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Pericope
Scripture as Written and Read in Antiquity

Editorial Board
Raymond de Hoop (Jayapura),
Bart D. Ehrman (Chapel Hill, NC), Peter W. Flint (Langley, BC),
Arie van der Kooij (Leiden), Marjo C.A. Korpel (Utrecht),
Josef M. Oesch (Innsbruck), John W. Olley (Perth),
John N. Oswalt (Jackson, MS), Wido Th. van Peursen (Leiden),
Stanley E. Porter (Hamilton, ON), Gert T.M. Prinsloo (Pretoria),
Emanuel Tov (Jerusalem)

Executive Editor:
Marjo C.A. Korpel

Assistant Editor:
Paul Sanders

Volume 7

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The Impact of Unit Delimitation on Exegesis

Edited by

Raymond de Hoop
Marjo C.A. Korpel
Stanley E. Porter

[VIGNET]
BRILL
leiden • boston
2008

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Contents

R. de Hoop, M.C.A. Korpel, S.E. Porter, Preface vii

R. de Hoop, Unit Delimitation and Exegesis: Isaiah 56 as an

Introduction to the Theme 1

R. de Hoop, Textual, Literary, and Delimitation Criticism:

The Case of Jeremiah 29 in ˜ and Ì 29

J. Dekker, Bind Up the Testimony: Isaiah 8:16 and the

Making of the Hebrew Bible 63

G. Goswell, The Divisions of the Book of Daniel 89

M.C.A. Korpel, The Demarcation of Hymns and Prayers in

the Prophets (I) 115

J.R. Lundbom, Delimitation of Units in the Book of Jeremiah 146

S.E. Porter, Pericope Markers and the Paragraph: Textual

and Linguistic Implications 175

G.T.M. Prinsloo, Petuh.ot/Setumot and the Structure of

Habakkuk: Evaluating the Evidence 196

K. Spronk, The Line-Acrostic in Nahum 1: New Evidence

from Ancient Greek Manuscripts and from the Literary
Analysis of the Hebrew Text 228

S. Tatu, The Abraham Narrative (Gen. 12:1–25:11) in Some

Ancient and Mediaeval Manuscripts: The Exegetical
Implications of Delimitation Criticism 241

Abbreviations 268

Index of Authors 269

Index of Biblical Texts 275

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Unit Delimitation and Exegesis

Isaiah 56 as an Introduction to the Theme∗
Raymond de Hoop
Pretoria – South Africa† /Jayapura (Papua) – Indonesia

1 A Short Anecdote: A Student in 1986

Let me start this introduction with a short anecdote from 1986,
now more than twenty years ago. In the first year of my (now so-
called) bachelor’s degree at the Theological University in Kampen in
1985-1986, I followed a course on Old Testament exegesis with Dr.
Willem van der Meer, alongside the lectures on Classical Hebrew for
advanced students delivered by Professor Johannes de Moor in the
Semitic Institute at the Theological University in Kampen. For the
course on OT exegesis, I had to write a final exegetical paper on
Isaiah 56:1-8 that had to be finished within a week. Together with
the assignment of our subject, we received guidelines on how to write
the paper, describing in brief the different steps which are import-
ant for the exegetical process, a kind of abstract from Barth/Steck
(Barth & Steck 1984).
One of the first steps we had to take was the decision on the
delimitation of the pericope we wanted to interpret: ‘where does the
pericope start, where does it end?’1 Apparently considered to be
a quite simple and easy step to take, the paper was to be written
∗
This paper is the introductory paper read at the Pericope seminar during
the SBL International Meeting 2006 at Edinburgh. The occasionally somewhat
colloquial style has not been changed, though the final conclusions may have
been changed and formulated more to the point.
Thanks are due to Professor Dr. Wim A.M. Beuken (Leuven) and Professor
Dr. Ulrich Berges (Münster) who were kind enough to read an earlier draft of
this paper, offering several valuable suggestions for its improvement. Thanks are
also due to Mr. David J.D. Kroeze, M.A. (Kampen), who provided me with data
concerning the readings in mss of the Targum. A final word of thanks is due
to Dr Wilfred Watson, who kindly scrutinised the English of this paper for me.
No need to say that I alone am responsible for any remaining errors and for the
views expressed in this paper.
†
Research for this paper has been conducted as a Research Fellow of the
University of Pretoria, South Africa.

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2 R. de Hoop

2
Plate 1: Isa. 56:1-9 as laid out in Biblia Hebraica Stuttgartensia

within these guidelines. However, as I already mentioned, I was also

attending lectures on Classical Hebrew verse by Johannes de Moor,
dealing especially with Deutero-Isaiah. There I was made familiar
with terminology like setumah and petuh.ah, with special reference
to the – then rather recent – publication by Josef Oesch on Setuma
und Petucha.3 I was rather enthusiastic regarding this subject and
1
In fact this step cannot be found in Barth & Steck 1984, or in quite recent
studies like Talstra 2002, for instance. It is described, however, in the first studies
of the so-called Kampen School; cf. Van der Meer & de Moor 1988, vii; Van der
Meer 1989, 38.
2
Image from Elliger & Rudolph 1990. Used by permission from the Deutsche
Bibelgesellschaft, Stuttgart. Two images from pp. 762-3 in BHS have been
merged to the present image in order to enable the present reproduction.
3
Oesch 1979.

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Unit Delimitation and Exegesis: Isaiah 56 3

for that reason I planned to write an extensive paragraph on the

delimitation of Isaiah 56:1-8 in my exegetical paper.
The reason for this decision was my discovery that the text of
BHS contained an interesting problem regarding the delimitation of
the pericope. While there are setumot after verses 2, 3 and 5 the
next setumah is found after verse 9 and not after verse 8 as the
assignment for my exegetical paper had suggested and BHS also
seems to favour (see Plate 1). The editor of BHS apparently prefers
to end the pericope with verse 8 as read in ˜ as follows:

hw±hy yn∞:doa} µ~aun“ 8a

la´-r:c]yI yj´¢d“nI ≈B´`qæm] 8b
.wyx…âB;q]nIl] wy£l;[; ≈B´àqa} d/[ü 8c

8a Word of the Lord,

8b gathering the outcasts of Israel
8c I will gather to him still more to those already gathered.
However, the effect of the suggestion by means of setumah in ˜ is
the following. Instead of ending the passage with this promise in
verse 8, the passage ends with a remarkable invitation:4
hw±hy yn∞:doa} µ~aun“ 8a
la´-r:c]yI yj´¢d“nI ≈B´`qæm] 8b
.wyx…âB;q]nIl] wy£l;[; ≈B´àqa} d/[ü 8c
yd:=c; /t∞y“jæ lK¡o 9a
4
.r[æY:êBæ /t¡y“jæAlK; lko¡a‘l, Wyt;Èae 9b

8a Word of the Lord,

8b gathering the outcasts of Israel
8c I will gather to him still more to those already gathered.
9a All the beasts of the field come to eat,
9b all the beasts of the forest.4

Because virtually all modern translations and commentators agreed

with the delimitation of the text in BHS,5 this had to be studied, I
4
The colometry of the Hebrew text is according to the Masoretic accentuation;
the colometry of the translation follows the suggestion of BHS to transpose the
atnah. two words further on. Cf. Freedman & Cohen 1974, 35-9; Watson 1976,
243; Watson 1981, 328-9 (1994, 340-1); Beuken 1986, 59; Koole 1995, 66.
5
Cf. e.g. Buber 1958, 177-8; EÜ; JPS; KBS; LB; NBG, NBV, NEB, RSV, etc.;
Whybray 1975, 196-9; Westermann 1981, 247-52; Beuken 1989a, 19-20; Koole
1995, 41-2.

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4 R. de Hoop

thought . . . I started my investigations by consulting Josef Oesch’s

book. There I learned that not only ˜L but also other Hebrew mss
read a setumah after verse 9.6 Subsequently, I tried to find out
whether other traditions also read a break after verse 9 or before.
However, apart from the book by Oesch, I was unable at that mo-
ment to find any additional information on the subject of delimita-
tion in the other sources. This was so, because information on how
to find and trace these delimitations in the ancient texts was still
lacking then.7 Unfortunately, my investigations ran completely out
of hand, finally resulting in my being unable to finish my paper on
Isaiah 56 in the time allowed and I had to write a paper on a text
in the Pentateuch.

56:1

7
3

8
4

8
Plate 2: Isaiah 56:1-9 in Codex Leningradensis

6
Oesch 1979, 221-2, T26+.
7
On this, cf. Korpel 2000.
8
Photographs by Bruce and Kenneth Zuckerman, West Semitic Research with

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Unit Delimitation and Exegesis: Isaiah 56 5

56:
1

10

Plate 3: Isaiah 56:1-9 in 1QIsaa 9

Now, after twenty years, let me invite you to join me in taking an-
other look at this ‘stumbling block’ to a student’s exegetical paper.
Does research into the delimitation of this text in ancient mss help
us to clarify this passage, does it shed any new light on this text, or
can we safely ignore this testimony?

2 Isaiah 56 in Ancient Manuscripts

The text of BHS is based on the reading of ˜L ,10 in which all three
setumot after verses 2, 3 and 5 are clearly visible, similar to the one

the collaboration of the Ancient Biblical Manuscript Center. Courtesy of the

Russian National Museum (Saltykov-Shchedrin).
9
Picture courtesy of the Israel Museum, Jerusalem.
˜ and ˜C both agree with ˜L .
10 A

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6 R. de Hoop

!
56:1

"
56:9

end
"
56:9

Plate 4: Isaiah 56:1-9 in 1QIsab 11

after verse 9 (Plate 2).12 As already stated, this delimitation of the

Hebrew text is found not only in ˜, but also in the manuscripts
from the Desert of Judah, 1QIsaa and 1QIsab (plate 3 and 4).13
11
Picture courtesy of the Israel Museum, Jerusalem.
12
The space after verse 8 is too small to indicate a setumah.
13
According to the table in Ulrich 2003, 295 (in contrast to Oesch, 1979, 221-2,
T26+), 1QFIsab does not read a pause either after Isa. 56:9, or after vv. 2, 3
and 5. However, because Ulrich does not consider the passage itself in detail, we
are not able to discuss the arguments for his reading. Yet in our view the space
after Isa. 56:9 (plate 4, above) is quite clear and correctly classified as a larger
‘Spatium’ by Oesch 1979, 249 n. 7.

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Unit Delimitation and Exegesis: Isaiah 56 7

4
9

10

11

56:1

57:1

6bB

2 7

14
Plate 5: Isaiah 55:10–57:2 in Codex Sinaiticus

However, this delimitation is not restricted solely to the Hebrew

text tradition. It is remarkable that next to the Hebrew witnesses,
neither manuscripts of Ì (e.g. ÌS ;15 plate 5), Í (e.g. Íb = 7a1; plate

14
Image of Codex Sinaiticus courtesy of the Biblical Manuscripts Project,
http://purl.org/BibleMss.
15
In ÌQ Isa. 56:9 starts immediately after v. 8 without a space, an upper dot
was apparently inserted in the manuscript after the text was written.

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8 R. de Hoop

55:5

56:8

10

57:1

56:1

16
Plate 6: Isaiah 55:5–57:12 in Codex Ambrosianus
16
Image of Codex Ambrosianus courtesy of the Biblical Manuscripts Project,
http://purl.org/BibleMss.

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Unit Delimitation and Exegesis: Isaiah 56 9

617 ), Ê,18 nor ◊19 read a delimitation after verse 8, but if a break
were to be read it would be after verse 9. This seems to imply that
here we are dealing with a quite uniform tradition regarding the
delimitation of this unit after 56:9, in contrast to the later tradition
to delimit the text after 56:8.20

3 Isaiah 56:9: Positive or Negative?

Modern commentators unanimously agree that Isa. 56:9 does not be-
long to the preceding section (56:1-8),21 but the Ancients apparently
did not agree with that judgment. But then, what is the implication
of this reading? In my view, we are not allowed to avoid answer-
ing this question, because the witnesses of this reading-tradition are
much too strong to ignore. At this moment I can only reflect briefly
on some of the implications. Generally it is assumed by scholars that
the invitation to the beasts of the field and the forest has a negative
tone, because of the somewhat similar text in Jer. 12:9:22

yli+ yŸtil;j}n" [˛Wb•x; fyI['Ÿh' 9A

h;yl≤-[; bybhi∞s; fyI[æ`˝h' 9B
.hl…âk]a;l] Wyt;èhe hd<¡C;h' tY"èj'AlK; Wpüs]ai Wk%l] 9C

17
According to Jenner 1993, 55-6, 391, in Íc (= 8a1) Isa. 56:1-8 is part of
a larger pericope, Isa. 54:1–57:14, without any other delimitation; regrettably,
Brock 1988 does not offer any information regarding our chapter. In Íb (as can
be seen in plate 6, previous page), however, we find a rosette after 55:5 (similar
to the setumah after 55:5 in ˜), but the next marker in Íb is found also after
57:14, similar to Íc .
18
The following mss of Ê were checked: Ms Solger 2to 4 (Nüremberg); Ms Or.
2211 (London), Ms hébreu 1325 (Paris), Ms hébreu 75 (Paris), and none of them
read a caesura after 56:9, nor after v. 8. Yeminite mss did not provide a caesura
before or after 56:9.
19
According to Biblia Sacra 1969, 204-5.
20
Cf. Koole 1995, 41-2. According to Ulrich 2003, there is much impression
and intuition involved in the delimitation, which works out quite well. Grosso
modo he may be correct, but there are many texts, like Isaiah 56, where there
are several different interpretations possible and the delimitation is a matter of
dispute.
21
In addition to the literature mentioned on p. 3, n. 5, cf. Snaith 1977, 228;
Steck 1987, 228-30; Watts 1987, 251, 255; Seitz 1992, 505; Tiemeyer 2005.
22
See Koole 1995, 66-7; cf. also Watts 1987, 255-60. For the translation of Jer.
12:9, see Oosterhoff 1994, 52-3; Lundbom 1999, 654-6.

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10 R. de Hoop

9A Is my heritage to me a speckled bird of prey?

9B Are the birds of prey circling round her?
9C Go, gather all the beasts of the field, bring them to consume!
Some scholars consider the possibility that the exhortation in Isa.
56:9 might imply an (albeit sarcastic) invitation to devour the people
of Israel,23 but as W.A.M. Beuken has demonstrated, this is quite
unlikely.24 First, the verb hta is rarely used in a threatening sense,
but mostly has a positive meaning. Second, the beasts of the field are
not always considered to be dangerous flesh-eaters, but also as eating
vegetable food (even in Jer. 12:9). But even the beasts of the forest,
which are generally considered to be much-more dangerous, ‘are also
mentioned without the secondary sound of danger’.25 Finally, the
context of Jer. 12:9 also suggests that the invitation to the animals
is an invitation ‘to come to eat of the fruit of the land that belongs
to Israel’,26 but not the flock itself (i.e. Israel27 ).
Beuken argues that this explanation suggests that the opening
scene of Isa. 56:9–57:13 in verse 9 elaborates (sarcastically) the in-
vitation for ‘every one who thirst / he who has no money’ in Isa.
55:1-3.28 O.H. Steck, accepting this suggestion by Beuken, also re-
ferred to 55:12bB-13a, which has to be compared with 56:9.29 Yet
these references to Isa. 55:1-3, 12bB-13a raise the question as to
whether Isa. 56:9 has to be read in a negative way, in the sense of
being sarcastic.
In his study of the Isaianic legacy of Trito-Isaiah, Beuken demon-
strated that in several ways the first eight verses of Trito-Isaiah
(56:1-8) resemble Isaiah 55 in a sense that they are a comment-
ary on Isaiah 55.30 This might suggest that the generally assumed
23
For bibliographical references, cf. the works listed in Beuken 1986, 57, n.
31-2; Idem 1989a, 48.
24
Beuken 1986, 57-8; Idem 1989a, 48-51; cf. also Steck 1987, 229-30.
25
Beuken 1986, 58.
26
Beuken 1986, 58.
27
Beuken 1986, 57.
28
Beuken 1986, 59-60; Idem 1989a, 49-50.
29
Steck 1987, 229-30.
30
Beuken 1986, 50-1. Cf. also Rendtorff 1983, 211-2; Beuken 1983, 277-8; Idem
1989a, 7-8, 19-39. Similarly Steck 1987, 229-30 (1991a, 169-70); Idem 1989, 402-3
(1991a, 41-2); Idem 1991b, 230-1 (with nn. 12-3), 244-6; Davies 1989, 118; Van
Winkle 1997b, 384; Berges 1998, 509; Gosse 2005, 369. Cf. also the remark by
Oswalt 1997, 178: ‘. . . chaps. 56–66 are written in the full knowledge of the entire

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Unit Delimitation and Exegesis: Isaiah 56 11

break between Isa. 56:1-8 and 56:9–57:14 is not as strong as sup-

posed, because the latter passage is also closely related to chapter
55.31 This is especially clear from the fact that 56:1-8 is related to
the next part of Trito-Isaiah, namely 56:9/10–59:21 with regard to
the themes ‘mountain of Yhwh’32 and ‘servant(s) of Yhwh’.33 Re-
cent studies on the relationship of Trito-Isaiah with the other two
parts of the Book of Isaiah also might contribute to the suggestion
that the gap between verse 8 and 9 is not as wide as is assumed.
M.A. Sweeney – following Lau and Fishbane – argues that 56:7 and
8 employ language and imagery (similar to Isaiah 65-6634 ) from 11:9
and 12, 16 (respectively).35 Both the theme ‘mountain of Yhwh’ as
preceding corpus and function to unify that corpus.’ And in the same vein (from
the perspective of Deutero-Isaiah) Sweeney 1997b, 46: ‘Scholars have generally
viewed Isaiah 55 as a part of Deutero-Isaiah, but they have generally overlooked
its rhetorical function within the literary structure of the book of Isaiah as an
introduction to the Trito-Isaiah material in Isaiah 56–66.’
The close relationship between chapters 55 and 56 (and in fact, between
Deutero- and Trito-Isaiah) is the reason for J.D.W. Watts (Watts 1987, 240-
51) to treat them in his commentary as a single unit/scene, which originated
(within the context of Isa. 52:13–57:21) in the Persian period during the reigns
of Darius and Xerxes (518-465 b.c.e.) (cf. ibid., 218-21). For similar suggestions
– not accepting the break between SI and TI a priori – see Seitz 1992, 502-4;
Holladay 1997, 193-217 (esp. 197-9 for bibliographical references), and recently
Höffken 2006. On the other hand, contrast Fohrer 1969, 421, who speaks of ‘ein
tiefer Graben zwischen beiden Schriften’.
31
E.g. Beuken 1986, 52, 59-63; Steck 1987, 229-30 (1991a, 170-1); Berges 1998,
509-10.
32
Cf. already Beuken 1986, 50-4; Idem 1987, 76-7; Idem 1989a, 31-2.
33
See: Beuken 1987, 78-83 (esp. because the term ‘servants of Yhwh’ is missing
in Isa. 56:9–59:21); Idem 1990, 69-75; Idem 1991, 205-7; Blenkinsopp 1997, 155-
75, esp. 166-7; Idem 2006, 111-7; Berges 1998; Idem 1999b, 166-75. The study on
the servant of Yhwh by De Moor (1978) is restricted to the use of the singular
in Deutero-Isaiah and does not include the use of the plural starting already in
Isa. 54:17. However, his observation that the servant is a supplicant also clarifies
the role of the ‘servants of Yhwh’ in Trito-Isaiah (cf. Beuken and Blenkinsopp
above). Regarding the identity of the servants in Isaiah 54, cf. also Korpel 1996,
161-7; Berges 1999b, 170, 173-4. Lindblom 1962, 405-6, apparently does not see
any continuity between Deutero- and Trito-Isaiah with regard to this theme.
34
Cf. Beuken 1991; Sweeney 1997a; Sweeney 1997b, 50-1. More detailed with
regard to Isa. 65:25, see Van Ruiten 1992, 31-42; Steck 1992, 104-13.
35
Robinson & Harrison 1982, 896-7, prefer to attribute such relationships to
the possibility that these prophecies are from one and the same attributed au-
thor: Isaiah ben Amoz (ibid., 903); however, it is obvious that SI is exilic while
TI is post-exilic. The relationships between these texts can be explained indeed

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12 R. de Hoop

well as the theme ‘gathering of the dispersed’ are found in Isaiah

11,36 but in addition we find the description of a peaceful presence of
‘beasts of the field’,37 like the serpent (Isa. 65:25 [<Gen. 3:1, 14]; cf.
11:8), and the wolf (Isa. 11:6; 65:25), and the ‘beasts of the forest’,38
like the bear (Isa. 11:7), the leopard (Isa. 11:6),39 and the lion (Isa
11:7; cf. Jer. 5:6; 12:8). Apparently the presence of these beasts does
not have to be a negative but might be a positive perspective: even
the beasts of the field and the forest eat straw from the land on the
mountain of Yhwh, see Isa. 11:9 (cf. 65:25b):40
yvi-d“q: rhæ¢Alk;B] Wtyji`v]y"Aaløêw“ W[rEèy:Aalø 9aA
hw:±hy“Ata, h~[;DE ≈r<a;%h; ha…¢l]m;AyKiâ 9bA
.µySiâk'm] µY:èl' µyIMæ`K' 9bB
9aA They will not hurt or destroy on all my holy mountain;
9bA for the land will be full of the knowledge of YHWH
9bB as the waters cover the sea.

The invitation to the ‘beasts of the field’ and to the ‘beasts of the
forest’ in Isa. 56:9 might have the same positive connotations as Isa.
11:6-9. In fact, all Isaianic references to hY:j,' ‘beasts’ have a posit-
ive or an optimistic tone.41 DI already suggests that the hd<C;h' tY"j'

in terms of ‘commentary’, ‘Fortschreibung’ etc., see n. 30 above.

36
Robinson & Harrison 1982, 896, also list Isaiah 2 as a parallel of our passage
(Isa. 56:1-8/9), which is not remarkable in view of the fact that Isaiah 2 and 11
are also intertwined; cf. e.g. Zenger 1997, 137-47, esp. 144-5.
37
Cf. Wallis 1993, 715.
38
Cf. Mulder 1982, 784.
39
Regarding the leopard, it is unclear whether it should be considered to be a
‘beast of the field’ or a ‘beast of the forest’, since depending on the species, it is
found both in the field and mountain areas as well as in the forests; cf. Schouten
van der Velden 1992, 110-1.
40
As Steck states (1992, 111-2): The passage deals ‘nicht universell von Natur,
Tierwelt im ganzen, sondern von Tiergefährdungen für Israel im Land als Strafe,
deren Wende in unüberbietbarer Weise hier angekündigt wird. . . . für Israel im
seinem Lande wird sich die empirische Tierwelt gleichsam in eine allumfassende
Haustierwelt verändern, so daß für das ganze Heilsland in V. 9 auch in dieser
Hinsicht das Résumé gezogen werden kann: ‘Nicht wird man Schaden anrichten/
übelhandeln und nicht wird man Verderben wirken auf meinem ganzen heiligen
Berge’, weil die Yhwh-Erkenntnis das ganze Land überzieht und auch die tod-
bringenden Tiere (vgl. schon 1,3) einschließen wird.’ This passage is also quoted
(but more extensively) with approval in Zenger 1997, 143.
41
The use of hY:j,' ‘beast, animal’ in Isaiah has no dangerous connotations:
either they will not be there to endanger the people (Isa. 35:9), or they will

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Unit Delimitation and Exegesis: Isaiah 56 13

will come to praise Yhwh (43:20), when his chosen people will walk
through the wilderness. Beuken argued that the first pericope of TI
(56:1-8) explains where the aforementioned abundance of salvation,
wheat, wine and milk, can be found: on yvid“q; rh', ‘my holy moun-
tain’.42 The invitation to amex;AlK; ‘everyone, who thirsts’ to come to
drink and to eat (55:1) may not only have given rise to the rather
‘open’ exegesis in 56:3-7,43 but also, in line with Isa. 11:6-8, to the
invitation to r['y:êB/' yd:–c; /ty“j'AlK;, ‘all beasts of the field/forest’ (56:9). 44
In that sense, God’s proclamation that he will gather still more to
those already gathered (56:8) is illustrated almost ad absurdum by
the call to the beasts ‘to come to eat’.45 In this respect, the text
of 56:9, with its argument ad absurdum, may indeed be somewhat
sarcastic,46 but now challenging the leaders to look for justice and
righteousness for all people, Jew and foreigner alike, because the
gathering (≈bq) by Yhwh to his mountain differs considerably from
the leaders’ attitude.47 If read in this way, the verse offers a broad
perspective on the coming of salvation and righteousness (56:1) in
which even all the beasts will take part. In that sense, vv. 8-9 (to-
gether with the preceding verses, vv. 1-7) are a true commentary
not just on Isa. 55:1-3,48 but also on the chapters that follow.

praise Yhwh (43:20) or else they are just ‘animals’ (40:16; 46:1).
42
Beuken 1986, 51; Van Winkle 1997b, 384.
43
Davies 1989, 118.
44
The abrogation in Isa. 56:3-7 of one of the laws in the Torah might even be
continued in this verse where all the beasts are invited, thus also those beasts
which are unclean (Lev. 11:8, 27-28, 31); cf. Wright 1992, 730-1; Hartley 1979,
718-9.
45
Cf. also Ezek. 39:17, where we find the words ≈bq, lka, and hd<C;h' tY"j,' within
one context even though it is an announcement of judgement on the people who
afflict Israel; in addition cf. De Hoop forthcoming.
46
Beuken 1986, 59-60; Beuken 1989a, 49-50; Steck 1987, 229-30.
47
As Berges 1998, 511-13, argues, the passage Isa. 56:1-8 might contain a crit-
ical reflection on the passage in Isaiah 60–62, where the position of the foreigner
is less favourable, which is in line with the proposed interpretation of Isa. 56:1-9.
On the position of the poor and the weak in TI, cf. Berges 1999a; Berges 1999b,
172-4.
48
Beuken 1986, 50-1.

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14 R. de Hoop

4 Isaiah 56:1-9 within Trito-Isaiah

Generally Isa. 56:1-8 is read as an eschatological announcement of
salvation, while especially vv. 3-7 are read as a demonstration of
the universalism of Trito-Isaiah.49 Isa. 56:3-7 is considered to be a
kind of prophetic polemic or reply to the legalistic contemporaries
of this prophet.50 Yet our understanding of the first eight verses of
Trito-Isaiah has to be reconsidered in view of the close relationship
this passage has with the remaining part of Trito-Isaiah and espe-
cially the next chapters (56:10–59:21).51 In Isaiah 56:7 we read, for
example:
yvi%d“q; rh'¢Ala, µyti|/aybih}w" 7a
yti+L;piT] tyb´¢B] µ~yTij]M'ciw“ 7b
7a I will bring them to My sacred mount
7b And let them rejoice in My house of prayer.

while in 57:13 we read in a similar vein,52 but in a rather critical

context:
Ët´-q;d“xi dyGI¡a' ynIèa} 12A
.ËWlêy[i/y aløèw“ ËyIcæ`[}m'Ata≤âw“ 12B
ËyIx'+WBqi Ëlu¢yXiy" Ë~qe[}z"êB] 13aA
lb,h…-AjQ'yI j˛Wr™AaC;yI µL…àKuAta,w“ 13aB
≈r<a,+Alj'n“yI yŸbi hs≤à/jh'w“ 13bA
.yviâd“q;Arh' vr"¡yyIw“ 13bB
12A I will concede your righteousness
12B and your works, but they will not help you.
13aA When you cry out, let your gathering (of idols) deliver you!
13aB The wind will carry them off, a breath will take (them) away.
13bA But those who trust in Me shall inherit the land
13bB and possess My sacred mount.
49
See Snaith 1977, 227; Klein 1981, 29; Wodecki 1982, 248-52; Beuken 1989,
19-39, esp. 36-9; Bustillos 2002, 62-3; Gosse 2005 (though with some restrictions).
50
Whybray 1975, 197, even speaks of ‘a liberal attitude’ as against those who
hold ‘a rigorist view’. Cf. also Snaith 1977, 224-7; Levenson 1981, 158-9; Donner
1985; Japhet 1992, 79-80. Blenkinsopp 1997, 166; Fishbane 1998, 26-8.
51
Reading the first pericope of TI (56:1-9) together, or in relation with those
which follow (56:10–59:21) does not imply an answer to literary- or redactional–
critical questions. However, the relations described below are also observed by
those scholars who take Isa. 56:1-8/9 as an unit that might have been added
later on, cf. e.g. Beuken; Steck; etc.
52
Cf. already Beuken 1986, 50-4; Idem 1987, 76-7; Idem 1989a, 31-2.

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Unit Delimitation and Exegesis: Isaiah 56 15

This passage proclaims a crisis for those who do not live according
to the law but live their own lives. In fact, that is the message
of the whole preceding passage (56:10–57:11) and which in 57:1-2
clearly reveals that a great deal of injustice still occurs within the
community. The leaders are accused of not paying attention to those
who are in need of help: qyDIX'h' (Isa. 57:1-2; 58:1-4),53 who are the
‘servants of Yhwh’.54
With regard to the supposed ‘universalism’ in Isa. 56:3-7, Orlin-
sky may have overstated his case somewhat when arguing that Isa.
56:3-7 is not universalistic, since there are strict rules for those who
are allowed to enter the holy mountain of God.55 But, he is certainly
right that there are clear regulations for those who are welcome: they
have to keep the covenant, keep the sabbath and serve and love the
Lord.56 All these regulations for the ‘unwelcome’ members, which
according to the Torah are to be excluded,57 this so-called ‘prophet-
53
Beuken 1991, 205; Oswalt 1997, 188-9; Berges 1999, 10-2.
54
Beuken 1987, 78-83; Idem 1990, 69-70; Idem 1991, 205-7; Berges 1998; Blen-
kinsopp 2006.
55
Orlinsky 1977, 37-8. On the other hand, it is obvious that Bustillos 2002,
62-3, overstates her case because she does not do justice to the text of Isa. 56:6-7,
when, after quoting these verses, she states ‘Diese Aussage ist eine sehr wichtige
Einladung für die µyrIk]n.: Sie haben damit die Möglichkeit, JHWH als ihren Gott
anzuerkennen. In dem Wort yrIk]n: kann man die Offenheit und den Respekt des
Alten Testamentes gegenüber anderen Kulturen und Religionen nachempfinden.’
56
As Sweeney writes (1997b, 51): ‘. . . these chapters do not provide an overall
warrant for the blanket inclusion of the nations in Yhwh’s covenant’. Cf. also
Seitz 1992, 505; Gosse 2005, 369. Westermann 1987, 185-6 also labels these texts
as ‘bedingte Heilsankündigung’ (emphasis mine, RdH).
57
The most obvious texts to which Isa. 56:3-7 might form a polemic are Deut.
23:1 (2) and Ezek. 44:6-9; for example, cf. Snaith 1977, 224-7; Japhet 1992;
Marinković 1994, 5, with n. 8; Deines 1994, 81 with n. 65; Lust 1997, 378-9;
Fishbane 1998, 28. However, contrast Jenner 2002, 131, who does not see any
conflict. In a similar vein also Seitz 1992, 502-4; Sweeney 1996, 57-8; who chal-
lenges the theory of contrast (esp. regarding Ezra and Nehemiah) by considering
that differences might be ‘aspectual and not substantive’ (504). Berges 1998,
509-15 is quite moderate, because on the one hand he considers the fact that
Ezra (6:21) as well as Ezekiel (47:22-23) contain passages that are favourable
to the foreigner, similar to the fact that he even finds recognition in Solomon’s
prayer (1 Kings 8:41-3). On the other hand, he observes that the complaint of
the µysiyrIs; and rk;Neh' ynEB] that they will be cut off from his people is based on the
fact that they have to fear to be cut off indeed, as is found in e.g. Ezek. 44:7 and
might indeed be due to the restauration politics during Ezra and Nehemiah’s
governement. He rightly points out that even TI itself contains elements of these

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16 R. de Hoop

ischer Tora’,58 are polemic sayings to illustrate most obviously what

the Lord really wants, comparable to the rhetorical questions in Isa.
58:5-7, 13-14. Isaiah 56 starts with an exhortation in verses 1-2:59
hw±hy rmæ¢a; hKoº 1aA
hq:=d:x] Wc∞[}w" fP…`v]mi Wrìm]vi 1aB
a/b+l; yŸti[;Wvêy“ hb…¶/rq]AyKiâ 1bA
.t/lêg:hil] yti`q;d“xiw“ 1bB

taZo±Ahc,[}y" v~/na‘ yrE•v]a' 2aA

HB…- qyzI∞j}y" µd:¡a;Aˆb,W 2aB
/l+L]j'm´â t~B;v' rm´àvo 2bA
.[r:êAlK; t/cè[}me /d™y: rm´àvow“ 2bB

1aA Thus says YHWH:

1aB Maintain justice, and do what is right,
1bA for soon my salvation will come,
1bB and my deliverance be revealed.
2aA Happy is the mortal who does this,
2aB the one who holds it fast,
2bA who keeps the sabbath, not profaning it,
2bB and refrains from doing any evil.

The reason for this exhortation might reflect a situation in which

this did not happen and the promise of the salvation of the Lord that
does not tarry60 is in that sense threatening.61 This is exactly what
politics (Isaiah 60–62), which are criticised in 56:3-7 (Berges 1998, 511-3).
58
Fohrer 1969, 422; Lescow 1970, 370; Whybray 1975, 197; Westermann 1981,
249; Bultmann 1992, 207-12. Cf., however, also Beuken 1989, 36-9; Koole 1995,
43-4.
59
According to Rendtorff 1983, 211, the first verse constitutes a key-position
within the Book of Isaiah because of the combination of the terms ‘righteousness’
and ‘salvation’ for Yhwh and ‘righteousness’ and ‘justice’ for mankind within
one verse, while this was not found before in the Book of Isaiah. Cf. also Oswalt
1997, 187-8; Berges 1998, 509-11.
60
Isa. 56:1 builds on 46:13, where it is stated that Yhwh’s salvation will not
be delayed; cf. Kraus 1966, 327; Wells 1996, 141; Sweeney 1997b, 52 (following
Lau).
61
However, contrast Koole 1995, 41, who states that God’s coming salvation
and righteousness are not threatening ‘like an axe laid to the root of the trees’
(Mat. 3:10). Similarly Oswalt 1997, 188. In my view, they do not reckon suffi-
ciently with the contents of the following passages in Trito-Isaiah, where God’s
salvation and righteousness will judge the iniquities of his people. In this respect,
cf. Beuken 1991, 216-7; Idem 2005; Berges 2004; Idem 2005.

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Unit Delimitation and Exegesis: Isaiah 56 17

we read at end of the first larger unit within Trito-Isaiah, namely in

Isa. 59:14a, 15, 16b-17a:62
fP;+v]mi r~wjøa; gSæ¶huw“ 14aA
dmo=[}T' q/j∞r:me hq:¡d:x]W 14aB

tr<D,+[]n< t~m,a‘h; yhi¶T]w" 15A

ll´-/Tv]mi [r:¡me rs…àw“ 15B
.fP…âv]mi ˆya´àAyKiâ wyn:¡y[eB] [ræYèEw" hwÿhy ar]Y˛éw˛ 15C

/[+roz“ /Ÿl [v'/T•w" 16bA

.Wht]k…âm;s] ayhià /t¡q;d“xiw“ 16bB
ˆy:±r“ViK' h~q;d:x] vBæ¶l]YIw" 17aA
/v=arøB] h[…`Wvy“ [b'/kèw“ 17aB
14aA Justice is turned back,
14aB and righteousness stands at a distance.
15aA Truth is lacking,
15aB and whoever turns from evil is despoiled,
15aC YHWH saw it and it displeased him that there was no justice.
16bA so his own arm brought him victory,
16bB and his righteousness upheld him.
17aA He put on righteousness like a breastplate,
17aB and a helmet of salvation on his head;

So we are induced to read 56:1-9 not solely as a passage of universal

salvation for those who maintain justice and do right, but also as
an admonition which critically and polemically asserts what really
matters for the Lord. It is not the fact of being an Israelite by birth
that is important,63 but holding the covenant fast, doing justice and
rigtheousness, keeping the sabbath, and refraining from doing any
evil. In that sense, our passage is a polemical prelude regarding those
Israelites who did not hold the covenant fast, observe the sabbath or
refrain from doing evil (58:1-14). Others, who are kept out by them
‘according to the Torah’, will now be allowed to enter – says Yhwh
– yvid“q; rh', ‘my holy mountain’ (56:7; 57:13b).64
62
Cf. already Oswalt 1997, 188. Steck 1989, 390, n. 81 (= 1991a, 31, n. 81), also
considers this relationship, but prefers to read it at the level of a later editorial
addition.
63
This might explain why we do not find any reference to circumcision as was
noted already by many scholars, but only an emphasis on the ethical aspect and
especially on observing the Sabbath.
64
Cf. Lindblom 1962, 409-10. This theme is elaborated much more fully in De
Hoop forthcoming.

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18 R. de Hoop

5 Concluding Remarks
It is more than twenty years too late now to submit this paper as
exegetical paper in order to earn some study credits. Nonetheless, I
hope that the present readers are satisfied and are willing to share
some of the following conclusions with me:

1. Isa 56:9 is to be read together with vv. 1-8 as one continuous

passage.

2. Ancient delimitations of the text have forced us to reconsider

the interpretation of this text: a closer reading shows that Isa.
56:1-9 is not solely universalistic but also polemical.

3. Reading only the Masoretic Text in BHS, even together with

a scholarly edition of the Septuagint, Peshit.ta, Targum and
Vulgate, would not have led to these conclusions.

4. Isaiah 56 forms the true introduction to the following chapters

of Trito-Isaiah, an exegesis that is inspired by reconsidering the
delimitation of the text in the ancient manuscripts.

5. It is hoped that this discussion of this single verse in Isaiah

56 simultaneously forms an introduction to our seminar on
Delimitation Criticism and Exegesis and provides a good il-
lustration of our work.

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Unit Delimitation and Exegesis: Isaiah 56 19

Appendix: Sigla

˜A Aleppo Codex, after Goshen-Gottstein (ed.) 1976.

˜C Cairo Codex, after Loewinger (ed.) 1971.
˜L Codex Leningradensis, after Freedman (ed.) 1998.
ÌA Codex Alexandrinus, after Kenyon 1915.
ÌB Codex Vaticanus, after Vercellone 1871 and Vatican 1905.
ÌQ Codex Marchalianus, after Cozza-Luzi 1890.
ÌS Codex Sinaiticus, after Lake 1922.
Íb 7a1 = Milan, Ambrosian Library, ms B.21 Inf., after Ceri-
ani 1876.
Íc 8a1 = Paris, National Library, Syr. ms 341 (after micro-
film).
◊ Vulgate, the data are based on Biblia Sacra 1969.

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