A PROPHETIC MENORAH: STRUCTURE AND RHETORIC OF ISAIAH 2,1-12,6

A PROPHETIC MENORAH: STRUCTURE AND RHETORIC OF ISAIAH 2,1-12,6 Guido Benzi Salesianum 80 (2018) 7-14 From the point of view of synchronic analysis, Isaiah Chapters 2-12 taken together show a homogeneity marked by the return of some thematic and literary expressions and images: the correlation between the units into which the text can be broken down thus highlights careful drafting work. hese texts have been extensively studied in diachronic1 terms: S. Mowinckel, for example, found these texts marked by a profound disorganisation (Planlosigkeit); on the other hand, in trying to rebuild the unity of 1 S. Mowinckel, “Die Komposition des Jesajabuches, Kap. 1-39”, Acta Orientalia 11 (1932-1933) pp. 267-292; L.J. Liebreich, “he compilation of the book of Isaiah”, JQR 46 (1955-1956) pp. 259-277; 47 (1956-1957) pp. 114-138. For a detailed presentation of the synchronic studies regarding this part of the book of Isaiah, the following remain fundamental: J. Vermeylen, Du prophète Isaïe à l’apocalyptique. Isaïe I-XXXV, miroir d’un demi-millénaire d’expérience religieuse en Israël, I-II, ETB, Paris 1977, 1978; J. Vermeylen, «L’unité du livre d’Isaïe», in he Book of Isaiah. Le livre d’Isaïe. Les Oracles et leurs relectures. Complexité unité et de l’ouvrage, ed. J. Vermeylen, BETL 81, Leuven 1989, pp. 11-53; U. Becker, Jesaja – von der Botschaft zum Buch, FRLANT 178, Göttingen 1997; U. Berges, Das Buch Jesaja: Komposition und Endgestalt, Herders Biblische Studien 16, Freiburg 1998; W.A.M. Beuken, Jesaja 1-12, Herders heologischer Kommentar zum Alten Testament, Freiburg 2003. See also the discussion in G. Benzi, “Ci è stato dato un iglio” (Is 9:5). Il libro dell’Emmanuele (Is 6,1-9,6): struttura retorica e interpretazione teologica, BTE 3, EDB, Bologna 2007, pp. 45-58. 8 Guido Benzi these texts, L.J. Liebreich saw a «compositional plan» in which he identiied the block of Chapters 7-12 separated from Chapters 1-5 by Chapter 6. Internally, the text of Isaiah 2-12 would present various drafting steps, with a central core (Is 7-8) connected to the preaching of the Prophet of the eighth century, and in particular to the events of the Syro-Ephraimite war. he reworking of the texts would then have passed through the crisis of the Assyrian invasion under the reign of Hezekiah and through the reign of reformer Josiah. It is not inconceivable that later, especially in the postexilic period, there were some revisions; however, the three historical steps outlined above have greatly marked this section (it would be the Josianic Redaction proposed by R.H. Clements).2 hrough synchronic analysis we can cite the stylistic and literary studies of L. Alonso Schökel;3 the analysis of P.R. Ackroyd,4 who sees in these texts a presentation of the entire prophecy of Isaiah, and Y. Gitay,5 who saw in Isaiah 1-12 an ordered series of thirteen “discourses” (1,1-20; 1,21-2,5; 2,622; 3,1-15; 3,16-4,6; 5,1-30; 6,1-13; 7,1-25; 8,1-20; 8,21-9,6; 9,7-10,4; 10,5-32; 10,33-12,6) pronounced by the prophet himself on subsequent occasions. he author based this scansion of the “discourses” on literary and rhetorical elements. Other authors then further studied the structure of which Isaiah parts 2-12 would have been composed: C. L’Heureux,6 “he Redactional History of Isaiah 5.1-10:4”, focused on how Is 5,8-10,4 was intentionally structured around 6.1-9.6 by the double inclusion of «woes» (5,8-24; 10,1.5) and by the «poem of the outstretched hand» (5,25-29; 9,7-20). G.T. Sheppard7 came 2 For Josianic Redaction see R.H. Clements, Isaiah 1-39, NCBC, Eerdmans, Grand Rapids 1980, p. 6. 3 L. Alonso Schökel, In his “Los ‘leitmotif ’ in ‘Libro de Emanuel’” in Estudios de poetica Hebrea, Juan Flors, Barcelona 1963, pp. 363-404. 4 P.R. Ackroyd, “Isaiah I-XII: Presentation of a Prophet”, in Congress Volume: Göttingen 1977, VTSupp 29, Leiden 1978, pp. 16-48, the text is critical for synchronic analysis of these texts. 5 Y. Gitay, Isaiah and his audience. he structure and meaning of Isaiah 1-12, Studia Semitica Neerlandica, Van Gorcum, Assen 1991. 6 C. L’Heureux, “he Redactional History of Isaiah 5,1-10,4”, in In the Shelter of Elyon: Essays on Ancient Palestinian Life and Literature in Honor of G.W. Ahlström, JSOTSupp 31, Sheield 1984, pp. 99-119. 7 G.T. Sheppard, “he Anti-Assyrian Redaction and the Canonical Context of Isaiah A prophetic Menorah 9 to the same conclusions, showing how 10,1-4 was the seventh «woe» to be added to 5,8-24; the same author also pointed out that Chapter 12 is a summary conclusion of Isaiah 2-11. B. Anderson,8 on the other hand, analysed Is 5-11 to study the contextual location of Chapter 6 and concluded that Chapters 2-4 and 12 were two independent subsections of 2-12, and that 5,1-30 originally had its continuation in 9,7-10,4. he «Isaian memorial» (with an original nucleus in 7-8 then integrated by 6,1-13 and 9,1-6) would have been inserted in this context in order to situate the oracles for Ahaz and Judah between 5,26-30 and from 9,7–10,4. Particular attention should be paid to the study by A.H. Bartelt,9 he Book around Immanuel. Style and Structure in Isaiah 2-12, in which the author identiied an organic relationship in Isaiah 2-12 between subsections 2,2-4,6 and 10,5-12,6 and the central subsection 5,1-10,4, showing how the «Isaian memorial» (for Bartelt 6,1-8,18) is placed at the centre of this subsection.10 Bartelt particularly analysed the correspondence between the 1-30”, JBL 104 (1985), pp. 193-216. 8 B. Anderson, “‘God with Us’- In Judgment and in Mercy: he Editorial Structure of Isaiah 5-10 (11)”, in Canon, heology, and Old Testament Interpretation: Essays in Honour of Brevard S. Childs, Philadelphia 1988, pp. 230-245. See also W. Brown, “he So-Called Refrain in Isaiah 5:25-30 and 9:7-10:4” CBQ 52 (1990) pp. 432-433. 9 A.H. Bartelt, he Book around Immanuel. Style and Structure in Isaiah 2-12, Biblical and Judaic Studies 4, Winona Lake 1996. 10 his centrality of the texts of Emmanuel in the context of Is 2-12 section has also been discussed and demonstrated in other studies. he irst, which refers to J. Barthel, Prophetenwort und Geschichte: Die Jesajaüberlieferung in Jes 6-8 und 28-31, FAT 19, Tübingen 1997, pp. 43-56, see 6,1 to 9,6 as the central texts of section 1-12 framed by the «woes» of 5,8-23 and 10,1-4 and the poem of the outstretched hand of God in 5,25.26-29(30) and 9,7-20. he second study refers to the great commentary of W.A.M. Beuken, Jesaja 1-12, Herders heologischer Kommentar zum Alten Testament, Freiburg 2003, pp. 30-33, which starts from a renewed understanding of the «Isaian memorial» (Immanuelschrift, 6,18,18) and thinks of a irst expansion that extends from 5,1 to 9,6, then a further drafting expansions up to reaching a text-base (Grundschrift, Isaiah 1-12). he third study is the work by T. Wagner, Gottes Herrschaft. Eine Analyse der Denkschrift (Jes 6,1 to 9,6), VTSup 108, Leiden-Boston in 2006, which presents a wide-ranging introduction on critical research relating to the Isaian Denkschrift. Beyond their speciic interests, these studies in fact merely expand and specify the debate on the drafting history of these texts. More recently: Y. Marechal, Le Livre d’Isaïe ou l’expérience du salut, Parole et Silence, Paris 2011, pp. 2130; A. Mello, Isaia. Introduzione, traduzione e commento, Nuova Versione della Bibbia dai Testi antichi 10, San Paolo, Milano 2012, pp. 54-56. 10 Guido Benzi texts of Is 5,8-25 and 9,7–10,4, which highlights block Is 6,1-8,23a. Crossreferences between Isaiah 5,1-7 and the Davidic oracle in 8,23b-9:6 and between two small units of 5,26-30 and 8,19-23a also show the boundaries of the so-called «Book of Emmanuel». he two «extreme» subsections 2,14,6 and 10,5-12,6, which show mutual references and relationships, are arranged around the large central subsection 5,1-10,4. * * * Isaiah section 2-12 therefore has a concentric structure, divided into seven units: Such scansion is motivated by signiicant rhetorical and literary references. In the irst place, the section develops between two similar titlings: Is 2,1 and Is 13,1, with which a new section begins. hat verse 2,1 introduce the entire section 2,2-12,6 is not accepted by critics without question.11 he positive solution to this question is dictated by three considerations. he irst concerns the unusual formula contained in the verse: haddābăr 11 For a good and concise overview of the various positions, see H.G.M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27. Volume 1. Commentary on Isaiah 1-5, International Critical Commentary, T&T Clark International, London/New York 2006, pp. 163-165. P.R. Ackroyd, “A Note on Isaiah 2.1” ZAW 75 (1963) pp. 320-321, argues that 2,1 is only the small title inserted by an editor here to justify an oracle of universal salvation (2,2-5) which is also found in Mi 4,1-4(5). Backing this hypothesis is the fact that the actual beginning of this Isaian oracle would be verse 2,2a which already announced the theme of the «day» present throughout the section and particularly in 2,6-4,6; 7,18-25; 10,5-11.16; 12,1-6; see H. Wilberger, Jesaja. I. Teilband. Jesaja 1-12, BK X/1, Neukirchener Verlag, Neukirchen-Vluyn 1972, pp. 76-83; C.R. Seitz, Isaiah 1-39, Interpretation, Knox Presse, Louisville 1993, pp. 23-24. M.A. Sweeney, Isaiah 1-39 with an introduction to prophetic literature, he forms of the Old Testament literature XVI, Eerdmans, Grand Rapids 1996, p. 45, argues diferently that 2,1 is the titling throughout the entire 2–33 block. A prophetic Menorah 11 ’ăšēr ḥāzāh «word that has seen». As Wildberger notes,12 the use of the term dābār in the «absolute» sense is somewhat atypical (here the same term in 8,10.20 and, above all, 9,7 may be recalled). he second reason concerns the end of the short oracle 2,2-5 «House of Jacob, come, let us walk in the light of the Lord»: this expression is linked to 9,1. Given that 2,2-5 is related to what follows, it is clear that 2,1 is a superscription for the entire Is 2-12. he third consideration is the parallel with Is 1,1 and Is 13,1. he above reasons seem more than plausible for assuming this verse as titling for Chapters 2–12 taken together. After all, the same rhetorical structure of the section, with cross-references between the units, shows this one as the best proposal. As seen in 1,1, the verse places the prophetic action of Isaiah in the horizon of the vision/revelation (’ăšēr ḥāzāh «which has seen») and yet this horizon markedly assumes the connotation of haddābăr «the word», a term which indicates not only the verbal act, but also its contents in their communicative connotation. Also considering a similar use of the term in Ger 1,1 and Amos 1,1 (in the plural), it may be thought that here the intention is to explicitly state the written text of 2,2–12,6 in its carefully drafted form.13 Units 2,2-4,6 and 10,20–12,6 (A-A’), although showing individual features at both thematic and at literary level, are related.14 In particular it should be noted how two sections of positive and salviic message – Is 2,2-5 and 12,1-6 – frame the entire section 2-12. he irst passage is an oracle of salvation that already projects the gaze of the prophet (and of the reader) «beyond purifying judgment»15 to «days» in which there will be a «pilgrimage» of peoples to Mount Zion. Passage 12,1-6 is clearly presented as a concluding hymn of thanksgiving16 for the entire section of Chapters 2-12. At the ends of block 5,1-10,19 it is possible to identify two units (B12 H. Wilberger, Jesaja. I. Teilband. Jesaja 1-12, BK X/1, Neukirchener Verlag, Neukirchen-Vluyn 1972, p. 81. 13 hat the text of Isaiah knows the dimension of the book written through use of the term dābār appears in 29,11 and 29,18. It goes without saying that this interpretation should be reconnected to the inal drafting of the text. 14 See A.H. Bartelt, he Book around Immanuel. Style and Structure in Isaiah 2-12, Biblical and Judaic Studies 4, Winona Lake 1996, pp. 238-243. 15 C.R. Seitz, Isaiah 1-39, Interpretation, Knox Press, Louisville 1993, p. 38. 16 L. Alonso Schökel in “Los ‘Leitmotiv’ in ‘Libro de Emanuel’ “in Estudios de poetic Hebrea, Juan Flors, Barcelona 1963, p. 370. 12 Guido Benzi B’) which present a composition and complex interrelationships:17 the irst unit 5,1-30 concerns Judah and Israel, and the second 9,7-10,19 mainly concerns the Assyrian invasion. Units 5,1-30 and 9,7-10,19 are mainly connected through the reference to the chorus «For all this his anger has not turned away and his hand is stretched out still» (5,25; 9,11.16.20; 10,4) and the reference to the exclamatory hôy «woe» (5,8.11.18.20.21.22; 10,1; 10,5).18 A block of texts that can be identiied as the «Book of Emmanuel» is situated at the centre of the entire section.19 It is structured into three units (C-D-C’) where the central unit is 7,1-8,18, that is, the «Isaian memorial (denkschrift)» concerning the events of the Syro-Ephraimite war which can be scanned into ive sections (7,1-9; 7,10-17; 7,18-25; 8,1-10; 8,11-18). On either side there are two smaller units (6:1-13 and 8:19-9:6), each of which can be divided into two sections. hey have their own speciicities: the irst unit, would act as an overture, presenting the vocation-mission of the Prophet; the other stands as a inal text of the celebration and exaltation for the birth of a child with royal prerogatives.20 Between them, these two units show a dense network of references: the root mwt «death» in 6,1 and 8,1921 and the expressions kisse’ «throne» in 6,1 and 9,6, and mlk «being king» in 6,1.5 and 9,6.22 While in unit C these terms describe the royalty of God who sits in judgment, in unit C’ they describe the royalty, not without divine prerogatives, of the Davidic heir who reigns in law and justice. It can thus be said that in some way the royalty of God is manifested in the regal 17 G. Benzi, La profezia dell’Emmanuele. I testi di Isaia 6–9 tra attesa e avvento della salvezza, EDB, Bologna 2014. 18 It is hard to understand why the eighth hôy is not considered by commentators and why there is still often talk of a “seven-syllable line” connecting 10,4 (even anticipating it in the comment) with chapter 5. See H. Wilberger, Jesaja. I. Teilband. Jesaja 1-12, BK X/1, Neukirchener Verlag, Neukirchen-Vluyn 1972, pp. 180-182. 19 See widely G. Benzi, “Ci è stato dato un iglio” (Is 9:5). Il libro dell’Emmanuele (Is 6,19,6): struttura retorica e interpretazione teologica, BTE 3, EDB, Bologna 2007, pp. 58-69; compared with that structure, in this article the value of one «unit» only instead of division into three «sequences» is given to block 7,1-8,18 (memorial – denkschrift – Isaian). 20 G. Benzi, La profezia dell’Emmanuele. I testi di Isaia 6–9 tra attesa e avvento della salvezza, EDB, Bologna 2014. 21 his mwt root acts as the initial term for both units. his root also appears in 9,1 «land of death». 22 hese are also lanked in 9,5-6 by a series of synonyms such as śrr «sovereignty». A prophetic Menorah 13 exaltation of the child. he two sections 6,1-7 and 9,1-6 are also placed in relation by the presence of r’h «see» (absent in 7,1-8,18) which occurs in 6,123 and 9,1.24 It can also be noted how YHWH of armies, which is the subject of the vision of Isaiah and proclaimed «holy» by the seraphim in 6:3.5, is the same to the «zeal» of which the prodigious work of the fulilment of the Davidic «now and forever» promises is attributed in 9,6. he verb «sit» yšb in 6,5 (singular participle), which expresses the position of the Prophet in the middle of unclean people, refers to this same root in 9,1 (plural participle) which expresses the ‘«living» of the people in the «land of death».25 In 6,5, a triple kî expresses the anguished cry of Isaiah in front of the divine vision, while on the contrary a triple kî in 9,3-5 expresses the sense of liberation from oppression and joy for the birth of the royal baby. In both of these sections, one breathes a dimension of liberation from death and anguish (the prophet is puriied and the people are freed from oppression). he two sections 6,8-13 and 8,19-23 can be placed in relation to a whole series of recurrences: ‘mr recurs in a strategic position in 6,8 and in 8,19. he theme of the devastation of the «land» recurs in 6,12 and 8,22.23: the two sections are recalled to present a common position of non-understanding, of punishment that takes the form of oppression and territorial devastation. he reference between 6,10 and 8,23 to kbd (hi.), «burdening», also marks this theme of hardness and oppression.26 In 6,8-13, a punishment of the people for their stupidity is revealed, while 8,19-23 instead describes a situation of «deviation» of the people due to social and moral decadence, and to oppression with no way out. Especially interesting is the denial of the visualperceptual functions of the people in 6,9-10 which inds reference in the anguish and gloom in 8,21-23: here also we have in fact two verbs whose context concerns the semantic ield of seeing (pnh and nbṭ) which they are in some way «negated». Considering the entire section 2-12, it can be seen how some expres23 It also recurs in 6,5 and also in 6,9-10 where the possibility of «seeing» is denied. In the same line we can suggest another reference, among these two sections: qr’ introducing the «proclamation» of the triple holy by the seraphim in 6,3, and in 9,5 it is same root which introduces the fourfold royal name of the child. 25 Still with yšb we have the thematically opposite reference of 6,1 (the presence of God on his throne), and in a way parallel to the recurrence in 6,11. 26 hese recurrences are opposed (again with a strengthening of the chiastic structure) in 6,3 by the land as a place where we see the kābôd «glory» of God. 24 14 Guido Benzi sions link the initial, middle and end units, thus highlighting the concentric structure of these texts: the term yôm/yāmîm «day/days» (verses 2,2; 7,1; 10,20);27 the expression beyt ya‘ăqob «house of Jacob» that is in these texts only in 2,5.6; 8,17; 10,20; the expression har ṣîyôn «Mount Zion» which appears in 4,5; 8,18 and is connected to the expression har bat ṣîyôn «mount of the daughter of Zion» in 10,32; the root š’r «remain, rest» appears28 in 4,3; 7,3 (the name še’ār yāšûb of the Prophet’s son) and 10,19.20-22; inally, it can be seen how the term tôrâ «law» appears in 2,3 and 8,16. We can thus present a schematic view of sections 2,1-12,6 which highlights the relationships among the various units: the sevenfold scansion and references between individual units shows a structure similar to a Menorah, the seven-branched candelabrum.29 his structure together narrates the mutual references between the individual sequences but also shows the peculiarities of the irst, the last and the middle one. 27 We can thus observe how the central passage of the entire section (Is 7,18-25) is connected through the theme of «day» and destructive invasion to the extreme units 2,2-4,6 and 10,20-12,6 . See R. O’Connell, Concentricity and Continuity. he literary structure of Isaiah, JSOT Sup 188, Sheield 1994 p. 88. 28 Other recurrences of the root, not in a strategic position, are in 11,11; 11,16. 29 his igure is not unknown to rhetorical analysis: see the representation of Psalm 67, according to Amos Hakham, in R. Meynet, Rhetorical analysis, Library Biblical 8, Queriniana, Brescia 1992, pp. 40-41.