Notes

¹ See the literature listed in note 13.

² See: M. BAILLET, Qumrân Grotte 4 III (4Q482-4Q520) (DJD 7; Oxford 1982) 78-79; J.M. BAUMGARTEN, "4Q500 and the Ancient Conception of the Lord's Vineyard", JJS 40 (1989) 1-6; G.J. BROOKE, "4Q500 1 and the Use of Scripture in the Parable of the Vineyard", DSD 2 (1995) 268-294.

³ O. LORETZ, "Weinberglied und prophetische Deutung im Protest-Song Jes 5,1-7", UF 7 (1975) 573-576 (here 573,575), criticizes the "prima vista Anschauung [...] dass ein einheitlicher, einstufiger Text vorliege". On the basis of a stichometrical analysis he distinguishes three stages in the genesis of Isa 5,1-7: (a) a love-song (5,1b-2); (b) the prophet's protest song (5,1a'.7c); (c) a further elaboration of that prophetical text (5,1a".3-7b). This brief outline of the genesis does not imply that in its present form Isa 5,1-7 is not a coherent text. The unity of this text emerges from the repeated use of Mrk (vv. 1.3.4.5.7), hwq (vv. 2.4.7; the subject always being the owner of the vineyard) and h#&( (in vv. 2.4 this verb refers to the produce of the vineyard, in v. 4 to the activities that the owner carried out in the past, and in v. 5 to that which he is going to undertake in the future). Demarcating Isa 5,1-7 with respect to the preceding text (Isa 2-4) offers no problems. The caesura after 5,7 is not very profound. The six woe-oracles in 5,8-24, followed by the announcement of the destruction of the people (5,25-30), explicitly formulate the social injustice of which the house of Israel is accused in 5,7. Cf. J.A. ALEXANDER, Commentary on the Prophecies of Isaiah (Grand Rapids 1980, repr. from 1953, first edition 1865) 126-131. According to Y. GITAY, Isaiah and his Audience. The Structure and Meaning of Isaiah 1–12 (SSN 30; Assen – Maastricht 1991) 87-116, Isa 5,1-30 is a textual unit, introduced by vv. 1-7.

⁴ According to M.L. FOLMER, "A Literary Analysis of the 'Song of the Vineyard' (Is. 5:1-7)", JEOL 29 (1985) 106-123, Isa 5,1-7 can be grouped into four stanzas (vv. 1b-2; vv. 3-4; vv. 5-6; v. 7). The poem begins with an introduction (v. 1a), which is strongly connected to the first stanza. M.C.A. KORPEL, "The Literary Genre of the Song of the Vineyard (Isa. 5:1-7)", The Structural Analysis of Biblical and Canaanite Poetry (ed. W. VAN DER MEER – J.C. DE MOOR) (JSOTSS 74; Sheffield 1988) 119-155, uncovers a similar structure.

⁵ For a semiotic analysis of this phenomenon see: N.J. TROMP, "Un démasquage graduel. Lecture immanente d'Is 5,1-7", The Book of Isaiah – Le Livre d'Isaïe. Les oracles et leurs relectures. Unité et complexité de l'ouvrage (ed. J. VERMEYLEN) (BETL 81; Leuven 1989) 197-202.

⁶ These solutions for the translation problems in v. 1a are from J.A. EMERTON, "The Translation of Isaiah 5,1", The Scriptures and the Scrolls (ed. F. GARCÍA MARTÍNEZ – A. HILHORST – C.J. LABUSCHAGNE) (VTS 49; Leiden - New York - Köln 1992) 18-30.

⁷ Cf. T. SCHMELLER, "Der Erbe des Weinbergs. Zu den Gerichtsgleichnissen Mk 12,1-12 und Jes 5,1-7", MTZ 46 (1995) 188: "1a wirkt zwar [...] zunächst wie eine Überschrift oder Einleitung des ganzen folgenden Texts, erweist sich im Nachhinein aber als Einleitung nur für 1f."

⁸ That this stanza consists of two sub-units (B1: vv. 3-4; B2: vv. 5-6) appears from the repetition of ht(w (vv. 3.5).

⁹ Verses 4a and 4b begin with an interrogative word (hm in v. 4a and (wdm in v. 4b), introducing two questions apparently anticipating a negative response. These particles are followed by the infinitive tw#&(l. Both in v. 4a and in v. 4b, h#&( is mentioned twice. Both verse parts contain the perfect first person singular (yty#&( in v. 4a and ytywq in v. 4b).

¹⁰ Perhaps this identification was prepared for as early as verse 6 where it appears that the owner is some one who can manipulate the clouds and the rain.

¹¹ Verse 7c contains a double pun: +p#$m / xp#&m and hqdc / hq(c.

¹² Much research has been done concerning the literary genre of Isa 5,1-7. The results differ strongly. J.T. WILLIS, "The Genre of Isaiah 5,1-7", JBL 96 (1977) 337-362, lists twelve different types of solutions.

¹³ According to W. SCHOTTROFF, "Das Weinberglied Jesajas (Jes 5,1-7). Ein Beitrag zur Geschichte der Parabel", ZAW 82 (1970) 68-91, Isa 5,1-7 is a fable, but he considers v. 7 as "eine Anwendung ...., welche die ... Fabel in eine Parabel ... umschlagen lässt" (89). Isa 5,1-7 is also considered to be a prophetic judgement oracle into which a parable is woven (cf. H. NIEHR, "Zur Gattung von Jes 5,1-7", BZ 30 [1986] 99-104: "eine anklagende Gerichtsparabel"). On the basis of her study into the poetic structure of the text Korpel, "Literary Genre", 152-155, comes to the conclusion that Isa 5,1-7 is an allegory. Willis' proposal ("Genre", 359) is "to classify the literary type of this pericope as a parable, and to describe its contents as a parabolic song of a disappointed husbandman". That Isa 5,1-7 is a particular type of parable, namely a juridical parable, is defended by A. GRAFFY, "The Literary Genre of Isaiah 5,1-7", Bib 60 (1979) 400-409; G.A. YEE, "A Form-Critical Study of Isaiah 5,1-7 as a Song and a Juridical Parable", CBQ 43 (1981) 30-40; G.T. SHEPPARD, "More on Isaiah 5,1-7 as a Juridical Parable", CBQ 44 (1982) 45-47. In view of these three studies, C.A. EVANS, Jesus and His Contemporaries. Comparative Studies (AGJU 25; Leiden 1995) 396, concludes "that a consensus has emerged in which Isaiah's Song of the Vineyard is understood as an instance of the genre juridical parable". See also C.A. EVANS, "On the Vineyard Parables of Isaiah 5 and Mark 12", BZ 28 (1984) 82-86.

¹⁴ U. SIMON, "The Poor Man's Ewe Lamb. An Example of a Juridical Parable", Bib 48 (1967) 207-242 (here 220-221).

¹⁵ The rhetorical pattern of Isa 5,1-7 is comparable to the pattern of 2 Sam 12,1-7a; 14,1-20; 1 Kgs 20,35-42. See: Graffy, "Literary Genre", 404-406, and Yee, "A Form-Critical Study", 33-34.

¹⁶ G.R. WILLIAMS, "Frustrated Expectations in Isaiah V 1-7: A Literary Interpretation", VT 35 (1985) 464: "Judah is the historical continuation of that Israel to whom Yahweh gave the land of Canaan."

¹⁷ The quotation from Isa 5,2 is also found in Matt 21,33 but it is absent in Luke 20,9 and in Gos.Thom. 65. Still, C.A. KIMBALL writes in "Jesus' Exposition of Scripture in Luke 20:9-19. An Inquiry in Light of Jewish Hermeneutics", BBR 3 (1993) 85: "In its literary form the Luke 20:9-18 pericope is a proem-like midrash on Isa 5:1-2, its opening text, which is expounded by a parable ..." (my italics). For an analysis of Gos. Thom. 65 I refer to: B. Dehandschutter, "La parabole des vignerons homicides (Mc., XII,1-12) et l'évangile selon Thomas", L'Évangile selon Marc. Tradition et rédaction (ed. M. SABBE) (BETL 34; Leuven 1974) 203-219; W.G. MORRICE, "The Parable of the Tenants and the Gospel of Thomas", ExpTim 98 (1987) 104-107; K.R. SNODGRASS, "The Parable of the Wicked Husbandmen. Is the Gospel of Thomas Version the Original?", NTS 21 (1975) 142-144; id., The Parable of the Wicked Tenants. An Inquiry into Parable Interpretation (WUNT 27; Tübingen 1983) 52-54.

¹⁸ Perhaps the replacement in v. 1a of wmrkl ("his vineyard") by tw|~ a0mpelw~ni/ mou ("my vineyard") must be understood against this background. However, this last-mentioned modification forms a new inconsistency, for in v. 1a the singer calls the vineyard his property, while in v. 1b he states that the vineyard belongs to his friend (a0mpelw\n e0genh/qh tw~| h0gaphme/nw|).

¹⁹ J.A.T. ROBINSON, "The Parable of the Wicked Husbandmen: A Test of Synoptic Relationships", NTS 21 (1974-75) 445 note 8, minimises the difference: "The Hebrew of Isa v. 2, 'he dug it up', is rendered by the LXX, 'I fenced it round'." Possibly, the hapax qz( (= "dig about": L. KOEHLER – W. BAUMGARTNER, Lexicon, 695) has been rendered by e0xara/kwsa under the influence of the Aramaic )tqz( ()qz( = "clasp" or "ring": M. JASTROW, Dictionary, 1062). Cf. M.P. MILLER, Scripture and Parable. A Study of the Function of the Biblical Features in the Parable of the Wicked Husbandmen and Their Place in the History of Tradition (Unpublished Ph. D. Dissertation; Columbia University 1974) 62.

²⁰ See: A Greek-English Lexicon of the Septuagint. Part II: A-W (compiled by J. LUST - E. EYNIKEL – K. HAUSPIE) (Stuttgart 1996) 513: xarako/w = "to fence in with stakes" (cf. F. REHKOPF, Septuaginta-Vokabular [Göttingen 1989] 308: "mit Pfählen versehen"). The verb xarako/w occurs twice in the LXX (Isa 5,2; Jer 39,2; cf. xara/kwsij in Deut 20,20) and is not found in the New Testament. In Oda 10,2, kai\ e0xara/kwsa is missing.

²¹ In this connection I point to a minor difference. In the LXX, we read about the instantaneous sprouting of thorns (vv. 2.4: e0poi/hsen de\ a0ka/nqaj); in the Hebrew text, this only occurs after the vineyard has been laid waste (v. 6).

²² Robinson, "Parable", 445: "the reference to the 'fence' depends on the use of the Greek Bible".

²³ swrhx is a transcription of qr#& (= choice grapes); in Oda 10,2, swrhx has been replaced by swrhk.

²⁴ In the LXX, prolh/nion (vat fronting a wine press) as a translation of bqy only occurs in Isa 5,2 and Oda 10,2. In Mark, u9polh/nion is mentioned (vessel or vat placed under the wine press); in the LXX, we find this word as a translation of bqy (see Joel 3(4),13; Hag 2,17 (16); Zech 14,10; Isa 16,10).

²⁵ P.C. BEENTJES, "Discovering a New Path of Intertextuality. Inverted Quotations and Their Dynamics", Literary Structure and Rhetorical Strategies in the Hebrew Bible (ed. L.J. DE REGT – J. DE WAARD – J.P. FOKKELMAN) ( Assen 1996) 31-50 (esp. 44).

²⁶ Beentjes, "Discovering", 44.

²⁷ Beentjes, "Discovering", 49.

²⁸ Cf. A.A. MILAVEC, "Mark's Parable of the Wicked Husbandmen as Reaffirming God's Predilection for Israel", JES 26 (1989) 289-312 (here 295): "[...] Mark did not repeat verbatim the Greek opening of Isaiah's parable. [...] By borrowing and noticeably modifying a familiar opening, an artful storyteller evokes the mood and theme of a familiar story, while simultaneously signalling that a new version of the old parable is about to begin..." (italics Milavec's).

²⁸ Cf. H.-W. KLAUCK, Allegorie und Allegorese in synoptischen Gleichnistexten (NTAbh NF 13; Münster 1978) 287: "Ein [...] Einfluß von Jes 5,1 LXX, wo tou~ a0gaphtou~ und tw~| h0gaphme/nw| vorkommen, ist nicht auszuschließen". Also Schmeller, "Der Erbe des Weinbergs", 193, takes the view that the addition of a0gaphto/j to ui9o/j in Mark 12,6 has been influenced by the same word in Isa 5,1 LXX.

³⁰ C.A. EVANS, Jesus, 401 note 42.

³¹ See: M. HENGEL, "Das Gleichnis von den Weingärtnern Mc 12,1-12 im Lichte der Zenonpapyri und der rabbinischen Gleichnisse", ZNW 59 (1968) 1-39 (here 7). J. JEREMIAS, Die Gleichnisse Jesu (Tübingen ⁸1970, durchgesehene Aufl.) 72, erroneously links up Mk 12,9 par. and ti/ poih/sw in Isa 5,5 and he writes the following: "hier [ist] nicht der hebräische Text benutzt (der nicht die Frageform hat), sondern die Septuaginta". ti/ poih/sei from Mk 12,9 should rather be linked up with ti/ poih/sw in Isa 5,4a. In the Hebrew text as well as in the LXX, Isa 5,4a takes the form of a question. In Isa 5,4 the Hebrew text contains two interrogative sentences; at this point the LXX contains one interrogative sentence, followed by a causal clause, introduced by dio/ti.

³² Erroneously defended by Jeremias, Gleichnisse, 68 (with regard to. Jes 5,1): "... gegen die Ursprünglichkeit der Bezugnahme auf Jes. 5 [macht] bedenklich, daß die Septuaginta benutzt ist. Die Anknüpfung an Jes. 5 dürfte [...] sekundäre Ausgestaltung sein". With regard to Mk 12,9 he says: "... auch hier [ist] nicht der hebräische Text benutzt [...], sondern die Septuaginta. Mit der Schlussfrage [...] fällt auch die Antwort, die sie findet, als ursprünglicher Bestandteil der Überlieferung" (72). See also Klauck, Allegorie, 287: "kai\ perie\qhken fragmo\n kai\ w1rucen u9polh/nion kai\ w0|kodo/mhsen 12,1c [enthält] Anklänge an das Weinberglied des Jesaja in der LXX-Fassung und muß als sekundäre, aber vormarkinische Erweiterung gelten. Die sprachliche Brücke für diese Einfügung bilden a0mpelw~na e0fu/teusen Mk 12,1b und a0mpelw\n e0genh/qh, bzw. e0fu/teusa a1mpelon Jes 5,1-2 LXX".

³³ My conclusions are in agreement with the nuanced view of T. SCHMELLER, "Der Erbe des Weinbergs", 194: "Sowohl am Anfang wie am Ende des Gleichnisses finden sich deutliche Bezugnahmen auf Jes 5. An beiden Stellen begegnen Anklänge an LXX, die auf eine sekundäre Bearbeitung schließen lassen. An beiden Stellen begegnen aber auch gewisse Anklänge an MT, die zeigen, daß Bezüge auf Jes 5 wohl schon zum ursprünglichen Gleichnis gehörten und sekundär verstärkt wurden". According to Evans, Jesus, 396, Mark 12,1-12 as a whole is profoundly influenced by Isa 5,1-7: "In the Marcan parable Isaiah 5 provides the point of departure on which the new parable may be constructed" (here 396). In order to substantiate this assertion Evans points out a number of "Semitic features" which were already present in an early stage of the tradition (here 401, note 42).

³⁴ Criticism of the leaders can also be found in Isa 3,12 ("My people, your leaders mislead you") and in Isa 3,14-15 ("The LORD enters into judgement with the elders and princes of his people: It is you who have devoured the vineyard; the spoil of the poor is in your houses. What do you mean by crushing my people, by grinding the face of the poor? says the LORD GOD of hosts."). Cf. SHEPPARD, "More on Isaiah 5:1-7", 46. The verb r(b (Isa 3,14 and 5,5) confirms the relationship between Isa 3,14-15 and 5,1-7.

³⁵ The parable is mirrored in the quotation from Ps 118,22-23: the tenants correspond to the builders, the owner of the vineyard (o9 ku/rioj tou~ a0mpelw~noj) corresponds to God (ku/rioj), and the son corresponds to the stone. The son is killed by the tenants in the same way that the stone is rejected by the builders. However, the quotation also adds a new element which is absent in the parable: God will bring about a new situation by making the rejected stone the cornerstone. For a closer study into the quotation from Ps 118,22-23 I refer to M. BERDER, "La pierre rejetée par les bâtisseurs". Psaume 118,22-23 et son emploi dans les traditions juives et dans le Nouveau Testament (EB NS 31; Paris 1996).

³⁶ See: J. F. STENNING, The Targum of Isaiah (Oxford 1949) 16-17; B.D. CHILTON, The Isaiah Targum. Introduction, Translation, Apparatus and Notes (The Aramaic Bible 11; Wilmington - Delaware 1987) 10-11; see also: B.D. CHILTON, The Glory of Israel. The Theology and Provenience of the Isaiah Targum (JSOTSS 23; Sheffield 1982).

³⁷ See: Höffken, "Probleme in Jesaja 5,1-7", ZTK 79 (1982) 392-410 (here 409).

³⁸ F. GARCÍA MARTÍNEZ, The Dead Sea Scrolls Translated. The Qumran Texts in English (Leiden 1994) 402.

³⁹ Baillet, Qumrân Grotte 4 III, 78-79.

⁴⁰ Baumgarten, "Ancient Conception", 2; Brooke, "Use of Scripture", 270.

⁴¹ See note 40. Cf. also EVANS, Jesus, 400-401.

⁴² See: Strack-Billerbeck, I, 867. Evans, Jesus, 400, also points out that the vineyard from Isa 5,1 is a metaphor for Jerusalem and the temple in 4Q500.

⁴³ Chilton, The Isaiah Targum, XXVI.

⁴⁴ In this paragraph, I subscribe to some views of Brooke, "Use of Scripture", 279-291.

⁴⁵ Rightly seen by E. LOHMEYER, "Das Gleichnis von den bösen Weingärtnern (Mark. 12,1-12), ZST 18 (1941) 247-248.

⁴⁶ R.H. GUNDRY, The Use of the Old Testament in St. Matthew's Gospel. With Special Reference to the Messianic Hope (NTS 18; Leiden 1967) 44: "Since Jesus speaks this parable upon entering the Temple, it is probable that he had in mind the Targumic interpretation of the tower as the Temple".

⁴⁷ That the parable could be understood as an attack on cultic hierarchy and that Jesus' opponents took the imagery in terms of this interpretation is confirmed by B. CHILTON – C.A. EVANS, "Jesus and Israel's Scriptures", Studying the Historical Jesus: Evaluations of the Present State of Current Research (ed. B. Chilton – C.A. EVANS) (NTTS 19; Leiden – New York – Köln 1994) 305.

⁴⁸ Klauck, Allegorie, 311: "Mt hat die Winzerparabel in eine Parabeltrilogie hineingestellt, die thematisch und sprachlich derart aufeinander abgestimmt ist, daß sie als überlegte redaktionelle Schöpfung gelten muß". An extensive study of the relationship between Matt 21,33-46 and 22,1-14 is made by: R.J. DILLON, "Towards a Tradition-History of the Parables of the True Israel (Matthew 21,33-22,14), Bib 47 (1966) 1-42.

⁴⁹ A further confirmation is the fact that he inserts e0n au0tw~| after w1rucen. I do not agree with J. GNILKA, Das Matthäusevangelium. 2. Teil (HTKNT I/2; Freiburg – Basel – Wien 1988) 227: "Man kann nicht sagen, daß Mt sich mehr als Mk an den LXX-Text anlehnt."

⁵⁰ This parallel was observed by M. HUBAUT, La parabole des vignerons homicides (CahRB 16; Paris 1976) 77-79.

⁵¹ This correlation was also observed by L. Sabourin, L'évangile selon Saint Matthieu et ses principaux parallèles (Rome 1978) 278.

⁵² In Isaiah, the image of the vineyard refers to Israel (Isa 5,7), or more precisely, to the population of Judah and the inhabitants of Jerusalem (Isa 5,3). In Matthew, this image is more difficult to decode. If we juxtapose Mt 21,41 (to\n a0mpelw~na e0kdw/setai) and 21,43 (h9 basilei/a tou~ qeou~ ... doqh/setai), the conclusion emerges that the vineyard stands for the kingdom of God, but the remainder of 21,43 speaks rather of a nation that yields the fruits. It thus makes a close connection between the nation and the vineyard from the parable, since that, too, is highly productive.

⁵³ W. TRILLING, Das wahre Israel. Studien zur Theologie des Matthäusevangeliums (SANT 10; München ³1964) 58-63, argues that Matt 21,43 has been formulated by the evangelist himself. To me it seems better to say that in constructing this verse Matthew has used some traditional elements.

⁵⁴ A. OGAWA, "Paraboles de l'Israël véritable? Reconsidération critique de Mt. XXI 28 - XXII 14", NT 21 (1979) 121-149 (here 129).

⁵⁵ Often, Matt 21,43 is taken as evidence that the Matthean community saw itself as the nation which replaced the rejected Israel: Trilling, Das wahre Israel, 55-66; G. STRECKER, Der Weg der Gerechtigkeit. Untersuchungen zur Theologie des Matthäus (FRLANT 82; Göttingen ²1966) 111,169; J. SCHNIEWIND, Das Evangelium nach Matthäus (NTD 2; Göttingen ¹²1968; Sabourin, L'évangile selon Saint Matthieu, 278. A more nuanced interpretation is given by: Ogawa, "Paraboles", 138-139.149; F. MUSSNER, "Die bösen Winzer nach Matthäus 21,33-46 ", Anti-judaismus im Neuen Testament? Exegetische und systematische Beiträge (Hrsg. W.P. ECKERT – N.P. LEVINSON – M. STÖHR) (Abhandlungen zum christlich-jüdischen Dialog; München 1967) 129-134.

⁵⁶ This aim explicitly emerges when Jesus introduces a citation from the Scriptures with a question to his opponents of whether they have never read that text (12,3.5; 21,16). That question is also asked in 21,42 introducing the citation from Ps 118,22-23. In comparison with this citation the references to Isa 5,1-7 are of a more implicit nature.