S.W. Flynn, «Where Is YHWH in Isaiah 57,14-15?», Vol. 87 (2006) 358-370
This study suggests a reading of Isaiah 57, 14-15 in the Hebrew Bible which goes
against the theological Tendenz of some Versions and the interpretation of some
contemporary scholars. It explores how both the Versions and contemporary
scholarship have interpreted the passage, draws a parallel between the two
interpretations, and suggests that their either/or distinction of what the passage
means may not reflect the complex nature of sacred space and Divine Presence in
the BH. This study suggests that the text holds two meanings that are
complementary. Yet these meanings are placed in a respective foreground and
background which reveals their levels of emphasis intended by the
author/redactor of Trito-Isaiah.
Where Is YHWH in Isaiah 57,14-15? 365
second, and more important for this discussion, is the setting and place
of that welcoming; access to the earthly Temple for the foreigner and
eunuch (Isa 56,3-7). The promise in Isa 56,6b-7a is that “the foreigners
that join themselves to YHWH, to serve him and love the name of
YHWH, and being his servants… I will bring them to my holy mountain
and make them rejoice in my house of prayerâ€. The references to the
‘holy mountain’ and ‘house of prayer’ imply the earthly temple. If one
were to argue these are not valid representations of the earthly temple,
the point becomes explicit a few lines later. The oracle states that “their
burnt offerings and sacrifices [will be] favoured upon my altar†(Isa
56,7). Clearly, the place where sacrifice is offered is a tangible space in
the mind of the writer. It is the altar of the earthly temple.
The focus on the earthly temple — while not the primary point of
discussion — is not lost as we move closer to Isa 57,14-15. Clearly, Isa
57,1-13 is a criticism against those that practice false worship,
particularly idol worship (Isa 57,6.8). If idol worship is in the
immediate context, it is not difficult to see that the alternative is proper
worship in YHWH’s temple. Therefore, the place of idol worship is
identified as the lofty rh in Isa 57,7 while the alternative is YHWH’s
rh, specifically the yçdqArh (Isa 57,13b). Not only is the rh a verbal
link showing YHWH as the alternative to pagan worship but YHWH
is described as açnw which is the alternative to those sacrificing on the
açnw hbgArh (57,7). The alternative to idol worship in YHWH’s earthly
temple is even more apparent in the transition within Isa 57,13. After
Isa 57,13a describes those who practice idol worship as unsupportive
and transient, Isaiah 57,13b offers the alternative to the idol
worshippers in the form of the earthly Temple: “but the one taking
refuge in me [YHWH], he will inherit the land and possesses my holy
mountain†(my emphasis). With a community that is either thinking of,
is in the process of, or has rebuilt the temple, is it not probable that a
reference to the place of God as acnw µr “high and lifted up†(Isa 57,
15) preceded by “my holy mountain†(Isa 57,13b) after criticising the
places of worship for idols (Isa 57,7) would conjure up thoughts of the
earthly temple for this post-Exilic community? Thus, the context
immediately preceding Isaiah 57,14 suggests an earthly temple. Given
this, the ˚rd “way†could still imply a path of right living, but that right
living involves seeking worship in the earthly temple.
Other expressions show that the path for Trito-Isaiah may connote
more than just a metaphorical path of right living. Isa 62,10 uses a
similar expression with “the wayâ€. But here that path is given a