Isaiah in the New Testament (The New Testament and the Scriptures of Israel)

REVIEWS 305 illustrates how the unchecked quest for ever fainter allusions eventually results in a jettisoning of methodological rigour.

doi:10.1093/jts/flm179 Advance Access publication 6 February 2008

PAUL FOSTER University of Edinburgh [email protected]

Isaiah in the New Testament: The New Testament and the Scriptures of Israel. Edited by STEVE MOYISE and MAATEN J. J. MENKEN. London and New York: T & T Clark (a Continuum imprint), 2005. ISBN 978 056 7030 306. Pbk. £30. THIS is the second in the series of volumes subtitled The New Testament and the Scriptures of Israel. This book focuses on the way that the writings from Isaiah are used primarily in the New Testament, but also in roughly contemporary second Temple Jewish literature. The editors state, in over-exaggerated terms, that ‘the focus is on the book of Isaiah, whose influence is everywhere in the New Testament documents’ (p. 1). They note both the occurrence of quotations and perhaps to a greater degree the presence of ‘a host of allusions, and one could even say that certain central theological concepts, such as ‘‘gospel’’, derive from Isaiah’ (p. 1). Yet there is no attempt from the outset to orient readers by clearly defining the diVerence between citations, allusions, or dependent theological concepts. Such definition is perhaps essential when the categories are so contested and at the same time so central to the study. Hannah’s opening chapter focuses on Jewish literature of the Second Temple period. He takes three representative examples to illustrate both messianic and non-messianic usages of Isaiah in later Jewish texts. Hooker opens her study on Mark by noting the striking reference to Isaiah at the beginning of the Gospel, and the seeming incongruity that this ‘citation’ appears to be a misattribution. Sensibly her focus is mainly on ‘clear citation’, and this results in close and insightful analysis of the texts under investigation (pp. 38–44). Her caution in discussing ‘possible allusions’ is to be welcomed, and she helpfully demonstrates the inadequacy of the appendix of citations and allusion in respect to the later in the 27th edition of the Nestle–Aland text. In chapter 3, Tuckett discusses the usage of Isaiah in Q. He notes that references ‘to Jewish scripture in Q are more often by way ß The Author 2008. Published by Oxford University Press. All rights reserved. For Permissions, please email: [email protected]

REVIEWS 306 of allusions, using significant words, phrases or ideas that seem to have been generated from OT language or OT stories, where the reference may well be deliberate on the part of the ‘‘author’’/ editor of Q and where such references may well have been ‘‘heard’’ and picked up by the hearers/readers of Q’ (pp. 51–2). Because of their frequency in Matthew’s gospel, Beaton concentrates on the explicit citations. He notes that Isaianic themes contribute significantly to Matthean theology in the areas of ‘Christology, eschatology, the problem of Jewish rejection, gentile inclusion, critique of the Jewish religious establishment and eschatological renewal’ (p. 78). Koet introduces an extremely important control in his study of Luke–Acts, stating that he ‘will discuss sequentially all explicit quotations from Isaiah and allusions to Isaiah texts which are quoted elsewhere in Luke–Acts’ (p. 80). This approach ensures that the potential allusions are drawn from texts that Luke demonstrably knew. Williams notes the four explicit quotations from Isaiah in John’s Gospel. She observes that three of these had already gained a prominence in Christian tradition, but that they have been subjected to thorough-going Johannine reinterpretation (p. 115). The final chapters treat the remainder of the New Testament. Wagner looks at usage in Romans and Galatians. It is noted that Romans has more Isaianic material than any other NT writing—fifteen citations and perhaps a dozen allusions. The concentration of material in chapters 9–11 is highlighted and it is suggested that for Paul ‘Isaiah himself appears as a fellow herald of the good news, who, with Paul, bewails Israel’s widespread rejection of ‘‘our message’’ (Rom. 10:16/Isa. 53:1) (p. 129). Covering the Corinthian correspondence, Wilk lays out his approach in a fairly clear manner: ‘I have to confine myself to those references that show both verbal and thematic correspondence while comprising at least a short sentence’ (p. 133). Wilk’s study leads him to identify four quotations and 11 allusions in the two Corinthian letters. His interest in text form leads him to conclude that Paul deviated considerably from Septuagintal forms and revised the Greek in the direction of the Hebrew text (p. 155). McCullough initially notes the surprising disinterest in Isaiah by the author of Hebrews, especially given the widespread concern for the OT through that text. However, there is an attempt to try to reclaim or rescue the significance of Isaiah for the author of Hebrews by claiming that a reading of Hebrews is enriched by looking at resonances with Isaianic theology (p. 173). The problem with this approach is that it appears to lack

REVIEWS 307 necessary controls and allows for links to be proposed without any strong basis. The study by Steve Moyise, dealing with 1 Peter, is one of the best in this collection. This is because he clearly situates the use of Isaiah by the author of the epistle against the wider backdrop of scriptural usage in the early church. Also the parallels are extremely clearly presented and the textual aYnities are helpfully displayed and discussed. Finally Mathewson notes the diVerent way Scripture is used in the book of Revelation, with no explicit quotations. Consequently he draws on the work of Fekkes to rank the plausibility of proposed allusions. This volume is a useful overview of the way in which NT authors utilized the Isaianic text to further their own theological perspectives. The work lacks a clear statement of methodology although perhaps this would have been impossible in this multiauthored volume. Nonetheless, the treatment would have benefited from a clear statement of the issues that are contested in identifying New Testament passages that may or may not be dependent on the Old Testament text. This book is representative of a burgeoning interest in New Testament scholarship and perhaps its main value is in allowing one to assess the state of scholarship in this area of investigation.

doi:10.1093/jts/flm180 Advance Access publication 6 February 2008

PAUL FOSTER University of Edinburgh [email protected]

Interpreting Translation: Studies on the LXX and Ezekiel in Honour of Johan Lust. Edited by F. GARCI´A MARTI´NEZ and M. VERVENNE, with the collaboration of B. DOYLE. Pp. xliii þ 512. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 192.) Leuven/Paris/ Dudley, MA: Leuven University Press and Uitgeverij Peeters, 2005. ISBN 90 429 1689 3. Paper n.p. THE general pressure of work on scholars today and the increase in the number of invitations to write for Festschriften often mean that such a volume can be a collection of unrelated if not uninteresting titbits. In this case, however, most of the studies relate to an aspect of Lust’s own work, such as the books of Jeremiah and Ezekiel in both Hebrew and Greek, and more generally the Greek versions of the Bible. Some of the studies ß The Author 2007. Published by Oxford University Press. All rights reserved. For Permissions, please email: [email protected]

ISAIAH IN THE NEW I TESTAMENT

I

Edited by STEVE MOYISE and

Isaiah in the New Testament

The New Testament and the Scriptures of Israel

The Psulmr in the New Teslammt (2004) Zsaiah in the New Tuiamnrt (2005) Ilcutmtnomy in the New Tmtammt (forthcoming)

Isaiah in the New Testament

Edited by

STEVE MOYISE and MAARTEN J.J. MNKEiN

T 8.7 CLARK INTERNATIONAL A Continuum imprint LONDON

NEW

YORK

Publrshed by T&T Clark A Continuum imprint The Tower Builmng I 1 York Road London SEI 7NX

15 East 26th Street New York NY 1tWlO

.

AI1 rreha merwii. N o Dart of this ~ubhcationm v, be revroduced or transrnined in anv form or by any means. electronic or mechanical, incluhng photocopying, recording or any information storage or renteval system, without prior perntission from the publishen. Copyrtght Q Stew Moyise and Maanen J.J. Menkert, 2005 First published 2005

British Library Cataloguing-in-Publication Data A catalogue record for this book is available fmm the British Library

Typeset by RefirteCatch Ltd. Bungay, Suffolk Prrnted on actd-free paper tn Great Brrtarn ISBN 0567030296 (hardback) 056703030 X (paperback)

Contents

Abbreviations List of Contributors Introduction 1

Isaiah within Judaisni of the Second Teniple Period Dam11 D. Hannah

2

Isaiah in Mark's Gospel hforna D. Hooker

3

Isaiah in Q Christopher Tuckett

4

Isaiah in Matthew's Gospel Richard Beaton

5

Isaiah in Luke-Acts Bart]. Koet

6

Isaiah in John's Gospel Catrin H. Williams

7

Isaiah in Romans and Galatians J. Ross Wagner

8 Isaiah in 1 and 2 Corinthians Florian Wilk 9

Isaiah in Hebrews J Cecil McCullough

10 Isaiah in 1Peter Stew AIoyise 11 Isaiah in Revelation David Mathewson

Index of Quotations and Main Allusions - New Testament Order Index of Quotations and Main Allusions - Isaiah Order Index of Modern Authors

vii

xi

Abbreviations

AB ABRL AGJU

Anchor Bible Anchor Bible Reference Library Arbeiten zur Geschichte des antiken Judenturns und des Urchristentums AnBib Analecta biblica Arbeiten zum Neuen Testament und Judentum ANTI Annual o f the Swedish Tlleological Institute ASTl BI3F Friedrich Blass, A. Debrunner and Robert W. Funk, A G w k Cratnmar 4the hreur TEstament and Othcr Early Chrisriarr Literature (Cambridge: Cambridge University Press, 1961) BETL Uibliotheca ephemcridum theologicarur~llovaniensium Adolph Jellinek, Bet ha-Midrash, 3rd edn (Jerusalem: Wahrman BHM Books, 1967) BHT Beitr5ge zur historischen Theologie Bib Biblica Bulletin oftheJohn Rylands University Library BJRL BNTC Black's New Testament Commentaries BT The Bible Translator BZ Biblische 7Ritscltriji BZNW Beihefie zur ZNW Contributions to Biblical Exegesis and Theology CBET CBQ Catholic Biblical Quarterly CBQMS Catholic Biblical Quarterly, Monograph Series ConBNT Coniectanea biblica, New Testament C'rJ Calvin 77zeologicalJournal Discoveries in the Judaean Desert DJ1) DSD Dead Sea Discoveries ECDSS Eerdmans Commentaries on the Dead Sea Scrolls EstBib Ertudios biblicos EUS European University Studies FRLANT F o n c h u n g n zur Religion und Literacur des Alten und Neuen Testaments F o n c h u n g n zur Wissenschati des Judenturns FWJ FzB Fonchungen zur Bibel HBT Horizons in Biblicul 'Z'?zeology

ISAIAH IN THE NEW l'hSTAMEN1

t4KAT 13NT HI ICY IBS

Halldkonlt~lentarzurn Alten Testament Hat~dbuchzurn Neuen Testament Hebrelu Utlrotr College Arlnrtal I n ~ hBrblrral Studre3 ICC Internatronal C r ~ t l c aComn~entary l 1EJ Israel ExploratronJournal JBL journal of Btblltr~lLrtvrature JS Journal c f i v r s h Studrle~ Jo~trndlof Ncur Eaitcrtr Studlcs INES ~ Q K Jeun~hQuarterly Rev~ew Journal for rCic Study c$ Judarsm r n 1124 krsrati, N~llen~stlc and Ronlan J‘?J 1Jenod JSN.1' Jourttaljor the Study (?f title Estarrtent JSNTSup Jc~trrnal-fortire Study gfthe hhc, Esmment, Supplerrlent Series JSOT Jourtml for tire Study OJ the Old Estament JSOTSup Joctrtraljjr tlrc Study cftiv Old Estament, Suppiernent Serles JSS Journal gfSc*ntrtrcStrcdres J75 Jourtrul4 7"heol(grialStudres KuD Kery~nrairnd Dogma M N T C Moffatt New Testament Cotnrnentary Nestle and Aland, hrovunr 'Testamenturn Graece (Stuttgart: Deuache NA?Urbelgesellcchaft,27th edn, 1993) NCH New Century Brble NET Neute\tamentlrche Enwurfe zur Theologre N I C N T New lnterriaaollal Cornrner~taryor1 the New Testament NIGTC The New Ir~tertlatlonalGreek Testanlent Commentary N Novum 7irstnmentunr Nov'I'Sup Novurn ?i.ctantctztum, Supplement Serres Neukrrcherler theologrcche Dasertanonen und Habrl~tatlonen NTDH iV T S M w 'Estarnetrt Studres zum Neuer~Testan~ent OTKN'T Okumenrscher Ta~chenbuchkon~r~zenwr OTL Old Testament Llbrary OTM Old Teqtarnent Mer5age J H. Charlesworth, ed , Old Testantent Pirudepyrapha OTI' OT~ (ludtestametitrsrhc Studretr A Rahlfs, ed ,Septuagrrrta. Id est Mtus 'IFstanrenturngraecetructa LXX RahIFi rtrterprctes (Stuttgrt: r>eutsche Urbelgesellschafi, 1935,1979) RB Rei~uebrbllque RrvB Kj~rrstabrbltca SBL Soc~etyof Brblrcal L~terature SUL1>S SBL I>rs\ertatlon Serres SULSylrrS SUL Sy~nposlumSerrec; Studrcs 111Judarsnl 111 Late At~nqulty SJLA SNTSMS Socrety for New Testament Studres Monograph Serles

ABBREVIATIONS

ST

Studrn theologrm

STDJ SUNT SVTI' TDNI'

TFT

Studies on the Texts ofthe Desert ofJudah Studlen zur Umwelt dec Neuen Testament5 Studla in Veter15 T e s t a ~ ~ ~pseudep~gnpha e~in Gerhard Klttel and Gerhard Frtedrlch, eds, 77reologtcal l>rirronary of rhr hFeu~ Tcstnmetir tr. Geoffrey W. Bromlley (10 vo1.i. Grand Raplds: Eerdnuns, 1964-76) Publlcatie.; van de Theologtsche Facultelt Ttlburg

RnJ TRu

Thwrty Journnl Tlteol~tscheRurrdschau

TSAJ

Teste und Studlen zunl Antlkerl Judenturn

TynHul

'Tyncfale BltNettn

UBS4 CT VTSup W13C

Un~tedB~bleSo~let~es' Greek N e w Estanrrnt, 4th edn

i+"KI WUNT %A W Ziegler

k r u s Tesramentum Verus zsrantentunt,

Supplement Serles Word Rlbhcal Gomrnentary We~rtntnsreril7reologrialJ(?urr~al

W~rsenschaftllcheUnter5uchungn zurn Neuen Temlnent fittscltrtftfur dre alttstatrterztlrihe U'rssensclrafr

J Zlegler, Irarcts (Septuagtnta Vetu\ Testamenturn Grdecum, XIV, Gonmge11:Vandenhae~k& Rupre~ht,3rd edn, 1983) Zcrtsrlrriji fur die tieutrttan~ertrlrckr IV~ssenschafl B r r ~ i h n ffur i Theolo'qre und Krrrhe

List of Contributors

RIcriAao BUTON 1s Assistant Professor of New Testament, Fuller Theologtcal Seminary, and author of Isaiah's Christ in Matthfu!'s ChpeI ( C a n ~ b r ~ d g e Un~vers~ty Press, 2002). ~ A R R E L Ln. HANNAH

is a Research Fellow, Oxford Early C:hristian Gospels Project, and a Retained Lecturer in Theology, R n ~ b r o k eCollege, Oxford. He is author of iMithael and Christ: ,bfichde/ Traditions and Angel Christolqqy in Early Christianity (Mohr Siebeck, 1999).

MORNA D. HOOKER 1s the Lady Margaret's Professor Emerlta, Unlvers~tyof Can~brtdge,and Fellow of Kob~nsanC:ollege, and author of n r e Gospel according to St. Mark (A&C Black, 1991).

K ~ E Tof, the 13epartment of B~bllcalSnldles, Catholtc Theolog~cal Unlven~ty,Utrecht, as author of Frvtp Studres on the Inteyreratrotz 4,Gnpture In Luke-Acts (Peeters, 1989). BART J.

DAVID M A l H E W S o N 1s Assistant Professor of U~bl~cal Studles, Gordon CoUege, Massachusetts, and author of A New Henvm and Nav Earth: The hfeantng and Funrtrorz of the Old %tantent rn Revelatrorr 21.1-22.5 (Shefield Academtc Press, 2003).

1s Professor of New Testament, Union Theolog~cal College, Belfast, and e d ~ t o of r Irish Rtbltcal Studres.

J. C E C I L MCCULLOUGH

MAARTEN J.J. MENKEN is Professor of New Testament Exegesis at the Catholic Theological University, Utrecht, and author of h-latthac!'.~ Bible (Leuven University Press - Perten, 2004).

SrEVE MOYISE IS Principal Lecturer In Tlreology, Un~vrrs~tyCollege Chlchester, and author of Ttre Old 7?stamunt rn the New (T&T Clark, 2001). Professor of New Testament, Unlvers~ty of Oxford,and author of Q and the H~storyoj'Eady Cltnsrranrty (T&T Clark, 1996). CHRISTOPHER T U C K E T ~ IS

~ 0 9 sWAGNER 1s Assoc~ateProfessor of New Testament, t'r~nceton T l ~ e o logleal Sern~nary,and author of Heralds of the Good Nnca. Paul avid lsarali 'Irz C o m r t ' rn the Letter to the Romans (Brill, 2002).

J.

ISAIAH IN THE NEW TESTAMENT FLORIAN WILK is Professor of New Testament, Georg-August University, Gomngen, and author of Die Bedetttung desjesajabuches fir Paulus (Vandenhoeck & Ruprecht, 1998).

C:ATR~N N. WILLIAMS 1s Lecturer in New Testament, Keble College, Oxford, and author of 1 am He: The Intcrpntatiat~of Ani Hd'in jcruish and Early Christian Literature (Mohr Siebeck, 2002).

Introduction

It is surely no coincidence that the books most tiequently quoted in the Jlead Sea Scrolls, namely Psalms, Isaiah and Ileuterononly, are also the books most frequently quoted in the New Testanlent. In this volume, the focus is on the book of Isaiah, whose influe~lceis everywhere it] the New Testan~eritdocuments. We find quotations concerning the birth of Jesus, his ministry and niission (andJohn the Baptist), his opponents, his rejection, his sacrificial death, the mission of the church, particularly the inclusion of the gentiles, and a host of issues facing the early church. We also find a host of allusions, and one could even say that certain central theological concepts, such as 'gospel', derive from Isaiah. It is not surprising that J.EA. Sawyer entitled his book on the influence of Isaiah in the history of Christianity, 77re I:!fih Gospel: Isaiulr in [/re History qf Christianity.' 111Chapter 1 , Uarrell Hannah offers a survey of the use of Isaiah in Sccorld Temple Judaism. He focuses his study on three passages which have particular relevance to the New Testament. First, the messiariic branch of tsa. 10:3311:10, which is found in several Q u n ~ r a nwritings, various apocalypses, the I'salms qfSt)ktmot~and the Sibyllitre 0racI.s. These texts aniply demonstrate the ir~iportanceof Isa. 10:3.3-1 1:lO for conceptions of the Messiah and messianic age in various stra~ldsof Judaism. Second, Isaiah's awesome vision of God, recorded in Isaiah 6, appears in various apocalypses, later Hekhalot literature and in two prayen. In addition, the Qed14J;tlt('Holy, Holy, Holy') from Isa. 6:3 plays an important role in Jewish liturgy, though the origins of this are much debated. Third, the so-called Servant songs (Isa. 42:l--4;49:1-6; 50:4-9; 52:1.3-53:12) occur in both messianic and non-messianic texts, thol~gh Hannah concurs with former scholarship that nowhere is vicdrious sufferirtg ever attributed to this figure. In the Syr~opticgospels, key passages are Isa. 5:l-2,6:9-10.29: 13,34:4,40:3 and 56:7.Mark's gospel, studied here by Morna Hooker, opens with a (rnixed) quotation from Isa. 40:3 ('Prepare the way of the Lord') and sonic scholars believe this provides the tkanlework for understanding the whole book ('The beginning of the good news . . . is written in Isaiah the prophet'). The next

'

J f A \.iwqcr, l71r I rfrh ( ~ c p e lI~at'rlrtn rhc Iitrror). of ('hrrrrmrttrg (C dlnbrliige C arlrhr~dgeUIII\entry IJrss,1')Oh)

ISAIAH IN THE NEW 'TESTAMENT

quotation occurs in the parables chapter, where Mark draws on the words of Isaiah's colnnlission (Isa. 6:9-10) to explain the blindness of 'outsiders'. Isa. 29:13 is used to accuse the Pharisees of hypocrisy in Mark 7:6-7, and the parable of the tenants (Mark 12:l-11) draws on the allegory of the vineyard (Isaiah 5) to assert that the owner 'will come and destroy the tenants and give the vineyard to others' (Mark 12:9).Isa. 34:4 provides some of the colour for the apocalyptic scenario in Mark 13, while Jesus' action in the temple is explained by a combined quotation of Isa. 56:7 ('My house shall be called a house of prayer far all the nations') and Jer. 7:11 ('But you have made it a den of robbers'). As Hooker points out, the interpretation of these words has a significant effect on one's understanding ofJesus' mission. There are possible allusions to Isaiah elsewhere. As long ago as 1959, Hooker challenged the comnlon assumption that Mark is basing his portrait ofJesus on the Suffering Servant of Isaiah 53,' and she sees no reason to revise that conclusion. The additional Isaiah ~naterialthat appears in both Matthew and Luke is co~nnionlyexplained by reference to a lost source known as Q, arid this niaterial is surveyed by Cllristopher Tucken. Here, the most important text is Isaiah 61. In an episode where John the Baptist sends messengers to ask whether Jesus is the 'one who is to come', Jesus is said to reply: 'Go and tell John what you have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them' (Lk. 722). The first half of this saying draws on Isa.26:19,29:18-19 and 35:% but the final clause comes h m Isa.61:I. It has also been suggested that this text might lie behind some of the beatitudes where blessings are pronounced o n the poor and those who mourn. Some scholars think this is sufficient evidence for attributing the use of Isaiah 61 to ,~ the focus of this chapter is on the Q document. the historical J ~ s u sthough The quotations from Isaiah in Matthew's gospel an: discussed by Richard 13eaton. Manhew borrowed Isaiah quotations h m Mark (Isa. 40:3 in Matt. 5 3 ; Isa. 6:9-10 in Matt. 13:13; Isa. 29: 13 in Matt. 15:8-9; Isa. 5 6 7 in Matt. 2 1 :1 3; Isa. 13:10.34 in Matt. 24:29),but he also inserted several himself, as part of the characteristically Matthean series of fulfilment quotations (Isa. 7:14 in Matt. 1 :23;Isa. 8:23b-L):1 in Man. 4: 15-1 6; Isa. 5 3 4 in Man. 8:17; Isa. 42: 1 - 4 in Matt. 1218-21). Beaton focuses upon the functional and theological role of the quotations from Isaiah in Matthew. All of them, but in particular the fulfilme~ltquotations, have both a christological and an eschatological function and significance. They show Jesus to be the Messiah of a11 Israel to which gentiles can now also belong, the Son of God to whom God has given his Spirit, the compassionate Servant who heals the sick; in all these qualities, he is the one who inaugurates the Kingdom of God. The citations are not mere

'

M.1) Hooker, JCSIIS and rhe .%\i.nanr (London: S1'C:K. 1959). l)unri, -\emKmcmbvrcd (London:T&T Clark,2 0 0 3 , p. 448

' J.I>.C;. 2

proof-texts, but the results of early Christian and especially Matthean exegesis of Isaiah. Q's use of lsaiah 61 is greatly expanded in Luke's gospel, where Jesus is said to read this very passage in a synagogue service and pronounce, 'Today, this scripture has been hlfilled In your hearing' (Lk. 4:21). In fact, the quoted text o m t s a phrase from Isa. 61:l and ~ntroducesa phrase fiom Isa. 58:6, maklng it exmmely unlikely that we have the exact words ofJecuc. Bart Koet explores what this nnght mean for Luke and his readers In hic chapter on Luke-Actc. lsalah 58 warns the people against prous observance whrle neglecting the poor. According to Koet, Luke nlcludes thls text because he hopes the rich will be persuaded t o give away their possessions. In Luke-Acts, the influence of lsaiah 53 is not in doubt, for there is an episode where a certain eunuch h m Ethiopia is reading this very text and asks Philip, 'Does the prophet say thrs about himself or about tonleone else?' (Acts 8 3 4 ) . We are not told what Phtllp sald but 'searnng from the scrrpture, he proclaimed to hlm the good news about Jesus' (Acts 8:35). In 22:37 ('For 1 tell you, thls scripture must be fillfilled In me, "And he was counted among the lawlms"'), Luke quotes froni Isa. 53:12. There are also quotations of Isa. 66: 1-2 (Acts 7:49), Isa 55.3 (Actc 1334). Isa 49% (Acts 13:47) The book ends wrth an extended quotation of ha. 69-10. now applred to those who reject Paul's preachrng. John's gospel shares two of the lsaiah texts quoted in the other gospels (Isa. 6:lO; 4 0 3 ) though, as Catrin Willianis points out, they are used sonlewhat differently. The gospel also contains explicit quotations of Isa. 54:13 (John 6:45) and 5 3 1 (John 12:38). The forirler is in the 'bread of life' discourse and appears rather general ('And they shall all be taught by God'). Williams says the quotation 'is not only to be understood with reference to Jesus' own wod5 (6:4-2-16), but the protnise of a new kind of teaching, whose content is true knowledge of God, is said to find its fulfilnient in Jesus'.' The quotation of Isa. 53: 1 ('who has believed our message?') occurs just before the quotation of Isa. 6:lO.leading to the tantalizing statenlent that 'Isaiah said this because he saw his glory and spoke about him' (John 12:41). This could suggest that what Isaiah saw in his teniple vision \vas the pre-existent Jesus but Williams prefers the explanation that Isaiah foresaw the glory ofJesus' earthly life. Two scholars consider the use of Isaiah in R u l . J. Ross Wagner draws on his receiit nlonograph t o surnmarizs the use of Isaiah in ~ o m a n s . 'The main Isaiah texts quoted in Ronlans are 1 :9 (Korn. 929);8: 14 (Ronl. 933); 10:2223 (Ram. 9:27-28); 1 1:10 (Kom. 15: 12); 27:') (l\orn. 11:2&27); 28: 16 (Roi11. 9:33/10: 1 1); 28:22 (llom. 9:27-28); 29: 10 (Roin. 11:s); 4 5 2 3 (Koni. 14:ll); 5 2 5 (Ronl. 224); 52:7 (Icom. 10:15);52: 15 (Rom. 1521);53: 1 (Rom. 10: 16);

'

Chapter 6, p ion J Kcxr Wagner I.-lnuldc o/ tlrr (&%d (NovTTup 101, Lrrden Wr~ll,2(XI?)

\a6

U~trl41nd Imah I n

( rrwrrr

t n rht Irrfrr to rl~rKomarrr

ISAIAH IN THE NEW TESTAMEN1

59:7-8 (Kom. 3: 15-17); 59:20-21 (Konl. 1 1:26-27); 65: 1-2 (Rom. 10:2021). Fro111thls extensive IN, Wagner concludes that 'Paul turns to Isa~an~c texts that speak of Israel's dellverance b n i judgement and exzle and findc there prophenc prefipratzons both o f d ~ eredemption God has now accomphshed for Jews and gentile? in Chrrst and of the rnleslon of those called to proclalnl W Parry and E Q r m n . 7hr (.r~rlr I~arah kr111l (IQfta") A .\'?A, 1 drrrorr (Lerdcrt Rrdl, 1991)) 1(21uh w a pithluhed by E L \ukcnrh. Ihr &ad .ha Crollr o(rhc Hrbmc, I Strr.nrtry Urruulcni M A ~ I CPrrulThe S Hebrew Unr\rrrrty. 1955).pp 10-31. Plates 1-15 I' Beno~t.J F Mll~kand R de V ~ u xLrr yrorrri de MuraMMLr (I)JI) 11, (IxfimI ('larrnthn I'rcrs. 196l),pp 79-80 Onlv thc Trrtrplr \~rnll(I IQlO) IS longer \re P W Flrrrt Thr I \ ~ r r h\crt>lb t n r o ~thr Jtrdean I>csm' In Rmylcr and Evara. Clfnrtnf a d Kntd~tt* pp 4814')

ISAIAH WITHIN JUDAISM OF THE SECOND TEMPLE PERIOD

It is difficult to overemphasize the importance of these finds for our understanding of the text of Isaiah. Prior to the discovery of 1Qlsa" we were dependent on copies no earlier than the ninth, tenth and eleventh centuries for the Hebrew text of Isaiah. I refer above all to Codex Cairensis of the Prophets copied in 895 AD, the Aleppo Codex, which dates h n the ~ first half of the tenth century, and Codex Leningradensis h m 1008 AD.'" With the great Isaiah scroll we obtained a witness a thousand years earlier than these medieval manuscripts. The first and most obvious gain for the textual criticism of Isaiah occasioned by these discoveries was the evidence it afforded for the great antiquity of the Masoretic text (MT). The second Isaiah scroll fi-om cave 1 contains a text for all intents and purposes equivalent to the MT." This is not to say that there are no differences between 1Q1saband the MT; it is to say that what differences do exist are nearly all minor.l2 The same is true for most of the manuscripts h m cave 4. Among those of some length, 4Qlsa" 4QIsah, 4QIsad, 4Qlsac, 4Qlsa'and 4QIsa" all stand particularly close to M T in terms of test. Most of the others, 4Q1sah', 5 4 3 and Mur 3,are too fragmentary to be certain, but also seen1 to be related to the MT. O f the mar~uscriptstiom cave 4, this points conclusively to the only 4QIsaC stands somewhat apart.'"All d the Masoretes. antiquity of the text of Isaiah f ~ e by O n the other hand, both 1Qlsa"nd 4Q1saC,while probably not representing a distinct text-type, differ in a number of details h r n the MT. The vast majority of these differences are either (1) due to scribal errors or (2) onhographical and, less often, tnorphological. Chief among the orthographical and morphological variants is the use of consonants, especially the yod and mu!, as niatres lectiotzir, i.e., consonants indicating vowel sounds. These differences, of course, are of lirrlited significance for textual criticism. Indeed, there is good reason to suppose that this plFnnP (or full) spelling, which is typical of 'virtually all the Q u n ~ r a nsectarian writing',14 reflects the pronunciation current when these scrolls were copied.'' Nonetheless,even when these orthographical variarlts are set aside, 1Q1saAand 4QIsa' kequently go their own way vis-d-vis the M T and one another. The plethora of 'true', and not ~r~erely orthographic,

'

See E Wurthucrr~.7hc &n01 I/ICOld f~cwmmrAn Itttrodttrrrott fo Bbltrt Hebmrrrr, tr E F Khodn (Lond,>tt %'M, 1970).pp 1 2 4 I " 50 already Sukenrk, Ikud .%d .%OIL-,pp 30-31 CC also Tov. 'Text of Isnah', pp 505-07 " Prohdbly the orrly one ofany ulpllfrcance otrurs a t 53 I I the M I',\upp>rtedhy the Syrtac Pcsh~ttn. the Latm Vulgate drad the Tarptri, reads ;Is7 WQJ ('Otrr of hn aaguah be shall see ') IQIla', l Q l u b 2nd 4QIsaa all agme that YHWH's servarrt wrll 'see Irght' nn ;IKV ~ ~ hlY1). l l l except that 1Qlw' h a the plFnF spellrng of ;mtm, There IS also a srrl~lllacuria m 4QIu" hut IU reamng a not tn doubt The addrnor~of - ~ ('lrght') c fin& wrnc +upport u1 the L n &noroC novov rq; vu~fi;aOro\i, 6~1t,araOrQ ('Out o f the ariprah of hrs qoul, he w r show to hrni light .) Fee To\. 'Text ot twrat~'.p 507 XIV,'Text of la~ah',p SOX, etnphas~sorrgrn~l \re cxp F Y Kuscber. 71tr l ~ n q t ~ yand r 1~11$1curlr Rukqmund ofrltr batalt $1011 (IQIsd) (Lerden Wr111.1074)

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ISAIAH IN THE NEW TESTAMENT

variant realngs offered by the great Isaiah scroll caused no little excitement in academic studies and the popular press following the initial partial publications of 1Qlsa" Some suggested that the unique readings of the nlanuscript had a claim to originality." However, in a series of articles, H.M. Orlinsky subjected a nunlber of the scroll's variants to critical scrutiny and concluded that the text of 1 QIsaa is secondary to that of M T and represents a debasing or vulgarizing of the M T text." Orlinsky's arguments carried the day and had the effect of regulating 1Qlsa" to the nether world of textual studies. Many today would still agree with his assessment. Thus, Emnlanuel Tov refers to the 'liberties' which the scribes of 1Qlsa' and 4QIsa' took in their copying.'n Others, however, would argue for the need to re-assess tQIsaa and its unique readings. Hoegenhaven, for example, holds that '[nlo direct dependence between 1QIsaa and M T can be demonstrated', and he would urge that it is 'highly probable If he is right, that' 1QIsahnd M T 'reflect traditions closely int~rrelated'.'~ then there exists a greater possibility that some of the many variant readings of lQlsaa could be rnore original than Orlinsky allowed. However, it is clear that while 1QIsa' and 4QIsaC may not be as closely related to M T as the other manuscripts from cave 4, they are nonetheless broadly speaking 'Masoretic' in text-type. Hoegenhaven would describe M T and t Q l s a b s representing two branches of the same family tree.N' Orlinsky would see 1Qlsahs a debased and corrupt copy of a proto-Masoretic exemplar." Either way, we have to do with basically the same text-type. In this regard, the state of text of the book of Isaiah &verges significantly tiom that of, say, the books of Samuel or Jeremiah, or even the I'entateuch. In the case of Samuel, for example, the LXX preserves a non-Masoretic form of text, a form of text now known to go back to a Hebrew firlage, for it is also found in 4QSamb. Similarly, the two text-types of the book ofJeremiah, one found in the M T and the other in the LXX, were both current at Qumran." For Isaiah,

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E g , W Ilauitlgdrtncr. 1)er pddsunr\che tidn~ischrrheniund.Zwe~tcrBer~cht'.7 R e 19 (Ic)51),pp 97-154, held that whrlc rnort of the vdrrrnt readlogs of 1Qlsa' were clearly secondtry, mm). deserved scrrous anenoon " H M Orlrnsk), 'Ftu&ca III \t Mark'%I m a h Srn~ll'JH1.69 (19501,pp I4V-(A. 'Stu&cs In St Mark's luilh \cmll I I YISWAHI ' 111 42 11'. JM.5 1 1 (1952). pp 153-56. '\tu&er u? 'it Mark'%Isaiah k m l l I l l Masnrco< ;rm 111 lurdh XLII,25',J\ 2 (1050-51).pp 151-54,'Stu&m m Ct Mark's luiah \cn>ll IV'JQR 43 (1952-53),pp32WO.'Studte\ in St Mark's lslirh kmll V.IEJ4 (1%4),ppiX,and 'Studies in St Mark's I u ~ a h\cn)ll VI', H11(3A 25 (IY54).pp 85-92 Lf also dle conclusion of Kumhcr. Lirnfuaqc and hr~fluuru&ukpund, pp 2-3 'Vov. 'Te~toflurah.' p 508 " J Hoegei~hawn.'The Fust I ~ i a h\cmU irorn Qunrran (IQls3 rrrd the M r s o m c Text Soine Reflccuorr* with \pecial Regard to Inrdr I-IZ'.J.\OI 28 (1984).pp 17-15, quoung p 31 Cf aha S Talrnon.'l>\la rq d Wru~e*.to Ancrent Exegesis o f t l ~ eUmk ofIsatah',AS711 (1962).pp 62-72 " Hoepenhavm. 'Tlrc Frnt Isaiah \lls:Hebw, Aramuk, a d Greek P.xrs.2: Dantasnrs Dorummf, 14hr .%ON, atrd Rclafrd l h m r t t u (Tiihrr~gen:Mohr Sieheck, 1995). pp. 8.3-4. '"1~s. W.J. Lyora, 'Pos\rurrlg rhe Land: t)>cQutnrari Sect and the Euhawlogrcal V~ctory'.USU 3 (1996). pp. 130-5 I. Cf. also Ahegg. 'Messrrnrc Hope'. So ornost rrltcrpreten rerrder m n ! m mm KW! m.Ho~vever.rrrthe first ptrhbcation of tlus text. Mrchael Wise translated rt 'they vr.111 put to death the 1.edJer of the C:or~uiiutiiry,the Bnnlzh of Ddvrdl'. See R. Erser~tiwndnd M. Wrse, 77rt31A-d Sra Srrvlh L ~ K O M T D(Shaftsbury, ~ 1)onct: Elerilent. 1992). p. 20. Whrle t h s IS a gnrrmwtrcally possihlr mndarion, rt has nothrng to cornnrcod 11. Context, as well as rlorrnal Hebrew syntax, strongly supporn the renderrng gtven in the text. Sre. among others. (;. Verrnes,'The Oxford Forum for Qunuan Research Sernltlar on the Rule of War fronr Cave 4 (4Q285)'.JS 43 (1992), pp. 85-90; M. Bocknloehl. 'A "Slarn Messrah" rn 1 Q Serekh Mrlhar~uh(4Q285)?'. T~rBtl.13(1W2), pp, 155-69; Schiffinm, Rrrlairn~t!f,pp. 344-47; and Abca, 'Mcss~amcHope'. (:f R . Bauckharn. 'Tlir Mlrsranlc Iritrrpretauon of Isa. 10.34 In the Derd Sea Scmlh, 2 Baruch and the Preachrng ofJohri the Bapust'. 1)SD 2 (1995). pp. 202-16.

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ISAIAH IN THE NEW TESTAMENT

fourth kingdom, 'whose power is harsher and more evil than those which were before it' (39:5). The final ruler of that kingdom, i.e., Rome, d l be brought bband before the Messiah, 'who will convict him of all his wicked deeds and will assemble and set before him aU the works of his host'. The Anointed O n e will then kill the Ronlan emperor (40:l-2)." A very similar exegesis of Isa. 10:33-11: 10 emerges t k m the Isaiah Peshm (4(2plsa"4Q161)). There we read that Yahweh's destruction of the trees of Lebanon in lsa. 10:3.3-34 portends the defeat of the Kittim at the hands of Israel (8-10 iii. 1-9). Then after the lenlnla of Isa. 11:1-5 there follows: [The tnterpretanon of the word concerns the Branch] of I>avld whtch wtll qpmut tn the fi[nal days. since w t h the breath of hts lrps he wU exccute] hu [enelmy and God d support htm w ~ t h[the splrrt of clourage [ thjrone of glory, hloly] cmwn and mulncolour[edl vcstn~entc[ ] m h a hand He wtll rule over the pe[ople]s and Magog [ j htc sword wrll jiidge [a111 the pcoples And s for what he says '14e w d not budge by appearanccsj or gtw vedctc on hearsay,' la lnterpretanon whtch [ ] and a c c o d n g to what they teach htm, hc wtll judge, and upon thetr authorrty [ j w t h hmt wtll go (4Qplsaa 8-10 out o ~ r cof the prtesu of renown, holdrng m 111s hand clothes (of) tit 11-25)

Here again, if the reconstructions are accepted, we encounter the messianic title 'the Branch of David', the detail that an enemy will be executed by the llavidic Messiah, the eschatological defeat of the Kittin1 and judgement of the nations, and a significant role for priests. It should be noted that in the immediate context, in the interpretation of Isa. 10:24-27, there is a reference to 'the Prince of the Congregation' (2-4 ii. 15). The depiction of the eschatological war here dovetails nicely with that found in 44285. Indeed, the two seem to be of one piece.x The Qumran sectarians, then, found in Isa. 10:3-3-11: 10 an obvious prophecy of the Davidrc Messiah. This appears to have been true throughout the community's history, for The Rule qf Blessing is a relatively early composition, while the Isaiah Pesher is rather late. Qumran messianism has been subject to divergent interpretations. I'robably the dominant view is that the sectarians looked fonvard to the advent of two principal messianic figures, a royal or L)aviciic Messiah, the Messiah of Israel, and a priestly Messiah, the Messiah of Aaron, both of whom would be preceded by a prophet who may also have been considered in some sense messianic (1Q S ix.11; cf. C l l xii.23; xiv. 19; xx. I). While not all texts explicitly mention two Messiahs, those which at first sight do not fit this scher~lecan, on reflection, be understood to cohere with a dual messianic idealology. Thus, reference to the [High] Priest in 44285, the Uavimc Messiah's subordination to the priests in 4Qplsa'and the probability

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Tile mRslaoon crtcd a dut o f A FJ Klijn, '2 ( S y r u ~Apocllyp~ot) Baruch'. In O'PI,pp 615-52 The L w d Pes-ihn perhaps darn 'from the Lst thud of the first century B C E ' So M P Horgan m J W Charlerworth er 51. r h , Ik &ad % .a ~ l Ifrbmu, l A ~ m a x und Gwek Inrs, 6B Pclhrmm. Othn Commnlranr? 'md Rdrlrrtrd I h m n l i (Tubrngerl Mohr Siebeck, 2002). p 35

ISAIAH W I T H I N JUDAISM OF THE S E C O N D TEMPLE PERIOD

that a blessing of the priestly Messiah preceded that of the Prince of the Congregation in a now lost portion of IQSb all fit well with an expectation of two Messiahs. This has been the prevalent view in Qumran scholarship and still cornnlands notable support." I find it the nlost compelling. However, there are those who dissent h m this position. For example, there are those who hold that the Qumran corpus taken in its entirety simply does not provide a consistent n~essianismthroughout: there was development and there were competing views; some expected one Messiah, others two Messial~s.~' Finally, Martin Abegg thinks that, taken as a whole, the Qumran sectarian texts express the hope for a 13avidic Messiah and only I QS ix. 1l looks for a priestly Messiah as his confederate.'" The Qumranian exegesis of Isa. 10:331I :10 does not offer a conclusive answer to this question; it can be made to fit all three of the solutions just mentioned. Nonetheless, the coherence of interpretation found in three different sectarian texts, IQSb, 4 4 2 8 5 and 4Qp1saJ, argues against incoherence in sectarian messianic doctrine.

Roughly contemporary with the texts from Qumran are the e~ghteenPsalms of Solomon, at least partially written in the aftermath of Pon~pey'sdesecration of the temple in 6 3 BC and his subsequent death in Egypt in 48 BC: (cf. As

Sol. 2:l-2, 26; 8:15-24; 17:l-14).4' The final two psalms in this collection reflect the messianic concerns of the author or comnlunity which produced them. The passages in which the Davidic Messiah's advent and work are portrayed read like a catena of allusions to Isa. 1l:l-5, sprinkled with a few allusions to Ps. 2:&9. The Messiah, the son of Llavid (17:21), is 'girded with strength, that he might shatter unrighteous rulers' (17:22; cf. Isa. 115 ) . He is endowed with wisdorn and righteousness (17:23), strong in the holy spirit (17:37; cf. 18:7b), and 'wise in prudent counsel, together with strength and righteousness' (17:37;cf. 18:7b).All of which recalls Isa. 1 1:l-2. Moreover, it is stated that he will 'judge peoples and natiotis in the wisdom of his righteousness' (17:29), which combines key phrases fiom Isa. 11.3 (judge), 11.2 (wisdom), and 11:4-5 (righteousness). Most striking, however, is the way that the

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E g ,J J C olltns.' "He ShaU not Judge by What HISEyes Sec ' Mcss:arttr Authortty m the [>cad Sea FcmUs', DSI) 2 (IWi), pp 1 4 5 4 4 , idm, 771~ Scrprrr atrd rhc \far fi ,Ucsaahr of flu fid .kJ .\nolls rmd C ) l h n . 4 ~ r n tLfcrafurr (ABRL. New York I>ot~bte&y,1995). crp pp 74-101. arid FM C rosr. 'Notes or1 the Docu~neo f the Two Mmahs at Qunmn and the Extnranorucal Dnn~elApalyprr (4Q246)'.m 1) W Parry and \ D Rtcks, edr, Cumrr Kereurrh and Twhr~olqtc~~l 1)Pmloptnmts on the Ded S ~ L%lk I (STDJ 20. Lridcn Brd, 1%). pp 1 - 1 3 \o e g Sch~fhun,Rrrlmmt~g,pp 321-26 M C; A k a , 'The Mm$t.di at Q u ~ n n nArc We Full See~ngDouble", IlSD 2 (19%).pp 1 2 5 1 4 Thc trandauon o f the Prr 61 crtrd a that of 5 P Hrnck,'Thc Psalr~lsof hlornon', tn H F D Fparh, ed, Tlu Apa-ryplral CNd Esmmr (Oxford Clircndon Prru. 19H4), pp 649-82 On thls &mug o f the Prr Sol cf r g ,C o l h . Sqcn und Sur, pp 4V-5 1 . E k hurn. '& Htsrory of rht ICILIIJ~ I*apk tn the Age o(Jcsw Chnrr A New t~tgltshEdirton rev ard rd C. Vcrrne F MtILr. M C;ooJmm er a1 (E&nbur& T&T Clark. 1971-86). 111 I pp 193-04

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ISAIAH I N 'THE N E W TESTAMP.N'I

detail in fsa. 11:4b, about striking the earth with his mouth and killing the wicked with the breath of his lips, is combined with Ps. 2:9: May he smath the ctntten' arrogance l ~ k ea potter's veswl Wtth a rod ofrron ma) he break rn ptecm all thew substarrce May he destroy the lawless natrons by the word ofhts mouth, So thdt, at h ~ rebuke, s rlatlons flee before hmr, And may he r e p m w srtlnen by the word oftherr o m hearts (17 23b-25) For he wtll smrte the earth wlth the word ofhis niouth for ever: He will bless the people o f t h e Lon3 urtth wisdont and joy;. . . (17%) Blessed art they w h o shall be tn thoce da).i, Seetng the good t h ~ n y of t the Lord whtcli he wrll perfurln for the gerieratton that a t o conre, Urtder the rod o f dtrctphne o f the Lord's anornted ln the fear o f hrs God,

(1 8 6-7a)

The war-like language, especially that borrowed h m Ps. 2:9, smashing 'the sinners' arrogance like a potter's vessel' and 'with a rod of iron may he break in pieces all their substance', suggt.sts that this Messiah is a warrior whose career will begin by leading the armies of the righteous of Israel against sinners.'" Interestindy, the l.?ta/ms of,~o/ontot~here follows the LXX version of Isa. 11:4 rather than the MT. For according to the former, the Shoot ofJesse will strike the earth 'with the tuord ( 5 9 My@) of his n ~ o u d ~whereas ', the Hebrew has 'wlth the rod (qm) of his mouth'. However, the language of 18:7a, 'the rod of discipline of the Lord's anointed', revcals that the author was not ignorant of the Hebrew text of Isa. 11:4. 1 suspect that the translator of LXX Isaiah ~5 r~lerelythe first in a long line of interpreters who, quite naturally given 1 1:4a, took the MT's 'rod of his mouth' as a metaphor for the Messiah's judicial pronouncement ofjudgement (cf. also 1 E n . 622, 4 E z r a 13:33-38, Arc. ha. 4:1X, Targum of Isaiah lot. cir., and, perhaps, 2 Thess. 2:8)," rather than a statenlent of his ability to literally effect execution by the mere spoken word (cf. bclow o n 4 Ezra 13).The Pxalms qf Solomon, then, attest a very similar exegesis of Isa. 10:3-%11:10 t o that which we encountered at Qumran. Srrrtrlrtudes crf E n o c h " W h ~ l ethe conception of the I)av~dlcMessla11 held by the author of the Psalms ~flfSilnwrondoes not appear to have differed s~gnlticantlyh m the expectanon of the I'rlnce of the Congregation shared by the Qumran sectarians, the same

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&% uuuron 111 C olhns. Xlf,m and Smr, pp 54-56 Thrc exegesfi has tdcnufied thc 'rod of hn rnouth' oflsa 11 J w t h the ' ~ m nrod' of Ps 2 9 '' 7111s orrtaphortcal understandmg of 1 1 J IS crpc~tallyclear m the lsarah Targum It rendem l u 1 1 411wrth ' and he shall ~trlkcthc unncn ufthc Idnd with the commwrd ( w x ~of ) hs rnr>uth.and wtth thc rpcakrnq Pfma) of h1.i ltps the miked shaU drc' " U ~ tod~crwne l ~ rtrtcd, thc w~nsltronof the S~tn~lrtu&scrtcd hcrr u that of M Black, 1 %B~w k if I n ~ v hor I I nruh 4 \no t n ~ l i i ktdzrtnn ('iVTP 7 , Le~dcnBrtll. 1085)

C t the

ISAIAH W I T H I N J U D A I S M OF 'THE S E C O N D T E M P L E P E R I O D

Etloch. In this cannot be said for the nlessianic figure of the Similitudes apocalypse of uncertain dateJ5we encounter probably the most transcendent Messiah in pre-Christian Judaism. The Elect O n e or Son of Man, the two designations most ofien used for the Messiah in this apocalypse, sits on the divine throne and judges on behalf of God, or the Lord of Spirits, at the " Elect One seems to belong more to eschatological j ~ d g e m e n t . ~ The the heavenly realm than to an earthly one. He is, nonetheless, identified with the Messiah (48:10; 5 2 4 ) and, if certain allusions to Isaiah 11 are to be taken at face value, even the Llavidic Messiah. The first, rather subtle, allusion occurs in 46:3. The chapter begins with Enoch's vision of 'One who had a head of days' and of 'another whose countenance had the appearance of a man' ( 4 6 : l ) The . use of Daniel 7 here is unmistakable. Enoch asks the identity of the second figure and his ongelus interpres informs him that '[tjhis is the Son of Man to whom righteousness (sedq) belonp, and righteousness (srdq) dwells with him; and all the treasuries of that which is hidden he reveals because the Lord of Spirits has chosen him, and whose cause before the Lord of Spirits triumphs by uprightness (ret') for ever' (46:3).This recalls Isa. 11:5,in which righteousness (JIy) and faithfi~lness ( ~ J I ware ; ~the ) two belb which the 'Shoot of Jesse' will wear. As Michael Knibb has pointed out, the Ethiopic translation of Isaiah here uses the same nouns, sedq and ref',as in the Ethiopic text of 1 Br. 463," which nukes the allusion even clearer and suggests it was at least recognized by the Ethiopic translator of 1 Enoclr. Since what follows in 46:4--8 draws extensively o n Isa. 14:-3-23, we can be fairly confident that in v. 3 we do indeed have a conscious borrowing from Isa. 1 1 :5."* N o ambiguity, however, surround5 the next allusion. The poetic description of the Elect O n e in I Etloch 4 9 recalls Isaiah 1 1 at many points. Indeed, 1 En. 4 9 3 reads like a reforlnulation of Isa. 11:2: 'And in hinl dwells the spirit of wisdom, and the spirit which gives insight, and the spirit of understanding and might, and the spirit of those who sleep in righteousness'. The author of the Sitnilitudes is clearly dependent on Isa. 1 1 :2"%nd has altered it in accordance

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In recent sclrolanhrp the Sirnilitr~drs are dated to etcher the first century acr or the first cenatry CE. For the latter, cf., e.g.. M.A. Kntbh, 'The Date of the Panhln olEnocl1: A Crtucal Kevtew'. MS 25 (197%7Y),pp. 345-59 and J.J. C:oLnr, ?'he A~mrrilypticIrnaRi,ratiorr:Ati Infmdrritiort toJeudh Ayucnlyptu lir~tatr~re, 2rrJ edrr (Crtnhrrdgc: Eerdnrrtrs, I'r)X),pp. 177-78. For thc formcr.cf., c.g.,ti.W.E. Nrckelshurg.Jc~~rirltLfvrattrrr betrrvrrr fltc*BtMe and the Mis/rrtcrh (London: SCM Press, 1981). pp. 221-23. "" Cf. I>.[>. Hatrtlrh. 'The Throne of H n Glory: The Dtvinc Throne and Heavenly Mrdtaton 111 Kevelauorr atld the Sm~htudesof Enoch'. Zh'W 94 (2003), pp. 68-96. M.A. Ktuhb. 'lratan~cTramtiom rn the Book of Enoch'. rn J. Barton and D.J. l\etnrcr, eds, ,4lier fhr GIIP: E~sayrIN Honor of Rex .Macon (Macon, GA: Mcrcer Umverstty P m . 1 0 6 ) .pp. 217-20. See the drscuston ur Knthh. 'lsaranrc Tndruora'.p. 221. '" Thts IS wtdely accepted among tntcrpreters,cf., e.g.. A. Drllnutm. Dac Bruh Hmoclt (Letpztg: Fr. Chr. Wrlh. Vogel. 185.7). p. 163; R.H. Chdrle5, 7hr Hook of EnhcIt or 1 1 S 1 ~ (Oxfl>rd: h Clarendon Pres. 1912). p. 96;E. Sjoberg, T)rr z\fettsr/~ensohtt itn Afhiopischnt Hetrothlnult (Lund: cnrh<entun \o,c g H L \trrtL arid C, \tenthcqer, Incroducrion ro rhc Ialmud attd Mtdrach, rr M Hock~iiiiehl(Fdmhurgh TRT C Lrk, IaNl).p 36s ( 1 abo Matt '3 th/Luls 1 22 John I 12, Eph 1 17 " Frp \ \ 15.21 C f r l w K m 1 l 6 , 2 12.16 " k c thc mpertrlly t~rlpfultreatment of th~rthcttie ui C Rowhid. Ihc O p t t f ~ ~ t i m 4 \tu& of 4 p a l y y r u tn Judrrtrm u r d Lady < hnrrrrrnrry (Londorr 'iP( K , I'tXZ). pp 7% 88 ? I S 2 7 ' An adaptrr~onot Wbrk'r tranrlrrron \cc rlotcr 7 2 and 73 &low I

ISAIAH W I T H I N JUDAISM OF T H E SECOND TEMPLE PERIOD

throne as 'lofty' or 'high' recalls Isaiah 6:lc." In both visions the Deity's raiment is remarked upon, although in the Book of Watchers Isaiah's laconic 'the hen1 of his robe filled the temple' has become a description of the &vine garment's luminosity (1 En. 14:20). Moreover, both visions are located in a temple: in 1 Enoch it is clear that the heavenly sanctuary is intended, while this is a distinct possibility for Isaiah - although it is also possible that in the latter Yahweh and his entourage have journeyed to appear to Isaiah in the Jerusalem temple (cf. Ezekiel 1). To be sure, the author of this vision has also drawn heavily on Ezekiel's vision ofthe throne-chariot, as its wheels (1 En. 14:18),72 and the fkquent reference to fire, ice and lightning (1 En. 14:9-17) make clear.'.' The same combination of Isaiah 6 and Ezekiel I confronts us in the brief description of the enthroned Deity in Dan. 7:9-10. Here the Ancient of Days sits on a throne as in Isa. 6:l, is surrounded by angelic attendants as in Isa. 6:23, and mention is made of the divine garments as in Isa. 6: lc. However, Ezekiel and Ermh also serve as important sources: the throne is supplied with wheels (Ezek. I :15-21; 1 En. 14:18) and fire figures prominently as material for the throne (Ezek. 1:4,13; 1 En. 14:9-17). The language of Dan. 7:9-10, however, is otien closest to 1 Glnclt 14, especially in the description of the divine robes (Dan. 7:9d-e and 1 En. 14:20b), the 'thousand thousand' which attend the Deity (Dan. 7:10c--d and 1 En. 14:22d) and river of fire which flows front the throne (Ilan. 7:lOa-b and 1 En. 14:lVa). Not unexpectedly, when we turn to the vision of God in the Similitudes 4 Enoch (1 Enoch 39-40), Isaiah 6 remains in the background, but it is 1 Enoch 14 whose influence is most apparent. Enoch's transportation to heaven by means of a storm-wind (39:3) recalls 14:8, the 'thousands upon thousands and myriads upon myriads' who stand 'before the glory of the Lord of Spiriu' (40:l) draws on both 1 En. 14:22 and Dan. 7:10, while the extended description of the four 'F'resences' which stand on the four sides of the throne (40:2-10) owes more to 1 Erloch 9-10 and 20 than to either Isaiah 6 or Ezekiel 1,

"

Lf n p the tww Greek venrons c t h v Bpovov 6vqAov (1 Ln 14 18) and c t h v rov xuptov raBqpavov Cnt Bpovov 6vqh.G rut hrqppcvou ( l u 6 1 LXX)

"

Roth the C;reek and Ethtoprc \enrons h m have a srr~gularthe fornrcr speaks ofthe rhmnc'x whccl (rpqhs) and the latter of the throne's 'nnurt' or 'crrcumferencc' (kebab) It IS probable, however that u r have here an error of a ( hruam scribe who did not rcalru that m Jewish tradruon God's throne was a chrrrot (bf Ezek 1 15-21. Dan 7 9) U~lformnately,the Aranurc of thu verse IS not prcxrvcd If at the end of 14 18 one toUow the Ethroprc, nther than the rdnlrnedly corrupt Greek t e a , one unght trrld ra tt an dluuon to the Tmhqron ofthc Senphun The Ethtopt~reads 'and dle sound (or vorce) of Clreruhrnm' Of coune, Isrrah atmhutcs the three-fold 'Holy' to Senphrm. not Cheruhm~. hut thc two could he earlly comhrned (urn Rev 4 8) However, 1thtnk tt probable that the Ethroprc IS rnerely an attempt to rruke sense of the Lorrupt Greek vemon and that the orqpnal prohahly spoke of the '.irdes' of the throne, uhrch wvas 'corl~tructed' of Cheruhrm See my amcle 'Of Cheruhtrn and the Drvrne Throne Rev 5 6 tn Context', NTS 49 (2003), pp 533-35, where I follow arrd develop a suggnuorr ntadc by J T Mhk, The Boob o f t m h Atrnwarr Fmmtr oJ@tmrh Caw 4 (Oxfixd CLrendon, l976), pp 1'++200

''

ISAIAH IN THE N E W TFSI'AMIINT

ilthough the four 't'resence\' rllay have rts ultimate orlgln in thetour 'lrv~ng creatures' of Ezekrel 1 Nonetheless, rt m r~npossrblethat the author of the Simrlrtudt~rdrew on Isatah only vla the texts of f Enoclr and Danlel. For he rnclude\ a verclon of the Trrslra~ptonof the Seraphlm rn 39.12-13 As we shall see, rt IS po\rrble that for t h ~ she borrowed dlrectly from the Irturgy of temple or synagogue, rather than from the book of Isarah. Even so, he could not have I I~turgywac the been Ignorant that the scr~ptlrralba\~rfor these words I ~ the vr\lorr of Isa~ah. Srnnlarly, ~nthe ilpoca-alypirof Abralmtn, whlch probably dates ffom c. 100 AD, \\e find elements fro111both Ezeklel 1 arid Isalah 6 In the descrrptlon of the '(our fiery I~vrngcreatures' wtio are srtuated under the d~vlnethrone (18:3;cf. Ezek 1.26) 1)etalls taken h-orn Ezekiel's vlslon predom~nate,but the l~vrng creatures' \IX wing by whrch they cover then faces and feet, and w t h w h ~ c h thev fly, ha\ beer1 taken directly frolr~the Seraphlrn of Isa. 6:2,as a the fact that their primary hnction is to sing hymns to the Ileity. Other echoes to Isaiah 6 n ~ a ybe found in the prayers recorded in 2 BQ~. 21:4-11 (v.7) and TiI4o.i. 4 3 - 4 (v. 2), while further apocalyptic visions of God which depend on Isaiah 6 irrclude '1.' Lrvi 5:1 a r ~ d2 Ir't~c)clr20-21. Unforturiatelv it is not certain whether thew latter YO are Jewlsh or Chrrctlan producnons, nor even ~f they stem frorn the Second Terrlple per~odor were con~posedat a later time. What Is clear is that speculatron on (;od arid hrs throne whrch was tnfortned by lcalah 0 corrt~nucdrn Judarsm afier I00 ( E, especrally w~thlriMerkavah mysnclsm (3 Etr 1 12 [$2], 19 7 1$30],22 13 1fj341.35.h [953], 40.2 [ § 5 8 ] ;Hekhalor Zutilrtr $350) The Kcvelatrori ofJohn (esp 4-25) and the .4scensron if'lsatnlr serve as two prornlnent exirnple5 of the slnlrlar tnsplratron Isatah 6 afforded Chrlsnan authon '' Tlluc, the vl\~onof lsarah ac recorded In Isa. 6: 1-13 hnctroned as one of the two rnarn Scrtptural source5 (along wrth Ezek~el 1 ) for vlsrons of God in apocalyptrc I~terature,both Jewlsh and Chrlst~an.Even when a later text such as 1 fitmilt 14 or I )antel 7 served a5 an author's prrniary authority, one can ~trll detect Isa~ah6 and Ezekrel 1 as twin fountahheads behlnd all apocalyptic crsrons of God In Fecond Teniple l~teratureIt 1s surpraslng, then, that lsalah 6 seenrs to have had so lrttle Impact In the sectarran I~teraturefrorn Qumran. To be sure, thrs absence rrlay be due to the accidents of the fragmentary preservatron of the scrolls from the Judean de\ert Aker all, very few apocalyp~es \nrvlve 1x1 the Qunlran corpus and those that do are qulte hgmentary. Moreover, one copy of the Iiatah I)t.sher (4Oplsab = 4Q162) breaks off at Isa. 5 30 If only the re\t of ~ t sfinal colunrn ti,~dsurv~vedwe probably would have an example of Qumran exegesls of Isarah's vlslon to compare w ~ t hthe

"Other allunorn

to luidh r mot^ III errlv C hrirtrrrr literature u~cludcJohn 12 37-41. cap v 41 For rile intcrpreatron of lurrli f? in ;tie Awcr~r~on Isutalt. Jcwlsh Chratianlt) md Chippn. wc D O Hanriah, 'lsalah r Vision i r k tlrr hucrrsrorr of Isaiah and the Early 's uce ofttle t h ~ r d\ong. More promlclng IS the M l h t ~ k k r t k I)e\lrrr'r appltcatlon o f Ica 42 1 t o the Qu11lra11rectar~aniH,ib 1 12-13a, partrcularly 'you have appo~rltedhlnl for , ~nterpretecia\ judgement' and 'you have rnctalled htm t o rebuke h ~ n l ' 'IW

"*

f- g . Irdlsh 42 Mark I 1l:Mdtt 3 17'Luke .? 22. Mart 17 I t b l l . 1 7 . i ( l okc 'j .3i, L i ~ k c2 3lL.12. 2 3 75;1:p 1bn1 I4 fr-7.lu1ah 4 0 Luke 2-32;Acts 13.47: lip lirnt. 14 8. l u ~ r h5O.Mrtt. 26.07.27 SO. I:/' ftrnl 5 14: 1, I-2,s. l u l r l ~53. Rol11. 10-16. I I'ct 2 22. 2.1; Matt X 17. Lukc 22.37: JOIIII I2.3X. Io/tt~. pp 1 If>-3') Howrvcr, 1") f ~ 111 r ~ t ~ to deny n the ~ I I~I H U C I~~ C Crclyrt ti115porrit, hut unns another, pdrauel, crddltlon. Thc 115c of the opcniny vcncr of Isdrah 40 in the New Te.itarnmt is dru-u%xd hv Klync R. \nt,tigra\~.'Screams of Traditlorr Eri~ergtngfi,rn lsarah 40.1-5 and therr Adaptattorr in the New Ii~trrrtcrtt'.~S.Vl X (19XU).pp 24-45. Ir IS pi,\\rt>lc, of coune. tlrat the atrtllor r>itltc fotrnh gorpcl w s s here drawtrlg on orte of the \ynoprrcr. rattler thrrt nrirrg rrt rndepcndcnt trrdrnon. An rlterndtrve ~ s p l r i ~ a r i\uggett> ~ ~ r t that the t i r ~quotatto~t t w.15 an carly glotr.coprcd Into the test of h,lrrk fnrrrt (2 7.77. Thrr u>lutrc~riis fdvrrtrred by rome cornntcntntors. c . ~ . Taylor, 'fit (hqwl 'ucordrnp ro Sr .$lark (Lolldon btac~t~rilart. 1952). p 153. .171cre a,11own.cr. no tcsttlal cvtdcrrce to support till\ ruggrrttoo See rrr pdrttrrrlar Kikki E W~tt.i.Ldl'rh'r %. r' I l x ~ d l uurrd .ifark (WUNT, 2nd scrrn XN: Tiihtngen: Mohr \reheck. IC)97),pp. XX-'A). Ilecent Jtu.~ir~roo\ of this arc to he Cound rn Watts. . A ~ q r ,Ikodus: and Joel Marcuc. 7hc C4ky qf'rlrr loni ugh him, therefore, Isa. 56:7 will, finally, be fulfilled. This coining judgement is the theme of Mark's final quotatlor1 fronl Isa~ah,

ISAIAH IN TH1: NEW TESTAMENT

In 1.924-25 Here .we have another conlpo5lte cltanon, whlch begns w ~ t h hnes drawn f r o r ~Isa. ~ 13 10,a parcage whlch announces the comlng ofthe Day a r the LXX translat~on,though they may of the Lord. These hnes are ~ ~ n i l l to be an rndependent translanon of the Hebrew. The second part of the cltanon echoes phrases f m n ~the LXX verslon of Isa. 34:4, though there are s~mllar passages elsewhere, e.g. Joel 2: 10. Although these llr~esIn Mark 13:24-25 are not ~ntmducedas a clanon. they would clearly evoke menlorles of the prophenc threat of judgen~entaniong Mark's Jew~shreaden, together w ~ t hthose gent~lemplissmntr tias I'but,~,q~le dc .%Lrthrnr: (2trmtd I)rw sc rerrd presort rn route hrrmanic&(Anl3ih 140: Korne: Editr~re f'ont~iicio lrr~tutoBibi~co,I'W)); 1i.S.McC:o~mcll, l a u , and f'roylrcry in Marrhnr~'~ Cklwl: 7hp .4urltonry urtd t i c of'rlrr (Hd 'I'leiranmrr 111 rkc f kipel ojSf. ;\htrh~ur(Basel: Frtcdrizh Rrtnhadt. 1969); K . Stc~rdahl.71tc Srh'rol rf.Sr .4~~rrdtru~~rnd 11, I ;r q j r h ~Old 7?s1~ltilmt, 2nd c h i (Phtlrdclph~a:FortI'm\. IY(,X (1054j);K.H. Gundry, 7 L I kc ~?/'rrfrrOld 7Lra1ncnr in Sf. .\,fartht?rj's &s.cp~I: Wi~liSprial Rc/macc co rhc .+fcsscrtruH o p ( N O \ ~ T 18: S ~Lctden: ~ Nrtll. 1967).

conception. The singular interest of the paragraph revolves around what leads to Jesus' conception and birth andJoseph's response. Ut~derlyingthe narrative is the issue ofjesus' identity, a concern that will dominate the narrative. Isa. 7:14 is not interpreted in Jewish literature as a passage that foretells the arrival of the Messiah; however, the exegesis that surfaces here in Matthew treats it as such. In the context ofthe narrative, it is cited with the sole purpose ofvdidating the ri~ar~ner ofJesus' conception. The formula that introduces the quotation links it to the contest: 'All this took place to fulfil what had been spoken by the Lard through the prophet' (1:22). The events that transpired were to fi~lfilthe Lord's will. Mary conceives with the miraculous assistat~ceof the Holy Spirit. Joseph, her betrothed, is not involved. The text of the LXX supports this event: 'The virgin/young woman will conceive and bear a son'.' Therefore, on a surface level the quotation demonstrates that what happened to Mary was foretold in the scriptures. The formula that introduces the quotation pushes this further; it confirms that the Lord was behind these events. Perhaps more pmblen~atic,however, is explaining why Matthew includes the second part of the quotation, 'And they will call his nanie Emmanuel, which is translated God with us' (Isa. 7:14; 8:X, 10). Given the formula that introduced the quotation, it seerlls that this second part of the quotation has little or no relationship to the circunatances surrounding the virginal conceptior1 or birth. A careful analysis of Matthew's editorial style, however, suggests that he is a cautious editor, and the inclusion of this seemingly extraneous is supported by the pmtninmaterial is not an oversight. Such an observatio~~ erlce the Emtnanuel tilotif receives elsewhere in Matthew's gospel."he notion that Jesus brings with him the presence of God to the c o ~ ~ ~ n ~ uisn i t y found also in 18:20, 'wherever two or tliree are gathered in my tiatne, there I arn in their midst', and 28:20, 'and I will be with you until the end ofthe age'. quotation in 1 2 3 The final admo~litionof the gospel in 28:20 and the for~r~ula effectively bookend Matthew's gospel with the concept of the enduring presence of Emnianuel within the community. Furthermore, it is also noteworthy that a change in text-form plays a role here. Matthew's text-form differs slightly when compared to that in the LXX. Whereas the LXX text reads, 'aild you will call him Emtnanuel', Matthew writes, 'and rlrey will call him Etnrnanuel'. The discrepancy, albeit r ~ ~ i n oisr , sigriificattt. 111 I:2l, the child is namedJesus by Mary and Joseph, and this is what they call hirn. Here a second na~nirigoccurs, but now rnention is niade of

'

W Wercn. 'Qiroutrorrs h r r r I$arab and Matthew's C h r ~ s r o l o ~(Mt y 1.23 and 4.15-16)'. rn J. van Kurten and M. Vervcnne. edi. Srudh in rhr Ruok oilsurah: Fesrsthrii U'iNem .4..\f. BFuk17i (13ETL 132; LCU~TII: 1.eirvcn Untvenrty PrcsiPcerers. 1997). pp. J47&5. See eipecdly I). Kupp, .Marthru~'sEmnranircl: Dir.irie h t r u e and God's l+ople rn the f:mr Ckspel (SNTSMS MI; (:arr>hrrdgc. \

X 12-16.tn ~ h t I(~ 1shthe Loniiliuntty that. in 1r.5 move to the wiiiernm, prrprm the way thrnugh ICS study of the law

notion of privilege as result of Abrahamic descent are also in view.' If this is the case, then there rnay exist in this passage the notion that the salvation that was expected to arrive with the eschatological age would soon include the gentiles. Matt. 4:15-

16//Isa. 8:23&9: 1

Land o f Zrbulun, land o f Naphtali, on the road by the sea. acmss the Jardan,Galilee ofthe Gent~lesthe people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.

The paragraph that conlprises Matt. 4: 12-17 functions as a transition, propelling the story ofJesus onward from the opening birth narrative and the segment on his preparation for ministry to an extensive account of his ministry proper. Just as the geographical movements in the birth narrative, all of which Matthew considers to be foreordained, reflect more than mere physical peregrinations, so the change of location in this section of the gospel foreshadows new developments in other areas of Matthew's storyline. Jesus' move from Nazareth to Capernaun~serves to underscore an adjustment in the author's depiction of his identity and highlights the nlomentous shik in salvation history from the ministry of John to Jesus. Matthew marks these changing circumstances with a fornlula qi~otationh n l lsa. 8:23b-9:l (LXX).' The relationship of this quotation to the narrative context seems solely to validate Jesus' move from Nazareth to Capernautn; the change in locale demonstrates that Jesus is in fact the one spoken of by Isaiah. This, however, assumes that the lsaianic passage refen to someone ofthe first century (:E. The formula that precedes the quotation denlands such an interpretation. It is the move to 'Capernautn by the sea, it1 the territory of Zebulun and Naphtali' that is spoken of by the prophet Isaiah. Isaiah 9 was a well-known passage in Judaisnl that was thought to foretell the corning Messiah. The LXX contains an example of a messianic reading that emphasizes the justice and peace that would acconlparly the Ilavidrc messianic rule. But Matthew does not explicitly identify Jesus as the coming Davidic Messiah, nor does he focus upon the results of the rule; rather, he is much more subtle. The text-form shares sitllilarities with both the M T and LXX,' but there are also several readings in it that are unique to Matthew. These dissimilarities are enough to give rise to the question whether Matthew used another translation altogether or produced one of his own. Although this is a complex W 1) I>rvin and 1) C Allson. A Cntud and E x ~ c u Commenrmy l or] rlw Gosprl ~~ordrnf ro Stnt

'

'

Marrhrrv.I (ICC, Edmburgh T&T Clark, 19XH),p 297 For dtwussron of the Instorrcal and lrtlgu~sarfeatures of tha pmphccy x e J A Emerton, "kme L~ngursncand Hrswrrcal Pmblem5 rn Iwah VllI 23'.JJS 14 (1969).pp 151-75 The LXX vemons differ corrrrdenbly for thrr pw;tge

ISAIAH IN THE NEW TES'I'AMEN'I

dlscu~slon,~ a few polnts are worth I I O ~ I I Ifor ~ our purposes here. Matthew begnlc the crtatlon halfivay through v 23, thereby accounting for the lnlnal cilff'rrences The LXX phrase 'Galllee of the Gentiles', whlch Matthew dupllcater I ~ hl\ I text, 1s a keystone In the nlearnng of the passage w l t h ~ nMatthew's context It IS >rqlficant that although Matthew adheres to the LXX wlth the ~nclu\lonof the aforen~ennonedphrase, he onllu the untversallzlng phrase 'the regroll of Judea' that appear\ In the LXX texts. The ~mpllcatronIS that the regional locatedness of Cialllee 13 Important for Matthew. Or, to put ~tanother way, Matthew's Interects are prlniarlly geographlcal. He resau unlversahzlng and Instead llrl~ltsthe text to the geograph~calboundaries of Galllee, whlch delineate the locatlor1 of the beglnnlng of Jesus' nllnl\try. Some haw suggcrted that this IS the reason for the ~nclu\ronof the quotanon. If, as seetrls Ilkely, 4 13 IS a Matthean conlposrtron, then we already have the llnklng of Capernaun~wlth Zebulun arid Naphtah Thus, whlle the phrase 'Galllee of the Gentllec' undencores the therne of gennle ~ncluslon,~ t prlmary s reference nlay I ~ Ih c t he geographlcal ' This t i true partrculariy rn lrght of current research on Galllee, whrch suggests t h ~ ltt resembled much of the rest of Israel at thlc t ~ m ~ Another problernat~c element of the cltatlon I\ the fact that Matthew rr~cludesa great cfeal more of lsalah than IS seennngly necessary If he were proof-text~ng,he could have cited nlerely the rnltlal sectloll of the passage. 1 hc rrrclu\ron of the second clcrrlerlt of the c~tatlon, narncly, the deccr~ptronof the state of the people, IS more dlflicult to explaln These people, referring to thocc In Galllee, dwell rn darkness They srt In the 'reg~onand shadow of death' Such may be t h e ~ rstate, but who exactly are these people? Looklng back to 1 21, the boy 15 to be r~allledJecus because he would 'cave hl\ people fro111their ilnc' Chven the context, the people In vlew here should, upon first readrng, bc underctood to be the Jews (cf 1 0 i4) Although, later rn the gospel, the referent will certatnly expand to Incorporate the ~ n c l u s ~ oofn the gcntllec, the lrlltral referent 1s more Ilrnrted at the beglnnrng ofJesuc' nnnlstry, the advent oFthe long-awa~tednlesslanlc vlsttanon to Israel Thlr iuggestq then that the referent of 'people' In 4 1 0 should llkewlse he the Jews It becomes Irolnc that only later ln the gocpel the J e w i ~ hpeople largely reject hlm, and a rlew people, h ~ people, r are defined more broadly to ~ncludegentlles Light Joez not recnr w ~ t hgreat tieqttency In Matthew Matt 2 2 recordc the Mag'\ observat~onof hl\ 'ctar at ~ t rlslng' s The a11us1on to Nu111 24 17, 'a star will cotlle out ofJacob', st1 lrnportarlt nle5stanlc text In Second Tenlple JudaI ~ I \eonlei , ot>v~our' I J It I\ poc\lblc that Matthew'\ passage too 1nclude5a \ubtle "

Mcrikrn. .\farrhru,'>IfrWc..pp l i 3 1 . See \. Frytie. ( ;rr/~lrc../r.-ur, mrd the (;osprb: I~rcnrry/lllltro'uhrs irrtd llr~torrralInr~sr(yiraoru(I'h~lddclp t ~ m Fortrzrr. . I'fXW), pp 25V-334; I< Honlcy. .41rhh-alqy, Ifirrory, d11d ,%-rrcy rtr (;r~lrlcr.Tkr Sor-la1 (;vrrrr.sr o/./ritt< und rlu Rdhh? (Valley Forpc: Trtrrrty I'w\s lrtteraatrorral, I')VO). '' Iopaq). Nuni. 24:17 1% used I X S rend\ i r v u r t i c i iicnyov Q larllsat thle potnt In the exegests of the scrtpturet 111 the DSS we find a revelatory b r n l of esegei~cthat tc thoroughl) eschatolog~calIn orlentatton, In that the tnearnng of the text wa\ undentood to have thetr current events IYI vtew The same holds true for Matthew It1 fact, eschatology IS the dye that colours cverythtng In the gocpel Matthew offers a narrative that contrden the uwghty IFsuec of the s~gnficanceofJecus' 11fe and mlntstry, the arrival of the trines of the Meet~ahand tts effect\, the recponse tiom the Jews, whtch 15 generally rendered a\ one of unbe11ef.arlcithe transference of the Gocpel to the gennlec Thew are deep-seated concerns 111 the developnlent of the theology of the earlv Chrt~ttanmovement 7 he forn~ulaethat precede the quotatlonc provtde an accerc into thlc world-vte\\ The fbrmuln quotations, all Matthean addttlons, are prefaced wtth 'thrr was to fulfil what was spoken through the propliet' It IS the notlot1 that that such evenn were foretold long ago by God ipeaktng through the prophets that brtngs the Issue ~ n t ostark clarity The elcnlenn ofJe\uc' I~fe.h ~ cactlons, tnovcrnencf, the responws of people to httn, dl1 help to denlon\tnte who he wa\ For Matthcw,Jesus 15 the very hlfilrnent of C;od'\ pirrpo\e\, the denouement towards whtch Israel's h15to1-y war progree\lng A\ the genealoby and the tntroduct~oticugge\t, the go~pelof Matthew 15 'The book ofJecuc, the Mesetah, ton of I)avld, son of Abraham' (1 .I). Many of Matthew1\ reference\ to I\atah arc taken up wtth muej surroundIng Jrsus' I ~ f rand nnrnstry, h t n the clrcumrtancec of h ~ blrth s (7 14). to hrt move to C'apernaurn (8 23k-0 1). hlc heallnp (lea 53 44, 42 1 4 ) , and other such elemertts Matthew teem\ at palnr to demonstrate that, on every level, Jcsi~c1s the one foretold tn ccrtpnln. O r perhaps better,Jeeuc' Ilfe, even on the tnost nl~nidanelevel, detnonctratec who he te The Icalan~cqitotatlons conalhute milch to Matthew'c already rtch C'hrtrtology Jecur t t untquely related to the Fatheras Son ofC;oci (1 23.3 17.11 25-30.12.18-21.17 8) and,assuch,~s dtsttt~ctfrotii all hitrnantt). He tr tile one who, ac Etnn~,~nitel, brltlg the presence of (;od The vert~calrelatlonslnp between God and Jetus is extrrtrnely pn)rioutlted 111 Matthew, cv~cietlced111 the Ijapt~smand Transfiguration narratire\ and the al~gnnierrtof the latipage 5poken by the volce In these contests ultlr tlir fortiii~laquotatton t t l 12 18 (lsa 42 1) Thew preqent the reader with a lngh C'hr~stologv(I 1 25-30)

ISAIAH IN MA'I"WI>W'S GOSPEL

But the hor~zonulaspect 1s also ceutral to Matthew's portrayal ofJetuc. As Ernnianuel, Jews' interactlous with people beconle rnornentc when tlley encounter God. Hn partlc~patlonrn table fellowsh~p,acts of heallng, and denlotistrntlon of care for the harased and helpless, etc , all reflect Matthew's Chrlstology aud e\chatology. The rnle of the Splr~tIS essent~alto t h ~ snotion The Father has placed h ~ Sprr~t s upor1 Je\ut The S p ~ r IS~ s~gnlficant t In Matthew; the arrival of the Splr~tnot only reprecents the power of God but hjrlctions as an eschatolog~calmarker of the tlrnes of the Mewah (12.28) It serves to demonstrate that the long-awa~tedttme has arrlved and that Jceus re the Mewah. T h ~ sopens the door to an ernphasls upoti the Ilorizolltal, or eth~cal,Chrlstology. The eplcodes ofJesuc' lleallng provtde good examples. In the explic~tquotations and allusions found In Matthew, tlie heall~ippolnt to both his identity and his care for hurrranity. It is this latter aspect that often goes unnoticed. Matthew seenis to play with this idea, using lsa~arlicmaterial to do so. This is evident in the incorporation of Isa. 53:41, 4 2 : 1 4 arid the apparent allusions to Isa. 21): 18-19, 3.5:54), 42:7, 18; and 01 : 1 in 11:2-0. In each of these Matthean contexts, the Ilnkage ofhealll~g,eschatology and Jesus' ~ d e n t ~becollies ty vital to the narrative \equence Furtllermore, whatever Matthew's ideas were concrrlling Jesus and his relationship to the Servant in Isaiah, there secnis to exist no notion of a Suffering Servant; rather, Jesus is the one wllo brings the long-anticipated salvation of God to the people for tlieir healirig and restoratiotl. O n e nlay not easily separate eschatolobg frnm Matthew's other theological concerns, for everything is viewed through an eschatological lens. The Isaia~~ic quotations in particular are interpreted and used to validate the cornirig of the tinies of the Messiah (cf. 4:15-16; I 1:2*; 1 2 18-21). The 'dawning of the liglit' in ?:I0 asid tile bestowal of the Spirit in 12:18 (cf. 3:17; 12:28) are important elements in this conception. Matthew's understandiilg of the Spirit, ~tis already referred to above, IS a z~bmlficarita\pect 111 111s thought 111 t h ~ s not as prolillnerlt In the \cholarly literature as ~t nught be It I\ apparerit In 12:22ff. that an Interconrlectlon exlsts between the deeds ofJews, particularly h ~ exorcism\, s tlle be\towral of the Sprr~t(13.18). and the arrival of the Kingdom of God (12:28). The Splr~tserves to mark the sh~ftIn the ages, the beginlung of the renewal of all thing. Lrilked to the eschaton IT the Intcgratlon oftile ger~t~lcs 111tothe people of God. Cerltile ~ncluslonIS one of the great themec of the gocpel, but ~tremalnr just uiider the suriace, largely unexpressed. Many of the Isa~an~c quotntlons Incorporate t h ~ thenlc s as Matthew expands the tategorles of s~lvat1011 dud the people of God fiom the narrow confines ofJew~shpart~cularlcnito a call of all htrman~ty(28 l(r30) Thlz openness to the gent~lccIS ev~dentecpec~ally111 the quotatlotis of Isa 8 23b-9.1 and 42 1-4,and perhapc in 40 3 AS tvell Hut wrely ~tIs al'o present for tlie readers of the gospel In pascagec llke 1 23 In the mend sectlor), 'and tliey $hall nanle hlili Eri~~llari~~el' The eccle~~al conriect~onsof t h ~ passage r are n~an~fest ln the change ofwbject It 1s h ~ people, s wl~orrlhe will

ISAIAII IN THE NEW 'TESTAMENT

save fi*,111their sins, who will call him Ernmanuel. It is likely that gentiles are also in view here, particularly given the inclusion of this theme of divine presence at the close of the gospel, where the nations are direcdy nanied. The social context of early Christianity during this period would seem to confirm this. All of this pmulnes the rejectiori ofJesus, the Messiah, by the majority of the Jewish people and the redefinition of the people of God. If one takes the view that the extended qtlotations become part of the rhetorical force of the gospel as a whole, then they provide further clues into Matthew's use of Isaiah. For example, the apparent marking of those in Galilee in 4:15-16 as people who sit in darkness, suggests that, for Matthew at least, Jesus' mission to the Jews involved their salvation. Similarly, the quotation of Isa. 42:1-4 in 12:18-21 offers a similar infusion of theological grist. Jesus beconies the one through whom jucticeijudgement will be announced to the nations; he will also bring justiceijudgement to victory. It is this emphasis upon justice that may present a critique of the Jewish religious leadership. O n e could further point to the critique of the Jewish religious establishment in the citation of Isa. 6:9-10.29: 13 and 56:7, each seemingly pointing to the failure of some within Judaism. In the Isaiah quotations we find a richness of themes that encapsulate elements that are central to the gospel. Christology, eschatology, the problem of the Jewish rejection, gentile inclusion, critique of the Jewish religious establishment and final eschatologlcd renewd are all found in the lsaianic quotatio~is. Matthew's usage, sinlilar in many respects to that of the Dead Sea Scrolls, represents a revelatory form of exegesis that presented the scriptures as the answer to the problem of understanding the days in which the evangelist and his group lived. Certainly, for the early Christian community, coming to terms with the theological significance ofJesus, his life, death and resurrection, Isaiah was a favourite text that offered many answers.

Chapter 5

Isaiah in Luke-Acts Bart]. Koet

In a mosaic of the church of Santa Sabina in Rome, made under Pope Celestine (422-432), there are two fernale figures at the sides of a great historical inscription. Below one figure we can read: eclesia [sic!] ex circurncisione; below the other one: eclesia exgentibus. Over the former is Peter, while over the latter is Paul. Fro111 this conlposition and from many others in Rome we can learn that there was in the fifth century still a certain notion that the church was originally divided in two: a church f h m Jewish stock and one f h m the gentiles. An example of this pattern in the thirteenth century may be the mosaic of the apse of San Clemente in Rome where we see right of the centre Peter, Clement, Jeremiah and Jerusalem, while left of the centre we find Paul, Lawrence, Isaiah and Bethlehem. In this picture Paul is the apostle of the gentiles, Lawrence is the deacon of the gentiles and Isaiah is the prophet of the gentiles. That in this mosaic Isaiah is presented as prophet of the gentiles should come as no surprise, because Paul 'finds in Isaiah - particularly the prophecies of I3eutero-Isaiah - a prefiguration of his own distinctive apostolic ministry to the Gentiles'.' How did Luke read Isaiah? Does he acknowledge the context of a quotation? Are some passages more iniportant than others? In this chapter, it will be argued that Luke not only knows the quotations, he also takes into account their contexts (at least to some extent), that some passages of Isaiah are more crucial than others, and that some of the ideas in Isaiah are adopted a5 a blueprint for his work.' There are four explicit Isaiah quotations in the gospel ofluke. Two of them also occur in Mark and Matthew (Isa. 40:.3-5; Isa. 56:7), though Luke adds

'

'

.

Hays. * "Who has Helteved our Message'" Paul's Reading o f lunh'. tn J M C ourt, ed New 7esramenr Wntrn and f/te Old Zstamenr An Inrrodwnon (London SPCK, 2002). p 47 Fur Isatah's

RR

vtew on the getmles, see I IMdrl I dnd Mdtthcu It sccnts to rne rhat theqc trxr.i arc tornhrrtcd hv thc u m e nudra\hrc tet hnryoc as nrenuoncd rn tootnotc 1 6 the rharrd elrlrrerrt 111 a klchrcu teht arid a f-rcck 'mc Ir thc word tt~r'house' I I 1% clear

It

thdr the confew 15 aI\o the wrrlc. hc~au.ich)th tc\n drrl nrrh the trlrlple In lertlulcrrr

ISAIAH IN LUKE-ACTS

Isaiah 53

Lk. 22:37 is part of a literary unit, 22:14-38. There is a unity of time and place: in an upper room in a house in Jerusalem, during the Passover meal Jesus is the host for his apostles. As elsewhere in Luke, the author uses a nleal & a literary fianlework far statements made by Jesus (cf. 5:29-39; 7:36-50; 11:37-54; 14:1-24). But although there is clearly a unity of time and place, the connections between the different phases are not easy to find." There are two imponant themes: the Eucharistic and eschatological rneal and the theme of Jesus' sufferings (22:15,19-20,22,33,37). But the position of the disciples is also at stake. After the Lukan narrative of the institution,Jesus speaks with his disciples about their 'relation' with hirn ('to hand over' in 22:21-22 or 'to be like a servant' in 2223-27). In 2231-34 there is a short dialogue between Jesus and Peter, followed by material unique to Luke (22:35-38). Although it is often said that this passage is h n l a pre-Lukan composition, the reference to scripture fits the use of Isaiah 53 elsewhere in Luke-Ace. It is a dialogue between Jesus and his disciples. In 2 2 3 5 Jesus seerlis to refer to the instruction he gave when the Twelve were sent out (Lk. 9:1-6), but the purse and the knapsack are tntroduced from the rnstrucclonc for the seventy(-two) others (Lk. 10:1-12). Jesus sketches a contrast between the attitude of the cirsciples in the past and the new situation, anticipating the conling crisis. The reference to the sword indicates that now the situation will be serious. The change is illustrated by a very short reference to scripture, which is introduced by a quite emphatic introductory formula: 22 37

For I teU you, that this scripture must be fulfilled In me, Arid he was reckoned with transgressors. for what 1s wrlnen about me has ~ufulfilnent

The quotation appears to conie tion1 Isa. 53:12 (rui t v roiq bvopolq EkoyiaOq), though it is hard to be certain when only two words agree exactly (rai p c ~ bvopmv a i h o y i d q ) . Although there are some indications that it has Semitic roots, it is also possible that Luke (or his source) followed the tendency to correct a LXX-like text in the direction of a Hebrew ~/i,rktge." The freedom of interpretation nlanifested in the LXX (and also found in later rabbinic literature) could also lead to such a quotation. The disciples interpret Jesus' warning literally and show him the fanlous two swords. This reaction evokes Jesus' disappointment: 'enough of that' (22:38).

"

G.R. C:dlrd, Sirrtrf L ~ k r2, ( R l ~ c a nNT (:omntcrrtar~rr;HarrnonJswortt~:Pcngt~l~l; 4th elin. 1971). p. 237:' . .tile Lucarl ~ C C O L I Iof I ~ tire Last Supper u u-t~olar's paramsc atid a bcglnrlcr's nl@trrurc'. C:f. Kuunr. rXu AIM li.rfamnrf,pp. 237-39; for the d~ffcrcncesbetweerr Isa~ah53 MI'md LXX, scc E.R. Ekhld. Iraiah'i Snot~rI'oems Anording 10 rIrr Spptar~~itrr: .it11 fk-100

ISAIAH IN TI-IE NEW TESTAMENI'

authoritative argument for the gentile mission. That the gentile mission is based on this reference to the O T is clear, but the actual way it happens leaves much to be discussed. Paul and Rarnabas quote Isa. 4 9 6 13 47

For ro the Lord has commanded tlr, sbylng 1 have \et you t o be a 11ght for the Gentiles that you may b r m g salvanon t o the uttermast parts o f the earth

The textual form of the quoution is that of the LXX.44The quotation is part of a unique section of Isaiah (49:l-f)) where the gerltiles thenlselves are directly addressed and are invited to listen to the Servant. In a direct word tiom the Lord (49%) a new explanation of the Servant's task is given: dongside his task for Israel, he has likewise a rnission for the gentiles. The gentiles are presented with a message of salvaric>n:the Servant will be a 'light' for them. This new element of the Servant's task is part of the dynamics of (Deutem-) Isaiah (see 48:20). It is important, however, to note that in Isaiah the Servant's being a light for the gentiles is not at the expense of his rnission towards Israel, but an extension ofthat task (see also Isa. 49:7-13)." There is a certain stress on the Lict that the whole setting, the quarrel included, is an inner-Jewish discussion: this was already clear from the fact that in the speech Paul is quite clearly directing himself to his fellow Jews. It is explicitly mentioned that the first encounter is in the synagogue, while both encounters are on Shabbat. Implicitly, the second encounter seems also to take place in the synagogue. Within those Jewish circles harsh words were not necessarily understood as a rejection. We have a clear-cut exanlple in this text. As kve saw above, the quotation fionl Habakkuk soundc quite negative (13:41), but the reaction is a positive one (13:4243).4" This is confirnled by the use of Isa. 49% in Lk. 2:29-32. During the presentation in the temple Simeon describes Jesus in terrns that are taken from the Servant songs in Deutero-Isaiah (Lk. 2 3 2 ; see Isa. 42:6; 49:6, 9). Simeon's pronouncements in Lk. 2:2Y-32 and 2:34c-35 are important for Luke's vision of Israel and of its relation to the gentiles. These pronouncetnents are made in the context of law-abidinpess (Lk. 2:22, 23, 24, 39). In this way the author suggests that the gentile nlission is law-abiding. The reader who has read Luke 1-2 as an introduction to the gospel ought to know that Jesus has a double

" '' *

k c Cteyn. Gpfriqrtrt Quorarrons,p 197, Ktturn, I h Slre Iesramcnf, p 4 14, only 'behold' u 'ornmed' rherc are .irvenl &ffcret~crrbetuectl the Hehrew tevt of Iqa 49 1 - 6 uld that of the LXX see tny 'Paul and Narrubu 111 Pntdian Anttoch', pp 107-10, < t rlso Ekblad, LsarcJl's k v a n l I ' m , pp 80124 i'aul'.; and Ilaroabas' reacttons m 13 4 t A 7 are often secn u a pmgramnuoc satcment, tnuodu~tng the rqetoon of the Jews Acconfrng to Luke thn rcacaon ur mdced a drclsrw factor In extendmng the prochrruoo~~ to the gcnoles, but wrthm Jculsh ctnles harsh words arc not necmarxly a rcjecuon Paul stavs tn contact wtdr the Jews after Acts 11 For my optnton dlat the concept 're~ecoonof the J w r ' a not correct.we t tvc Srudirs,pp 15(&56,u1d Koet, 'As Close to the 5ytugogue As Can Be. I'aul tn Lortrtth (Aca 18,l-IS)', tn R Blertnger, ed , 7 k Cont~rhranCarreqwndntce (BETL 125, I euvrn Leuven Umventty Prcss - I'srters. 1996), pp 397-415

ISAIAH IN LUKE-ACTS

mission: being a light for the gentiles and a glory to/of Israel. But Sirneon discloses also to the mother (and thus to the readers) that this tnission will also brmg forward strife and controversy in Israel. But as I have argued elsewhere, the final result of these contmversles (e.g. those in Acts) will be positive for Israel." At first sight the quotation in 13:47 seems to suggest that h t n now on Paul is interested only in the gentile mission. The Isaianic context of the quotation and its use in the beginning of Luke-Acts make us understand that this quotation is used as a defence of the gentile mission and not as an argument for the rejection of Israel. In the OT, Isa. 49:6 is a key text for the concept that, like ~ in Acts Israel, the gentiles can also have a share in God's p r o n ~ i s e s .When 13:46.17 Paul and Barnabas quote Isa. 4 9 5 , it is quite possible that the idea of salvation for the gentiles as well as for Israel is presupposed.

As argued by G. Wasserberg, the final scene of Acts (28:16-31) is a clue to accepting Paul's invitation, the understanding the whole of Luke-Acts.'?After leaders of the Jews come to visit hinl (28:17a). Paul declares that he is lawabiding (28:17-19), and this insistence on adherence to the law is a common theme in the final part of Acts (223; 23: 1; 24: 14; 26:4-5; cf. 16:3; 18:18; 21:23-27; 26:22; 28:20). The Jewish leaders in Rome declare that they have not heard anything negative about him. They want to hear Paul's opinion about the much 'spoken-against' sect. I>uring a second encounter with a larger audtence Paul testifies about the Kingdom of God and tries to persuade then1 about Jesus h111 the law of Moses and from the prophets (28:23). This proclamation causes dtvision among the listeners (2824). Reacting to the division, Paul quotes Isa. 6:V-10 as an introduction to his declaration about the gentiles: 28 25c The Holy Sptrtt w a s rtght tn saylng to your fathers through lsatah the prophet 28 26 Go to th~rpeople, and say, You shall tndeed hear, but never understand, and you shall tndeed see, but never percetve 28 27 For thts people's heart ha$ grown duU, and thetr ears are heavy o f heartng, and ttletr eyes have closed, lest they should percetve w ~ t hthetr eyes, and hear wtth the~rears

"

'*

"\~n~com Wone'. pp 155'M6 Another alluslon to lu 49 6 tilay be wen m Acu 1 8 111 Ps-Phdo's U N 51 3 6 Samuel a also desir~hcd as a hght to the peoples sce Koct, 'Holy Place and Hannah-.iPrayer', pp MA7 (; Wassetberg. Aw IsmeL< Mtrtc - Ife~lJurdie U+lt (BZNW 92. Nehn and New York Dc Crttytrr. 1 WH),cf VA Lrhnen, Ult 13~11katrmIsrwfr Ule pamdoxc I-u&ton wn Jes 6,9-10 b e M a r k tend 1~1ka.s.Etn ferfprqmahsrk V i s i h Im Kontmr m u m g p n Rezcyr~onsatrkrrkund Ltmhmne (NTDH

2;. Neuk~rchen-VluynNeitktrchet~rr.1'999)

ISAIAH IN ?'HE NEW TESTAMENT and undrrrund w ~ t hthrrr heart, and turn for rne to heal thern.

The quotation fiom Isa. 6:Cf.lOlargely agrees with the LXX."' It is part of the chapter dealing with Isaiah's call as a pmphet. Isaiah receives his coninlission in 6:9-10, together with a declaration that his triessage will be fruitless. He has a startling message for the people (6:9) and has 'to make fat the heartythe hculties of reason) arid to prepare then1 for the judgement of Y H W H (6:lO). Their hardship will endure until the land is desolate and wasted (6:11b-12), but in 6:13 the people are conipared with a stock of terebinth or oak, a synibol of itidestructible vitality. The opportunity to repent has passed, and this fact is part of the judgement itself. Elsewhere, however, repentance is suggested (Isa. 10:21-22; 1922; 35:1 0 ; cf. 12:I). There are a significant nun~berof differences between the Hebrew and Greek texts of Isa. 69-10. Thus in 6:9, future indicatives ('you shall hear', 'you shall see') are used rather than the expected imperatives ('hear', 'see'). At the beginning of I s . 6:10, the LXX inserts a causal conjunctive to underscore the change frotri the prophet's active agency to a diagnosis. Furthermore, the 'heart, ears and eyes' change from object to subject and the LXX translates the hiphil i~i~pemtives('stop', 'shut') by indicatives. It also changes the ernphasis of the final part of the verse by using the aorist conjunctive, which esprenes the negative Intention of the people ('that they do not see, hear o r understatid'). It a they the~nselveswho make it ~tnposslblefor the Lord to heal them Lastly, the LXX translates the final part of 6:10 as 'and I shall heal them' rather than 'and be healed'. As I have a r p e d elsewhere, the LXX stresses on the one hand that the iriab~htyto hear and to see IS the people's fault, but on the other hand it tones down the severe plcture of God in the Hebrew text; the judgernent of the people changec into a descr~puonof thetr negattve amtude." Thts IS the r and for thew inabtltty to repent. It 1s becaitse reason for t h e ~ ~nconiprehension the people t/ier~~selvcs have lla~derlcdt h e ~ rhearts that the unfortunate result is blindnes\. In contrast to the Hebrew text, the possibtlity of repenung Ir sttU open in the LXX The Holy Splr~t,through Isa~ahthe prophet, is ~ n m d u c e das the source of the quotation Tht'i utlu~ualtnmductory formula underltnes the Importance of this quotatlon fmm an aurrc>ntac,the scrtpture5 The Sptrtt said thlr to the fathers of the 1lstener.r In 28 30-31 the perrcope comes to an end. 111these clostng sentences there 1s a mention of new encounters and of a cotittnuat~ot~ of the procla~natlonIn Kome, w h ~ c hstarted during the preceding encounter.

*

\cc Koet. 'l'aul III Ronic'. pp 118-2'). \tcvn, .bprtdapnt Q~nrurmtu, pp 221-24, Kwam. Iktr Alte Icsramnrl, pp 435-38 '"~crct, 'l'aul In Rome'. pp 129-30

ISAIAH I N LUKE-ACTS

This particular text h r n lsaiah 6 figures prorninerltly in the synoptic tradition of the parable of the Sower (Mk. 4:l-20 and par.). While we find an ex~licitquotatiori in Man. 13:14-15, in Mark there is an extended allusion. Although Luke includes the allusiorl in his version, he cuts it down arid postpones an elaborate use of the text to the last chapter of Acts. In Lk. 8:4-15 the allusiori to Isaiah is part ofJesus' explanation of the parable of the Sower. In Mark the allusiori makes a sharp contnst between the disciples, who receive 'the secret of the Kingdom of God' (3:l I), atid those 'outside' (for the111 everything is in parables: 'lest they should turn again and be forgiven', 4: 12). Luke alludes to Isa. 6 9 , but he softens it in his interpretation of the differences between disciples arid 'the others' (8:lO); he reserves the sharpness of the quotation for Paul's declaratiori in Acts 28.

In investigating the use of lsaiah in Luke-Acts we need to realize that Luke read Isaiah in the context of other (Jewish) interpretations of the first celltury." Tlie possible ~neaningsof Isaiah were mediated by other Jewish writings of the last four centuries BC:E, which shaped, elaborated and made explicit certain ideas which were often only implicit in the lsaiah text itself. We do not always have these interpretations, and the textual situation of an in~portant interpretation as the LXX is not always clear. However, it is quite probable that Luke would have had access to other traditions apropos Isaiah. The lsaiah which is used by Luke is an interpreted l s a i a l ~ . ~ ~ An important interprctatiori of the prophet lsaiah and his message is to be is part of the found in Bell Sira 48:15-25, especially in 48:20, 22-25.'"t celebrated Latrs Patrurrr. In a description of Isaiah, Ben S i n describes hi111as 'a great n ~ a ntrustworthy in his vision'. Because the Assyrians are corning, the people are praying for help (48:20). lsaiah is God's answer to the distress of praying Zion: God saved then1 by the hand of Isaiah (48:20d). This description of lsaiah recalls the biblical accounts in 2 K i n g 19-20 and lsaiah 37-39. As argied by I?(:. Been tjes, it is possible to cay that Ben Sira 48324 refers to Isa. 61:2-3." By referring to this text Be11Sira depicts Isaiah as the one who saves, while in lsaiah it is God who is the saviour. Beentjes argues that in Ben Sira 48:24-25 the author with the help of l.;aianic vocabulary creates a theological new rtioment: he underlines the special place of Isaiah as the prophet of God

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Scr an rxrn~plcIn Kocr. 'Holy I'lacc and liarmah'r I'rayer'. For the usc o f an lsararrrc oraclr 111 2 (:hn>nrclcr, sce M Frshbane. H~bltcdl~r~rrl,rrrar~n,r m .4rutntt ltracl (OxCxd: Clarendon, 1987). pp. 387-88. I?(:. Beelltjt". 'Hezrkrdh and Imrdh: A Srlidy on Rcn Slra X ~ Y I I I15-2'. 181 A.S. \-an dcr Woudt., cd.. Sax Avrtt~rcstn tltr Sttrdy '?ftrhc O U Esrirmct~t(Fcutschr~hM . Mulder; O T S XXV: L T I ~ C IlirrU, I: IC)89).p p . 77-88, PC:. Hrer~rjts.'Ueidnonrhctwecr~Ben Slra and the hook o f Iwah: Sotnc Mrthrrd~cal()h.icrvatronr', In Vertlicylen, ed.. 71rr Nook oj'liirhlh. pp. 155-59, here pp. 156-57.

ISAIAH I N T H E N E W T E S T A M E N T

par excclletire. This prepares for the fact that, like Moses, Isaiah can be a model for Jesus. There is another aspect, which is important for the relation between Jesus and Isaiah: in Luke-Acts lsaiah 53 is used as a rnodel for Jesus. H e is the Servant who died for his people, the prophet who &ed in Jerusalem. There are some Jewish traditions which record that Isaiah died a terrible death. The prophet-martyr rnodel did not have a strong foundation in Hebrew scriptures (only the prophet Uriah is killed; cf. Jer. 26:20-23). but in Jewish circles of Luke's time this therne was elaborated. Scattered thraugh apocryphal and pseudepigraphic literature are legends of several martyrs who were prophets.50 The killing of lsaiah appears in various forms, such as Lives of the Prophets, Martyn'utn and Asrertsiot: of Isaiah and later rabbinic midrash in^.^' Lives of rlze Prophets and Martyritrrn and Asremion of Isaiah are old witnesses to the story that Manasseh, the sacrilegious king, is responsible for the killing of Isaiah. In several versions, Isaiah, fleeing h n the ~ king, was swallowed by a tree, w h ~ c hhad to be sawn in p~ecesbefore lsaiah could be k~lled." We can find the therr~eof k~lhngthe prophets at several places In Luke-Acts: Lk. 622-23; 11:47-51; 13:33-34 and Acts 752." In Acts X:34 the eunuch asks: ' l h e s the prophet say thls about h~rnselfor about someone else?' This could lnd~catethat Luke knew about the Interpretation that the prophet Isaiah himself was the Servant and that Isaiah could be a model for Jesus. Fron~Acts 8 3 4 we can guess that the haggadah about Isaiah's violent death was already known and the fate of lsaiah is comparable with that of Jesus. In the descriptions of Isaiah's martyr don^ it is also said that he made no answer to the accusations. Like Isaiah,Jesus and Stephen are buried ~' it be that lsaiah and his death were one of the with much h ~ n o u r .Could ~llodelsfor Luke's depiction ofJesus' life? Hrrtttetteutical ROC or Ft4nrrton of Isaiah Matma1 it: Luke-Am In Luke-Acts Jesus is likened to several great figures of the Old Testament. In Luke's description of the Transfiguration Luke stresses the resemblance

K3ctsy Halpern Anrrru. 'The Krllrng of the Pn,phea Uoravchng a Mrdrash'. H ( l C A 54 (1983), pp 15%XO 3cc t-ldlpern Arnaru, 'The K~Urngofthc I'mphea', pp 170-74.d A M Schwerner, Chrdrnr zu den truhjldrihrn 13vl,hetenlrpmittn C'irar prophcmrum Bard I B r i'ilen ddng@?cnProplrertn Juqu. Jnmtrii, 1 zrihirl, und lhrtrrl f inlt.trutrf, 1 'bprcerzurrq rrnd Kommnrr~r(T\A) 49, Tubmngcn Mohr, 1995). pp W--liX, and M A Knrhh. 'Marrydurn and A x e m o n of Isarah'. OTP 11. pp 14-3-55 It e pmhablc that die wrrtcr of Hebrew knew these tradrtrorl~about Isaiah src I 1 17 " Thrr motrve ma) also he the backgmund of the \tory of the Wrckcd Teruna (Lk 20 9-19 and parr ) we Krnrball.Jrsus' I~positrono(t/tc Old li.stumertt, pp 147-67 " ( f Schwerner, I 'irappmpkmrurn 1.p 14 1 Ltke Icsur, lsalrlr asked for a drrnk whcn he was dymg (I'rt Pro11 I 2 ) Shortl) hctore hrs death lsrlall, llke)esus, propbesled the tate ofJerusalem (Asc Jcs 3 8) ( o ~ l l dit he that thr mferrl~ceto 'tree' In A ~ t r17 29 tr rrr alluston to lsalah's fare' For Awmision of Llttnlt rs a possrble barkground to Acts 8, see F o r t \pencer. Porrrtllr ofPh111p. pp 119-20

ISAIAH IN LUKE-ACTS

between Jesus and Moses."' F! L>oble argues that Luke uses the Psalrrls to connect Jesus with David's fate." The Psalrns quotations are used as pillars to sustain some aspects of the christological substructure of Luke-Acts. At crucial places in his double work Luke uses Isaiah too, n~ostlyin his own redaction. By means of Isaiarlic texts, Luke gives his audience answers to questions such as 'Who is Jesus?' and 'What is his mission?' Luke's way of dividing allusions and quotations among several ptlases of his story suggests a prospective unity for Luke's two volumes and a prospective use of Isxiah texts. The fact that there is a relation between the gospel of Luke and its sequel, Acts, gives these books a unique position in the NT. It is remarkable that Luke often distributes his references to Isaiah between thern: an allusion to a text in Luke is counterbalanced by a quotation of the same text in Acts." This strategy suggests that for his own work. He expects that Luke uses texts tiom Isaiah as a tiar~~ework sonle of his audience will recognize his allusions. This ir~dicatesthat he thinks they know Isaiah's texts or themes. Isaianic themes are introduced in the allusions and quotations as pointers to Luke's christological, tl~eologicaland ecclesiological substructure, now fillfilled (that is, interpreted, practised and actualized) by Jesus and his disciples. O u r survcy of the Isaiah inaterial rnakes clear that Luke uses the figure of the Servant to depict Jesus, his mission and that of his disciples. Texts from Isaiah are used as a blueprint to depict John as Jesus' forerunr~erand to present Jesus and his n~ission.Not only are Jesus' teachings and healing in line with Isaianic thentes, but ultirllately so also are his death and resurrection. This lea& to otie of the 111ost i~inovariveLukan uses of Isaiah. In Luke-Acts Isa. 4 9 6 is used as a legitin~izationof the gentile mission as a consequence of Jesus' missiotl: the gentiles will see the light (but see also Gal. 1: 15-10), The t~letaphorof 'seeing' in the Isaianic material is irnportant for Luke's vision of the relatior] between Jews and gentiles. In much of the Isaiah n~aterial in Luke-Acts the rnotif of 'seeing' is involved, often in conrlectiori with the relation between Jews and gentiles (see Lk. 3:6; 4: 18;7:22; Acts 13:47; 28:27). Jesus' (and therefore also I'aul's and the other disciples') rriission is a 'prophetic ministry of eye-opening'." Jesus' own healirlgs (especially of the blind), his life and resurrection in combination with his interpretation of scripture 'open their eyes' (Lk. 24:31). In relation with this and as a consequence of Jesus'

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See B J Koct. '1)tvmc < orrununlcatton trt Luke-Aca', m J Verhrydcn. ed , 7k I nrry oj' Luke-Ara (RETL 142. Leuven Lcuven Untversrt) Pres - I'eeten, 1999). pp 745-58 " Dohlr, 'The Psrllns m Luke-Aca' '*" FnuLrlv, he rlu, hbrdes other nlatertal b e m e n the gospel arad Ace compare e g Lk 22 34 wtth Acts 8 fd and Lk 23 46 w t h Aca 8 59 For the thests that the Jesus ofthe Svriopucs a the 'ortginal' oft11c Peter and Paul of Aca, and related prohlcna, see F Neuynck, 'The Mlncle Stories in the Acu oithr Apostles An Intmduct~on'.tn J Krmler, ed ,Lrr Acres drs ApJrn~ fisd~nons,idactton, rMolqqte (BETL 48, Genxhlouh Duculot, and Leuven Leuwn U ~ v c n l t yPms. 1979). pp 169-213 Hmmm. ‘Fight to the Bhnd', p 475

ISAIAH IN THE NEW TESTAMENT

mission, it will be Paul who is sent to the gentiles 'to open their eyes, to turn (them) &om darkness to light' (Acts 26:18). Although it is often said that Luke seems to write the Jews off, we would suggest that Luke finds in Isaiah an authority for his defence of the gentile mission. Together with Israel's glory, Jesus' mission will include salvation for the gentiles.

Chapter 6

Isaiah in John's Gospel Catrin El. Williams

Isaiah occupies a prominent, if not the highest, position among the scriptural texts that have contributed to the shaping ofJohn's gospel. The four explicit quotations from Isaiah may well be outnumbered by those from the Psalms, but, in terms of providing frequent striking parallels to John's language and imagery, Isaiah and the Psalms are undoubtedly equal Several expressions, themes and motifs point to the profound influence of Isaiah, especially Deutero-Isaiah, on John's narratives and discourses, although, as in the case of the Psalms, t h y are often dificult to pin down to single scriptural references. A number of the Johannine motifs widely viewed as drawl tiom lsaianic materi;d also bear traces ofadditional scriptural sources.' Other 111otifs in John recall not one but a configuration of Isaianic passage^.^ Such alli~sive tnodes of verbal and thematic scriptural reference attest the deeply embedded and thoroughly absorbed character of John's use of Isaiah, and reflect the exterisive process of christological reflection on scripture from which this gospel emerged. Not all aspects of John's indebtedness to Isaiah lie so nluch below the surface that they could be missed by a scripturally uninformed reader. Three of the four explicit quotations are accompanied by overt references to the prophet through variations on the phrase 'Isaiah said'((En~vHaala~).This phrase occurs for the first time in the citation fortnula following the quota ti or^ tiom Isa. 40:3 (193: 'as the prophet Isaiah said'). It then reappears in the fulfilment fortrlula before the quotation from Isa. 53:1 (12:38:'this was to fulfil the word said by the prophet Isaiah'), and is repeated, twice again within the

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The mrg1ta O I ' N A ~ncluderrfcre~~res to 32 m d RI allustons to l u n h drld the Psa1ultn.i msprcttvely Some woilld u ~ e wtllu as a cotlservruve esusrlate of luiatltc (and P d t n ) ~lluslomlo John; cf. C;. 1lc11n.Srtrdtm arm a/rrp.$tmnrtfLhntHirrtivpnd de$Jo/~atmc~swr!pe/t~~m~ (SNTSMS 22; Camhrldgc: (irnhrrdgc Ulllventty Pms. 1974). pp. 1 6 2 4 3 ; A.'T. t lanson. Tltc IJropitrtii (;ospl: A Study olJoB ottd the Old 'kremo~r(Edrnbtlrgh: T&T Clark, IWI), pp. 3 8 1 4 3 . Alllong 'iuch mou6 arc thc vlnc ( I s . 5 1 - 4 : Ps. 71):X-I I ; Ha.l0:I). hv111g wilter (1s.55:l: Pmv. 1.3:14; IX:4) and the shrphcrd ( I s . 4O:l I ; l'r.23:l; Mk I; Erek. 34:23). 9 . g . . dte m~agcof hght (1s.9:l: 42:(>; 496;51:1; h0:I). glory (352; 4 0 5 : 4X:I 1: 58:s; 5919; 60:I). dnd. antong v c r t ~ lrllusrons. the &solute o x of 'I am' (41:4; 43:10. 13: .U>:J:48:32; 51: 12; .52:i,).

I S A I A H IN 1'Hli NEW TESTAMEN'T

same passage, before the quotation from Isa. h:10 (12:39:'because Isaiah also said') and to introduce the commentary on the prophet's words (12:41:'lsaiah said these things'). It is on these occasions alorie that John names an individual figure as the source of an explicit quotation, and, in this respect, the general introduction to the remaining quotation From Isaiah (6:45:'as it is written in the prophets') is more in line with the other citation formulae used in the gospel.' The initial fortnula 'as the prophet Isaiah said' (1 23) may stem, in part, b i n earlier tradition (cf. Mark 1:2-3 par.),5 although respect for source rrlaterial is not necesurily the only motivation for the inclusion of this formula, particularly as the emphasis on the spoken worck of lsaiah is taken up and accentuated in the sinlilarly phrased statenlents ill 1238-41. Quotations fmm Isaiah consequently frame the beginning and end ofJohn's narrative about Jesus' public n~inistry(1:19-1250). and the unusually explicit nanling of lsaiah on both occasions alerts attention to the prophet and his words. An investigation of the form, fiinction and location of all four explicit Isaianic quotations in their new Johannine context is therefore crucial for determining the role and sibmificance of lsaiah in John's gospel.

The fint expltc~tquotatlo11 occurs in the opelung tesumony of the one dot r ~ b e dIn the prologle as 'a man sent fro111 God' (1.6), who came as a w~tnectto the hght so that all ~ n ~ g hbelieve t through h ~ m(1:7). Havlng ~ n f o r ~ n ea ddelegat~onof prtects and Lev~tesh n l Jerusalem that he 1s ne~ther the Mewah, Ehjah nor the prophet, John the Bapt~stsets out h ~ de.i~gnated s role w:th the a ~ of d Iu 40 3 '1 anr the voice of one crying out In the w~ldernev, "Make straight the way of the Lord", a.i the prophet Isaiah u ~ d (1:23)." ' The ldcntlficat~onof the Baptlst w ~ t ht h ~ srlanleless voice was already a firrrlly eatabllahed tradition. w h ~ h111 the Synopt~cgospels takm the form of an explanatory comment by the evangeltsts (Mark 1:2-3; Man. 3 5 ; Luke 3:4).1x1 John's riarratlve the addloon of 'I am' ( E y h ) to the quotation rncans that the Uapt~sthen. exphc~tly~denofieshinlself w ~ t hthe one who, In the prologue of Deutero-lsa~ah,pmcla~nlsGod's rnescage of Imnilnent salvanon and the L I I ~ I versa1 d ~ s ~ l o s uof r e h ~ glory s (Isa 40 3-5) And although the Greek text prevents us from dmwing firm conclusions, the formiila 'a the prophet Isa~ah sad' may also be Intended as part of h ~ speech r rather than as the eva~igelist'r

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The other iiutrort G)rrirulac in Jahn refer to 'xnpalrc' (7:3H:13:lX;17:12: 19:24,2X,.36,37),'12~" (8.17;10.34:15:25) or ~ m p l yro what 'a \wltren' (2:17;6:31;12:lQ;cf.12:16). Cf, M.J.J.Menken, Old Esimrnt Quofar~muln rhr hrrrth Gasprl: Srudiw in 7ixtunl h m (Kampen: Kok Pharor, 1996).p. 7 1 Tramlat~onsofhlbliral passage arc akcn from the NRSV U I ~ C Uotherwise tnd~rated.

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parenthettcal remark, lndtcatlng that the Bapttst d~rcloseshlc role In awareness that he is real~rlngthe words ofthe prophet lsrlall The probable source of the quotation 111John 1 :23 1s the LXX rerlderitlg of I s 40 3 'The valce of one crylng out 111 the w~lderr~ess, "li'repare the way of the L o d , make stralght the paths of our God'" The most rlotable dlfferencec frvnl IW. 40 3 LXX tn John's quotatton are the conlpresslon of tu two parallel hnes Into one and the replacement of the rntnal cornnland to 'prepare' (hroipaoar~)w t h a call,
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h r u ~ h m t ~ u r JoIr g . 12 19-4 I pp 14 3-50, Mcr~krrr Old Ir\ronrntf Qrorizftarr~pp 9% 1-12 Mcnhcn, Old lrsfctmrnr (>uotafrott~.pp IOh-48 cplaining the remark 'he saw his glory' in terrns of Isaiah's vision of the glory of the earthly Jesus. Isaiah was already understood in the first-century Jewish context as a visionary prophet and foreveer of the future. Writing in the second century BCE, Ben Sira (48:24-25, Hebrew Ms B) describes the prophet lsaiah as follows: 'By a spirit of strength he saw the future and conlforted the nlourners of Zion. He declared what shall be until eternity and hidden t h i n g before they come to pass.' The influence of several Isaianic passages can be detected in these lines." T l ~ escatenlent about lsaiah seeing the future relates, as indicated by the next clause, to his prophecies about the exiles'return to Zion (40: 1;41 22-23; 5 2 9 ; 0 1 :3-3); he is also said to declare 'what shall be urltil eternity', whereas 'hidden things' (nnnw) suggests the revelation of divine secrets. An important parallel is found also in Jesus' claim about Abraharrt in John 8 5 6 ('Your ancestor Abraham rejoiced that he would see my day; he saw it and was glad', r a i EISEV ~ a E~apq), i to be understood in the context of a variety ofJewish traditions based on the p ~ ~ p h e t who speakr and, In 12 11,as the vlslonaql who sees, Isarah is presented rs very particular example of how the ccriptures bear wltness to Jesus (cf. 145: 5 39) Isalah'5 words glve autlrorlty a r ~ dconteiit to the tejt~rironyofJolzr~the Bapnst who, like the prophet, can carry out hi5 role as a wltrless to Jam because he 15 the reclplent of dlvlne communication (I 32-34, 12 4 I). 1r;lldn's rpoken testnnony therefore recelver p ~ r t ~ c u l afocus r when the e~nph.i\i\I E ~ o ~ rwhat he, ar an ~ndlvldualprophet, ha5 seen That 1s.11ah \aw 'hm drrr)." belong5 to the chr~stolog~cal core of John's gospel (cf 1: 14) and places dre prophet firnlly w~thlnthe chain of wltncsscs to Jesus' true identity and the s~~nlficance of 111s earthly nllsion.

Chapter 7

Isaiah in Romans and Galatians J. Ross Wagner

Isaiah in Romans

Among the Pauline letters, Romans contains by far the most quotations of and allusions to Isaiah. In addition to fifteen marked citarions,' there are perhaps a dozen additional allusions to Isaiah.* Not only are Isaiah's w o d s cited more ofien than those of any other scriptural but Isaiah himself appears as a narr~edspeaker five times.' Isaiah is by no means the only scriptural voice heard in Romans, h ~ w e v e r . ~ lsaianic material frequently appears in Rotrlans conflated with other texts or situated among clusters ofscriptural citations. As Isaiah's distinctive voice joins with a whole chorus ofscriptural witnesses, it is the cumulative weight of their testimony that undergirds Paul's argument. Paul's rhetorical strategy'' points to an underlying hermeneutical strategy as well. By reading Isaiah in conjunction

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That IS.'marked' by a crtatlon formula or othenvrx clearly set off h n i the surn)unding context: Roni. 2:24 = l u . 52:5: Roni. 515-17 = lu. 59:7-8; Roni. 927-28 = l u . 10:22-23/28:22; Roni. 9:20 = lsa. 1:Y: Rom. 9:33 = Isa. 28:26/8:14; Rom. 10:I1 = lsa. 28:IO; Korlr. 10:15 = Isa. 527: tloni. IO:l h = l u . 53:l:Ilom. 10:20 = 1sa.05:1;Rom. 10:21 = Isa.65:2;ilonr. 11:s = lu.29:I0/l)eut. 29:3; Rom. 11:26-27 = Iu. 59:20k21/27:Y; Roni. 1 4 1 1 = Iw. 4523: Rotti. 1512 = Isa. 11:IO; Rorii. 15:21 = lw. 52:15. Marked citat~onsof lurah m rlie other undisnuted letters nurrther as follows: 1 Corrnth~aruthree, 2 Corrntlirans two. Galaunls one The crrteru for determmmng illitsrorrr are rrion trliprecrse see Rr~hardB Havs, ~ I I O of PT Smptun rn tlrv k t m 4 k i d (New ~ i v e n Yale. : 1989). pp. 59-32, FIorran W~lk'scakful rnvc&gaaon. l>rr kdrutunq drs./tmjaburhrs JhPlrulus (FRLANT 179; Comngcn: Vandcnhoeck & Kupncht. 1998). pp. 4 4 5 4 6 r d e n t i f i ~the followng alluaons, woir of whrch are Inore plairuble than others: Rom. 4:25 = Isa. 53: 12; Rorn. 8 3 2 = Iu. 53:6; Ram. X:33-34 = Isa. 50:K-9; Rom, 9 6 = l u . Mk7-H; Rorri. '):20 = Isa. 2'):10/45:9; Rorrr. '):30 = l u . 59:'); Rorrr. 9:.70-31 = I s . 51:l; Rom. 1O:l') lu, 1 3 , Rotrr. ll:26a=lsa.45:17;Roni. 11:34= Is.4O:13;Rom. 13:lI = lu.56:I;Ilorn. 14:21 = lsa.22:13. n i e only other book that co~ircsclose to thb toul is Pulrns, wrth twelve cimtrons. Cf. UienchAlex Koch. BCSchrifi ft 7dm L:~lwtife/iurns(BHT 69; Tiib~ripri:Mohr Srehcck. 19%), pp. 2124: Clir~topherD. Stanley. Ibrrl and rlir h t r g t t q oJ.%ipture (SNTSMS 74: C:ambrrdge: Carribridge Utuversity Preu. 1')1)2), pp. 83-184. O n Paul's use of P d n n In Ror~uns,see Sylvia C. Keesfimaat. 'The Psalnrs rn Roniam m d Galatians'. m Steve Moytse and Mranen J.J. Mcnkeri, e&. The Psalms bt the Nnu Estmeat (Ltmdoo: T&T Clark leternauonal, 20Kt.1). pp. 13941. * Rom.9:27-28;9:2Y: 10:16; 1020-21; 15:12. Apart t b m lumh, Stanley couno 30 n u r k d c~muotlsof Israel's scrrpturcs m Rorna~u:Latrguqe, pp. 83-181. The nwqrns of N A 7 s u m t numrmus powble allusrorir. " See Chrrstopher V. Stanley. A Q I I I Iwith ~ Sniprum: The Rheruri~of !/V~~otatrons tn tlrr lzrtm 4 1bu1 (New York: T&'T Chrk Iriterrianorral.2004). . I

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ISAIAH I N T H E N E W T E S T A M E N T

w t h other btbllcal texts, R u l obtatns some of the ~nterprenveleverage he needs to recontextualize and reinterpret the prophet's oracles as a wtness to h ~ cgospel and nusslon ' Paul's readtng of Isa~ahreflects the tnfluence of exegencal techntques, tnterprctrve tradttlonc and reltgrous conv~ct~ons charactertcttc of early Juda1smXand the wlder Hellentct~c-Romanworld tn whtch he I~ved' But ~t IS Paul's understandtng of the Gospel - the apocalypse of God's r~ghteousnesstn Jesus Chrtst for Jew and genttle altke - and his decades of labour as apostle to the genttles that mo\t decisively tnfluence hts readlng of the prophet. In nrrn, Isatah's oracles help to shape l'aul'c concepnon of h a message and mlsslon."' Through wrestling w ~ t hIsrael's scrtpture, Paul finds that Iulah's prophecies of the mstoratlon of capnve Israel prefigure the communtt~esof Jews and gentiles that God ts now calltng Into betng through Paul's n n n ~ s u yAt the same tlnie, Paul dtscoven tn Icatah's polen~rcsagalnst unfaithful and obdurate Israel a key that unlocks the nlystery of the present resistance of so many of hts fellow Jews to the Gospel The followtng &scusston brtefly exxntnes all of the marked cttanons of Isatah In I\omans and also notes some of the more slgn~ficantallustons. Isaialr 52:5 in Rstnatrs 2:24

In R o n ~221-23, . I'aul responds to his inlaginary Jewish interlocutor's confident boast in the Law (217-20) by charging that Jewish failure to actually observe the law b r i n g God's name into disrepute among the gentiles. H e supports this harsh accusation with an appeal to Isa. 5 2 5 (Rorn 2:24), marked as a quotation by the concluding formula, 'as it is written'. Although the wording of the citation is drawn h r n the LXX (MT lacks 'because of you' and 'among the Gentiles')," P a d changes direct speech into indirect speech Parucularly nuteu~)rthyrn rhrr respect are lo-occurmncer ot Isarah and I>eutemoomy Rorrt 10 19-21 ( 1 s 65 I-2/I)eut 12 21). I\om 11 X ( l u 29 1l)iDeut 29 3).Rom 15 Y-12 (Iu 11 10/ Dcut 12 41) 5ee J Rm3 Wapter, MWCI ;uld l ~ l i hrn Concert Paul's K ~ d l n gof lulah and 1)eutemnonty tn Konuns'. tn Clatre Manhews Mceut 29.3, may have served Paul ac an exeget~cal'br~dge'benvcer~lea 29 10 arid Lleut 29 3 '" By means of Isa~ah's wortis, 'a splrlt of ~tupor',I'aitl transmutes Mote\' ~ o m p l a i r that ~ t God has not yet granted lsrael an understatding lieart irito the much stronger c l a ~ nthat ~ God ha\ d~rectlycauccd Israel's sptrttual insenz~b~ltty But jwt as In Isaiah 29 the prophet rapidly fast-forwardc to God's esthatolog~calreversal of I~rael'rblindnecc (29 Is), so R u l irlsicts that the current ~nse~ls~billty of 'the rest' 15 orily terriporary (Korn 1 1 25) Soon he w ~ l ~nvoke l Isalrh once again, this tlnie In wltne\s to God'\ gractouc restoration of 'all Ismel'.

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