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? 369
community before they can build their temple (23). The point is that
both the literal and figurative readings can assume that an earthly
temple could be in the mind of the composer of Isaiah 57,14-15 or in
the mind of the redactor who gave it its place in the text.
Given the strength of each reading, we can do away with the
either/or interpretation of this passage and see the passage in the BH
through a hierarchy of interpretations. The first shows that right living
and YHWH’s concern for the marginalized is brought to the forefront
of the text. The second is that the text imagines YHWH high and lifted
up enthroned in the earthly temple as well, not just in heaven. The
implication is that firstly, any metaphorical understanding of the “wayâ€
does not remove the possibility of the earthly temple and an immanent
YHWH. Secondly, that while we have not been able to explore the
possibilities of a transcendent YHWH in this text, the either/or
discussion about YHWH’s dwelling may not be the best approach
either. While one cannot deny that a transcendent YHWH could have
been in the mind of post-exilic writers, against the scholarly/ancient
consensus we have seen that an immanent YHWH is also imagined.
*
**
Like the different theologies expressed in the BH about where
YHWH dwells, there is a corresponding consciousness in some
Versions and contemporary scholarship which maintain a transcendent
vision of YHWH’s place. In the Versions this causes little surprise
since each translation arises out of faith communities that sometimes
reflect their theologies through translational decisions. Consider for a
moment that we have the MT which has preserved complementary and
contrary expressions (like Shem and Kabod) of how/where YHWH
dwells. Also the Septuagint — if we accept the general theory that it is
the product of Jews in Alexandria — may have interpreted texts that
deal with a Temple theology in a different way (24). Likewise, the world
(23) One more piece of evidence for this double reading may be submitted.
Blenkinsopp has already noted that double meanings are abundant in Isa 57, 3-13
(BLENKINSOPP, Isaiah 56-66, 162-163). Is it likely that the double meaning of Ëšrd
is continued in 57, 14?
(24) In studying the translational equivalent dovxa for dwbk one realizes that the
LXX translator accorded it a wider semantic range. While the BH uses it to
describe primarily Divine Presence, the LXX uses dovxa to describe human glory
(Jer 13,11) and other things that do not relate to the glory of YHWH (consider
Ezek 27,10; Isa 2,10.19.21; Isa 24,14-15; 26,10).