Abstract
Abstract One important theme that has emerged recently in research concerning exile, migration, and return-migration is the concept of “belonging”, a concept that is quickly destabilising the emphasis on identity. This article will demonstrate the heuristic significance of research concerning belonging for Biblical scholars, focusing on the negative stereotypical identity labels, “the foreigner” and “the eunuch” in Isaiah 56:1–8. It will emphasise the crucial importance of using clear and differentiated analytical language and will illustrate how doing so enables us to perceive new nuances and shades of meaning in the Biblical text. We will emphasise the importance of elective attachment in Isaiah 56:1–8 and will emphasise the significance of recognising that identity labels such as “foreigner” are constructed and unstable. The article surveys material concerning belonging and demonstrates its significance for rethinking and reframing the polemic against ethnic entitlement and exclusionary language.
Highlights
Isaiah 56 begins what has been long understood as “Trito-Isaiah” with Isa. 56:1-8 and 65-66 functioning almost like bookends as a late redactional framework.1 It is not clear how the work was communicated originally to audiences or how it emerged.2 Perhaps it is a work of persuasion that was read out before an audience? There is little scholarly agreement and it should be acknowledged that without further evidence there is little that we can know for certain
2 Stromberg notes that some scholars suggest ‘that 56:1–8 develops 60–62 along lines that are significantly more inclusive with respect to the non‐Israelite’ an argument that holds some weight given the fact that ‘the expression בני נכרoccurs several times in 60–2, but apart from 56:1–8 it is found nowhere else in the book’ and the same is true of the verb ( שׁרתStromberg 2011:28; cf. 56:7; 60:7). 3 Throughout this article the terms “foreign” and “foreigner” will appear in inverted commas
In terms of the latter group, there does seem to be compelling evidence of a more polytheistic Yahwism emerging during the exilic and the “templeless” periods (Middlemas 2005)
Summary
Isaiah 56 begins what has been long understood as “Trito-Isaiah” with Isa. 56:1-8 and 65-66 functioning almost like bookends as a late redactional framework.1 It is not clear how the work was communicated originally to audiences or how it emerged.2 Perhaps it is a work of persuasion that was read out before an audience? There is little scholarly agreement and it should be acknowledged that without further evidence there is little that we can know for certain. Another possibility is a connection in terms of the stereotyped laments of the “foreigner” and the eunuch with reference to the exclusion of so-called “foreigners” in Ezra-Nehemiah.22 For example, Schramm argued that Trito-Isaiah was a forerunner of Ezra and suggested that the problem was ‘the traditional, syncretistic cult of YHWH, a battle in which the Priestly, Pentateuchal tradition and the prophetic tradition fought on the same side!’ (Schramm 1995:168-169; cf Rom Shiloni 2013:134).
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