Major Prophets

Abstract

Major Prophets Christopher T. Begg, Fred W. Guyette, Brian J. Meldrum, Richard A. Taylor, Thomas Hieke, and Isaac M. Alderman 684. [Edom in Isaiah] H. G. M. Williamson, "Edom in the Book of Isaiah," From Words to Meaning, 118-29 [see #911]. In the 66 chapters of the canonical Book of Isaiah, Edom is mentioned by name in only three passages, i.e., 11:14; 34:5-6; and 63:1, all of which evidence a negative outlook on Edom and the future that awaits it. In this essay, W. surveys each of these three mentions in turn, attending to their respective contexts, their dating, and intra- and intertextual connections (Isaiah 34, e.g., shows itself to be a reworking of the oracle against Babylon in Isaiah 13). Particularly in the case of the second and third of the book's Edom references, W. identifies a tendency to use "Edom" as a trans-historical cipher for whatever nation is Israel's current adversary, a tendency which continued in post-biblical Jewish literature where "Edom" becomes a code name for Rome.—C.T.B. 685. [The Prophecy of Isa 2:2-5 and its Reception] Göran Eidevall, "Swords into Plowshares: A Prophecy and its Reception (Isaiah 2:2-5)," Herald of Good Tidings, 319-30 [see #919]. The prophetic passage Isa 2:2-5 contains a vision of universal peace. E. notes that one particular motif in this passage, i.e., the beating of "swords into plowshares" (v. 4), has [End Page 233] attained great symbolic significance, becoming closely associated with efforts to achieve global disarmament. At his point of departure, E. begins by studying the earlier stages in the history of the text's interpretation, noting that it has been understood in different ways through the centuries. Whereas early Christian commentators (such as Justin Martyr and Eusebius) regarded the prophecy as already fulfilled in their contemporary political reality, both Luther and Calvin advocated a spiritualizing interpretation. Seen in this line, the widespread use of the words of Isa 2:4, "they shall beat their swords into plowshares," as a source of inspiration for pacifist activism, stands out as a modern phenomenon. [Adapted from editors' introduction, pp. 7-8—C.T.B.] 686. [Isaiah 10 and 14; Sargon II] Isaac Kalimi, "The Retribution of Arrogance: The Assyrian King in Isaiah," RB 129 (1, 2022) 25-48. The author of Isa 10:5-15 was familiar with the language, literary genre, and ideology of the Assyrian royal inscriptions which he contrives to subvert. The many conquests of the Assyrian kings were a source of pride for them and increased their hubris. The punishment of the Assyrian king is described in Isaiah 10 and 14. Despite some similarities between the taunt against the king in Isaiah and Canaanite mythology, the latter text is not a mythical story. Rather, the struggle described in Isaiah 14 is between the king of Assur and the God of Israel. The unnamed king should probably be identified with Sargon II, who fell in battle in Anatolia and was left unburied. [Adapted from published abstract—C.T.B.] *687. [A Performative Interpretation of Isaiah 20] Hendrik Bosman, "The Naked Truth or Prophecy as Folly? A Performative Interpretation of Isaiah 20," HTS 78 (1, 2022) 1-7 [see Editor's Notes, p. 367]. How are we to make sense of a naked prophet who walks up and down the streets of Jerusalem for three years? This essay interprets the account of a naked prophet in Isaiah 20 as a sign-act, with the help of symbolic interactionism and performative interpretation. We can think of Isaiah as an agent provocateur. He wants to forewarn his audience about the folly of trusting in political alliances. Instead, Israel should be trusting in God. In the ANE, after a nation had been defeated, the captives were led away naked and barefoot, humiliated by their enemies. Isaiah's performance was more relevant for his pre-exilic audience (when the greatest threat was coming from Assyria), than for the exilic generation (they had good reason to fear Babylon), and even later for Hellenistic audiences reading the Septuagint version. For...