"Trito-Isaiah's Intra- and Internationalization: Identity Markers in the Second Temple Period". Pages 105-25 in Judah and the Judeans in the Achaemenid Period: Negotiating Identity in an International Context. Edited by O. Lipschits, G. N. Knoppers, and M. Oeming. Winona Lake: Eisenbrauns, 2011. (original) (raw)
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Israel and Other Nations in Isaiah: The Diachronic Persepctive of the Book’s Final Form
2007
There is no consensus about the relationship between Israel and the nations in the book called Isaiah. Severino Croatto deconstructs the exegetical tradition that emphasizes the promise of universal salvation for “the nations”. The real message— scattered all along the book by its final author—is to affirm the liberation and return of the different Judean diasporas. The nations, on the contrary, will be punished. His argument rests on the recognition that various expressions that appear to promise salvation to “the nations” actually speak of Jews in exile or the diaspora. By contrast, John Oswalt argues that Israel has a mission to the nations who will eventually join Israel in Jerusalem, where they will serve Israel and share in the worship of God. His argument rests on an investigation of statements concerning the nations throughout the book of Isaiah, arguing that “Israel’s relationship becomes the skeleton around which the book’s theology is structured”. Although both positions ...
Who or What is Israel in Third Isaiah?
Let us Go up to Zion: Essays in Honour of H. G. M. Williamson on the Occasion of his Sixty-fifth Birthday, ed. Iain Provan and Mark J. Boda (Supplements to Vetus Tetsamentum 153; Leiden: Brill, 2012) 152–65
Judah and the Judeans in the Achaemenid period : negotiating identity in an international context
2011
Part 1 Negotiating Identity: Diversity within the Biblical Evidence Judean Identity and Ecumenicity: The Political Theology of the Priestly Document Konrad Schmid Torah and Identity in the Persian Period Joachim Schaper The Absent Presence: Cultural Responses to Persian Presence in the Eastern Mediterranean Anselm C. Hagedorn Ethnicity and Identity in Isaiah 56-66 Christophe Nihan Trito-Isaiah's Intra- and Internationalization: Identity Markers in the Second Temple Period Jill Middlemas From Ezekiel to Ezra-Nehemiah: Shifts of Group Identities within Babylonian Exilic Ideology Dalit Rom-Shiloni Israel's Identity and the Threat of the Nations in the Persian Period Jakob Woehrle The Rite of Separation of the Foreign Wives in Ezra-Nehemiah Yonina Dor The Holy Seed: The Significance of Endogamous Boundaries and Their Transgression in Ezra 9-10 Katherine Southwood What Do Priests and Kings Have in Common? Priestly and Royal Succession Narratives in the Achaemenid Era Deirdre N. F...
Israel in the Book of Isaiah, JSOT 31, 2006, 103-128.
2006
The name 'Israel' is employed by all sections of Isaiah in various ways and with various meanings. As such, the book takes part in the fundamental transformation the name has undergone both in the history of Israel and in the literary history of the Old and New Testaments as it evolved from a political to a theological concept, from the Israel of history to the Israel of faith. According to an insightful thesis proposed by Leonard Rost, this development took its point of departure from the prophets of the eighth century BCE and has left especially deep traces in First and Second Isaiah. The name Israel can thus serve as a leitmotifihat allows us to retrace the development of Isaianic prophecy as well as the various stages of the book's origins.
This paper aims first to show the literary or thematic relationship among Ezek 44:1-14, Isa 56:1-8, Deut 23:1-8, and Ezra-Nehemiah, and second to propose hypothetically the interesting dynamic of socio-political conflict of postexilic Judean community in setting up the community boundary and temple hierarchy. While foreigners’ complaint for segregation in Isa 56:3 relates the oracle with the segregation policy of the reforms of Ezra and Nehemiah, YHWH’s response in Isa 56:6-7 relates the oracle with Ezek 44 since it deals with the exclusion of foreigners from working in the temple. By showing the priestly concerns for the temple hierarchy, Ezek 44 reveals a presumable internal conflict of the community between Zadokite priests and Levites in relation to the exclusion of foreigners. Focusing on drawing a line between the returnees and the peoples of the land, Ezra-Nehemiah mainly presents the external conflict of the community to maintain the ethnic identity while it presents a peaceful and harmonious co-working between priests and Levites. Responding to both of the exclusive policies in Ezek 44 and Ezra-Nehemiah, Isa 56 intends to attack the primary base-text behind the reforms and in the temple (Ezek 44) and the community (Ezra-Nehemiah), which is the law of assembly in Deut 23. It explains why Isa 56 and Deut 23 have no direct verbal connection although the two texts are unique places to deal with foreigners and eunuchs together. The relationship between the three texts, which are possibly contemporary, reveal the complexity of the identity negotiation in the post-exilic Judean community in relation to lively and heated issues of the exclusion of foreigners and of the priesthood.
Isaiah and the Fall of the Kingdom of Israel
S. Hasegawa, C. Levin, and K. Radner (eds), The Last Days of the Kingdom of Israel (BZAW 511; Berlin: de Gruyter), 383–98, 2019
Isaiah and the Fall of the Kingdom of Israel Isaiah of Jerusaleml ived during the closing decades of the existenceo ft he neighbouring Kingdom of Israel and for some twenty years, at least,thereafter. Although he refers on anumber of occasions to what Biblical scholars label "The NorthernK ingdom," his references tend to be concentrated on events ad ecade or so before the final fall of Samaria. His allusions to the latter are generallyoblique, using the fate of Samaria as awarningofthe danger in which the southern Judah and Jerusalem stand if they continue with their present policies and lifestyle. In terms of political history,with which this volume is chieflyconcerned, it is thereforec lear that our harvest from Isaiah will be meagre. In addition to that, however,Ishallinthis paper try also to outline some of the ideological implications that follow from the fall of Samaria. In terms of the history of religion and the languagethat givese xpression to it,wemay find that Isaiah,both as historical prophet and as book, has much to contribute. It should come as no surprise if Istressfinally by wayofintroduction that by almostuniversalconsent onlyamodest amount of what is found in the book of Isaiah actuallyd erives straight from the eighth century. From chapter 40 onwards,despite manyr eferences to Jacob and Israel, all the material was written in the sixth and later centuries,ofc ourse. Equally, all agree that ag ood deal in chapters 1-39 alsocomes from the time after Isaiah himself, but exactlywhat is more controversial. In ahistorical study,such as the present one, thatisobviously am atter for concern, and Is hall have spacet om ake onlyafew remarks to justify the positions Ia dopt.What it is importantt ob ear in mind, however,i s that while Ia mu ndertaking as everelyd iachronic analysis that does not mean that we should simplydiscard the latermaterial. Rather,weshould value it highly as first-hand evidence of the later reception of material that mayhaveapplied originallyt oIsrael and Samaria. That reception, from earliest days on, is important evidence of the great impact on the development of subsequent thought that Isaiah had. Iw ant to begin with terminology, and specificallyw ith the ways in which Isaiah labelled the NorthernK ingdom. The so-called refrain poem in 9:7-20 makes for agood starting point.Inchapter 9wehavethreestanzas, each closed by an almostidentical refrain in verses