quite often Dobbs-Allsopp identifies motifs but does not dem-

onstrate that a live and active genre exists within the biblical text.

Apparently he realizes this when he speaks of his work: “this study

does not hope to specify the nature of the Israelite poets’ knowledge

of the city-lament genre. Rather, its more modest goal is to deter-

mine only whether certain texts exhibit evidence of the genre what-

ever level of knowledge this may represent.” Dobbs-Allsopp, 27.

23. The usage here of the term “classics” does not reflect the theologi-

cal rendering advocated by David Tracy. See Blessed Rage or Order

(Chicago: Seabury, 1976). It merely denotes a paradigmatic notion of

the texts.

24. Kutscher, 1.

25. Kramer draws his sources from a so-called Lagash Lament (FAOS 5/1: 334–337) and purports that it contains a “detailed list of temples

and shrines in Lagash which had been burned, looted and defiled by

fellow Sumerian, Lugalzaggesi of Umma.” Hence, he deemed this as

the inception of the lament genre. S.N. Kramer, “The First Liturgical

Laments,” in History Begins at Sumer (Philadelphia: University of

Pennsylvania Press, 1956), 270. It should also be noted that the

Curse of Agade was also a very early ancestor of the city lament.

26. See A. Goetze, “Historical Allusions in Old Babylonian Texts,” JCS

1 (1947): 262.

27. See Michalowski, “History as Charter: The Sumerian King List

Revisited,” JAOS 103 (1983): 237–248.

28. Michalowski, 1.

29. See Michalowski, 6.

30. See Green, “The Eridu Lament,” 128.

31. Green, “The Eridu Lament,” 128.

32. Michalowski, 6.

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33. For an in-depth discussion on this difficult problem, see Michalowski,

5ff.

34. Michalowski, 4.

35. Michalowski, 5.

36. Green, “The Eridu Lament,” JCS 30: 127.

37. See Kutscher, 2; Michalowski, 6 and 7; C. Wilcke, “Der aktuelle

Bezug der Sumerischen Tempelhymnen und ein Fragment eines

Klagesliedes,” ZA 62 (1972): 35–61. Bendt Alster, “Interaction

of Oral and Written Poetry in Early Mesopotamian Literature,” in

Mesopotamian Epic Literature: Oral or Aural, ed. M.E. Vogelzang

and H.L.J. Vanstiphout (Lewiston: Edwin Mellen Press, 1992),

23–69.

38. Michalowski 5, 6.

39. See J.S. Cooper, Reconstructing History from Ancient Inscriptions (Malibu: 1983), 20–26.

40. Michalowski, 9.

41. Michalowski, 7.

42. Michalowski, 7.

43. Cohen, Balags, 11.

44. See Jacobsen, “Review of Lamentation,” 223; W.W. Hallo “The

Cultic Setting of Sumerian Poetry,” Actes de la XVII Recontre Assyriologique Internationale (Louvain: Bruxelles, 1969), 119.

45. See Kutscher, 38.

46. Hermann Gunkel, “Fundamental Problems of Hebrew Literary

History,” in What Remains of the Old Testament (London: George

Allen & Unwin, 1928), 61–62.

47. See Cohen, Balags, 5.

48. See Cohen, Eršemma, 18–28.

49. Cohen, Eršemma, 18.

50. See Cohen, Balags, 5–7; Eršemma, 2–6.

51. See Cohen, Balags, for further details, 12.

52. See section on Balags and Eršemmas in this chapter.


54. Dobbs-Allsopp has carefully laid out a thorough overview of these

motifs distinguishing between themes and motifs based on Abrams.

M.H. Abrams, A Glossary of Literary Terms, 5th ed. (New York:

Holt Reinhart and Winston, 1988), 110. Because of the definitions

Abrams offers for “motif” and “theme,” he suggests that weeping

goddess, divine warrior, and Day of YHWH are motifs as they all

suggest concrete descriptions, phrases, or images that regularly occur

in a portion of literature. He recommends that divine abandonment

and the return of the gods are themes rather than motifs for the way

in which they are presented and introduced as basic images maybe

in a number of different semblances. Although this makes perfect

sense, for the sake of focus, I do not make such distinctions in this

book (see Dobbs-Allsopp, 27 and also 45–96). He has overlooked

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what Gwaltney has rightly noted: that a divine council often con-

venes to determine the destiny of the city. Gwaltney also adds that

the concluding element of a city lament takes on the form of a prayer,

either of praise, petition, imprecation, or obsequiousness (Gwaltney,

202–203).

55. See Gwaltney, 202; Gadd, 59.

56. 1:7–9 (cities destroyed); 2:12–22; 5:1–7; 5:24 (desolation); 6:11–13;

7:22–25; 9:10–12; 10:22, 23; 13:5 (Babylon); women raped (13:10);

13:19 (Sodom and Gomorrah); 13:20–22 (desolation); 15:1, 6

(Moab’s Desolation); 21:9 (Babylon); 22:1–11; 22:13–14 (death of

people); 24:6, 12 (desolation); 25:2; 25:10–12; 26:19 (corpses); 34

(destruction of nations); 37:26; 43:13 (fall of Babylon); 45:1 (Cyrus

subdues nations); 46:1, 2 and 47:1–15 (Babylon); 49:17, 19; 51:3, 19;

52:9; 54:3.

57. Jeremy Black, “A-še-er Gi6-ta a Balag of Innana,” ASJ 7 (1985): 11;

Vanstiphout, “Een sumerische Statsklacht uit de oubabylonische

Periode,” 331; Green, “The Uruk Lament,” 300–301; Gwaltney,

202, 207; Dobbs-Allsopp, 52–55.

58. Cf. Thorkild Jacobsen, Treasures of Darkness (New Haven: Yale

University Press, 1976), 95–101; Dobbs-Allsopp, 52, 53. Note also

that in Ugaritic texts “El’s word is, in effect, the judgement or deci-

sion of the divine council.” Cf. Frank Moore Cross, Canaanite Myth and Hebrew Epic (Cambridge, MA: Harvard University Press, 1973),

177.

59. Gwaltney, 202.

60. Isaiah 6:11; 10:5–6, 12; 28:22; 40:2; 43:28; 44:24: 50:1ff.; 53:5

et al.

61. See Patrick Miller and J.J.M. Roberts, The Hand of the Lord: A Reassessment of `the Ark Narrative’ of I Samuel (Baltimore: Johns

Hopkins University Press, 1977), 41–43; Thomas Mann, Divine Presence and Guidance in Israelite Traditions: The Typology of Exaltation (Baltimore: Johns Hopkins University Press, 1977); Bertil

Albrektson, History and the Gods (Lund: C.W. Gleerup, 1967), 24ff.;

Dobbs-Allsopp, 45–55; Peter Machinist, “Literature as Politics: The

Tukulti Epic and the Bible,” CBQ 38 (1976): 58.

62. Dobbs-Allsopp, 45.

63. My translation of LU 232–250.

64. Cf. lines 408–409 of LSUr; Michalowski, 63. This motif also appears

in Isaiah 1:10–15; 2:6; 3:7; 5:13; 30:20b; 33:9–14; 40:14ff. and 27ff.;

54:8.

65. LE translated by Green, “The Uruk Lament,” 139.

66. Cf. Gwaltney on this, 208.

67. See H.L.J. Vanstiphout, “Death of an Era: The Great Mortality

in Sumerian City Lament,” in Mesopotamian Epic Literature: Oral or Aural? ed. Marrianna E. Vogelzang and H.L.J. Vanstiphout

(Lewiston, NY: Edwin Mellen Press, 1992), 86.

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68. Cohen, The Canonical Lamentations of Ancient Mesopotamia, 88.

69. This representation occurs throughout Isaiah: storm (9:7–8); wind-

storm (21:1); storm and heat (25:4); Leviathan (27:1; 28:2); YHWH

measures the waters in the hollow of his hand (40:12); YHWH

controls the storm (40:21–24, 24–28); YHWH dries up the storm

(50:2); Zion is storm-tossed (54:10).

70. Dobbs-Allsopp says about the storm:

Through the Mesopotamian laments the destructive agent par excellence is the storm which ravages the city and the surround-

ing country-side. McDaniel argues that if some type of rela-

tionship existed between Lamentations and the Mesopotamian

laments one would expect to see some literal reflex of the storm

imagery in the biblical book. That is, McDaniel expects to

find a literal reflection of the violent storm in Lamentations.

He counts the absence of such a reflection in Lamentations as

evidence that no connection exists between Lamentations and

the historical city laments. While McDaniel’s main point seems

true enough– one should expect to find some counterpart of

the storm in Lamentations–his failure to note the connection

between the storm and the god Enlil has kept him from recog-

nizing the reflex in Lamentations, where however, it is functional

in nature. In so far as the storm in the Mesopotamian laments

is connected prototypically with Enlil, it would be very odd

indeed to find a literal reflection of the storm in Lamentations;

one would not expect Enlil imagery to show up verbatim in the

Hebrew Bible. The functional equivalent of Enlil and the storm

in Lamentations is Yahweh, the divine warrior who goes into

battle on the Day of Yahweh. (Dobbs-Allsopp, 55)

71. LU 40–50, translated by Kramer, in Lamentation over the Destruction of Ur. The vocative addresses carry on for 15 more lines to the end

of the kirugu. The dynasty of Isin and the city Uruk are applied

to the vocatives in lines 59 and 61: “O thou brickwork of Uruk/

Isin.”

72. Cf. also Isaiah 3:26; 13:16; 15:3–5; 16:9; 22:4, 12; 23:1, 2, 6, 14;

24:7–23.

73. Gwaltney, 202.

74. Cf. Gwaltney, 202.

75. Cf. also Isaiah 1:26; 2:13; 9:10–11; 11; 14:1–3; 16:5; 22:22–23;

25:6–12; 26: 27; 28:5–6; 28:16ff.; 30:19–26; 33:20ff.; 35; 40:1–8;

41:13–20; 42:6–9 (new things); 43:1–7 (homecoming); 43:14–21;

44:3ff.; 44:24–45:7, 13; 48:20–22; 44:8–13; 49:16–26; 51:3, 9–23;

52:1–3, 7–12 (leaving exile); 52:13; 54:1–3, 7 (compassion); 54:9, 10,

11–17; 55; 60–62.

76. LU 431–435. My translation based on Kramer.

77. Cf. Gwaltney, 208.

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78. In the first appendix, I have presented a short analysis of the kirugu

and how the motifs operate within them. This demonstrates the

literary similarities in all the city laments but most of all shows how

they differ in length and number of kirugu as well as themes.

79. Narrative here is a generic term encompassing the concept of poetry.

80. Michalowski, 12 and 13.

81. See Machinist, 463–464.

82. Michalowski, 13.

83. Michalowski, 14.

84. See Kramer, Sumerians, 259.

85. See Michalowski’s translation, 59–61.

86. See Michalowski, 15, 66–69, 106, 107, 108, 109; Green, “The Uruk

Lament,” 289.



89. This occurs in lines 1–13.

90. Lines 21–26.

91. See Lamentation 2:21 for comparison. See also Dobbs-Allsopp, 71.

92. See Green, “The Uruk Lament,” 254.

93. See The Sumerians, 208.

94. The poet shows that the destruction of the shrines also entails the

eradication of all the feasts and festivals; thus he depicts the ambi-

ence with silence and loneliness. See Kramer, “Lamentation over the

Destruction of Nippur,” 1 and 5.

95. See Kramer, “Lamentation over the Destruction of Nippur,” 1, 5, 9.

96. Line 174.

97. Kramer, “Lamentation over the Destruction of Nippur,” 2.



100. Not only does this illustrate the history of archeological research, but

the connection between the various laments. The city of Nippur knew

about the genre because they possessed a copy of the Lamentation of

Ur long before the Nippur Lament was composed.

101. The gods and goddesses who are abandoning their place of habita-

tion–which is spoken of in allegorical terms as a sheepfold or stable–

appear throughout this entire Kirugu in the following order: the lord,

Enlil, his wife Ninlil, Ninlil (w/o adj.), the queen, Ninmah, the lady,

Ninissina, the queen, Inanna, Nanna, Sin, His wife Ningal, (w/o adj.),

Enki, Nin, Šara, Usaharra, Bau, the holy Bagara, her son Abbau, the

Lamassu of the holy temple, the Lamassu (w/o genitive), the mother

of Lagaš, masisib, the lady of Nina, Ningula, Dumuziabzu. All the city gods and goddesses abandon the temple. The “wild ox” appears

in lines 2 and 17 in the god/goddess list. Throughout these lines,

the poet replaces the customary object–“sheepfold/stable” with the

terms “shrine,” “house,” and “chamber.”

102. See Kramer, The Sumerians , 259.

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103. Krammer, Lamentation over the Destruction of Ur, 8, 9.

104. See above for the explanation of their nomenclature. See also H.L.J.

Vanstiphout, “Some Thoughts on Genre in Early Mesopotamian

Literature,” in Keilschrifte Literaturen, Ausgewählte Vorträge der XXXII. Rencontre Assyrio-logique Internationale. Münster, 8.–12.7.1985,

ed. K. Hecker and W. Sommerfeld (Berlin: D. Reimer, 1986).

105. Vanstiphout, “Some Thoughts on Genre in Early Mesopotamian

Literature,” 223.

106. Cf. Dobbs-Allsopp for a thorough listing of the themes and motifs

customary to the city lament genre that reappear in the balags; he

even notes that the weeping goddess becomes a permanent fixture in

balags and eršemmas. See Dobbs-Allsopp, 37–38, 76.

107. Cohen, Balag, 25.

108. Cohen, Eršemma, 188–121.


110. Cohen, Eršemma, 121–124.

111. Cf. Michalowski, 7.

112. Cf. J. Cooper, “Sumerian and Akkadian in Sumer and Akkad,” OrNs 42 (Gelb volume): 239–246.




116. See Francois Thurea-Dangin, Rituels Accadiens (Paris: P. Geuther,

1921), 98.



119. Gwaltney, 208–209.

120. Jacobsen, “Review of Sumerians,” 147, n. 32.

121. See McDaniel, “The Alleged Sumerian Influence upon Lamenta tions,”

198–209 [207]. See also “Philological Studies in Lamentations,” 29.

122. W.W. Hallo, Review of Stephan M. Maul, “Herzberuhigungsklagen”: die sumerisch-akkadischen Eršahunga-Gebete (Weisbaden: Otto

Harassowitz, 1988) in Boekbesprekingen–Assyriologie, 777–780.

123. Hallo, Review of Stephan M. Maul, 779.

124. Hallo, Review of Stephan M. Maul.125. Hillers, Lamentations, 35ff.

126. Dobbs-Allsopp, 8.

127. Dobbs-Allsopp’s language, 17.

128. Jacobsen.

129. Gwaltney, “The Biblical Book of Lamentations in the Context of Near

Eastern Lament Literature,” 199; Kutscher, 1–7.

130. 196–200.

131. Ulrich Weisstein, Comparative Literature and Literary Theory (Bloomington: Indiana University Press, 1973), 30.

132. Benjamin Foster, Before the Muses, vol. 1 (Bethesda, MD: CDL Press,

1993), 91.

NOT ES 167

133. The term “epic” is an inappropriate genre label. Benjamin Foster

considers the Erra Epic to be “narrative poetry, most of it being

direct speech” (Muses, 771). Aristotle also said that an epic should

possess the following characteristics: (1) it must have a plot ( ‘ )

but be different from historical writings in such a manner that it

sets forth the events of a single period of time and casts one or more

persons who are only incidentally related to each other (See Frider

Sylburgii, ed. Aristotelis De Poetica Liber Graece Et Latine, ed. and

trans in Latin from Greek [Lipsiae: Impensis Siegfried Lebrecht,

1780], 176). (2) epic poetry must be lengthy (178); (3) for that which

Aristotle praises Homer, the writer should speak very little as the

poet; (4) the material should be full of wonder and surprise with use

of the untrue as a way of explaining reality (183); and (5) finally,

poets should choose probable impossibilities versus unconvincing

possibilities (184). The Erra Epic has a plot, is fairly lengthy, has an

unintrusive narrator, but does not use metaphor and certainly does

not utilize probable impossibilities. This last category is meaningless

in Akkadian because the subjunctive is used with relative clauses and

subordinate verbs, which cannot indicate “probable impossibilities.”

Samuel Noah Kramer first applied the term “epic” to cuneiform

literature. He takes his cue from H. Munro Chadwick who points out

that Scandinavian heroic poems were an outgrowth of Greek Epics.

Kramer then tries to show that Greek literature was an outgrowth of

Sumerian heroic literature. This created a launching pad for genre

categorization in Akkadian studies. Kramer has dressed up material

that is unique to cuneiform texts with Greek and Latin labels such

as “epic” to establish the genre of a text. This lays a foundation for

Hecker, Shaffer, Hallo, and Tigay. See Karl Hecker, Untersuchungen zur akkadischen Epik (Neukirchen-Vluyn: Neukirchener Verlag, 1974).

A. Shaffer, Sumerian Sources of Tablet XII of the Epic of Gilgamesh, Ph. D. Dissertation (Philadelphia: University of Pennsylvania Press,

1963); W.W. Hallo, “Toward the History of Sumerian Literature,” AS 20: Sumeriological Studies in Honor of Thorkild Jacobsen, ed.

S.J. Liebermann (1976), 181–203; J.H. Tigay, The Evolution of Gilgamesh Epic (Philadelphia: University of Pennsylvania Press,

1982). However, none of the cuneiform sources fits Aristotle’s cat-

egories. Some assyriologists have employed classical categories that

would apply to such works as Vergil and Homer to define various

types of Akkadian literature. The term “epic” here then becomes an

artificial category construct to describe what is in reality Akkadian

poetry and in this case encompasses a replete city lament.

134. See W.G. Lambert, “A Neo-Babylonian Tammuz Lament,” in Studies in Literature in the Ancient Near East (New Haven: American

Oriental Society, 1984), 214.

135. See Mann, 42.

NOT ES168

136. Luigi Cagni’s translation, The Poem of Erra, Sane 1 (Malibu, CA:

Undena, 1977), 56.

137. Leo Oppenheim, Ancient Mesopotamia: Portrait of a Dead Civilization (Chicago: University of Chicago Press, 1969), 268.

138. See Mann, 44; P.F. Gössmann, Das Era-Epos (Würzburg: Augustinius,

1956), 89.

139. Oppenheim, 266.

140. Laments over Tammuz are characteristically Sumerian. Lambert,

“Tammuz,” 213.

141. Lambert, “Tammuz,” 212.

142. See Lambert, “Tammuz,” 211.


144. Hillers’ suggestion of a native Israelite city lament certainly agrees

with this assertion.

145. See the work of Otto Kaiser, Isaiah 1–12: A Commentary2Nd2,

trans. J. Bowden, OTL, 2nd ed. (London: SCM Press, 1983), 204–

206; Gerald T. Sheppard, “The Anti-Assyrian Redaction and the

Canonical Context of Isaiah 1–39,” JBL 104, no. 2 (1985): 193–216;

Gerald T. Sheppard, “Isaiah 1–39,” in Harper’s Bible Commentary, ed. James L. Mays (San Francisco: Harper & Row, 1988), 542–570;

Gerald T. Sheppard, “The Book of Isaiah: Competing Structures

according to a Late Modern Description of Its Shape and Scope,”

in Society of Biblical Literature 1992 Seminar Papers, ed. Eugene H.

Lovering, Jr. (Atlanta: Scholars Press, 1992), 549–581; Sheppard,

“The Book of Isaiah as a Human Witness to Revelation within the

Religions of Judaism and Christianity,” in Society of Biblical Literature 1993 Seminar Papers, ed. Eugene H. Lovering, Jr. (Atlanta: Scholars

Press, 1993), 274–280; Gerald T. Sheppard, “Two Turbulent

Decades of Isaiah Research,” TSTJ 9, no. 1 (1993): 107–116; Gerald

T. Sheppard, “The Book of Isaiah as a Human Witness to Revelation

within the Religions of Judaism and Christianity,” in Society of Biblical Literature 1995 Seminar Papers, ed. Eugene H. Lovering, Jr.

(Atlanta: Scholars Press, 1995), 274–280; Gerald T. Sheppard, “The

Scope of Isaiah as a Book of Jewish and Christian Scriptures,” in

New Visions of Isaiah, ed. R. Melugin and M. Sweeney, JSOT Supp.

214 (Sheffield: Sheffield Academic Press, 1996), 257–281; Randall

Heskett, Messianism within the Scriptural Scroll of Isaiah, Library

of Hebrew Bible/Old Testament Studies, vol. 456 (New York: T&T

Clark/Continuum, 2007).

146. Cf. Wilshire, “Jerusalem as the Servant City,” 235.

147. These fast days are to commemorate (1) the date of the fall of

Jerusalem; (2) the day when the temple burned; (3) the day when

Gedaliah ben Ahikam was murdered; and (4) the date of the begin-

ning siege of Jerusalem ([Zech. 8:19 lists four fasts but gives no

additional information. Wilshire, “Jerusalem as the Servant City,”

236–237.

NOT ES 169

148. Cf. Gwaltney.

149. Gadd, 61 n.2.

150. William Foxwell Albright, “King Joiachim in Exile,” BA 5 (1942):

49–55; Wilshire, “Jerusalem as the Servant City,” 235–236.

151. As suggested by Robert Wilson in conversation, the šoterim were

probably those who knew cuneiform. M.D. Coogan also attests to

this in “Life in the Diaspora, Jews at Nippur in the Fifth Century

BC,” BA 37 (1974): 6–12. Further studies have been done on

the šoterim by George T. Manley, “Officers [shoterim] in the Old

Testament,” Evangelical Quarterly 29 (1957): 149–157.

152. Kramer, “Sumerian Literature, a General Survey,” 190.

153. W.G. Lambert, “A New Look at the Babylonian Background of

Genesis,” JTS, NS 16 (1965): 299–300.

154. Cf. McDaniel, “The Alleged Sumerian Influence upon Lamentations,”

208.

155. See Kramer, “Sumerian Literature,” 253; Donald Wiseman, “Some

Aspects of Babylonian Influence at Alalah,” Syria 36 (1962): 180–

187.

156. Morris Jastrow, Jr., “The Text-Books of the Babylonians and Assyrians,”

JAOS 14 (1980): cixx–cixxi; A.H. Sayce, “The Libraries of Assyria and

Babylonia,” Janus 2 (1897–1898): 547–549; John P. Peters, “The

Nippur Library,” JAOS 26 (1905): 145–164; Morris Jastrow, Jr., “Did

the Babylonian Temples Have Libraries?” JAOS 27 (1906): 147–182;

Fayette L. Thompson, “The Temple Library at Nippur,” CFL, 3rd

Series, 7 (1907): 122–125; Alan S. Hawkesworth, “The Temple

Library of Nippur,” OC 24 (1910): 770; A.H. Sayce, “The Libraries of

David and Solomon,” JRAS (1931): 783–790; Bernard M.W. Knox,

“Silent Reading in Antiquity,” GRBS 9 (1968): 421–435.

157. Lucien X. Polastron, Books on Fire: The Tumultuous Story of the World’s Great Libraries (London: Thames & Hudson, 2007), 2–3.

Joachim Menant, La bibliothèque du palais de Ninive (Paris: E.

Leroux, 1880).

158. Hermann L. Strack, “Writing among the Hebrews,” ASJL 2 (1885–

1886): 209–217; John P. Peters, “Did the Hebrews Use Clay Writing

Tablets,” JBL 8 (1888): 125–128; Ira M. Price, “Recent Thought

on the Origin of the Cuneiform writing,” ASJL 15 (1898–1899):

145–156; S.H. Hooke, “The Early History of Writing,” Antiquity 11

(1937): 261–277; H.L. Ginsberg, “Ugaritic Studies and the Bible,”

BA 8 (1945): 41–58; David Diringer, “Early Writing,” BA 13 (1950):

74–95; Maurice Pope, “The Origins of Writings in the Near East,”

Antiquity 40 (1966): 17–23.

159. See Hans G. Güterbock, “Hittite Mythology,” in Mythologies of the Ancient World, ed. S.N. Kramer (Garden City, NY: Doubleday,

1961), 154–155, 178. See also M. Jean Nougayrol, “L’influence

babylonienne a Ugarit, d’apres les Textes en cuneiformes classique,”

Syria 39 (1962): 28–35.

NOT ES170

160. Since Israelite religion could not tolerate idolatry of any sort, the city

itself (esp. when denoting Zion-Jerusalem) would take on the imagery

of the “weeping goddess” (Isa. 52:1, 2; Lam. 1:2a, 4c, 8c, 16a, 17,

21a; 2:19c). The biblical texts themselves demonstrate that respon-

sibility is usually assigned to YHWH as a medium for his judgment.

Along with the storm imagery, we find either the “day of Yahweh” or

“hand” and “arm of Yahweh” motifs as metaphors for divine agency

of destruction.

161. The Book of Lamentations serves as one of those rare exceptions in

which the entire composition serves as one large city lament.

162. Wildberger, Isaiah 1–12, 21, 60–73; Erhard Gerstenberger, “Woe

Oracles of the Prophets,” JBL 81 (1962): 249–263; Childs, Isaiah and the Assyrian Crisis, 21–22; R.E. Clements, Isaiah 1–39, The

New Century Bible Commentary (Grand Rapids: Eerdmans, 1989),

30–31, 35–37, 25, 64.163. A.L Oppenheim asserts that Marduk’s lament over Babylon’s own

destruction in the Erra Epic (IV: 36–45) “takes up an old Sumerian

literary tradition, the lamentations over destroyed temples and cit-

ies.” See his Ancient Mesopotamia, rev. ed. (Chicago: University of

Chicago Press, 1977), 268.

164. Note that restoration does not appear in the Book of Lamen-

tations.

Chapter 3 The City, Destruction, and Native Israelite Genres

Granted, Dobbs-Allsopp does speak of “mixed genres” and various 1.

forms of “modulation” to describe how city laments can function

within an ancient Israelite setting (98, 100–156).

That is, 2. Sodom and Gomorrah are the so-called stichworten connect-

ing the invective threat (4–9) with the Priestly Torah (10–17); clean

and evil connect with (10–17) and crimson and snow (18–20).

This is what Knierim tries to do aiming to perform “form criticism” 3.

on the macro structure of whole books, which stretches the method

beyond its capacity. On a positive side, Childs warns against trying

to expand the method beyond its means in Isaiah and the Assyrian Crisis but demonstrates how form criticism can work within its limi-

tations.

Georg Fohrer, 4. Das Buch Jesaja, Zurcher Bibelkommentare, no. 3

Bande (Zurich-Stuttgart: Zwingli, 1966).

Dobbs-Allsopp, 146, 149–152.5.

Wildberger, 6. Isaiah 1–12, 21; Gerstenberger, 249–263. Brevard

Springs Childs, Isaiah and the Assyrian Crisis, Studies in Biblical

Theology, Second Series, vol. 3 (London: SCM Press, 1967), 21–22.

Clements, Isaiah 1–39, 30–31.

NOT ES 171

Herman Gunkel introduced the terminology 7. Scheldrede-Drohwort in

Die Religion in Geschichte und Gegenwart iv, 1875ff. and in his Die Grossen Propheten, Die Schriften des Alten Testaments in Auswahl,

II, 2, pp. 34ff.

J. Lindblom concluded that the common formula 8. hw"hy> rm;a'-hKo was for-

eign to prophetic literature and better fit ANE messenger speeches.

Likewise, L. Köhler concluded that the formula had its background

in the prophet serving as YHWH’s messenger. Westermann consid-

ered this to be the prophet’s self-understanding. H. Wildberger con-

sidered whether this spoke of the identical word of YHWH or the

prophets’ own words that he later he wrote down after he came out of

his prophetic ecstasy. H.W. Wolff suggested that the prophetic speech

was a unity with a “messenger formula,” beginning the announce-

ment of judgment.

Like Westermann, Koch also uses the “historical books” to find a 9.

setting for messenger speeches. However, he thinks that judgment

speeches consist of (1) “messenger formula”; (2) indication of press-

ing situation; (3) the wish of the sender; and (4) concluding charac-

terization. However, prophecies of disaster follow another form: (1)

reproach; (2) “messenger formula”; (3) prediction of disaster; and (4)

concluding characterization. Only the “messenger formula” is com-

mon to both that leads Koch and Westermann to think the “mes-

senger speech” is wrong. Wildberger asserts that such a “messenger

formula” is not used consistently in Jeremiah to introduce YHWH’s

word. Robert Wilson points out that Westermann’s model relies on

books that have been thoroughly edited by the Deuteronomistic

historian (“historical books” and Jeremiah), which espy a Mosaic

prophet. Westermann relies heavily on Deuteronomistic history and

Jeremiah leading to view prophecy in a Deuteronomistic fashion.

A person who wished to give a message dictated it to a messenger, 10.

who memorized it and related it verbatim to the addressee. On these

grounds, Westermann agrees with Gunkel that messages were origi-

nally in oral form and brief so that it could be accurately memorized.

It was prefaced by what he called a “messenger formula,” indicating

that the message was a direct quotation (hw"hy> rm;a'-hKo or hw"hy> rm;a'-hKo

!kel' or hw"hy> rm;a'-hKo yki or !kel' ohNehi). On the basis of relevant ancient Near

Eastern and biblical texts, Westermann concludes that a messenger

speech takes the following form: (1) a summons to hear; (2) the rea-

son that consists of an accusation (sometimes in the third person) and

the development; (3) the “messenger formula”; (4) the announce-

ment of judgment.

Fohrer and Koch reject Westermann’s term “accusation” because it 11.

presupposes a judicial background and has legal overtones. Koch rec-

ommends a neutral term such as “indication of situation” (Lagehinweis) and Fohrer accepts “threat” because it takes into account that what

is threatened may not actually happen. Fohrer replaces “reason” and

NOT ES172

“accusation” with “reproach,” and Otto Kaiser suggests that whether

one uses the terms “reproach,” “reason,” “accusation,” “threat,” and

“announcement of judgment,” all reflect a certain notion about the

setting in which the prophets worked.

Some argue that 12. rmoale can begin a message in place of the “messen-

ger formula” but is unconvincing because narratives frequently use

rmoale to introduce direct quotations. Even Westermann’s use of the

Mari letters is problematic since the messenger formula appears in

an epistolary formula (a-na be-lí-ia qi-bí-ma um-ma PN ÌR/GEMÉ-ka-a-ma [to my Lord speak: thus PN your servant]) but only 4 of 27

published letters introduce a divine word. The claim that the mes-

senger is a passive agent, who faithfully transmits the message, and

biblical examples portray him with power to alter a given message for

the situation (e.g., Gadd’s message is an outline upon which he elabo-

rates (2 Sam. 24:10–13) and Rabshakeh’s message takes the form of

an argument that accounts for the responses of the recipient (2 Kings

18:19ff.).

For example, While Gunkel suggests that the lawsuit had a legal set-13.

ting, Würthwein protested that the prophetic law suit was originally

part of a cultic drama being leveled against the people because they

breeched covenant law.

See Clements, 14. Isaiah 1–39, 31.

Yet he suggests that the entire oracle is and “admonition.” See 15.

Marvin Sweeney, Isaiah 1–39, FOTL (Grand Rapids: Eerdmans,

1996), 76–77.

Childs, 16. Isaiah and the Assyrian Crisis, 21–22.

Westermann considers this to be a lament. 17. Basic Forms of Prophetic Speech, trans. H. White (Philadelphia: Westminster, 1967), 203.

See Richard Clifford, “The Use of Hôy in the Prophets,” 18. CBQ 28

(1966): 459–464.

For a precise description of the meter see Wildberger, 19. Isaiah 1–12, whose work seems to challenge BHS, 20–21.

For example, Isaiah 6:11; 10:5–6, 12; 28:22; 40:2; 43:28; 44:24: 20.

50:1ff.; 53:5.

See Kaiser, 21. Isaiah 1–12, 18–19, Jacques Vermeylen, Du Propète Isaïe À l’Apocalyptique, Isaïe I–XXXV, ed. J. Gabalda et Cie, Études

Bibliques (Paris: Librairie Lecoffre, 1977), 50–53. Fohrer, “Jesaja 1

als Zusammenfassung der Verkündigung Jesajas,” in Studien zur alt-testamtlichen Prophetie, BZAW 93 (Berlin: Walter de Gruyter, 1967),

153. Vollmer, Geschichtliche Rückblicke, 166; W. Janzen, Mourning Cry and Woe Oracle, BZAW 125 (Berlin and New York: Walter de

Gruyter, 1972), 56–57.

Marvin Sweeney, 22. Isaiah 1–4 and the Post-exilic Understanding of the Isaianic Tradition, BZAW (Berlin: De Gruyter, 1988).

Who stood where I stand to cry out, To cry out like a helpless one 23.

on her bed?

NOT ES 173

Among the established cities, my city has been smashed,

Among the established populace, my man has gone away!

Among the gods (?) residing there, I too have surely fled!

My ewe cries out in the land of the enemy, my lamb is bleating,

My ewe and her lamb they have taken away!

When my ewe crossed the river,

She abandoned(?) her lamb on the bank. (lns.1–10)

Foster, 91.

See Fohrer, “Jesaja 1 Als Zusammenfassung der Verkundigung 24.

Jesajas,” ZAW 74 (1962): 257. See also Kaiser’s elaborate description

of the rebellious son or slave, who was flogged because of persistent

rebelliousness (Isaiah 1–12, 19–20). F. Buhl refers to Tabari, Annalen III, 164–165, where a police prefect mercilessly beat a scribe who had

been associated with the previous governor. His body was covered

with sores from head to toe and the prefect asked him, “Where else

would you like to be beaten?” The scribe answered, “there is on my

body no place to strike; but if you have to, then do so to the palm of

my hands!” See F. Buhl, “Zu Jes. 1, 5,” ZAW 36 (1916): 117.

Wilshire, “The Servant City: A New Interpretation,” 356–367; 25.

“Jerusalem as the Servant City,” 231–255.

Sweeney, 26. Isaiah 1–39, 75.

See Cheyne, Sweeney, 27. Isaiah 1–39, 75–78; Brueggemann, 16–17.

However, Delitzsch was one of the few who linked this material to

the Syro-Ephraimite war in 735.

See Kissane; F. Crüsemann, 28. Studien Zur Formgeschichte von Hymnus und Danklied in Israel, WMANT 32 (Neukirchen-Vluyn:

Neukirchener Verlag, 1969), 1631–1665; J. Hausmann, Israels Rest: Studien Zum Selbstverständnis der nachexilischen Gemeinde, BWANT

(Stuttgart: Kohlhammer, 1987), 139–141; E. Ben Zvi, “Isaiah 1,

4–9, Isaiah and the Events of 701 BCE in Judah,” JSOT 5 (1991):

95–111; O. Kaiser, Isaiah 1–12, 16–23; Clements, Isaiah 1–39, 31;

Barth, 217–219, et al.Zvi, “Isaiah 1, 4–9,” 5–111. Wildberger, 29. Isaiah 1–12, 30–31.

Kaiser, 30. Isaiah 1–12, 18.

See John Oswalt, 31. The Book of Isaiah 1–39, NICOT (Grand Rapids:

Eerdmans, 1986), 92.

Cf. Gwaltney on this, 208.32.

The word 33. qînah in Hebrew=“lament,” and describes an explicit meter

in lamentations where the first colon has three words and the second

colon has two words: “(1) Ah (2) she has become (3) a whore //

(1) O Qiryah (2) the faithful one” (hnman [2] hyrq [1] hnwzl // [3] htyh [2]

hkya [1]).

See Childs, 34. Isaiah and the Assyrian Crisis, 20–38.

Childs, 35. Isaiah and the Assyrian Crisis, 20–22, 25, 64.

Destruction = Isaiah 1:21, 26; 22:2; 24:10; 25:2, 3; 26:5; 29:1; 32:13 36.

and restoration = Isaiah 33:20.

NOT ES174

Cf. Gwaltney on this, 208. Also, to describe this shift from henode-37.

ism to monotheism, see Hermann Gunkel, Elias: Jahveh und Baal (Tübingen: J.C.B. Mohr, 1906).

See L.J. Coppes, “qiryâ” in 38. TWOT, 814–815.

See Kramer, 39. The Sumerians, 259.

Krammer, 40. Lamentation over the Destruction of Ur, 8, 9.

See Clifford, “The Use of Hôy in the Prophets,” 459 and 462–463.41.

This seems to be the thought of W.A.M. Beuken that Isaiah 60–62 42.

and Second Isaiah came from the same hand. See his Jesaja (A Nijkerk:

Uitgeverij GF Callenbach, 1989), IIIA:158. See also Ulrich Berges,

Das Buch Jesaja. Komposition und Endgestalt, Herder Biblische

Studien, vol. 16 (Freiburg: Herder, 1998). Emphasizing the book

as a whole, Beuken first explains the role of Isaiah 60–62 within

the scheme of 56–66. Isaiah 61:1 along with 61:11b is emphatically

anchored in “Third Isaiah.” The name “YHWH” (62:1 and 11b)

surrounds the entire chapter. The word pair “righteousness” and

“praise” refers back to 61:3 where both characteristics form part of

the comfort. Hence, Beuken refers to 60:18 where praise parallels sal-

vation with righteousness in 62:1, 63:1, and 56:1 59:17. This, he says,

forms the new defense of Zion (compare with 6:6). Righteousness

and praise are in Zion, which is not mentioned in 61 except in verse

3 and is probably a gloss. But according to numerous commentators,

righteousness and praise, nonetheless, form an important background

to the chapter; in the beginning of 62:1 it is immediately announced.

Therefore, these chapters cannot be isolated (p. 219). Beuken thinks

that 60–62 leaving out 60:10 and 62:1–7 is the oorsponkelijke (origi-

nal) literarische Fortschreiben of Js 40–55 that he argues never existed

by itself. The other chapters of Tritojesaja would have found their

place before and after 60–62 during the formation of the whole

Book of Isaiah. Isaiah 63:1–6 along with 59 would then have been

added to this central core of the collection during the final redaction

(p. 157). Beuken then asserts that the relationship of 63:1–6 with 59

plays an important role in the redaction-critical theory that 63:1–6

together with 56:9–59:20 form the first expansion (uitbreiding) on

Isaiah 40–55 and 60–62. He maintains that both texts, 63:1–6 and

59 form the framework for 60–62 and are fit into the greater con-

text even though 60–62 interrupts an original connection between

63:1–6 and 56:9–59:20 (p. 246). This part of Isaiah 1 fits into this

scheme.

E. Nielson, “Ass and Ox in the Old Testament,” 43. Studia Orientalia Ioanni Pederson, ed. F. Hvidberg (Copenhagen: Munksgaard, 1953),

263–274.

See Heskett, “Deuteronomy 29–34 and the Formation of the 44.

Torah,” in Bible as a Human Witness to Divine Revelation: Hearing the Word of God through Historically Dissimilar Traditions, Library of

Hebrew Bible/Old Testament Studies (T. & T. Clark International

NOT ES 175

and Continuum, 2110). Deuteronomy 29–34 seems to contain later

material, which reinterprets the earlier D core in light of Moses’

Song (Deut. 32) and its role as his “testimony” to Torah as revela-

tion. Peckham ascribes most of 29–34 to late editors who build on

Deut. 1 (Deut. 1= Deut. 29:1a, 9a 11, 13–14; 31:1, 2a, 3a, 6). For

example, he suggests that the P source (P = Num. 27:22–23; Deut.

32:48–50, 52; 34:1a ag b, 2–5, 7–9) and Deut. 2 (Deut. 2 = 29:1b–8,

9b–10, 12, 15–28; 30:1–20; 31:2b, 3b–5, 7–30; 32:1–47, 51; 33:1–29;

34:1a, 6, 10–12) provide later reworking of the earlier core. See Brian

Peckham, The Composition of the Deuteronomistic History, Harvard

Semitic Monograph Series 35 (Atlanta, GA: Scholars Press, 1985),

Figures. See also my “Deuteronomy 29–34 and the Formation of the

Torah” in Heskett and Irwin, The Bible as a Human Witness to Divine Revelation: Hearing the Word of God Through Historically Dissimilar Traditions, Library of Hebrew Bible/Old Testament Studies (New

York: T & T Clark International, April 2010).

Richard Elliott Friedman translates 45. #rah-taw ~ymvh-ta as (skies and

earth). See his Commentary on Torah (San Francisco: Harper, 2001),

5, 664. See also Genesis 2:4 where the J source uses the opposite

order when “YHWH God fashioned the earth and skies” ( ~yImvw #ra

~yhla hwhy twf[).

Chapter 4 Cities and Nations and City of God

For an excellent description of how Isaiah 13–27 fit within the greater 1.

scope in the Book of Isaiah, see Christopher R. Seitz, Isaiah 1–39, Interpretation (Louisville: John Knox Press, 1993), 127–202.

This term “oracle/burden” (2. aF'm;) is repeated throughout Isaiah

13–23 (13:1; 14:28; 15:1; 19:1; 21:1, 11, 13; 22:1; 23:1). Seitz notes

that the word oracle/burden” (aF'm;) is not used in mention of the

Medes (13:17), Assyria (14:24–27), Ethiopia (18:1), Elam/Kir 22:6.

See his Isaiah 1–39, 117.

Clements, 3. Isaiah 1–39, 138–139, 159, 170, 182, 185, 187–191; 193–

194. See also Seitz, Isaiah 1–39, 117. Brevard Springs Childs, Isaiah and the Assyrian Crisis, Studies in Biblical Theology, Second Series,

vol. 3 (London: SCM Press, 1967), 23.

Clements, 4. Isaiah 1–39, 129–131.

See the refrain “For all this his anger has not turned away, and his 5.

hand is stretched out still” (5:25; 9:12, 17, 21; 10:4). See also chap-

ters 5 and 6 of this book.

Isaiah 24–27 really does not satisfy John Collins’ definition of 6.

Apocalypse: “Apocalypse is a genre of revelatory literature with a

narrative framework, in which a revelation is mediated by an other-

worldly being to a human recipient, disclosing a transcendent reality

which is both temporal, insofar as it envisages eschatological salvation,

and spatial insofar as it involves another, supernatural world.” See his

NOT ES176

“Apocalypse: the Morphology of a Genre,” in Semeia 14 (Missoula:

Scholars Press, 1979); Introduction to Apocalyptic Literature (Grand

Rapids: Eerdmans, 1984); The Apocalyptic Vision of the Book of Daniel (Ann Arbor: University of Michigan Press, 1977), 9. See Collins’

form-critical description of apocalypses (Introduction, 20) but notice

how Hanson lucidly lays out cautions to which he himself cannot be

alert.

See Clifford, “The Use of Hôy in the Prophets,” 459–464.7.

See Sheppard, “The Anti-Assyrian Redaction,” 193–216.8.

Dan G. Johnson,9. From Chaos to Restoration: An Integrative Reading of Isaiah 24–27, JSOT Supp. 61 (Sheffield: JSOT Press, 1988).

See Isaiah 27:13; 36:1, 2, 4, 8, 13, 15, 16, 18; 37:4, 6, 8, 10, 11, 18, 10.

21, 33, 37; 38:6.

Childs questions whether this exact Assyrian king was the original 11.

referent of this oracle (Isaiah and the Assyrian Crisis, 60).

Yet this is contradictory to Isaiah 8:14–15: “14 He will become a 12.

sanctuary, a stone one strikes against; for both houses of Israel he will

become a rock one stumbles over–a trap and a snare for the inhabit-

ants of Jerusalem. 15 And many among them shall stumble; they

shall fall and be broken; they shall be snared and taken.”

G. Ernest Wright, “The Nations in Hebrew Prophecy,” 13. Encounter 26

(1965): 233–34.

See Oswalt, 341.14.

Aloysius Fitzgerald, “The Mythological Background for the 15.

Presentation of Jerusalem as a Queen and False Worship as Adultery

in the Old Testament,” CBQ 34 (1972): 406–413. Fitzgerald claims

that he can show the relationship between city and goddess by study-

ing Phoenician coins and suggests that he is building on a thesis

already posited by Julius Lewy in his “The Old West Semitic Sun-

God Hammu,” HUCA 18 (1944): 436–433.

Peggy L. Day, “The Personification of Cities as Females in the Hebrew 16.

Bible: The Thesis of Aloysius Fitzgerald, F.S.C.,” in Social Location and Biblical Interpretation in Global Perspective, vol. 2 of Reading from This Place, ed. F. Segovia and M. Tolbert (Minneapolis: Fortress

Press, 1995), 283.

Mark E. Biddle, “The Figure of Lady Jerusalem: Identification, 17.

Deification, and Personification of Cities in the Ancient Near East,”

in The Biblical Canon in Comparative Perspective, ed. K.L. Younger,

Jr., W.W. Hallo, and B. Batto, Ancient Near Eastern Texts and Studies

11 (Lewiston, NY: Mellen, 1991), 173–194.

Brad Kelle, “Wartime Rhetoric,” in 18. Brad E. Kelle & Frank Richtel Ames, ed. Writing and Reading War: Rhetoric, Gender, and Ethics in Biblical and Modern Context (Atlanta: Society of Biblical Literature

Symposium, 2008), 99–112.

Typically plural (19. twnb), see H. Haag, “bath,” TDOT 2:336 (Num.

21:25, 32; 32:42; Josh. 15:45, 47; 17:16; Judg. 1:27; 11:26; Neh.

NOT ES 177

11:25–31; 1 Chr. 2:23; 7:28–29; 8:12; 18:1; 2 Chr. 13:19; 28:18;

Isa. 16:2 [note [lsm in verse 1]; Jer. 49:2; Ps. 48:12[11]; 97:8). Kaiser

offers this view as a possibility but disregards it as an option in the

later editorial context. Isaiah 13–39, 70. See also John Schmidt,

“Israel as the Son of God in Torah,” Biblical Theology Bulletin: A Journal of Bible and Theology 34, no. 2 (2004): 69–79. Oswalt, 342.

Kaiser, 20. Isaiah 13–39, 70.

Wildberger, 21. Isaiah 13–27, 141.

See Gen. 30:21; Hos. 1;6; Exod. 1:16 and 22; Exod. 21:31; “of 22.

Zelophehad” Num. 27:9; Num. 36:8; Note that “the daughters of

Israel” go to mourn; Jephthah’s daughter (Jud. 11:34, 40); Even

Noah, Daniel, and Job could save neither their own son or daughter;

Ezek. 14:20; Hos. 1:6; Ps. 45:11 [10], “Hear, O daughter”; 2 Sam.

14:27; “his ewe lamb was like a daughter to him,” 2 Sam. 12:3; if

she bear a daughter, Lev. 12:6; Exod. 2:21; Mordecai brought up his

cousin, adopted as his own daughter, Esther (2:7, 15); Ezek. 44:25;

Gen. 24:48; “daughter of my father,” Gen. 11:29; 20:12 (2x); 22:24;

daughter of his uncle: Est. 2:7; daughter of a priest: Lev. 21:9, 12,

13; parent’s daughter: cf. Lev. 18:9–10 (4x), 11, 17 (2x); 20:17 (2x);

Num. 25:18; daughter of the Pharaoh: Exod. 2:10; “For the daughter

of the Pharaoh,” 1 Kings 7:8. Note also daughter of a named parent

daughter of X (proper name), a familiar formula, see Sh. #115–207;

Also, 1 Chron. 2:49 (#214–tb with a waw, so not in aforementioned

list). Similarly, “with the daughter of Jacob” in Gen. 34:19. See also

“daughter of your mother”: Ezek. 16:45; daughter-in-law: Ezek.

22:11; Mic. 4:14 (NRSV, 5:15) meaning uncertain. daughter of my people: [NRSV, often “my poor people”] [bad reference in Sh., Isa.

22:4] Jer. 4:11; 6:26; 8:11, 19, 21, 22, 23; 9:6; 14:17; Lam. 2:11;

3:48; 4:3, 6, 10; daughter of my scattered ones: Zeph. 3:10.

Who are the daughters of Jerusalem in the Song of Songs: 1:5; 2:7; 23.

3:5; 3:10, 11; 5:8; 5:16; 8:4; 6:9; 2:2 [d of J: 1:5; 2:7; 3:5, 10; 5:8;

5:16; 8:4d of Z: 3:11)? Does this book have a peasant woman address

her own “ladies of honor” (?) but by comparison, these are not daugh-ters of kings but commoners who hear her instruction. Psalm 45:11ff.:

“Hear, O daughter consider and incline your ear...forget your people

and your father’s house; the king will desire your beauty ... he is your

lord...wealth.. the princess with goldwoven robes...she is led to the

king; behind her the virgins, her companions, follow...In the place of

your ancestor [“O king” added by NRSV, but ambiguous here and

fits well with the woman though the address is to the king initially,

cf. V. 2; what does this opening phrase signify?] you shall have sons;

you will make them princes in all the earth. I will cause your name

to be celebrated in all generations; therefore, the peoples will praise

you forever and ever.” Ps. 45:10 [9], 45:13, “daughters of kings”;

(45:14), All glorious is the daughter of the king”–two different groups

mentioned–“daughters of kings among your ladies of honor” v. 10

NOT ES178

and “virgins” who process with her to come to the king’s palace (a

wedding procession). a king’s daughter cf. Psalm 45; Jezebel: 2 Kings

9:34; daughter of King Joram: 2 Kings 11:2; the daughter of the king

of the south: Dan. 11:6; the daughter of women: Dan. 11:17.

A daughter addressed: “How long will you waver, O faithless daugh-24.

ter! For the Lord has created a new thing, a woman encompasses

a man,” Jer. 31:22; similarly, Jer. 49:4; Tell me, whose daughter

you are, Gen. 24:23; O...daughter, Zion cf. Lam. 2:13 etc. My/

your daughter: within laws: Deut. 22:16, 17; “your son’s daughter,”

and so on, Lev. 18:10; 19:29; giving your daughters in marriage

to aliens, Deut. 7:3; enticed to serve other gods, 13:7 (NRSV, 6)

“my”–Jephthah’s daughter: Judg. 11:35; “my daughter the betulah”

Levite’s: Judg. 19:24; “my daughter”: Josh. 15:16; Judg. 1:12; “my

elder daughter”: 1 Sam. 18:17; “your younger daughter” (Laban’s

d. Rachel for Jacob): Gen. 29:18; “your daughter”: 2 Kings 14:9 (2

Chron. 25:18); Exod. 20:10; Deut. 5:14; 12:18; 16:11, 14; 22:17;

Gen. 34:8, “his daughter” Gen. 29:6, 23, 24, 28, 29; 34:5; 46:15,

18, 25; Exod. 2:21; 21:7; Josh. 15:17; Judg. 1:13; 11:54; 21:1; 1 Sam.

17:25; 18:25; 25:44; 2 Kings 23:10; 1 Chron. 2:35; Deut. 18:10; 1

Chron. 7:34; Num. 27:8; 30:17 [NRSV, 30:16]; 1 Kings 9:16; Lev.

21:2; “her daughter”: Lev. 18:17 (2x); Deut. 28:56; like daughter”:

Ezek. 16:44; “our daughter”: Gen. 34:56; “two daughters”: Gen.

19:8; Gen 30:13; Gen. 49:22. Daughters (plural): Isa. 32:9, “Rise

up, you women, who are at ease; you complacent daughters, give

ear to my speech.” Ruth 1:11, 12, 13: “Turn back, my daughters.”

Daughter of [other usages] a ewe lamb or other female animal: cf.

Lev. 14:10 (= Num. 6:14); Num. 15:27; worthless daughter/woman:

1 Sam. 1:16; Sarah, “a daughter of seventy”: Gen. 17:17; partly as

a term of endearment: “my daughter” used by Boaz in reference to

Ruth (3:10, 11), and by Naomi to Ruth, thought Ruth is really only

her daughter-in-law (2:2, 8, 22; 3:1, 16, 18).

Ezek. 14:16; 16:49; 23:10, 47; 24:25; 26:6; 30:18; Prov. 31:29; 25.

Exod. 3:22; 10:9; 21:4; 32:2; Lev. 26:29; Num. 26:33 (2x); Josh.

17:3; Judg. 3:6 (2x); 21:7, 18; 1 Chron. 2:34; 7:15; 23:22; Gen.

5:4, 7, 10; 5:13, 16, 19, 22, 26, 30; 11:11, 13, 15, 17, 19, 21, 23,

25; 19:14, 16; 34:9 (2x), 16 (2x); 2 Chron. 24:3; 29:9; 31:18; Gen.

6:1, 2, 4; 19:12, 15, 36; 27:46; 28:8; 31:28, 31, 55; 34:9, 16 (2x),

21 (2x); Deut. 12:12, 13; 28:41; 1 Sam. 8:13; 30:19; 2 Sam. 5:13;

Isa. 56:5; Jer. 9:19 [NRSV, 20]; 16:2; 29:6; 26 (2x); 49:3; Ezek.

14:18, 22; 16:61; 23:4; 24:21; 1 Chron. 14:3; 2 Chron. 28:8; Gen.

31:43; Gen. 31:26, 28, 43 (3x), 50; Exod. 21:9; 34:16 (2x); Jer. 16:3;

19:9; Num. 5:5 (2x); 10:31; [NSRV, 30]; 27:1, 7; 36:2, 10, 11; Josh.

17:6; Judg. 21:21 (2x); 2 Sam. 1:20 (2x); Lev. 10:14; Deut. 28:32,

53; 1 Sam. 1:4; 30:3; 2 Sam. 19:6 [NRSV, 5]; 2 Kings 17:17; Jer.

3:24; 7:31; 11:22; 32:35; 48:46; Amos 7:17; Jer. 5:17; 14;16; 35:8;

Job 1:13, 18; Num. 3:12; 5:2; 18:11, 19; Ps. 106:37, 38; Ezek. 20,

NOT ES 179

46, 48 (2x), 53 (x2), 55 (2x):2526:8; Isa. 49:22; 60:4; Job 1:13;

Neh. 4:8[NRSV, 14]; 5:5; 10:29; Hos. 4:13, 14; Joel 4:8[NRSV,

3;8]; 3:1[NRSV, 2:28]; Ezra 9:2, 12 (2x); Neh. 13:25 (2x); Num

21:25, 32; 32:42 “two daughters”: Prov. 30:15; Gen. 19:30 (2x);

29:16; 36:6; 37:35; 46:7 (2x); 1 Sam. 2:21 “seven daughters”: Exod.

2:16 “His daughters”: Josh. 17:3 Ps. 144:12, “May our sons in their

youth be like plants full grown; our daughters like corner pillars cut

for the structure of a palace”; “thirty daughters”: Judg. 12:9; “three

daughters”: Job 1:2; 42:13; 1 Chron. 25:5; “Sixty daughters”: 2

Chron. 11:21; “Six daughters”: 1 Chron. 4:27; “Sixteen daughters”:

1 Chron. 13:21.

Daughter of Jerusalem/Zion: 2 Kings 9:21 (Isa. 37:22, 2x each); Isa. 26.

1:18; 10:32; 52:2; Jer. 4:31; 6:2, 23; Mic. 4:8, 10; Zeph. 3:14 (2x);

Zech. 2:14 ; 9:9 (2x); Ps. 9:15; Lam. 1:6; 2:1, 4, 5, 8, 10, 13, 18; 4:22;

betulah daughter of Judah: Lam. 1:15, daughter of Judah: Lam. 2:2,

5, 15 “Rejoice, O daughter of Edom”: Lam. 4:21, 22; daughter of

Giliam: Isa. 10:30; daughter of Tarshish: Isa. 23:10; betulah, daugh-

ter of Sidon: Isa. 23:12; *mount of the daughter of Zion: Isa. 16:1;

betulah daughter of Babylon: Isa. 47:1; daughter of Chaldea: Isa.

47:1, 5; betulah, daughter of Egypt: Jer. 46:11; daughter of Egypt:

Jer. 46:19, 24; “of Dibon: Jer. 48:18; daughter of Babylon: Jer. 50:42;

51:33; Zech. 2:11; Ps. 137:8; *”to the daughter of Zion”: Mic. 1:13

and twice in Mic. 4:8, “And you, O tower of the flock [imagery!],

*hill of the daughter of Zion, to you shall it come, the former domin-

ion shall come, the kingdom of the daughter of Jerusalem”; daughter

of a foreign god: Mal. 2:11. Isa. 43:6; Clearly as a metaphor for a

village: Josh. 15:47 (2x), 17:11; Judg. 1:27 (2x); Jer. 49:2; Neh. 11;

25 (2x), 27, 30, 31; 1 Chron. 2:23; 5;16; 7:28 (4x), 29 (2x), 8:12, 18,

18:1; 2 Chron. 13:9, 28:18 (2x); (3x), 16; Jud. 11:26 (2x); Neh. 11;28

Clearly as a metaphor for a city’s inhabitants: Jud. 1:27 (3x); 2 Chron.

13:19 (2x).

Note: “daughters of Moab”: Num. 25:1; “Daughters of Canaan”: Gen. 27.

28:8; “Your enemies, the daughters of the Philistines”: Ezek. 16:27;

“the daughters of Edom...and the daughters of the Philistines, those

round about who despise you”: Ezek. 16:57 (2x); “the daughters of

the nations” will chant a lamentation: Ezek. 32:16; “the daughters

of one women”: Ezek. 23:2; “the daughters of my city”: Lam. 3:51;

“the daughters of song”: Eccl. 12:4; “daughters of Dan”: 2 Chron.

2:13; “daughters of the men of the city” came out to draw water:

Gen. 24:13; “the daughters of the Canaanites”: Gen. 24:3, 37.; “of

the daughyers of the Hittites”: Gen. 27:46; “one of the daughters of

the land”: Gen. 27:46; “of the daughters of the Canaanites”: 28:1, 2,

6; 36:2; “His daughters...his son’s daughters”; Gen. 46:7 (2x); “the

daughters of majestic nations” to the Pit: Ezek. 32:18; “the daughters

of the land”: Gen. 34:1; “the daughters of your kinsmen”; Judg. 14:3;

“the daughters of Job”: Job 42:15; “the daughters of Zelophehad”:

NOT ES180

Num. 27:1; 36:6; Josh. 17:3; “no cult prostitutes of the daughters

of Israel”: Deut. 23:18 [NRSV, 17]; “one of the daughters of the

Philistines”: Judg. 14:1, 2; “his wife from the daughters of Shiloh”:

Judg. 21:21; “a wife from the daughters of Barzillai the Gileadite”:

Ezra 2:61; Neh. 7:63; “bring back my daughters from the end of the

earth.” “Daughters of Israel”: Josh. 17:40 [with Jephthah’s daughters]

“Ye daughters of Israel, weep over Saul...”: 2 Sam. 1:24; “the daughters

of your people who prophesy out of their own minds”: Ezek. 13:17;

“Let the daughters of Israel rejoice”: Ps. 48:12 [NRSV, 11]; “the

daughters of Israel rejoice”: Ps. 97:8; “He said to his daughters, ‘Where

is he? [Moses]”: Exod. 2:20; “the virgin daughters of the king clad of

old”: 2 Sam. 13:18; “daughters of Zion”: Isa. 5:16, 17; 4:4; “daughters

of Moab”: Isa. 16:2; “the king’s daughters”: Jer. 41:10; 43:6d.

See Lamentations 1:6 that uses 28. hyrf to describe the leaders who have

fled.

Remember that before 29. [ and x, the article takes a segole.

Dobbs-Allsopp, 121.30.

See Dobbs-Allsopp, 119–120.31.

Kaiser, 32. Isaiah 13–39, 162–163.

Dobbs-Allsopp, 119. Hewick Jahnow,33. Das hebräische Leichenlied im Rahmen der Völkerdichtung, BZAW 36 (Giessen: A Topelmann,

1923), 93. Kaiser, Isaiah 13–39, 160. Clements, Isaiah 1–39, 193.

Paul Avrey, Isaïe 1–39 (Paris: Librairie: Lecoffre, 1972), 217.

Oswalt, 424.34.

On this subject of feminine imagery, see Timothy Polk, 35. The Prophetic Persona: Jeremiah and the Language of Self, JSOT Supp.

32 (Sheffield: JSOT Press, 1984). William Lanahan, “The Speaking

Voice in the Book of Lamentations,” JBL 93 (1974): 41–49. “Two

Unifying Female Images in the Book of Isaiah,” Uncovering Ancient Stones: Essays in Memory of H. Neil Richardson, ed. Lewis M. Hopfe

(Winiona Lake: Eisenbrauns, 1994), 17–30.

Vermeylen, 401–404.36.

Sweeney, 37. Isaiah 1–39, 383–834.

Childs, 38. Isaiah, 214–215.

Beuken treats this as a homonym of 39. [[v (delight yourselves) in rela-

tion to “be drunk” and “stagger.” See his Isaiah II, Historical

Commentary of the Old Testament, vol. 2, Isaiah 28–39 (Leuven:

Peters, 2000), 92–93.

Gunkel, 40. Elias, Jahveh und Baal. See also Sheppard’s Future of the Bible, 52.

Chapter 5 The Divine Council

Black, “1. A-še-er Gi6-ta a Balag of Innana”; Vanstiphout, “Een sumerische

Statsklacht uit de oubabylonische Periode,” 331. Green, “The Uruk

Lament,” 300–301. Gwaltney, 202, 207. Dobbs-Allsopp, 52–55.

NOT ES 181

Cf. Thorkild Jacobsen, 2. Treasures of Darkness (New Haven: Yale

University Press, 1976), 95–101; Dobbs-Allsopp, 52, 53. Note also

that in Ugaritic texts “El’s word is, in effect, the judgement or deci-

sion of the divine council.” Cf. Cross, Canaanite Myth, 177.

Gwaltney, 202.3.

Cf. Robert Wilson, “The Community of Second Isaiah,” in 4.

Reading and Preaching the Book of Isaiah, ed. Christopher R. Seitz

(Philadelphia: Fortress Press, 1988), 54.

Marvin Pope, 5. Job, AB 15 (Garden City, NY: Doubleday, 1965), 9.

On call narratives, see Norman Habel, “The Form and Significance of 6.

the Call Narrative,” ZAW 77 (1965): 297–323. David Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand

Rapids: Eerdmans), 98. K. Baltzer, “Considerations Regarding the

Office and Calling of the Prophet,” HTR 61 (1968): 567. E. Kutsch,

“Building of an Altar Call and Gideon, Judg. 6, 11–24,” TLZ 81

(1956): 75–84; E. Kutsch, Kleine Schriften zum Alten Testament, ed.

L. Schmidt and K. Eberlein, BZAW 168 (Berlin: de Gruyter, 1986),

99–109. W. Zimmerli, “On the Form and History of the Prophetic

Tradition of Calling Narratives,” in Ezekiel. I. Teilband: Ezechiel 1–24, BKAT 8/1 (Neukirchen-Vluyn: Neukirchener Verlag, 1969),

16–21.

On Isaiah 6 and his call report (Heb. 6:9–13), see the section on 7.

Isaiah 6 and 12 in Sweeney, Isaiah 1–39. See also Otto Kaiser’s

“second edition, completely revised,” Isaiah 1–12 (“Old Testament

Library”; Westminster, 1983). Note the New Testament uses of this

chapter. See other call reports (cf. Matt 13:14–15; Mk 4:12; Lk 8:10;

Acts 28:26–27; Isa. 6:1–9:7; and Matt 4:15–16).

Although, verses 5–7 could also serve as a sign.8.

While some may think that “Woe is me! I am lost, for I am a man 9.

of unclean lips, and I live among a people of unclean lips” (6:5) is

an objection, the call has not happened yet and so this cannot be an

objection.

Robert R. Wilson, 10. Prophecy and Society in Ancient Israel (Philadelphia:

Fortress Press, 1984), 270–271.

For a more detailed discussion, see my 11. Messianism within the Scriptural Scroll of Isaiah, Library of Hebrew Bible/Old Testament Studies, vol.

456 (New York: T. & T. Clark International and Continuum, 2007),

38–132. See also “Isaiah 1–39,” in Harper’s Bible Commentary, ed.

James L. Mays (San Francisco: Harper & Row, 1988), 579. Sweeney,

Isaiah 1–39.

H.H. Rowley, “The Council of Yahweh,” 12. JTS 45 (1944): 151–157;

Frank Moore Cross, “The Council of Yahweh in Second Isaiah,”

JNES 12 (1953): 274–277; Canaanite Myth and Hebrew Epic, 177–

190; Douglas R. Jones, “Isaiah II and III,” in Peake’s Commentary, ed. H.H. Rowley (New York: Nelson, 1962), 517; Patrick D. Miller,

“Divine Council and the Prophetic Call to War,” VT 18 (1968):

100–107; Gerald T. Sheppard, “Isaiah,” in The HarperCollins Bible

NOT ES182

Commentary, ed. James L. Mays (San Francisco: HarperCollins,

2000), 515–516. R.N. Whybray, The Heavenly Council in Isaiah xl 13–14 (Cambridge: Cambridge University Press, 1971), 82; Sweeney,

Isaiah 1–4, 67; Christopher R. Seitz, “The Divine Council: Temporal

Transition and New Prophesy in the Book of Isaiah,” JBL 109, no. 2

(1990): 229–247.

Cf. Seitz, “The Divine Council,” 232 n. 11.13.

Ronald Clements, “The Unity of the Book of Isaiah,” 14. INT 36

(1982): 127.

Cross, 15. Canaanite Myth, 188. It should be noted that in his earlier

work, Cross uses the term “angelic heralds,” which better specifies

the parameters of an Israelite divine council motif. See Council, 27.

See also Seitz on this, “Divine Council,” 230–232.

Seitz, “Divine Council,”16. 232.

In 40:26, the divine assembly is characterized as stars as a metaphor 17.

for the created heavenly beings (hla arb-ym) who serve YHWH in

heaven. Cf. Whybray, The Heavenly Council in Isaiah xl 13–14, 78.

Cf. also Seitz for a summary of the argumentation over the issue of

polytheism verses monotheism; 232 n. 11. Note also that Clifford

considers these hosts that appear in 40:26 to be members of “heav-

en’s army.” Fair Spoken and Persuading: An Interpretation of Second Isaiah (New York: Paulist Press, 1984), 82.

Cross, 18. Canaanite Myth, 189.

Seitz, 19. Zion’s Final Destiny, 199.

Some scholars believe that Isaiah 60–62 is Second Isaiah material. 20.

See various discussions on this point. Odil Hannes Steck, Studien zu Tritojesaja (Berlin: Walter de Gruyter, 1991), 16, 27–28. Seizo Sekine,

Die Tritojesajanische Sammlung Jes 56–66 Redaktionsgeschichtlich Untersucht, BZAW, vol. 175 (Berlin: Walter de Gruyter, 1989), 4.

William L. Holladay, Isaiah: Scroll of a Prophetic Heritage (Grand

Rapids: Eerdmans, 1978), 19, 179. David G. Meade, Pseudonymity and Canon, WUNT, vol. 39 (Tubingen: J.C.B. Mohr Paul Siebeck,

1986), 39–40. Roger Norman Whybray, Isaiah 40–66, The New

Century Bible Commentary (Grand Rapids: Eerdmans, 1975), 239.

Paul Hanson, The Dawn of Apocalyptic: The Historical and Sociological Roots of Jewish Apocalyptic Eschatology (Philadelphia: Fortress, 1979),

60. Beuken, Jesaja, IIIA:158. See also Berges.

Sheppard, “Isaiah,” 516.21.

Note how the term “mountains” seems to be used as a metaphor of 22.

Babylon: “Look, I will make you into a threshing sledge, new and

sharp, with many teeth. You will thresh the mountains and crush

them, and reduce the hills to chaff” (Isa. 41:15); “I will lay waste the

mountains and hills and dry up all their vegetation” (Isa. 42:15); “I

will go before you and will level the mountains; I will break down

gates of bronze and cut through bars of iron” (Isa. 45:2).

NOT ES 183

The Mesopotamian city laments explain such destruction through attrib-23.

uting the storm imagery to Enlil. The Ugaritic parallel encompasses the

destructive forces of the scorching sun upon vegetation personified in

the god Môt and an overflowing catastrophic river who is personified in

the Baal epic as the Lôton (Hb. Leviathan). Even Egyptian mythology

personifies the destructive forces of the Nile to Haphi the river god.

Cf. Sheppard, “The Anti-Assyrian Redaction,” 193–216; “The Book 24.

of Isaiah: Competing Structures,” 549–581.

Sweeney, 25. Isaiah 1–4.

See Sweeney, 26. Isaiah 1–39.

Sheppard, “The Anti-Assyrian Redaction,” 204–211.27.

Sheppard demonstrates that Isaiah 5:25–30, having belonged origi-28.

nally after the invective that lacks a threat at the end of 9:7–20, is more

than an accidental insertion as many scholars would assert (e.g., Duhm,

Marti, Fohrer, Eichrot, Kaiser) but now stands after six woe oracles

and functions as “a literary device used in the time of Josiah to direct

the judgment in the original oracle...not only against the Northern

Kingdom [cf. 9:8] but against the southern kingdom as well.”

Isaiah 5:15–16, which is recognized by most scholars to have 29.

belonged to the tradition history of Isaiah 2, may have originally

followed 2:6–22 (O. Kaiser and Sheppard) and is now located in a

place where humanity (here “the nobility” [5:14]) is depicted to be

“going down” to Sheol. This unit now stands before the testimony

in Isaiah 6, which depicts the exaltation of the Lord who is sitting on

the throne, “high and lifted up.” Thus, Barth considers 5:15–16 to

belong to the latest stage in postexilic period.

Cf. Sheppard, “The Anti-Assyrian Redaction,” 198–216.30.

For criterial on how to adjudicate such mixing of genres, see E.D. 31.

Hirsch, Jr., Validity in Interpretation (New Haven: Yale University

Press, 1967), 179.

That is why Barth argues that AR extends from 2:1a to 14:27.32.

Chapter 6 Babylon the Great

Clements, 1. Isaiah 1–39, 129–131.

Sheppard, 2. Isaiah in HarperCollins Bible Commentary, J.L. Mays Ed

(San Francisco: HarperCollins, 2000), 559.

Dobbs-Allsopp, 123–124.3.

Other city laments also function in the prophetic sense to predict 4.

the fall of Jerusalem (1:7–9, 3:25–4:1 and 22:1–14) and of Babylon

(13–14) as well as prophesy of restoration 1:21–26. These laments lay

the foundation upon which the same have emerged in Second Isaiah.

The predictions of Babylon’s demise appear to find their fulfillment

in 40–48 and those of Zion-Jerusalem’s collapse are adumbrated in

49–55 to lay a foundation upon which restoration occurs.

NOT ES184

See Vanstiphout, “Death of an Era,” 86; Gwaltney, 193; Dobbs-5.

Allsopp, 56–61.

Sheppard, 6. Isaiah 1–39, 559.

See Delbert Hillers, 7. Treaty-Curses and the Old Testament Prophets, BibOr 16 (Rome: Pontifical Biblical Institute, 1964), 44–54.

Compare with Lamentations 1:15a; LU 213–116; LE 2:5; LW 2:6, 8.

LN 66; balags 2:27–31 and 43:36; Eršemma 35.2:27–31.

See Hillers who draws this comparison between Lamentations 5:18 9.

and CA 257 and balags 4a:223; 5:d, 192, 6:241; Lamentations, 33.

See also Cohen, The Canonical Lamentations of Ancient Mesopotamia,

265. Compare also with Lamentations 4:6; only here the tables are

turned and the despair is centered on Babylon rather than Zion.

Sheppard, 10. Isaiah 1–39, 559.

Seitz, 11. Isaiah 1–39, 135.


See Lamentation 5:11 where one can draw a striking comparison.13.

See Dobbs-Allsopp, 72.14.

Kraus, 15. Klagelieder, 10; Westermann, Die Klagelieder, 26–27, 30;

Dobbs-Allsopp, 70–72.

Seitz, 16. Isaiah 1–39, 137.

Gerald T. Sheppard, “Isaiah 1–39,” in 17. The Harper Bible Commentary, ed. J.L. Mays (San Francisco: Harper & Row, 1988), 559.

Cf. 40:1–8; 41:17–20; 42:6–9; 43:1–7; 14–21; 43:3ff.; 44:24–45:7, 18.

13; 48:20–22; 49:8–13, 16–26; 51:3, 9–23; 52:1–3, 7–12, 11, 12,

13; 54:1–3, 7, 9, 10, 11–17; 55.

The Virgin Daughter (47:1ff.); Mother (50:1; 51:18); God’s people 19.

(51:16); Barren one (54:1); Spouse of YHWH (54:5) and Parent

(54:13).

Cf. images of destruction about Babylon (43:14; 45:1) and more spe-20.

cifically, Zion-Jerusalem (49:17, 19, 21; 51:3, 8, 19; 52:9; 54:1, 3).

Cf. 40:10, 11; 45:2.21.

YHWH’s power over “the waters” (40:12, 21–24); “the storm carries 22.

them away” (24–28); Zion depicted as “storm-tossed” (54:11).

Cf. 40:14ff.; 40:27ff.; 46:1, 2; 47:1, 2; 54:8.23.

There is an inclination to validate Cyrus as YHWH’s anointed one 24.

who will overthrow Babylon. Cyrus emerges as God’s appointed

vehicle who will bring about the fulfillment of the prophecies in First

Isaiah. The focus in these chapters is set on Cyrus as YHWH’s means

and YHWH’s personal claim as Israel’s one and only Savior against

all other gods. In Cyrus the foreigner is no longer an instrument to

punish Israel, but an agent of salvation. YHWH is about to do a new

thing (43:29): he will raise up Cyrus to remove the oppression of

Babylon and bring the captives home. Cf. Carroll Stuhlmueller, “The

Theology of Creation in Second Isaiah,” CBQ 21 (1959), n. 33. On

this point, see Peter Wilcox and Paton-Williams, “The Servant Songs

in Deutero-Isaiah,” JSOT 42 (1988): 81.

NOT ES 185

See Chris Franke, “The Function of Satiric Lament over Babyloin in 25.

Second Isaiah,” VT 41 (1991): 411.

This particular reading of Zion-Jerusalem’s role is not a new innova-26.

tion but has already been suggested by Wilshire (“The Servant City,”

356–376), Seitz (Zion’s Final, 203), and Stuhlmueller, 8. For a treat-

ment of how the fourth Servant Song has been interpreted through-

out history and how it elicits warrants for messianic interpretation,

see my Messianism within the Scriptural Scroll of Isaiah, 133–224.

Cf. Franke, 416.27.

“For your sake I will send [envoys] to Babylon and break down all 28.

the bars, and the shouting of the Chaldeans will be turned to lam-

entation.”

Cf. 40:2; 41:17 (afflicted); 42:11 (a wilderness); 42:22 (plundered 29.

and despoiled, trapped in cages, hidden away in prisons), 24 (spoil);

43:20, 21 (a desert); 4:3 (thirsty land); 45:17 (put to shame and

humiliated); 18 (a waste place).

See Dobbs-Allsopp, 98.30.

Cited from Franke, 410.31.


Whybray, 33. Isaiah 40–66, 113.

Muilenberg and Clifford use rhetorical criticism to discern in chap-34.

ter 46 a unified composition [James Muilenberg, The Book of Isaiah,

Chapters 40–66, IB5 (New York: Abingdon, 1956), 535–536;

Clifford, Fair Spoken, 130]. Westermann treats 46:1–3 as one liter-

ary unit but also tries to find 45:18–46:13, with exception of 5–8,

as a loosely unified composition organized by repeated imperatives

[cf. Westermann, Isaiah 40–66, 177, 184]. Schoors also using form-

criticism considers 1–4 as a unit followed by a “Disputationswort”

and “a proclamation of salvation” [Schoors, I Am God Your Savior, VT Supp, vol. 24. (Leiden: E.J. Brill, 1973), 150–154]. Spykerboer

treats 46:1–4 as one unit on the basis of the parallelism [Hendrik

Carell Spykerboer, The Structure and Composition of Deutero-Isaiah

(Meppel: Krips Repro B.V., 1976), 144]. On form-critical grounds

Melugin divides chapter 46 into independent genres: a salvation ora-

cle (1–4), a disputation (5–8), and a polemic description against idols

(9–10) [cf. Roy F. Melugin, Formation of Isaiah 40–55, BZAW 141

(Berlin: Walter de Gruyter, 1976), 131–135].

Spykerboer, 144.35.

As in this case Melugin rightly states that Second Isaiah “is a collec-36.

tion of originally independent units, but the arrangement is keryg-

matic.” Melugin, Formation of Isaiah 40–55, 175.

The 37. l functions as a possessive element in both correlatives. Cf.

Ronald J. Williams, Hebrew Syntax: An Outline (Toronto: University

of Toronto, 1967), 48, 270.

Cf. 40:2; 41:17 (afflicted); 42:11 (a wilderness); 42:22 (plundered 38.

and despoiled, trapped in cages, hidden away in prisons); 24 (spoil);

NOT ES186

43:20, 21 (a desert); 4:3 (thirsty land); 45:17 (put to shame and

humiliated); 18 (a waste place).

[dy39. often infers experiential knowledge.

rma40. is often used in this manner.

dy41. is used to imply power.

Akkadian (Neo-Assyrian) saharu means “to surround.”42.

Cf. an incantion for “Protection from Black Magic” in Foster, 609.43.

Assurbanipal ascribes his power of throne succession to Nabu. See 44.

Foster, 729.

Lambert’s own phraseology. Cf. “A Neo-Babylonian Tammuz 45.

Lament,” 214.

Cf. A.K. Grayson, 46. Assyrian and Babylonian Chronicles (Locust Valley,

NY: Augustin, 1975), 21–22. Second Isaiah includes situations that

parallel the Akitu celebration and could function as a polemic against

these Babylonian practices: the preparation of the statues for the fes-

tival (40:18–20; 41:6–7; 46:5–7); procession of the images of the

gods as they are transported on the backs of animals (46:1–2); the

proclamation of future and present events that have been set forth in

the chamber of destiny (44:24–28; 45:20–21; 48:3–22); the creation

motif (40:12–17; 44:24); and the scapegoat pattern (Isa. 52:13–

53:12). Cf. Gerald A. Larue, Babylon and the Bible (Grand Rapids:

Baker, 1969), 71–79.

Lambert says: “The use of Bel for Marduk...generally...was not used 47.

in the Second Millennium, though it does occur in literary texts

describing the events of the reign of Nebuchadnezzar I, texts very

probably dating from the kings own reign. They of course are favor-

able to Marduk, a text hostile to him would only use Bel when it was

so well established that its implicit claim was not thought about in

current use.” Cf. “Tammuz,” 214. See also Jeremiah 50:2.

Cf. Franke, 411.48.

It should also be noted that in this passage, Beuken identifies Zion 49.

with the Daughter of Babylon. However, the context has been

reversed in this passage in that it portrays an exchange of roles.

Babylon is assuming Zion’s devastation whereas the context dem-

onstrates that it is actually Babylon who is humbled by YHWH via

the agency of Cyrus. Furthermore, the lament refers to Babylon as

“queen of kingdoms”; an unlikely phrase to be used for Israel in an

exilic writing. Moreover, the sorceries and divinations in 12–15 are

a comparison of Babylon’s false prophets (a term never found in the

Old Testament but just inferred) and the prophecies that are coming

to pass in Second Isaiah. The message that has come forth from the

divine council declares that Zion shall be restored and “the Lord

God will come with might; with his arm ruling for him; and his

recompense with him” to overthrow her oppressor. Cf. McDaniel,

“Philological Studies in Lamentations I,” 31. Beukin, “An Example

NOT ES 187

of Isaianic Legacy of Trito-Isaiah,” in Tradition and Reinterpretation in Jewish and Early Christian Literature, edited by J. Hennten and

H. Jonge (Leiden: E.J. Brill, 1986), 56–58.

See Dobbs-Allsopp who makes this analogy with the Book of 50.

Lamentations and Zion, 34.

Dobbs-Allsopp, 111–112.51.

Canonical Laments52. , 112.

Westermann, 53. Isaiah 40–66, Old Testament Library, trans. D.M.G.

Stalker (Philadelphia: Westminster, 1969), 190.

O. Loretz Dietrich and J. Sanmartin, 54. Keilalphabetishen Texte aus Ugarit, 1.5 VI: 11–14.

Dobbs-Allsopp asserts that Westermann fails to mention that El 55.

weeps a lament over the death of Baal in the same manner and is

accompanied by the same gestures as personified Babylon here

(111).


Foster, 566.57.

Christopher R. North, 58. The Second Isaiah (Oxford: Clarendon Press,

1964), 169. Westermann, Isaiah 40–66, 190. Dobbs-Allsopp, 110.

John L. McKenzie, 59. Second Isaiah, Anchor Bible 20 (Garden City:

Doubleday, 1968), 92; North, Second Isaiah, 170; Dobbs-Allsopp,

112.


Cf. Bruce Malina, “Nudity and Shame,” in 61. Biblical Social Values and Their Meaning, ed. John Pilch and Bruce Malina (Peabody

Massachusetts: Hendrickson, 1993), 120.

Westermann, 62. Isaiah 40–66, 190–191.

This theme finds other parallels in Lamentations (1:b–c, 2:a and 63.

5:12). Cf. Westermann, Isaiah 40–66, 191.

Note Westermann’s translation: “I have 64. abandoned my heritage”

(emphasis in original).

Westermann, 65. Isaiah 40–66, 191.

Note the relationship between the two lines when they are juxta-66.

posed:

twklmm trbg $l-warqy ypyswt al yk

d[ trbg hyha ~lw[l rmatw

John Watts, 67. Isaiah 34–66, in Word Biblical Commentary, edited by

David Hubbard and Glenn W. Barker (Waco: Word Books, 1987),

171.

Cf. Whybray, 68. Isaiah 40–66, 124; Westermann, Isaiah 40–66, 193.

A Prayer for Success in Divination, Foster, 551.69.

A Spell “Against Any Evil,” Foster, 556.70.

Cf. McKenzie, 71. Second Isaiah, 91.

Note also an analogous spell “Against a Poltergeist,” trans. Foster, 72.

132:

NOT ES188

She went by the babies’ doorways and brought rash

among the babies.

She went by the door of mothers in childbirth and

strangled their babies.

She entered as well the jar room and smashed the stopper(s).

She demolished the secluded stove, she turned the...house into

a ruin.

She even struck the chapel, the god of the house has

gone out of it.

Slap her in the face! Make her turn away to the hinter(lands?)!

Fill her eyes with salt! Fill her mouth with ashes! May the

[gods?] of the house [by?] me.

Westermann, 73. Isaiah 40–66, 193–194.

Whybray suggests that verses 6–7 were at least composed deliberately 74.

by a later as an extension of 1–4. See his Isaiah 40–66, 9–11.

Whybray, 75. Isaiah 40–66, 9–11. Westermann, Isaiah 40–66, 9–13 .

Cf. Isaiah 9:1; 41:22; 42:9; 43:9, 18; 48:3; 61:4; 65:16, 17.76.

Isaiah 1:26 (77. hn”voarIb"K.); 40:21 (varom); 41:4 (varome); 41:26 (varome); 46:10

(tyviareme); 48:16 (varome).

Cf. Childs, 78. Introduction, 328. Childs also purports that there appears

to be a “theological shaping of First Isaiah.” Cf. Introduction, 330ff.

G. Adam Smith,79. The Book of Isaiah, The Expositor’s Bible. 2 vols.

(London: Hodder and Stoughton, 1927), 92, 120 and note on 121,

9, 11, 12.

Cf. C.R. North, “The `Former Things’ And the `New Things,’ ” 80.

in Studies in the Old Testament Prophesy (Edinburgh: T. & T. Clark

International, 1950), 124. Although North suggests that in 43:18

the former things do not invariably apply only to Cyrus but also to

“the passage of the Red Sea.” North, “The Former Things,’ ” 116.

However, he does not entertain van Hoonacker’s notion that the for-

mer things refer to “Exodus from Egypt” and the new things to

the “Exodus from Babylon.” See the source cited by North, 116:

“Questions de critique litteraire et d’exegese touchant les ch 12 xl.

ss. d’Isaie,” 110.

See North, “The `Former Things,’ ” 118.81.

Childs, 82. Introduction, 329; See also Clement, Unity, 125.

In a conversation I personally had with Childs, he said that we have to 83.

be extremely careful about making etiological identifications in Isaiah

if they have not been specifically stated in the text. The repetition of

the term “stir up” within the context of Second Isaiah (41:2; 41:25,

45:13) is certainly a direct reference to Isaiah 13. Thus, we find justifi-

cation in identifying this passage as a text that reflects this concept.

Ronald Clements presumes that the prophecies in 13:1–14:23 are 84.

not eighth-century pieces, but later redactions. Cf. “The Unity of

the Book of Isaiah,” Interpretation (April 1982): 120. Meade and

NOT ES 189

Sweeney have also placed their seal of approval upon Clements’ prop-

osition. Cf. David Meade, Pseudonymity and Canon: An Investigation into the Relationship of Authorship and Authority in Jewish and Earliest Christian Tradition, WUNT 39 (Tubingen: J.C.B. Mohr,

Paul Siebeck, 1986), 27–31; Sweeney, Isaiah 1–4, 18.

“The 85. LORD enters into judgment against the elders and leaders of his

people: `It is you who have ruined my vineyard; the plunder from

the poor is in your houses’ ” (3:14). “The gates of Zion will lament

and mourn; destitute, she will sit on the ground” (3:26); “Though

your people, O Israel, be like the sand by the sea, only a remnant will

return. Destruction has been decreed, overwhelming and righteous.

The Lord, the LORD Almighty, will carry out the destruction decreed

upon the whole land” (10:22–23); “Wail, for the day of the LORD

is near; it will come like destruction from the Almighty” (13:6);

Therefore, I said, “Turn away from me; let me weep bitterly. Do not

try to console me over the destruction of my people” (22:4); “Now

stop your mocking, or your chains will become heavier; the Lord, the

LORD Almighty, has told me of the destruction decreed against the

whole land” (28:22).

“Zion will be redeemed with justice, her penitent ones with righ-86.

teousness” (Isa. 1:27); “The Lord will wash away the filth of the

women of Zion; he will cleanse the bloodstains from Jerusalem by a

spirit of judgment and a spirit of fire” (Isa. 4:4); So this is what the

Sovereign LORD says: “Behold, I lay a stone in Zion, a tested stone,

a precious cornerstone for a sure foundation; the one who trusts

will never be dismayed” (Isa. 28:18); “O people of Zion, who live in

Jerusalem, you will weep no more. How gracious he will be when you

cry for help! As soon as he hears, he will answer you” (Isa. 30:19);

“The LORD is exalted, for he dwells on high; he will fill Zion with

justice and righteousness” (Isa. 33:5).

Isaiah 21–26 not only contains a moderate amount of city lament 87.

modulation but also portends Jerusalem’s destruction and envisions

the city’s restoration (cf. Dobbs-Allsopp, 148). Seitz has linked the

former things with Isaiah 39:5–7 since the prophet “spoke of the

future assault on Zion by Babylon” and with Isaiah 37:35 since he also

“spoke of God’s abiding protection over the same Zion.” Thus Seitz

finds the fulfillment of 39:5–7 in Isaiah 40:2 where God declares

within the realm of the divine council that he has already brought

judgment upon Jerusalem for her sins. He accordingly attributes the

fulfillment of Isaiah 37:35 to Isaiah 44:26 where within the Cyrus

oracle the prophet shows that God has confirmed the word of his

servant and Jerusalem shall be rebuilt (cf. Zion’s Final, 44–45).

Cf. Childs, 88. Introduction, 330.

Seitz, 89. Isaiah 1–39, 128.

Childs, 90. Introduction, 330–333.

Seitz, 91. Zion’s Final Destiny, 37–46.

NOT ES190

See Sheppard’s, “Isaiah,” in 92. The HarperCollins Bible Commentary, edited by James L. Mays et al. (San Francisco, CA: HarperCollins,

2000), 489–497. See also my Messianism within the Scriptural Scroll of Isaiah.

These are the units Watts has deemed to be such trial speeches. See 93.

Rikki E. Watts, “Consolation or Confrontaion: Isaiah 40–55 and the

Delay of the New Exodus,” Tyn. Bull. 41, no. 1 (1990): 38.

“Have you not known, have you not heard? Has it not been declared 94.

to you from the beginning? Have you not understood from the foun-

dations of the earth” (40:21)? This rhetorical device is repeated in

40:28.

Cf. Schoors, 8.95.

C.L. Hamblin calls this an interrogative sentence. Cf. “Question” in 96.

the Encyclopedia of Philosophy, vol. 7 (New York: Macmillan, 1967),

49.

In the LXX this question is asked with the Greek particle 97. ouk thus

expecting an affirmative answer.

The first trial speech asks the question in its opening argument, 98.

“who has stirred one up from the east?” In the other two speeches

YHWH announces, “I have stirred one up” (41:25; 45:13). 41:2

designates the location of this stirring in the east, but 41:25 in the

north. Perhaps this tension is set into place to add a dimension of

ubiquity. It could also imply that Cyrus comes from the North East.

R.N. Whybray offers that Cyrus came from the east but his conquests

of the Median Empire (550 BC) also made him master of the terri-

tories north of Babylon. Cf. Whybray, Isaiah 40–46 (Grand Rapids:

Eerdmans, 1975), 69.

Cyrus’s purpose is clearly laid out in 45:13: following the phrase “I 99.

have stirred him up,” we find the phrase “ ‘He will rebuild my city,

and will set my exiles free, without payment or reward,’ says YHWH

Sabbaoth.” YHWH’s superiority is seen in his control over history,

which climaxes in the “total dethronement of the idols.” Through the

portrayal of the former things ( ) there is also a foreshadowing

of Cyrus as fulfillment of prophecy in a manner in which the pagan

gods are exposed as mute (41:22; 43:9). YHWH has predestined

Cyrus to deliver Israel. The hollow idols are no match for YHWH.

The assertion has been tested and proven, only YHWH knew before-

hand the plans for Jacob-Israel in relation to his emancipation from

Babylonian bondage. Cf. Clifford, “The Function of Idol Passages in

Second Isaiah,” CBQ 42 (1980): 450–464; Watts, 38.

This term better fits Robert Wilson’s comparative model. See Wilson, 100.

Prophecy and Society in Ancient Israel, 21–28.

See above note on Isaiah 45:21.101.

G. Adam Smith, whose argument was based on that Cyrus as proof 102.

that past prophecies are coming to past, maintained that if these

prophecies were ancient then it does not matter what they were but

NOT ES 191

that they could not have contained anything so definite as Cyrus. See

his The Book of Isaiah, 92, 120.

Even the a posteriori Cyrus Cylinder had purported that the 103.

Babylonian gods–namely, Marduk, Bel, and Nabu–“became furi-

ously angry” and raised up Cyrus against their own city to destroy

it. However, this was not a prediction but a response to the after-

math of Babylon’s destruction. Cf. T. Fish, “Cyrus Cylinder,” trans.

of plate 6 in Documents of the Old Testament, ed. D. Winton Thomas

(San Francisco: Harper, 1958), 92–94. Westermann suggests that the

Cyrus Cylinder was written long after the city of Babylon fell (Isaiah 40–66, 158). Nevertheless, the cylinder was only a product of the

Babylonian mindset that had no doubt assigned blame to the gods

for Cyrus’s devastation of Babylon. The fact that the Bel and Nebo

(the Hebrew version of Nabu) appear in 46:1, 2 demonstrates that

power had been ascribed to these gods. Second Isaiah clearly refutes

this notion. In order to squelch any notion that Marduk, Bel, or

Nabu has raised up Cyrus, the trial scenes have demonstrated that

Babylonian gods cannot foretell the future nor work on behalf of

their people to save them. They are merely inanimate objects that

must be moved from place to place (46:1, 2).

Watts, 39.104.

Cf. Westermann, 105. Isaiah 40–66, 109; Muilenberg, The Book of Isaiah, Chapters 40–66, 463ff.; Watts, 39; Schoors, 207, Melugin, Formation of Isaiah 40–55, 108.

Cf. Westermann, 106. Isaiah 40–66, 131.

Cf. Watts, 38.107.

Westermann, 108. Isaiah 40–66, 133.

Chapter 7 Cyrus: Messiah, Restorer, and Temple Builder

For an extensive review of scholarship on this matter, see my 1.

Messianism within the Scriptural Scroll of Isaiah, 15–26.

While Muilenberg considers these verses to be “beautifully con-2.

structed,” Elliger finds serious inconsistencies and suggests that

it belongs to Third Isaiah. See Muilenberg, The Book of Isaiah, Chapters 40–66, 526. Karl Elliger, Deuterojesaja in seinem Verhältnis zu Tritojesaja, BWANT 63 (Stuttgart: W. Kohlhammer, 1933),

179–182. Westermann maintains that it functions to answer the

objections raised against Deutero-Isaiah’s prophecies of deliverance

through Cyrus, showing that it is blasphemous and futile for the

creature to criticize the purpose, power, or skill of the creator. See his

fine commentary: Isaiah 40–66, 165–168.

It reads 3. #r,a'h' [q;ro ~h,yjeAnw> ~yIm;V'h; areAB (42:5) and #r,a'h' [q;ro yDIb;l. ~yIm;v' hj,nO

(44:24) but the context shows “stretching out the heavens” in gen-

NOT ES192

eral for YHWH’s creative processes (Isa. 40:22; 42:5; 44:24; 45:12;

51:13) and √hjn for a worker making idols (44:13, 20).

Cf. Isaiah 13:17; 41:2, 25, 45: 13. Note: “stirred enemies” (9:11).4.

Shalom M. Paul, ‘Deutero-Isaiah and Cuneiform Royal Inscriptions,” 5.

in Essays in Memory of E.A. Speiser (New Haven: American Oriental

Society, 1968), 180–186.

Roy F. Melugin submits that Isaiah 45:1–7 is merely an imitation of a 6.

Royal Oracle. See his The Formation of Isaiah 40–55. Further discus-

sion is taken up in this section.

Gressmann and Melugin suggest that 44:24–28 stands on its own as a 7.

hymn. Cf. Hugo Gressmann, “Die literarische Analyse Dueterojesajas,”

ZAW 34 (1964): 285, 289. Melugin, The Formation of Isaiah 40–55,

31–39, 123–126. Koehler regards it as a messenger speech (Deuterojesaja Stilkritisch Untersucht, 105). Begrich, von Waldow, and Schoors iden-

tified the genre as a disputation speech (cf. J. Begrich, Studien zu Deuterojesaja, BWANT 77, Stuttgart, 1938, 49–51; E. von Waldow,

"Analass Hintergrund der Verkuendigung des Deuterojesaja." Diss.

Bonn, 1953, 36. Schoors, 267–273). Spykerboer presumes that 44:24–

45:25 functions as one larger block–a section between the third and

fourth polemic against idolatry perceiving that 44:24–28 should not be

separated from 45:1–7 as an incomplete genre in itself because of the

similarity in subject matter between the two [Spykerboer, 1976), 124.

Westermann and Torrey conclude that 44:24–28 is designed to be an

introduction to 45:1. See Westermann, Isaiah 40–66, 154. Torrey, Second Isaiah, 354–355. Muilenberg and Clifford consider that 44:24–

45:13 is a united triptych with three large sections: 44:24–28, 45:1–7,

8 and 45:9–13. James Muilenberg, “Form Criticism and Beyond,”

JBL 88 (1969): 1–18; The Book of Isaiah, Chapters 40–66 (Nashville:

Abingdon, 1956), 516. Clifford, Fair Spoken, 114–121.

These strophes serve as a response to the trial scenes. In the first stro-8.

phe, YHWH’s creation of Heaven and Earth is composed of three

Qal participle. The second seeks to prove the power of YHWH’s

word against the oracles of the Babylonians and those who prac-

tice divination. The third depicts YHWH’s providential activity on

behalf of Israel with the participle rme’aoh' restated three times. This cor-

responds well with the threefold use of this verb in the final section

of the greater block (45:9–11). Possibly, the writer has a penchant for

triplets, which seem to function throughout the oracle. Cf. Andrew

Wilson, The Nations in Deutero-Isaiah: A Study on Composition and Structure, ANETS, vol. 1 (Lewiston: Edwin Mellen Press, 1986),

203. See also Muilenberg, The Book of Isaiah, Chapters 40–66, 516.

See his “Le genre litteraire Sumerien de ‘l’hymne à soi-même’ et 9.

quelques passages du Deutéro-Isaïe,” RB 74 (1967): 215–234.

Melugin,10. The Formation of Isaiah 40–55, 124.

Isaiah 44:24–45:13 is joined together thematically and in all three 11.

segments (44:24–28; 45:1–8; 45:9–13) there appear a petition of

NOT ES 193

themes. YHWH is revered as creator (44:24; 45:7; 45:11, 12). Cyrus

plays a key role: “he is my (YHWH’s) shepherd” (44:28); anointed

one “xyvm” (45:1); and he will rebuild YHWH’s city and let the exiles

go free (45:13). Moreover, YHWH will “Make straight” Cyrus’s

way (45:2, 13) and most important of all, raise him up to rebuild

Jerusalem (44:26, 28; 5:13).

For the larger argument, see my 12. Messianism within the Scriptural Scroll of Isaiah, 90.

Cf. the arguments of the chapter 6 regarding Isaiah 13:17; 41:2, 25, 13.

45: 13. Note: “stirred enemies,” 9:11.

Sweeney, 14. Isaiah 1–4; Seitz, Isaiah 1–39.

See note 44 and also my “Deuteronomy 29–34 and the Formation 15.

of the Torah.”

Richard Elliott Friedman translates 16. #r,a'h'-ta,w> ~yIm;V'h;-ta, as “skies and

earth.” See his Commentary on Torah (San Francisco: Harper, 2001),

5, 664. See also Genesis 2:4 where the J source uses the opposite

order when “YHWH God made the earth and skies” (`~yIm'v'w> #r,a, ~yhil{a/

hw"hy> tAf[]).

See J.J.M. Roberts, “The Old Testament’s Contribution to Messianic 17.

Expectations,” in The Messiah: Developments in Earliest Judaism and Christianity, ed. James H. Charlesworth (Minneapolis: Fortress

Press, 1992), 39. See also Talmon, “The Concept of Mashiah,” The Messiah: Developments in Earliest Judaism and Christianity, edited

by James H. Charlesworth, 79–115. (Minneapolis: Fortress Press,

1992), 80–83. See also my Messianism within the Scriptural Scroll of Isaiah, 2–6.

This meaning of “Messiah” (18. xyvm) accounts for the fact that messian-

ism has varied greatly within the history of Judaism. For example,

during the Maccabean period, the kingly Messiah became eclipsed

by the priestly type (e.g., Judah Moon and Levi Sun) among some

Levitical priests. Sirah. even envisioned a Messiah who would be a

priest who was not an offspring of David (chapter 50). Others expected

a prophetic Messiah as described by Geza Vermes in his Jesus the Jew: A Historian’s Reading of the Gospels (London: William Collins Sons,

1973), 135, 137. The Qumran community foresaw two Messiahs:

1Qs 9:5–19 states, “there shall come the Prophet and the Messiahs of

Aaron and Israel.” 1QSa. 2:11–20 expected that the Messiah would

be a priest and a king. According to the Pešer of Isaiah 11:1–5, the

Messiah would be subject to priests. Psalms of Solomon 17 anticipate

either a Zadokian Priest or a David King. Enoch envisaged either a

priest or a king (cf. Nickelsburg, “Salvation without or with a Messiah:

Developing Beliefs in Writings Ascribed to Enoch,” in Judaisms and Their Messiahs at the Turn of the Christian Era, ed. Jacob Neusner,

William Scott Green, and Ernest S. Frerichs [Cambridge: Cambridge

University Press, 1987], 49–68.) Therefore, Jews and Christians have

disagreed regarding the meaning of messianism. Later Christians

NOT ES194

even found some messianic interpretations by New Testament writers

less compelling than their own messianic interpretations of other Old

Testament texts. For example, Gerald T. Sheppard shows that while

Henry Ainsworth recalled that New Testament writers cited some

Psalms Christologically, he did not necessarily use this as a warrant

for interpretation because in his mind the writers had special dispen-

sation to make such interpretational decisions under the influence of

the Holy Spirit. Hence, Ainsworth did not use this as a warrant for

his own messianic exegesis nor consider it a precedent for interpreta-

tion. See Gerald T. Sheppard, “Pre-modern Criticism in the English

Protestant Translations of the Psalms during the 17th Century,”

346–376, in Society of Biblical Literature 1994 Seminar Papers, ed.

Eugene H. Lovering, Jr. (Atlanta: Scholars Press, 1994).

See chapter 4 of this monograph.19.

The Lament over Sumer and Ur (LSUr), The Lament over Ur (LU), 20.

The Nippur Lament (LN), The Eridu Lament (LE), and The Uruk

Lament (LW). LN and LW specifically name Išbi-Erra, the founder

of the New Dynasty at Isin, as the restorer.

See Michalowski, 1, 6.21.

Michalowski, 7.22.

Cf. Stuhlmueller, n. 33; See Wilcox and Patton-Williams, 79–102.23.

The Cyrus oracle contains motifs similar to the description of 24.

Assyrian role in God’s plan: he is sent (10:6), he plunders the nations

and treasuries (10:6 and 5:13b), he destroys the enemy (10:7 and

41:2), and tramples the foe in the street (10:66 and 41:25, 27). Note

the phrase “the rod of my wrath to chastise Judah” (10:5–11 and

5:13–15). While the Assyrian is depicted as YHWH’s agent to disci-

pline Judah, Cyrus is YHWH’s agent to restore it.

The text in Isaiah 44:24ff. is introduced by the word of YHWH 25.

( - ), who first gave existence to Israel, and has not let it

remain in ruin. Franz Delitzsch, Commentary on the Prophet Isaiah,

trans. James Martin (Grand Rapids: Eerdmans, 1983 reprint), 214.

The term shepherd (26. h[r) in Isaiah 44:28 often serves elsewhere as a

royal epithet in ancient Near East inscriptions. [Cf. William Hallo’s

compilation of Mesopotamian royal titles and epithets: esp. re’um

and wardum: in Early Mesopotamian Royal Titles: A Philological and Historical Analysis (New Haven: Yale University Press, 1957),

132–142. The King of Sumer is often called “the faithful shepherd

of the land” [S.N. Kramer John Maier, Myths of Enki, The Crafty God (Oxford: Oxford University Press, 1989), 157]. In some of the

Sumerian city laments, Išme-Dagan is termed beloved shepherd (sipa-

ki-ag-ga-ni-ir). Cf. also R. Borger, Babylonisch-assyrische Lesestücke, Analecta Orientalia 54 (1979): 51–52 125–126; D.O. Edzard, Die “zweite Zwischenzeit” Babylonians (Weisbaden: Harrassowitz, 1957),

124–125; Victor Hurowitz, “The Literary Structures in Samsuiluna

A,” JCS 36, no. 2 (1984): 191–205.

NOT ES 195

Sweeney asserts that “no Davidic monarch is evident in Chapters 27.

40–55...Rather, Cyrus is explicitly named as YHWH’s messiah and

temple builder.” Cf. Sweeney, “On Multiple Settings,” 272.

Note the Near Eastern parallel with the Akkadian legitimization of 28.

a new ruler. Cf. Hurowitz, 191ff.; H. Frankfort, The Kingship and the Gods (Chicago: University of Chicago Press, 1948), 238–240;

R. Kittel, “Cyrus und Deuterojesaja,” ZAW (1898): 149–164.

Through the dramatic sway on scholarly research that impelled many 29.

to situate Deutero-Isaiah in the exile, much was lost. Duhm who first

argued that by no means was Second Isaiah written in Babylon has

been eclipsed by those who wished to place this writing among the

exiles in Babylon. See Bernhard Duhm, Das Buch Jesaja, 1st Auflage,

HKAT III (Göttingen: Vandenhoek & Ruprecht, 1892), 344–346.

Mowinkel thoroughly rejected a Babylonian site of authorship on the

basis that Second Isaiah addresses Zion-Jerusalem and declares their

hopeful return from a prospective of one living in Palestine. Sigmund

Mowinckel, “Die Komposition des deuterojesajanischen Buches,” ZAW 8 (1931): 244. See also Seitz, Zion’s Final Destiny, 8–11.

Deutero-Isaiah includes situations that parallel the 30. Akitu celebra-

tion: the preparation of the statues for the festival (40:18–20; 41:6–7;

46:5–7); procession of the images of the gods as they are transported

on the backs of animals (46:1–2); the proclamation of future and

present events that have been set forth in the chamber of destiny (44:

24–28; 45:20–21; 48:3–22); the creation motif (40:12–17; 44:24);

and the scapegoat pattern (Isa. 52:13–53:12). See Larue, 71–79.

See Larue, 71–79.31.

Note the parallelism that emphatically enforces this concept 32.

(44:24):

A) who stretched out (B) the heavens (C) by myself

A) who spread out (B) the earth (C) who was with me?

See Norman Habel, “He Who Stretches Out the Heavens,” 33. CBQ

(1972): 417–430.

Note the phrases: 34. !jbm $rcyw $lag (44:24) and yrytb lrvyw bq[y ![ml (45:4).

Stuhlmueller, 447–451.

The imagery of YHWH “stirring up” Cyrus in 45:13 reflects the 35.

trial speeches (41:2, 23) and also passages in Jeremiah where the

same term is applied to the Medes who rise up against Babylon (Jer.

1:13–16, 13:17, 50:9, 51:1, 11). Cf. Westermann, Isaiah 1–66, 88.

Stuhlmueller, 447–451.36.

Isaiah 5:18–30, 8:17 19:5–7; cf. Andrew Wilson, 37. The Nations in Deutero-Isaiah, 104.

Clifford, 38. Fair Spoken, 114.

The biblical records of Cyrus’s triumph over Babylon shows him to 39.

have been generous in granting resettlement support. Ezra 6:3–5

NOT ES196

notes that funds were supplied for the reconstruction of holy places

and the sacred vessels were returned to their shrines.

“My eyes have seen the King, the 40. LORD Almighty” (6:5); “‘Set forth

your arguments,’ says Jacob’s King” (41:21); “I am the LORD, your

Holy One, Israel’s Creator, your King” (43:15); “This is what the

LORD says–Israel’s King and Redeemer” (44:6).

Melugin, 41. The Formation of Isaiah 40–55, 126.

The evolution of the word 42. hôy implies that the prophet perceives or

recalls disaster or judgment and may here serve almost as a sign that

looks back on the destruction of Zion-Jerusalem or foresees impend-

ing judgment. Clifford, “The Use of Hôy in the Prophets,” 459 and

462–463.

Clifford, 43. Fair Spoken, 464.

In Isaiah 45:11–13, it is clear that the disputation is not directed to 44.

Cyrus but to Jacob-Israel because Cyrus is usually spoken of in the

third person but Jacob-Israel is being addressed in the second person.

Note the phraseology 45. larvy vwdq (holy one of Israel) and wrcyw (his

maker).

Chapter 8 City-Lament Motifs In Isaiah 49–55

Delitzsch, 1. Commentary on the Prophet Isaiah, 256, 383. This is a

position that was primarily argued in premodern commentaries

before the “Three Isaiah” theory became the norm in biblical schol-

arship (e.g., Calvin, Luther et al.).

E. Bosshard-Nepustil, 2. Rezeptionen von Jesaia 1–39 im Zwölfprophetenbuch. Untersuchungen zur literarischen Verbindung von Prophetenbüchern in babylonischer und persischer Zeit, OBO no.

154. Freiburg (Schweiz/Göttingen: Universitätsverlag/Vandenhoeck

& Ruprecht, 1997).

Jan L Koole3. , Isaiah III: Isaiah 49–55, Historical Commentary on the

Old Testament, vol. 2. (Leuven: Peeters, 1998), 296.

Cf. his “Jerusalem as the Servant City’ in Isaiah 40–66: Reflections 4.

in the Light of Further Study of the Cuneiform Tradition,” in The Bible in the Light of Cuneiform Literature, Scripture in Context III, ed. William W. Hallo, Bruce W. Jones, and Gerald L. Mattingly

(Lewiston, NY: Edwin Mellen Press, 1990), 233–260. See also “The

Servant City, 356–367.

Some of the motifs Wilshire mentions are references to personal suf-5.

ferings (Isa. 42:22); the relationship of a city to its God (43:28); God

turning away in anger (Isa. 47:6). Wilshire, “The Servant City,” 248.

However, some other motifs may be found within this context, such

as the divine council, legitimization of a ruler, and restoration. These

topics are discussed in this section.

Sweeney, Beukin, and Muilenburg and others assert that chapter 55 is 6.

a pivotal block that on a diachronic level weaves together Second and

NOT ES 197

Third Isaiah. Sweeney suggests that the similarities of vocabulary and

notion of everlasting covenant align 55 with 56. Also the switch from

the feminine imperatives in 54 to the masculine imperatives in 55

marks a redactional shift between 54 and 55. However, could the use

of masculine gender align chapter 55 with the fourth song? Another

problem turns on the repetitive use of hôy in chapter 55, which is

absent in the previous material. Sweeney considers this to separate

chapter 54 from 55. Nevertheless, Gwaltney suggests that such war

cries occur in the Hebrew city-lament genre to intensify a dramatic or

liturgical performance. See Gwaltney, 191–211. I think that chapter

55 does not directly fit with the entire concentration of city-lament

features that are found in chapters 49–54 but does contain some

motifs that help incorporate it into the greater structure. Cf. Beukin,

“An Example of the Isaianic legacy,” 48–56; Jesaja, Vol IIB (Nijerk:

G.F Callenbach, 1983), 277ff. Sweeney, Isaiah 1–4, 87ff. Muilenburg,

Isaiah 40–66: Introduction and Exegesis, The Interpreters Bible, ed.

G.A. Butterick et al., vol. 5 (Nashville: Abington, 1956), 643.

Cf. Westermann, 7. Isaiah 40–66, 28.

Wilshire, “The Servant City,” 362.8.

After 49:6 the exiles are invariably called “Zion.” The words Jacob 9.

and Israel are used only as components to the names of God. Israel

appears in the context of “the holy one of Israel” or “God of Israel”

(49:7; 52:12; 54:5; 55:5). Even the vocatives “O Israel—O Jacob”

only dominate 40–48. The term “Jacob” can be found only on two

other occasions in this context as a genitival modifier of “tribes”

(49:6) and “mighty one” (49:26). Israel appears only one other time

in the subjective sense: “You are my servant, Israel, in whom I will

display my splendor” (Isa. 49:3).

This interpretation is discussed in the following pages of this com-10.

position.

Cf. Isaiah 1:27; 2:3; 4:4, 5; 12:6; 24:23; 28:16; 30:19; 33:5, 20; 11.

33:24; 35:10; 37:32.

Seitz, 12. Zion’s Final Destiny, 198.

Cf. Watts, 186; Melugin, 13. The Formation of Isaiah 40–55, 70–78, 148;

Rendtorff, Canon and theology, 157.

Cf. Watts, 185; Melugin, 14. The Formation of Isaiah 40–55, 144.

Cf. Watts, 216.15.

Muilenburg, 16. Isaiah 40–66, 573–574. See also Sweeney, Isaiah 1–4,

81.

Sweeney,17. Isaiah 1–4, 84.

Cf. Hugo Gressmann, “Die literarische Analyse Deuterojesajas,” 18.

ZAW 34 (1914): 264. H. E. von Waldow, Anlass und Hintergrund der Verkündigung des Deuterojesajas (Diss Bonn, 1953), 36; Sweeney,

Isaiah 1–4, 84; Watts, 198.

Cf. Melugin, 19. The Formation of Isaiah 40–55, 167.

Sweeney, 20. Isaiah 1–4, 85.

NOT ES198

Cf. L. Köhler, 21. Deuterojesaja (Jes 40–55) stilkritisch untersucht, BZAW

37 (Greifswald, 1961), 108; Melugin, The Formation of Isaiah 40–55,

169–172; Watts, 236; Westermann, 270–280; Sweeney, Isaiah 1–4,

85–86.

Cf. Hayes, “The Tradition of Zion’s Inviolability,” 22. JBL 82 (1963)

422.

When Hophni and Phinehas had lost the Ark of the Covenant in 23.

battle, Phinehas’ wife gave birth to a child and named him Ichabod

(“the glory has departed”) because the presence of the Lord had left

Israel (1 Sam. 12–22). When David became King he fetched the Ark

of the covenant but did not return it to the tabernacle on Mount

Shiloh but set it in a tent “lha” on Mount Zion (1 Chron. 15–16)

where the Lord dwelled in the midst of the people.

N.W. Porteous, “Jerusalem-Zion: The Growth of a Symbol,” 24.

Verbannung und Heimkehr: Festschrift W. Rudolph (Tübingon:

Mohr, 1961), 236.


“You, O Israel, my servant, Jacob, whom I have chosen...you descen-26.

dants of Abraham...I said, ‘You are my servant’” (Isa. 41:8, 9).

“But now listen, O Jacob, my servant, Israel, whom I have chosen”

(Isa. 44:1). “Do not be afraid, O Jacob, my servant” (Isa. 44:2).

“Remember these things, O Jacob, for you are my servant, O Israel.

I have made you, you are my servant; O Israel” (Isa. 44:21). “For the

sake of Jacob my servant, of Israel my chosen” (Isa. 45:4). “I sum-

mon you by name and bestow on you a title of honor, though you

do not acknowledge me. Leave Babylon, f lee from the Babylonians!

Announce this with shouts of joy and proclaim it. Send it out to the

ends of the earth; say, ‘The LORD has redeemed his servant Jacob’”

(Isa. 48:20).

Klaus, Baltzer, “Zur formgeschichtlichen Bestimmung der Texte 27.

vom Gottes-Knecht im Deuterojesaja Buch” in Probleme biblischer Theologie, Festschrift für G. von Rad (München: Chr. Faiser Verlag,

1971), 42.

And now the LORD says—he who formed me in the womb to be 28.

his servant to bring Jacob back to him and gather Israel to himself,

for I am honored in the eyes of the LORD and my God has been my

strength. He says: “It is too small a thing for you to be my servant to

restore the tribes of Jacob and bring back those of Israel I have kept.

I will also make you a light for the nations, that you may bring my

salvation to the ends of the earth.” This is what the LORD says—the

Redeemer and Holy One of Israel—to him who was despised and

abhorred by the nation, to the servant of rulers: “Kings will see you

and rise up, princes will see and bow down, because of the LORD,

who is faithful, the Holy One of Israel, who has chosen you” (Isa.

49:5–7).

NOT ES 199

Wilshire asserts that it “may be that Israel and Zion-Jerusalem are 29.

merged in the prologue to be separated later in the development of

the prophetic message.” See “The Servant City,” 358.

Note the parallelism: 30. yTi(r>a;p.Ti laeÞr"f.yIl. h['êWvT. ‘!AYcib. yTiÛt;n"w>

Jerusalem parallels Zion in the next verse: 31. ~Øil;êv'Wråy> ymiWq… yrIªr>A[t.hi( yrIår>A[t.hi

Note to whom the word of the Lord was directed: “Say to the cities 32.

of Judah, ‘Here is your God’” (Isa. 40:9)! YHWH speaks in Second

Isaiah, “It is I who say of Jerusalem, `She shall be inhabited,’ and of

the cities of Judah, `They shall be built,’ and of their ruins, `I will

restore them’” (Isa. 44:26). “I will help you; I will keep you and will

make you to be a covenant for the people, to restore the land and to

reassign its desolate inheritances” (Isa. 49:8).

The context seems to imply that the Lord punished Jacob Israel 33.

because of his sin: “Who handed Jacob over to become loot, and

Israel to the plunderers? Was it not the LORD, against whom we

have sinned? For they would not follow his ways; they did not obey

his law” (Isa. 42:24). “So I will disgrace the dignitaries of your tem-

ple, and I will consign Jacob to destruction and Israel to scorn” (Isa.

43:28). “But now, this is what the LORD says—he who created you,

O Jacob, he who formed you, O Israel: ‘Fear not, for I have redeemed

you; I have summoned you by name; you are mine’” (Isa. 43:1). Yet

in his unfailing love, YHWH will redeem Israel: “But now, this is

what the LORD says—he who created you, O Jacob, he who formed

you, O Israel: “Fear not, for I have redeemed you; I have summoned

you by name; you are mine’” (Isa. 43:1).

“Leave Babylon, flee from the Babylonians” (Isa. 48:20). “And the 34.

ransomed of the LORD will return. They will enter Zion with sing-

ing; and everlasting joy will be upon their heads. Gladness and joy will

overtake them, and sorrow and sighing will flee away” (Isa. 51:11).

Note that Judah seems to take on a role parallel to Zion as a destroyed 35.

city that will be restored: “You who bring good tidings to Zion, go

up on a high mountain. You who bring good tidings to Jerusalem,

lift up your voice with a shout, lift it up, do not be afraid; say to the

towns of Judah, “Here is your God!” (Isa. 40:9). Who carries out the

words of his servants and fulfills the predictions of his messengers,

who says of Jerusalem, “‘It shall be inhabited,’ of the towns of Judah,

‘They shall be built,’ and of their ruins, ‘I will restore them” (Isa.

44:26). “Listen to this, O house of Jacob, you who are called by the

name of Israel and come from the line of Judah, you who take oaths

in the name of the LORD and invoke the God of Israel—but not in

truth or righteousness” (Isa. 48:1). Therefore, the reality between

rebellious Jacob-Israel and YHWH’s ideal personified by Zion is held

in tension.

Could the masculine gender in Isaiah 53 be employed to show the 36.

reflexes of Jacob who because of his rebellion cannot fulfill the role

of the servant which had been defined for him?

NOT ES200

Cf. Watts, 35ff.37.

Cf. “Who handed Jacob over to become loot, and Israel to the plun-38.

derers? Was it not the LORD, against whom we have sinned? For they

would not follow his ways; they did not obey his law” (Isa. 42:24).

“Yet you have not called upon me, O Jacob, you have not wearied

yourselves for me, O Israel” (Isa. 43:22). “So I will defile the dig-

nitaries of your temple, and I will consign Jacob to destruction and

Israel to scorn” (Isa. 43:28). “One will say, ‘I belong to the LORD’;

another will call himself by the name of Jacob; still another will write

on his hand, ‘The Lord’s,’ and will take the name Israel” (Isa. 44:5).

“For the sake of Jacob my servant, of Israel my chosen, I summon

you by name and bestow on you a title of honor, though you do not

acknowledge me” (Isa. 45:4).

Beukin asserts that Zion more clearly takes on the function of the 39.

Servant in Third Isaiah. Cf. Beukin, “The Main Theme of Trito-

Isaiah,” JSOT 47 (1990): 70–71.

Cf. Foster, 91. 40.

Cf. Pardee, 41. Ugaritic and Hebrew Poetic Parallelism (Leiden: E.J. Brill,

1988), 170; James L. Kugel, The Idea of Biblical Poetry: Parallelism and Its History (New Haven: Yale University Press, 1981), 17–23;

Wilfred G.E. Watson, Classical Hebrew Poetry (Sheffield: JSOT

Press, 1984), 128–129.

Cf. Wilshire (“The Servant City,” 361–362) who compares Isaiah 42.

49:14–15 with 49:5a; 49:18 with 49:5b; 49:21 with 53:3; 51:17, 23

with 50:6; 52:1 with 52:13; and 54:13 with 53:10.

Cf. Sweeney, 43. Isaiah 1–4, 86.

Ibid.44.

C. Lindhagen, 45. The Servant Motif in The Old Testament: A Preliminary Study of the `Ebed YHWH Problem in Deutero-Isaiah (Uppsala:

Almqvist & Wiksell, 1950), 174.


Beukin, 47. An Example, 68.

Gwaltney, 209. 48.

“‘Shout for joy, O barren woman, you who never bore a child; burst 49.

into song, shout for joy, you who were never in labor; because more

are the children of the desolate woman than of her who has a hus-

band,’ says the LORD” (Isa. 54:1).

Rendtorff, 50. Cannon, 158.

“I will lay waste the mountains and hills” (Isa. 42:15); “I will break 51.

down gates of bronze and cut through bars of iron” (45:2); “I will

destroy and devour” (42:14); and “I will consign Jacob to destruc-

tion” (43:28). Note also the terminology of “ruins” (44:26).

Note the agency: “Who handed Jacob over to become loot, and 52.

Israel to the plunderers? Was it not the LORD, against whom we

have sinned? For they would not follow his ways; they did not obey

his law” (Isa. 42:24). “I take hold of to subdue nations before him

NOT ES 201

and to strip kings of their armor, to open doors before him so that

gates will not be shut” (45:1) “kings will shut their mouths because

of him” (52:15). “Hear that uproar from the city, hear that noise

from the temple! It is the sound of the LORD repaying his enemies

all they deserve” (Isa. 66:6).

R.E. Clements, 53. God and Temple (Oxford: Blackwell, 1965), 101.

YHWH controls the waters of the storms: “Who has measured the 54.

waters in the hollow of his hand...surely the nations are like a drop

in a bucket” (Isa. 40:12, 15). “To me this is like the days of Noah,

when I swore that the waters of Noah would never again cover the

earth. So now I have sworn not to be angry with you, never to rebuke

you again” (Isa. 54:9); YHWH even uses the storms for restoration:

“I will open rivers in high places, and fountains in the midst of the

valleys: I will make the wilderness a pool of water, and the dry land

springs of water” (Isa. 41:18); “The beast of the field shall honor

me, the jackals and the owls: because I give waters in the desert, and

rivers in the wasteland, to give drink to my people, my chosen” (Isa.

43:20); “They will neither hunger nor thirst, nor will the desert heat

or the sun beat upon them. He who has compassion on them will

guide them and lead them beside springs of water” (Isa. 49:10).

Cf. Isaiah 48:14; 50:2; 51:5; 51:9; 52:10; 53:1. 55.

Note the similarity with the Sumerian genre: “The god of the city 56.

turned away, its shepherd vanished” (LU 68).

LSUr employs the theme of exile and captivity to describe the con-57.

dition of mourners (71).

Cf. Albrektson, 24–41 and 98–114.58.

Porteous, 236.59.

“Sing for joy, O heavens, for the 60. LORD has done this; shout aloud,

O earth beneath. Burst into song, you mountains, you forests and all

your trees, for the LORD has redeemed Jacob, he displays his glory

in Israel” (Isa. 44:23). Isaiah 49:23 (NIV): “Kings will be your foster

fathers, and their queens your nursing mothers. They will bow down

before you with their faces to the ground; they will lick the dust at

your feet. Then you will know that I am the LORD; those who hope

in me will not be disappointed.”

Gwaltney, 209.61.

In LW 1.21 the mourner “wallows in the dirt” or “squats in the 62.

dust” to express grief and depression over her or his city.

Cf. Frank, 416.63.

Compare with: “Let praises ring out” (LW 12:34).64.

Cf. Sweeney, 65. Isaiah 1–4, 86.

“The city that has been restored...after it had been made a heap of 66.

ruins” (LU 270).

Sweeney, 67. Isaiah 1–4 and Beuken.

Cf. Duhm, 68. Das Buch Jesaiah (Gottingen: Vandenhoek & Ruprecht,

1892), 284–287; 339–343; 351–354; 365–378.

NOT ES202

Duhm,69. Das Buch Jesaiah, 285.

Sigmund Mowinckel, in his volume, 70. He That Cometh, trans. G.W.

Anderson (Oxford: Basil Blackwell, 1956), 199–200, to some degree

followed the work of H. Jahnow, “Das Hebräische Leichenlied,”

BZAW 36 (1923): 256–258.

Leviathan 26:32; Ezekiel 26:16; 27:35; Jeremiah 18:16; 19:18; 49:17; 71.

50:13; 1 Kings 9:8.

Cf. Wilshire, “The Servant City,” 365; Westermann, 259.72.

Also, one can find a “goat” or “cow” used to depict a destroyed 73.

city.

“Like a sheep to thy fold...like an ox to thy stable” (LU 378–74.

379); “like a wild cow which has been pierced with a spear” (LW

5:17,18); “like a cow from which its calf has been cut off” (LN 68);

“like a goat captured” (LSUr 270); “like a cow from which its calf has

been cut off (LN 68); “Ur...stood ready for slaughter” (LSUr 387);

“daily there was slaughter” (LSUr 381); “Its mighty cows with shin-

ing horns...their horns were cut off” (LSUr 411); “Its unblemished

oxen and grass-fed cows were slaughtered” (LSUr 412); “The draft

asses and sheep were driven away, they saw... they were slaughtered”

(LW 228–230).

Cf. Foster, 91. 75.

Compare with the Babylonian city lament translated by Foster, 76. 91.

Edgar Conrad, 77. Reading Isaiah (Minneapolis: Fortress, 1991), 83.

“Do you not know? Have you not heard? The 78. LORD is the everlast-

ing God, the Creator of the ends of the earth. He will not grow tired

or weary, and his understanding no one can fathom” (Isa. 40:28);

“Hear, you deaf; look, you blind, and see” (Isa. 42:18)! They never

understood the former things when they were prophesied: “You have

neither heard nor understood; from of old your ear has not been

open” (Isa. 48:8). Nevertheless, Second Isaiah also declares that

because of the Servant “what they were not told, they will now see,

and what they have not heard, they will now understand” (52:15).


For a lengthy description of how the Servant functions at both the 80.

prebiblical level and scriptural form of Isaiah, see my Messianism within the Scriptural Scroll of Isaiah, 133–224.

Chapter 9 Concluding Remarks, a Lament for Today, and Theological Reflection

See various approaches that try to explain how Isaiah 60–62 seems 1.

to resemble Second Isaiah: Duhm, 425. Holladay, 19, 179. R.N.

Whybray, Isaiah 40–66, The New Century Bible Commentary (Grand

Rapids: Eerdmans, 1975), 240. Seizo Sekine, Die Tritojesajanische

NOT ES 203

Sammlung Jes 56–66 Redaktionsgeschichtlich Untersucht, BZAW, vol.

175 (Berlin: Walter de Gruyter, 1989), 4. Odil Hannes Steck, Studien zu Tritojesaja (Berlin: Walter de Gruyter, 1991), 16, 27–28, 75–80.

This is a position that was primarily argued in premodern commen-2.

taries but see Delitzsch (256, 383) and Sheppard’s Commentary on

“Isaiah” HarperCollins Bible Commentary.

See my Messianism within the Scriptural Scroll of Isaiah, 275–285.3.

Biblical References

Genesis, 41, 115

Leviticus, 37, 144

Numbers

19:20, 144

19:31, 144

21:21ff, 33

21:28, 41

22:5, 33

22:39, 41

Deuteronomy

28:49–52, 37

30:19, 47

31:16, 35

31:20, 35

31:28, 47, 115

32:1, 47

Joshua, 41

Judges, 33, 41

1 Samuel, 41, 121

2 Samuel

6:17, 55

7, 116

7:12–13, 118, 124

7:15–16, 118

8:17, 41

12, 75

15:24–36, 41

17:15, 41

18:19–27, 41

19:11, 41

20:25, 41

1 Kings, 14, 41, 66

2 Kings

3:4, 55

11:1–16, 42

11:2, 177–8n23

12:20–21, 42

14:19–21, 42

18–20, 154

19:9ff

25, 27

1 Chronicles, 133

2 Chronicles, 27, 154

Ezra, 154

Job, 16, 41, 66–7

Psalms, 153

2, 116, 124

44:4, 16

45:1, 116, 177n23

45:10, 56, 177n23

48:11, 16, 72

60:7, 16

72, 116

76:2, 130

77:11, 16

89, 116, 122

89:2–3, 116

89:14, 16

110:4, 41

132, 116

137, 27, 58, 152

147:12, 72

HEBREW BIBLE/OLD TESTAMENT

BIBLICAL REFERENCES206

Isaiah

1–39, 40, 49, 53, 75–7, 85–6, 88,

101–2, 130, 133

1–12, 74

1–2, 50, 77

1, 3, 31, 48

1:2, 47

1:4, 44, 52

1:4–9, 4, 29, 31–7, 39, 107, 134,

147

1:7–9, 31

1:8, 40–1, 60

1:10, 47, 117

1:21–26, 29, 31, 37–47, 60, 76,

147, 183n4

2–12, 73–4

2:1–5, 154

2:2–4, 69

3:12–15, 38

3–12, 3

3:13–15, 60, 74–6, 101, 147

3:16, 55, 76

3:17, 76

3:25, 76

3:26, 42, 93

4:3, 72

4:4, 55

5–12, 49–52

5:1–10, 60

5:1–6, 74–5, 101, 107, 147,

192n6–7

5:3, 60

5:3–4, 75

5:4, 33, 60

5:5, 60

5:5–6, 75

5:7, 60, 75

5:8–10:4, 77

5:10, 60

5:22–24, 38

5:25, 18, 58, 77

6–11, 68–9, 85–6, 88

6, 14, 66–71, 73, 107

6:1, 53

6:9–13, 107

7–11, 74

7:4, 73, 114, 119

7:17–25, 76

7:18–25, 69

8:12, 73, 114

8:18, 69, 72

8:19–23, 69

9:12, 18, 58, 77

9:17, 18, 58, 77

9:18, 76

9:21, 18, 58, 77

10:1, 77

10:4, 18, 58, 77

10:5, 51, 77

10:11, 50

10:15, 39

10:17, 76

11:1, 69

11:6, 2, 119

11:9, 2, 124

12:1–2, 18, 51–2, 73, 77

13–29, 52, 63

13–24, 49–51

13–23, 49–50, 53, 58–9, 175n2

13–14, 53, 80, 92, 102

13, 3, 16, 50–1, 79–84, 86, 88,

107

13:1, 50, 77

13:9, 51

13:17, 2, 52, 85–6, 101–2, 108

13:19, 51, 77

14:1–4, 51, 81

14:4ff, 39, 77

14:12, 81

14:19, 81

14:20, 82

14:21–22, 81–2

14:22, 51

14:24–28, 51, 81

14:25, 54, 63, 85

14:26–27, 58, 77

14:28–32, 53–4, 81

14:30b, 63

14:32, 63, 69

15:1–16:4, 54–6

BIBLICAL REFERENCES 207

15:2, 42

15:4, 42

16:7, 42

16:8, 54

16:9–11, 54, 83

17:12–14, 63, 85

17:7–9, 51

17:12–14, 39, 54, 63, 85

18:6, 54, 63, 85

18:7, 69, 72

19:9, 57

19:16–24, 51

21–27, 4, 53

21–26, 29, 31, 107

21, 79, 84, 92

21:1–10, 83

22, 49

22:1–6, 51

22:1–14, 56–7

22:2, 41

22:8b–14, 51

22:12ff, 39

22:15–25, 51

23:1–14, 57–9

23:7, 60

23:12–13, 152

23:13–14, 51

23:16, 58

24–34, 53

24–27, 52–3, 59

24:1, 59

24:10–13, 59

24:10, 41

24:23, 72

25:2, 11, 60

25:3, 41

25:6–9, 60

26:1–6, 60

27:1–5, 60

27:10, 52

28–34, 59

28–33, 52

28:1, 52, 60

28:11ff, 39

28:16, 63, 69, 112

29–34, 53, 85

29:1–24, 59–62

29:1, 33, 41, 52

29:8, 72

29:22, 57

30:1, 33, 52

30:27–33, 39

31:1, 52

31:9, 69

31:4, 72

33:1, 33, 52

33:20, 41

34, 52–3

36–39, 102, 154

37:5–20, 73

37:22–23, 93

37:32, 72

39, 79, 84, 92

40–66, 9, 46, 51–3, 77, 102–3,

114, 127–9, 146, 154

40–55, 69, 82, 84, 100–1, 120–1

40–48, 66, 82, 86–7, 100–2,

106–7, 109, 119–21, 129–30,

133–4, 136, 138

40:1ff, 14, 77

40:1–11, 66, 69–73, 134

40:1–8, 84, 88, 94

40:2, 85

40, 9, 73, 85, 88, 93, 114

40:10, 16, 73

40:12–31, 103, 105

40:13–14, 73

40:14ff, 120

40:27, 33, 87, 120, 139

41–46, 103–4

41:2, 80, 105

41:4, 117

41:5, 52

41:8, 117

41:10, 6, 113–14

41:13, 114

41:19, 140

41:21, 52

41:21–24, 104

41:22, 101

BIBLICAL REFERENCES208

41:25, 80, 105

41:27, 72

42:1–4, 142

42:4, 117

42:7, 97

42:9, 87, 101

42:21, 117

42:24, 87

43, 117

43:1, 73, 114

43:5, 73, 114

43:9, 104

43:10, 117

43:13, 16, 85

43:14, 85–6, 102, 120

43:19, 87, 140

43:22ff, 87

43:28, 96

44:2, 73, 114

44:6–8, 105, 114

44:8, 73

44:9–20, 135

44:23, 114–15

44:24–45:13, 30, 80, 82, 84–5,

102, 105, 107–25

45:19, 117

46–47, 51

46, 3, 86

46:1–2, 2, 49, 83, 85–100, 107,

120, 148

46:3–13, 100

46:9, 118

46:10–11, 100–1

46:12, 87

47, 3, 15, 27, 42, 49, 58, 85–100,

107, 120, 148

47:1–15, 2, 85, 89

47:1–3, 42

47:1, 102

47:5, 95

47:9, 16, 89

49:3–6, 127–8

48:3, 101

48:6, 87

48:7, 16

48:10, 113–14

48:11, 33

48:12–17, 114

48:13, 113–14

48:14, 102, 105

48:16, 52, 117

48:18, 154

48:22, 154

49–55, 4, 85, 87, 125, 127–46

49:1–14

49:8, 16

49:13, 77

49:14–51:8

49:14–15, 98

49:17, 120

49:19–21, 58

49:19, 17

49:21, 98

50:1, 42

50:2, 33

50:3, 16

50:4–9, 36

51:1–2, 117

51:3, 17, 72, 77, 120

51:7, 73, 114

51:11, 17

51:12, 17, 33, 77

51:16, 72

51:19, 77

52:1–2, 72, 87, 93, 149, 152

52:9, 120

52:13–53:12, 2, 9, 25, 121, 128,

131, 134, 142–5, 148, 154,

186n46, 195n30

53:7, 97

54:1, 98

54:1–6, 58

54:3, 120

54:4, 73, 114

54:9, 117

54:11, 77

54:14, 73, 114

55:2, 33

57:6, 77

57:11, 73, 114

BIBLICAL REFERENCES 209

57:20, 154

57:21, 154

58:3, 33

60–62, 45, 87, 95, 148, 174n42,

182n20, 202–3n1

61:2, 77

62:11–12, 72, 148

63:2, 33

63:11–12, 117

63:17, 33, 73, 114

64:10–12, 148

65:16–25, 118–19, 148

66:13, 77

Song of Songs, 56, 177n23

Jeremiah

14:3–4, 57

18:18, 162

48:1, 57

48:18, 42

48:19, 42

48:20, 57

48:39, 57

49:23, 57

49:25, 41

50:2, 57

Lamentations, 22, 28, 39, 149,

161n17, 170n161

1:2, 42

1:4, 42

1:8, 42

1:12–17, 15, 37, 41–2

1:13, 88

1:16, 42

1:17, 42

1:21, 42

2:1, 16

2:6, 29

2:9, 88

2:10, 93

2:13, 56, 88, 93

2:18–19, 42

2:18, 72

18, 88

19ff, 18

51ff, 18

Daniel, 28, 154, 177–8n23

Ezekiel, 17, 93

Hosea, 41, 50

Joel 1:11, 57

Amos, 11, 112

Micah, 72, 93, 154

Zephaniah, 72

Zechariah, 66–7, 72

NEW TESTAMENT

Matthew, 146, 55

Mark, 146

Luke, 155

Revelation, 155

Index

Abrams, M. H., 162–3n54

Aristotle, 167n133

Assyrian Crisis, 27, 36, 46, 74

Assyriology, 1, 8

Baltzer, Klaus, 128, 133–4

Ben Zvi, E., 37

Beuken, W. A. M., 136, 173n42,

180n39, 186n49

Biddle, Mark E., 55

Book of the Twelve, 128

Bosshard-Nepustil, E., 128

Buhl, F., 173n24

Chadwick, H. Munro, 167n133

Childs, Brevard S., 4–5, 33–4,

38–40, 59, 80, 101–2, 170n3,

176n11, 188n78, 188n83

Clements, Ronald, 50–1, 70,

188–9n84

Clifford, Richard, 34, 182n17,

185n34, 192n7

Cohen, Mark E., 9, 12, 22

Collins, John, 175–6n6

Coogan, M. D., 169n151

Curse of Agade (CA), 11, 88,

161n25, 184n9

Cyrus, 3–4, 27, 30, 50, 77, 82,

84–6, 100–1, 105–25, 127–9,

133, 136, 138–9, 141, 148,

150, 154, 156, 184n24,

186n49, 188n80, 189n87,

190n98–99, 190–1n102,

191n103, 191n2, 192–3n11,

194n24, 195n27, 195–6n39,

196n44

Damgalnunna, 15, 19, 40, 42

Daughter of Babylon, 81–90, 93–4,

97–8, 186n49

Day, Peggy, 55

Delitzsch, Franz, 127, 154, 173n27,

194n25

Deutero-Isaiah, 2, 95–6, 128–9,

142, 191n2, 195n29–30

Dobbs-Allsopp, F. W., 1–2, 9, 23,

29, 31, 34, 39, 47, 54, 57,

59–60, 63, 80, 82–3, 88,

93–4, 161n22, 162–3n54,

164n70, 166n106, 170n1,

187n55

Duhm, Bernard, 49, 142, 183n28,

195n29

Elliger, Karl, 191n2

Enlil, 16

Eridu Lament, The (LE), 8, 10,

14–15, 18–19, 21, 43, 66

Erra Epic, 25–6, 30, 94, 167n133,

170n163

Esmal dialect, 13, 18, 21

Falkenstein, A., 7–8

Falwell, Jerry, 151

INDEX212

First Isaiah, 3, 77, 79, 99, 101–2,

107, 145, 158n4, 184n4. See also Second Isaiah; Third Isaiah

Fitzgerald, Aloysius, 176n15

Fohrer, G., 31, 36, 171–2n11

Foster, Benjamin, 167n133

Friedman, Richard Elliott, 175n45,

193n16

Gadd, C. J., 8, 28, 172n12

Gesenius, H. W. F., 44

Graham, Franklin, 151

Green, Margaret, 8, 11, 20

Gressmann, Hugo, 192n7

Gunkel, Hermann, 9, 12–13, 32–3,

38, 63, 150, 171n7, 171n10,

172n13

Gwaltney, W. C., 9, 14, 17, 22, 28,

136, 140, 161n17, 162–3n54,

196–7n6

Hallo, W. W., 12, 23

Hayes, John H., 42

Hillers, Delbert, 9, 23, 39, 44, 149,

168n144, 184n9

Holocaust, 154

Homer, 10, 167n133

Ibbi-Sin, 10, 12

Irvine, Stuart A., 42

Išbi-Erra, 10, 12, 18, 30, 119–20,

148, 194n20

Isin, New Dynasty at, 10, 12, 120,

164n71, 194n20

Jacob-Israel, 81, 85, 87–92, 100,

103, 106–7, 124–5, 130,

133–7, 143–5, 190n99,

196n44, 199n35

Jacobsen, Thorkild, 9, 12, 21,

23–4, 160–1n16

Johnson, Dan G., 53

Kaiser, Otto, 37, 44, 57, 171–2n11,

173n24, 176–7n19, 183n28–29

Kelle, Brad E., 55

Knierim, Rolf, 170n3

Koch, 33, 171n9, 171–2n11

Köhler, L., 171n8

Kramer, Samuel Noah, 7–10, 20,

23–4, 28, 160–1n16, 161n25,

167n133

Kutscher, 10, 12

Lagash Lament, 161n25

Lambert, W. G., 28, 186n47

Lamentation over Sumer and Ur, The (LSUr), 7–8, 10–12,

14–19, 25, 36, 40, 54, 65,

73, 81, 88, 92, 94–5, 142–3,

201n57

Lamentation over the Destruction of Nippur, The (LN), 8, 10, 12,

17–22, 92, 119, 139

Lamentation over the Destruction of Ur, The (LU), 8, 10, 14–21,

25, 29, 36, 40, 43, 54, 66,

73, 81–2, 92, 136, 139–44,

163n71

Langdon, S., 7–8

Lindblom, J., 171n8

Lindhagen, C., 135

Longman, Tremper, 158n5

McDaniel, Thomas, 9, 23, 28, 93,

160–1n16, 164n70

Melugin, Roy F., 185n34, 185n36,

192n6–7

Michalowski, Piotr, 8, 10–11

Mowinckel, Sigmund, 142, 195n29,

202n70

Nippur, 8, 13, 20–1, 26, 37, 40,

165n100, 169n151

Oppenheim, Leo, 26, 170n163

Pope, Marvin, 66–7

Rendtorff, Rolf, 4–5

INDEX 213

Robertson, Pat, 151

Ross, Elizabeth Kugler, 151

Royal Library of Ashurbanipal, 29

Rudolph, W., 9, 160–1n16

Second Isaiah, 3–4, 9, 14, 27, 30,

42, 45–6, 50, 58, 69–72,

77, 79–88, 92–3, 97, 100–3,

107, 113, 120–4, 129–30,

133, 138–45, 148, 149, 154,

174n42, 182n20, 183n4,

185n36, 186n46, 186–7n49,

188n83, 191n103, 195n29,

199n32, 202n78, 202–3n1. See also First Isaiah; Third Isaiah

Seitz, Christopher R., 14, 42, 70–1,

81–2, 102, 115, 130, 175n1–2,

182n17, 185n26, 189n87

Seleucid period, 3, 9, 22, 24, 149

Servant Songs, 2, 9, 36, 85, 130–1,

133, 135, 142–6, 185n26

Sheppard, Gerald T., 5–6, 74–5,

80, 102, 145, 153, 159n11,

183n28, 193–4n18

Sitz im Leben, 4, 12–13, 27–8, 33,

121

Sitz in der Literatur, 4Smith, G. Adam, 101, 190–1n102

Smith, Wilfred Cantwell, 6

Spykerboer, Hendrik Carell,

185n34, 192n7

Sumerian King List, 10

Sweeney, Marvin, 4, 33, 35, 59, 74,

82–3, 115, 188–9n84, 195n27,

196–7n6

Syro-Ephraimite war, 27, 69, 74,

173n27

Talmud, 153

Third Isaiah, 24, 45, 49, 73, 86,

118, 128, 142, 146, 154,

191n2, 196–7n6. See also First

Isaiah; Second Isaiah

Torah, 47–8, 69, 115, 117, 151–5,

174–5n44

Ur, 7–8, 10, 13–19, 21, 26, 43, 66,

95, 140, 165n100

Ur III Empire, 7–8, 10, 12–13, 19,

22, 26, 119–20, 149

Uruk Lament, The (LW), 10,

14–15, 18–20, 36, 66, 73,

92, 95, 119, 142, 144,

201n62

Vergil, 167n133

Vermeylen, Jacques, 59

Waltke, Bruce K., 44

Weiser, A., 9, 160–1n16

Weisstein, Ulrich, 25

Westermann, Claus, 32–3, 82, 93,

95–6, 171n8–11, 172n12,

172n17, 185n34, 187n55,

191n2, 191n103, 192n7

Wildberger, H., 171n8–9

Wilshire, Leland, 1–2, 9, 36,

97, 129, 131, 133, 135,

145, 185n26, 196n5,

199n29

Wilson, Robert, 169n151, 171n9,

190n100

Wolff, H. W., 33, 171n8

World Trade Center, 1, 150

Wright, G. Ernest, 54

Zion-Jerusalem, 3–4, 9, 46,

71–2, 84–8, 92, 98,

100–2, 108, 120, 125,

129–45, 148, 170n160,

185n26, 195n29, 196n42,

199n29