This article focuses on Isaiah 12 – an important text that concludes the first main section of the Book of Isaiah (BI). The analysis focuses on the structure and redaction of this text. The text is interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI.
Isaiah 12 marks a major break in the composition of the Book of Isaiah (BI). This chapter – a psalm-like passage – concludes the first section of the written corpus of the Isaianic oracles. The new heading in Isaiah 13:1 introduces the chapters 13–23 that contain a lengthy section of ‘oracles against the nations’ (Williamson
While the scroll of Isaiah (Is 1) commences on a traumatic note and ‘is particularly filled with oracles that pummel its audiences with images of human corruption and horrific warnings of impending doom’ (Stulman & Kim
Isaiah 12 has a number of connections with the preceding chapters, which suggest that it was either purposefully inserted – or even composed – to function as a conscious conclusion for the first section of the BI (Williamson
Isaiah 12 is a short chapter that is only six verses long. Although some scholars regard the two introductions in v. 1 and v. 4 as marking two separate hymns (cf. Ackroyd
In the final verse, the addressee is changed once again and is directed towards a feminine singular ‘Zion’. This city, and those who dwell in it, is now ordered to shout aloud, exult and sing for joy ‘for great in your midst is the Holy One of Israel’ (v. 6). This is the same city which was described in Isaiah 1:8 as sitting ‘like a booth in a vineyard’ and the same city which was told in 1:22 that ‘your silver has become dross, your wine is mixed with water’. According to Tull (
Because of the continuity of purpose and theme throughout Isaiah 12, and the interconnections among these three addressees who ultimately represent one population, this complex hymn is best viewed as a single work. (Tull
Verse 1a (וְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא – ‘and on that day you will say’) is followed by direct speech in which the supplicant expresses his intention to praise YHWH for turning away his anger (vv. 1b–2b). The motivating כִּי clearly indicates that YHWH is not praised because of his anger, but for the fact that he is turning away his wrath and anger, which had caused extreme traumatic experiences (Prinsloo
Therefore, the anger of YHWH was kindled against his people, and he stretched out his hand against them and struck them; the mountains quaked, and their corpses were like refuse in the streets. For all this his anger has not turned away, and his hand is stretched out still.
According to Isaiah 10:5, Assyria is the instrument used by YHWH to exercise his anger against the nation: ‘Ah, Assyria, the rod of my anger – the club in their hands is my fury’.
Within the larger trauma context of Isaiah 1–11, the phrase ‘I will trust, and will not be afraid’ (v. 2a) stresses the hope of the supplicant that eventually trust will lead to the exclusion of all fear. It is conspicuous that the noun יְשׁוּעָה [salvation] is repeated three times in vv. 2–3 (12:2a.2b.3a). This occurrence emphasises a crucial point at stake in these verses, namely the hope expressed that ‘in that day’ (1a) the comprehensive salvation accomplished by YHWH will cause the trauma to come to an end (Prinsloo
A string of imperatives connect vv. 4a, 4b and 5a together: הוֹד֤וּ (‘give thanks/praise’ – 4a); קִרְא֣וּ (‘call’ – 4a); הוֹדִ֥יעוּ (‘make known’ – 4b); הַזְכִּ֕ירוּ (‘remember/declare/proclaim’ – 4b); זַמְּר֣וּ (‘sing’ – 5a); (מְיֻדַּעַת) [מוּדַ֥עַת] (‘make known’ – 5b: participle has jussive function and may therefore also be included). Repetition of the stem יָדַע occurs in both 4b and in 5; and YHWH’s praises are to be sung ‘among the nations’ (בָֽעַמִּ֖ים – 4b) and ‘in all the earth’ (בְּכָל־הָאָֽרֶץ – 5). In v. 6, we once again have a change of addressee: the ‘inhabitant of Zion’ (יוֹשֶׁ֣בֶת צִיּ֑וֹן – second person singular), who is summoned to shout and sing for joy by means of two successive syntactically foregrounded imperatives (צַהֲלִ֥י וָרֹ֖נִּי) (Prinsloo
Having given a brief overview of the structure of the text, some remarks will be made regarding the redaction of this text. This chapter’s redactional development is inextricably linked to its theological function within the larger literary context of the BI (Childs
chapter 12 presents the voice of the faithful remnant of Israel responding to the great deeds of God, both in judgment and redemption, which had occupied the prophets throughout the former chapters. Up to now there had been the promise of a new community of faith that would emerge from the ashes of Israel’s destruction, but the actual voice of the remnant
Ackroyd (
the prophet who once brought a message of doom, is also presented, in the aftermath of the judgement, as a messenger of salvation, and is thereby allowed to figure as the prophet of Isaiah 40–66.
In his analysis of Isaiah 12, Mathys (
With regard to the specific understanding and vision of the prophet in Isaiah 12, Beuken (
It seems possible to date the origin of this passage with more certainty than that of many others (Tull
This conclusion leads us to the question of the function of this text. Prinsloo (
God’s anger at the nation is one of the main themes repeated in chapters 1–11. This great prophetic scroll introduces the reader with the strong image of a disappointed and traumatised parent (Tull
The other major themes that are further developed in Isaiah 2–10 are accusations of arrogance, human pride and injustices (Tull
The Isaianic tradition takes the reader beyond trauma to survival of trauma. In concluding this first section of the BI, the prophet demands praise to God as hope comes, first and foremost, from God. Hope looks beyond the present realities and leads to a transformation that reaches beyond the set boundaries of past experiences and perspectives (Stulman & Kim
The focus in this article was on the structure and redaction of Isaiah 12, a song that brings the first major section of the BI to a close. This text was interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI. This text transcends the reader beyond trauma and anticipates resilience and survival. Isaiah 12 gives Judah a song to sing as they hope God will do something remarkable for his people. The first major section tells the reader of confrontation, warning and promise. The Isaianic community is invited to live within this story, to be resilient and to live in hope (Goldingay
This article is dedicated to my colleague Prof. Yolanda Dreyer who has always been an important theological discussion partner.
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
Maier (
In this regard, Stulman and Kim (
Jenkins (
According to Kaiser (
See also the repetition of the following phrase: ‘For all this his anger has not turned away; his hand is stretched out still’ (Is 9:11, 16, 20; 10:4).
For a discussion of the ‘remnant’ compare Conrad (
See also Ackroyd (
In this regard, Mathys (
Beuken (
Zenger (