Ancient Hebrew Poetry

Compare and Understand: The Use of Translations in the Study of Biblical Literature: Isaiah 1:2-3 as a Test Case

I have fond memories of a lectionary reading circle I was a part of in grad school at the UW-Madison. Sometimes we met on the thirteenth floor of Van Hise in an office of the Hebrew and Semitic Studies Department. (Van Hise is known as the Tower of Babel. It houses a dozen departments of language and literature.) On other occasions we met in the Catacombs, a coffeehouse in the basement of Pres House on State St. “Van Hise” and the “Cat” will evoke worlds of odors and humanity for those who know these haunts. Any great university has similar haunts.

The circle was charmed because of the languages those who came knew, or pretended to know. We read the lections in Hebrew, Aramaic, and Greek. If time permitted, we might look at the Latin or Syriac. English versions might be on hand, a German or Italian translation. Everything tucked away in our memories, after a strong cup of coffee, we would access quite randomly. The circle included a professor of classics, a professor of comparative Semitics, grad students and pastors with a love of languages. We compared the original with translations, and translations with other translations. We related our findings to whatever else we knew about the text and its subject matter.

It is now possible as never before, via online and dead-tree resources, to compare an example of ancient Hebrew literature with translations made over the centuries. Compare and understand: a fine method of study for anyone who wants to pore over the biblical text. 

I offer a discussion of Isa 1:2-3 as an example of what can be done. An excursus on Luke 2:7 and a bibliography are included.

Go to: Isa_1:2-3_A_commentary.pdf

A Brief Introduction to the Book of Isaiah

The book of Isaiah appears to be a layered text. A first layer consists of speeches and narratives attributed to Isaiah and passed on for generations. Convinced that the whole was relevant to their situation, later authors made additions to the received tradition as the circumstances seemed to require. 

Isa 34-35 and 40-66 presuppose a set of historical circumstances at a considerable remove from those referred to in the superscription of the book (Isa 1:1). Isa 34-35 and 40-66 contain prophecy whose historical point of departure is different from that of most of the oracles in Isa 1-33 and 36-39.

A majority of those who have looked into the question see things this way. Among those who do not and who hold instead that Isa 1-66 is the work of one author, three deserve mention for the excellent quality of their exegesis: John Oswalt, J. Alec Motyer, and Barry Webb (full references in the post entitled “An Isaiah Bibliography”). 

Those who see tell-tale signs that Isaiah is a layered text disagree about what is attributable to Isaiah and what is not. In my view, the author(s) responsible for Isa 40-66, a work that stands on its own, added Isa 1:27-31; 2:1; 13:1,17-22; 14:22-23; retouched 34:6-17 and added 34:1-5 and 35:1-10 thereto. In addition, 38-39 was moved from its previous position preceding 36-37 to its current location in order to serve as a bridge piece to 40-66. 

On this view, Isa 1:27-31 was added by an author who heard 1:2-26 against the background of the situation reflected in Isa 56-66. 2:2-5 is the original continuation of 1:21-26. Other scholars have argued along these lines, in whole or in part.[1]

---

[1] On 1:21-31 as a complex unity on a par with 1:2-20, see Marvin A. Sweeney, Isaiah 1-39 with an Introduction to the Prophetic Literature (FOTL 16; Grand Rapids: Eerdmans, 1996) 63-65. On 2:2-5 as the continuation of 1:21-31, see Yehoshua Gitay, Isaiah and His Audience: The Structure and Meaning of Isaiah 1-12 (SSN 30; Assen: Van Gorcum, 1991) 35-49. On 1:27-31 as an addition by a Persian period author who hears 1:2-26 against the background of the situation reflected in Isaiah 56-66 and shapes the whole into a new speech announcing salvation to those who refrain from the religious and moral transgressions referred to in Isaiah 56-66, and perdition to those who do not, see Joseph Blenkinsopp, Isaiah 1-39. A New Translation with Introduction and Commentary (AB 19; Garden City: Doubleday, 2000) 187-88. Hugh G. M. Williamson argues that Isa 2:3-4 finds an echo in Isa 51:4-5 and must predate it. Nonetheless he dates 2:2-5 to the same period as 51:4-5 (late exilic) (A Critical and Exegetical Commentary on Isaiah 1-27. Volume 1. Commentary on Isaiah 1-5 [ICC; London 2006] 173-79; 178). The matter deserves to be taken up anew.

A Hymn of Pure Praise: Psalm 8

Overcome with awe and wonder, the psalmist remembers the cosmological battle which gave birth to the universe and in which enemy and avenger were defeated (Ps 8:2-3). The events barely alluded to in Ps 8 are described elsewhere in biblical literature (e.g., Pss 74:12-17; 89:9-14). Yahweh founded his throne in the clouds (Ps 97:2-5; Job 26:7-9). The beams of his palace transfix the heavenly waters (Ps 104:3). The firmament is his bulwark (8:3; cf. Ps 150:1).

In comparison to all of the above and the moon and stars God set in place, mortal man counts as nothing (8:5). Yet God has given him an exalted place in the economy of creation (8:6-9). For this, too, Yahweh is worthy of praise (8:10). 

A sense of wonder animates the one who knows the universe to be the work of one whose splendorrobes the heavens and who set the moon and stars in their place. A sense of wonder likewise animates the one who studies the universe on the assumption that it is an intelligible whole, and upon making a discovery is given ten new questions. John Polkinghorne well argues that the attitudes of science and faith have more in common than is often realized (“The Area of Interaction,” in Science and Theology: An Introduction [Minneapolis: Fortress, 1998] 4-24).

Psalm 8 is a superb piece of poetry. I provide an account of its structure and a new translation.

Go to: Psalm_8_scansion.pdf

psalm_8_a_new_translation.pdf

An Isaiah Bibliography

    Of the making of bibliographies there is no end. If I were king, I would decree that that the making of bibliographies be an online community effort, kind of like wikipedia, with citation standards and a classification system set up in advance.

    The following bibliography is extensive but still woefully incomplete. It grew out of research on one passage: Isa 1:2-20. It does not yet include a decent bibliography on the history of interpretation.

    On the other hand, it has features and strengths you will not find elsewhere. Those interested may email me for a version in Microsoft Word.

Go to: isaiah_bibliography.pdf

Come, Let us Walk in the Light of the Lord: Isa 1:21–2:5

    "Come, let us walk in Yhwh's light" (Isa 2:5): these words echo those that introduce the concluding lines of a preceding pericope in the book of Isaiah (1:2-20): "Come, let us settle the case" (1:18). In my view, "Come, let us walk in Yhwh's light" is the concluding admonition of a speech that originally consisted of Isa 1:21-26 and 2:2-5.

On the Interpretation of Zechariah 9:9

    Does awareness of the way ancient Hebrew poetry works contribute to a better understanding of texts whose interpretation remains controversial?

    I believe it does. Zechariah 9:9 has been interpreted in terms of a larger Messianic hope by Jews from the Second Temple period to the present. Christians have understood it to have been fulfilled by Jesus when he entered Jerusalem before going to his death.

    In the essay below, I show that later interpretation sometimes got the sense of the original about right, and sometimes did not.

    For comments on this post in the blogosphere, visit englishbibles.blogspot.com and www.biblische.blogspot.com. The post was last revised March 13, 2008.

Go here.