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? 367
heavenly temple (18). The evidence reveals that the uses of the term in
the Isaiah corpus — with the possible exception of Isa 6, 1 — refer to
earthly temples. Therefore, one cannot assume that “lifted up†merely
implies YHWH in heaven only.
The term µwrm is used in Isaiah 57,15 to describe the location of
YHWH’s dwelling; is it merely YHWH’s dwelling in heaven as the
Versions and scholars understand? This is the suggestion of KB for the
term in its sixth definition with the glosses “the heavens†or “God’s
dwelling place†(19) but the examples given (such as Isa 33,16-17; Ps
7,8 and Mic 6,6) do not support such usage.
Isa 33,16-17 refers to the righteous person dwelling on the heights:
“Your eyes will see a king in his beauty†(Isa 33,17). Likely, the king
the worshipper sees (hzj) is YHWH, described in Isa 33,5 as µwrm ˆkç.
Possibly this could connote heaven, but one must first ask what the
worshipper will hzj “see†if YHWH is only in heaven. If YHWH is in
heaven it is curious that Isa 33,20 commands the righteous worshipper
to ˆwyx hzj “look towards/see Zionâ€. Finally, we know from other
sources that the righteous person is able to dwell on Zion (Ps 15).
Ps 7,8 refers to the people of YHWH gathering around while YHWH
is on his throne. Could the throne also indicate the temple and not just
heaven since there is a reference to a gathering or an hd[ “assemblyâ€:
“Let the congregation of the peoples gather around you†(Ps 7,8)? (20).
Finally, in Micah 6,6 the author asks what sacrifices they will bring
before YHWH. But here there is no mention of the heavens. Indeed, if
we are talking of sacrifice, which takes place on the altar at Zion, one
would expect it to be offered in the earthly temple.
The Dictionary of Classical Hebrew presents another possibility
(18) Indeed, we may be looking on a scene with a more complex
understanding of simultaneous existence; the temple acts as a place where heaven
and earth meet. For possibilities of such a concept in the ANE see R. DE VAUX,
Ancient Israel. Its Life and Institutions (Michigan 1960) 281-82. Also, Mettinger
and Keel make a similar suggestion in reference to the Nabu-aplu iddina’s stone
tablet: METTINGER, The Dethronement of Sabaoth, 29-32. O. KEEL, The
Symbolism of the Biblical World. Ancient Near East Iconography and the Book of
Psalms (New York 1978). For a picture of the tablet see ANEP, 529. I would also
entertain the possibility of ‘simultaneous existence’ present in our text.
(19) L. KOEHLER – W. BAUMGARTNER, The Hebrew and Aramaic Lexicon of
the Old Testament (Leiden 2000) 565.
(20) This Psalm seems to imply a literal space in regard to the ark. Broyles
notes that the imperative hmwq “arise†in Ps 7,7 recalls the ark since it is the same
imperative that begins the song of the ark (Num 10, 35-36; Ps 132,8) (BROYLES,
Psalms, 67).