Biblical scholarship generally considers Is. 25:6-8 one of the most universal salvation oracles. Nevertheless, not only the old translations, but also Jewish exegetes of the Middle Ages understood it as an announcement of doom. A fresh look at the intertextuality of some of the key words, gives new credibility to this interpretation. In fact, a banquet may be occasion of judgment, oil can hint to extravagant ointment, new wine may intoxicate, the covering which is pulled away is sometimes a metaphor for military protection.
After the exegesis, the hermeneutical problem of diverging interpretations is discussed. The two faces of the oracle are seen as the result of the different readings of Israel and the Church. For obvious reasons, Jewish readers identified with the people living on mount Zion, Christian readers with the nations climbing up to it. In order to bridge the abyss, it is necessary to recognize these contrasting receptions and to acknowledge the distinct, but intimately connected roles of Israel and the Gentiles.
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W. Kraus u. M. Karrer (Hg.), Septuaginta Deutsch. Das griechische Alte Testament in deutscher Übersetzung (Stuttgart: Deutsche Bibelgesellschaft, 2009) 1251. Der erste Satz—καὶ ποιήσει κύριος σαβαωθ πᾶσι τοῖς ἔθνεσιν—ist korrigiert, da sich die Übersetzung zu sehr an der hebräischen Vorlage orientiert (“. . . wird allen Völkerschaften [etwas] zubereiten”). Der griechische Wortlaut erinnert an Dtn 3:21; 31:4; Jos 10:25 und vor allem Dtn 7:19 (οὕτως ποιήσει κύριος ὁ θεὸς ἡµῶν πᾶσιν τοῖς ἔθνεσιν). In all diesen Texten wird die Vernichtung nichtisraelitischer Nationen angekündigt.
B. D. Chilton (Hg.), The Isaiah Targum. Introduction, Translation, Apparatus and Notes (ArBib 11; Edinburgh: T. & T. Clark, 1987) 49-50. Die aramäische Version berührt sich eng mit der Übersetzung des Symmachus (vgl. T. Hieke, “»Er verschlingt den Tod für immer« [Jes 25,8a]. Eine unerfüllte Verheißung im Alten und Neuen Testament,” bz 50 [2006] 40-1).
Wildberger, Jesaja 2, 966. Vgl. Polaski, Authorizing an End, 168: “The term שׁמנים [. . .] probably refers to fatty products, especially olive oil.”
Beuken, Jesaja 2, 342. Zu lesen wäre also הלוט על־פני כל־העמים. Diese rhetorische Figur ist jedoch nicht als Metathesis (d.i. die Vertauschung von Buchstaben oder Lauten), sondern als Enallage zu bezeichnen.
So z.B. J. Blenkinsopp, Isaiah 1-39. A New Translation with Introduction and Commentary (AncB 19; New York: Doubleday, 2000) 359.
W. A. M. Beuken, Jesaja 28-39 (HThKAT; Freiburg; Basel; Wien: Herder, 2010) 152.
Herrmann, “Implikationen,” 29. Vgl. Beuken, Jesaja 2, 349, der darüber hinaus ein subtiles Wortspiel zwischen בלע, verschlingen, und בעל, Herr (Baal) sein, vermutet.
Vgl. P. Höffken, Das Buch Jesaja 1: Kapitel 1-39 (NSK.AT 18.1; Stuttgart: Katholisches Bibelwerk, 1993) 183: “Dabei wird an ein ewiges Leben für die gedacht werden können, die diese Heilszeit erleben.”
Höffken, Das Buch Jesaja I, 183; Hieke, “Er verschlingt den Tod,” 32.
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Biblical scholarship generally considers Is. 25:6-8 one of the most universal salvation oracles. Nevertheless, not only the old translations, but also Jewish exegetes of the Middle Ages understood it as an announcement of doom. A fresh look at the intertextuality of some of the key words, gives new credibility to this interpretation. In fact, a banquet may be occasion of judgment, oil can hint to extravagant ointment, new wine may intoxicate, the covering which is pulled away is sometimes a metaphor for military protection.
After the exegesis, the hermeneutical problem of diverging interpretations is discussed. The two faces of the oracle are seen as the result of the different readings of Israel and the Church. For obvious reasons, Jewish readers identified with the people living on mount Zion, Christian readers with the nations climbing up to it. In order to bridge the abyss, it is necessary to recognize these contrasting receptions and to acknowledge the distinct, but intimately connected roles of Israel and the Gentiles.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 257 | 26 | 5 |
Full Text Views | 220 | 0 | 0 |
PDF Views & Downloads | 40 | 1 | 0 |