Journal Didaskalia E-ISSN: 2621-8054 P-ISSN: 2622-1667

A and Lexical Analysis of 62

Philip Suciadi Chia1), Juanda2)

1) Southern Baptist Theological Seminary - Kentucky USA E-mail: [email protected] 2) Evangelical Theological Seminary of Indonesia - Surabaya E-mail: [email protected]

Abstract This research presents a methodology and example of doing both a textual criticism and a word study or a lexical analysis of the Hebrew word. The textual external evidence strongly favors the consonantal text of reading one because all the ancient versions support it. The internal evidence, though it is not as strong as external evidence, has endorsements from its context and appearances of that word in Hebrew . In Isaiah 62:1, the best is not from literal sense but rather symbolic. The context of the usage לַפִּ יד understanding of of this term is God will restore , particularly in her salvation, which is symbolized as a torch that burns. It means that will make glorious Zion’s deliverance like a torch so that all nations, including their kings, will be witnesses of Zion’s restoration.

Keywords: Variants, Text, Evidence

INTRODUCTION

This research presents a methodology For young man will marry with a virgin. and example of doing both a textual Your sons will marry you and the rejoicing criticism and a word study or a lexical of bridegroom over the bride. So, your God analysis of the Hebrew word. These will rejoice over you examples are taken from Isaiah 62. This Vorlage: כי־יבעל בחור בתולה יבעלוך בניך ומשוש חתן paper has a purpose to introduce a textual על־כלה ישיש עליך אלהיך criticism and a lexical analysis world to students in Indonesia. B. 1QIsaa :Text ”בניך“ THE TEXT OF ISAIAH 62:5 כי־יבעל בחור בתולה יבעלוכי בניך ומשוש חתן על־כלה ישיש עליך אלהיך I. VARIANTS Translation: A. BHS/Aleppo: For young man will marry with a virgin. Text: Your sons will marry you and the rejoicing of bridegroom over the bride. So, your God ִִּּֽכי־ ִּי ְב ַ ַ֤על ָּבחּו ֙ר ְבתּו ָ֔ ָּלה ִּי ְב ָּע ֖לּוְך בָּנָּ ָ֑יְִּך ּומְשַ֤ ֹוש חָּתָּן֙ will rejoice over you עַל־כַלָָּ֔ה ישיָּשִִּׂ֥ עָּלַ֖יְִּך אֱֹלהִָּּֽיְִּך׃ Translation: Vorlage:

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Journal Didaskalia E-ISSN: 2621-8054 P-ISSN: 2622-1667

:F. Syriac כי־יבעל בחור בתולה יבעלוכי בניך ומשוש :Text חתן על־כלה ישיש עליך אלהיך ܥܒܢܐܢܟܗ܃ܐܬܠܘܬܒܠܐܕܘܕܓܠܥܒܿ ܕܟܝܐܕܠܛܡ b C. 1QIsa ܐܬܠܟܒܐܢܬܚܐܕܚܿ ܕܟܝܐܘ܂ܝܟܝܢܒܝܟܢܘܠ Text: ܂ܝܟܗܠܐܝܟܒܐܕܚܢ כי־יבעל בחור בתולה יבעלוך בניך ומשוש חתן Translation: על־כלה ישיש עליך אלהיך For as a youth virgin, thus will your Translation: sons marry you and as the bridegroom For young man will marry with a rejoices in the bride, your God will rejoice virgin. Your sons / your builders will marry in you. you and the rejoicing of bridegroom over Vorlage: the bride. So, your God will rejoice over you כי־יבעל בחור בתולה יבעלוך בניך ומשוש Vorlage: חתן על־כלה ישיש עליך אלהיך כי־יבעל בחור בתולה יבעלוך בניך ומשוש

חתן על־כלה ישיש עליך אלהיך G. :

Text: D. Aquila: אְרֵי כְמָּ א דְמִּ בתיַתַ עֹולֵים ם עִּ בְ תֻולָּה כֵין Text: יִּתיַתְ בֻון בְ גַוִּ יךבְ נַכִּ יּוכמָּ אדְ יחָּדֵ חַתנָּא καὶὡςσυνοικῶνἐπίλεκτοςπαρθένῳοὕτ עִּם אכַלְתָּ ייִּחדֵ עְ לַך אְ לָּהִּ יך ωςκατοικήσουσινοἱυἱοίσουμετὰσοῦκαὶἔστ Translation: αιὃντρόπονεὐφρανθήσεταινυμφίοςἐπὶνύμφ For just as a young man cohabits with ῃοὕτωςεὐφρανθήσεταικύριοςἐπὶσοί. a virgin, so shall your sons co-inhabit in Translation: your midst, and just as the bridegroom And as a chosen one (picked) lives rejoices with the bride, so shall your God with a virgin, so shall thy sons dwell in thee; rejoice over you. and it shall come to pass that as a Vorlage: bridegroom will rejoice over a bride; so, the כי־יבעל בחור בתולה יבעלוך בניך ומשוש Lord will rejoice over thee.1 חתן על־כלה ישיש עליך אלהיך Vorlage:

כי־יבעל בחיר בתולה יבעלוך בניך ומשוש H. : חתן על־כלה ישיש עליך אלהיך Text: E. : Habitabitenimiuvenis cum virgine et Text: habitabunt in tefiliitui et gaudebitsponsus καὶὡςσυνοικῶννεανίσκοςπαρθένῳοὕ super sponsamgaudebit super te Deus tuus. τωςκατοικήσουσινοἱυἱοίσουμετὰσοῦκαὶἔστ Translation: αιὃντρόπονεὐφρανθήσεταινυμφίοςἐπὶνύμφ For as a young man marrieth a virgin, ῃοὕτωςεὐφρανθήσεταικύριοςἐπὶσοί. so shall thy sons marry thee: and as the Translation: bridegroom rejoiceth over the bride, thy And as a young man lives with a God shall rejoice over thee. virgin, so shall thy sons dwell in thee; and it Vorlage: shall come to pass that as a bridegroom will כי־יבעל בחור בתולה יבעלוך בניך ומשוש rejoice over a bride; so, the Lord will rejoice חתן על־כלה ישיש עליך אלהיך over thee

Vorlage:

כי־יבעל בחור בתולה יבעלוך בניך ומשוש

חתן על־כלה ישיש עליך אלהיך

בחור instead of בחיר Aquila seems employ 1

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Journal Didaskalia E-ISSN: 2621-8054 P-ISSN: 2622-1667

I. Arabic: isderived from their vowels letter. The first Text: reading choseqames-qames as its first two On the other hand, the second .בנָּ ָ֑יְִּך vowels اشعياءأَ َّنهُ َك َما َيتَ َز َّو ُج ال َّشا ُّب َع ْذ َرا َء يَتَ َز َّو ُج ِك reading hadholem-patah as its first two .بَنُو ِك. َو َك َف َرحِ ا ْلعَ ِري ِس بِا ْلعَ ُرو ِس يَ ْف َر ُح بِ ِك إِ َل ُه ِك Therefore, the translation of .בֹּנַַ֕יְִּך vowels Translation: As a young man marries a first reading is “so shall your sons marry maiden, so will your sons marry you; as a you”, while the second is “your builders will bridegroom rejoices over his bride, so will marry you”. Reading 4 can be translated as your God rejoice over you. your builder as well. Vorlage: The reason of this emendation is because the first reading seems unacceptable. The כי־יבעל בחור בתולה יבעלוך בניך ומשוש חתן על־ idea (concept) of incest which sons are כלה ישיש עליך אלהיך בחור marrying their mother is infelicitous. The variants display two distinct problems. Therefore, BHS offers also the second Nonetheless, this paper will analyze reading that proposes to correct the ”,your builder“ ,בֹּנַַ֕יְִּך in the MT. vocalization becomesבניך word problem of as referring to God (as in Ps. 147:2). It means that some translators have a בניך :II. PROBLEM A. POSSIBLE READINGS predilection to adopt Reading 4.

2. Explanatory Power Reading 1 and 2 have the same consonantal text but they are different in B. External Evidence their vocalization. The second reading uses a verbal form and refers to the plural participle form, whereas the first reading employs a noun form. On the other hand, reading 4 denotes a singular noun because .י of the removal of

3. Summary of Internal Evidence Reading 2 and 4 can be rejected for Reading 4 is the weakest attestation and two reasons. First is the occurrence of this with בֹּנַַ֕יְִּך should be rejected based on the external word in . The word evidence. Three of four first readings the translation of your builders only occurs concur in their consonantal text, but the once in the Hebrew Bible (Ez. 27:4),2 while main problem is its root. It shows a 44 times this word appears as your sons. In occursבנָּ ָ֑יְִּך propensity of highly interpretive translation the itself, the word its Vorlage is difficult to determine, seven times (49:17, 22, 25; 51:20; 54:13; also appears ”בֹונֵֵ֣ה“ although the table above favors the first 60:4, 9). For the word reading. only once in the Old Testament with form qal participle masculine singular construct.3 C. Internal Evidence The second reason is a contextual argument. 1. Simplification of the Text The promise of descendants resonates in The difference between Readings 1 and 2 -62 (60:4, 9, 21-22). These

2In qal participle masculine plural construct with 3Four times this word emerges in the OT with form suffix 2nd person feminine singular qal participle masculine singular absolute.

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Journal Didaskalia E-ISSN: 2621-8054 P-ISSN: 2622-1667 descendants will work the land and profit angel (Dan. 10:6). from it as it is described in Isaiah 62:9. c. Symbolic of the furious and energetic Prophesying that “your sons will marry action of war chariots to attack enemy (Na. you” indicates that the children of those 2:4). who received the promise of the land will d. Symbolic of the image of animal that of take possession of it while also accepting pent-up breath with water in a hot steam jet the responsibility to husband with joy akin coming from its mouth. to that of a new bridegroom. e. Symbolic of the appearance of heavenly beings (Ez. 1:13). D. Conclusion f. Symbolic of Zion’s glorious deliverance Reading one has a stronger (Isa. 62:1). possibility of translation. The textual external evidence strongly favors the B. Observations consonantal text of reading one because all From the literal meaning, the gives definition as something thatלַפִּ ידthe ancient versions support it. The internal noun evidence, though it is not as strong as gives out the light such as torch or flash. אֵ ׁש external evidence, has endorsements from Hebrew Bible sometimes adds the word its context and appearances of that word in to denote a flaming or burning connotation. Hebrew Bible. However, in symbolic sense, the meaning should be scrutinized from the context. to לַפִּ יד IN ISAIAH Nahum 2:4, for instance, usesלַפִּ יד LEXICAL STUDY OF 62:1 symbolize the furious and energetic attack, but Ezekiel 1:13 depicts the magnificent of heavenly being appearance. I. Usage in the MT appears 13 times in the C. Conclusionלַפִּ ידThe noun Hebrew Scriptures and only once occurs in the book of Isaiah.4 It is evenly divided Based on this short study, the word has both literal and symbolic which is לַפִּ יד between literal and symbolic meaning. A brief of its usage as classified by meaning is depended to its context. given below based on their various contexts. II. Usage in Ancient Translations A. Summary of Usage.5 Employing ancient translations of Hebrew, such as Septuagint, we can obtain possible These .לַפִּ יד Literal meaning: synonyms for our word of study .1 a. Torch (Ju. 7:16; 7:20; 15:4; 15:4; 15:5). synonyms, although sometimes generating Gen. previously unseen meaning, are most often) אֵ ׁש b. Flaming Torch: usually with 15:17). helpful for depth studying to give diverse .לַפִּ יד c. Lightning flashes (Ex. 20:18). meanings which are a related to

2. Symbolic meaning: A. Septuagint a. Symbolic of conquering power that In Septuagint, the text is Yahweh gives to (Zech. 12:6). διὰΣιωνοὐσιωπήσομαικαὶδιὰΙερουσαλημο b. Symbolic of the majestic the eyes of ὐκἀνήσωἕωςἂνἐξέλθῃὡςφῶςἡδικαιοσύνημ

4The controversial verse is Job 12:5. The first word, calamity" (cf. Job 30:24; 31:29). If this verse is .lapid), could be rendered “a torch of scorn”. counted, then it will be 14 verses) לַפִּ יד lamed) is often taken as an otiose) ל However, the .pid) is "misfortune, 5All of these verse follow NAS) פִּ יד letter, and the noun

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Journal Didaskalia E-ISSN: 2621-8054 P-ISSN: 2622-1667

ουτὸδὲσωτήριόνμουὡςλαμπὰςκαυθήσεται. A Greek-English Lexicon of Septuagint C. Conclusion: gives other definitions regarding to this Study of cognate languages is term:6 confirming the meaning of shining object or 1. Something that gives out light: Torch torch. (Gen. 15:17; Na. 2:5; Zech. 12:6). 2. Flash(es) of lighting (Ex. 20:18). IV. Summary scrutinized in לַפִּ יד The general sense of B. List of Synonyms usage, that it has dual are listed meanings both literal and symbolic לַפִּ יד Possible synonyms of below along with their basic definition. definition. Nevertheless, ancient translation Candlestick (Dan. 5:5). and cognate languages denote the meaning :נֶבְרַׁשְתָּ א  ,only in literal sense. Hebrew Bible לַפִּ יד of C. Observation on the other hand, shows the flexibility and it is employed in לַפִּ יד has one synonym which is definition of לַפִּ יד .and it appears only once in the bible sundry contexts as symbolization נֶבְרַׁשְתָּ א לַ פִּ יד has a similar meaning In Isaiah 62:1, the best understanding of נֶבְרַׁשְתָּ א .(Dan. 5:5) .is not from literal sense but rather symbolic .לַפִּ יד with the literal meaning of The context of the usage of this term is God D. Conclusion will restore Zion, particularly in her has a connotation to give out salvation, which is symbolized as a torch נֶבְרַׁשְתָּ א that burns. It means that Yahweh will make .לַפִּ יד light as well as III. Cognate Languages glorious Zion’s deliverance like a torch so By scrutinizing those languages that all nations, including their kings, will which are connected to Hebrew, it is be witnesses of Zion’s restoration. ,לַפִּ יד possible to find the history of the root will assist to comprehend on the meanings REFERENCES presented above. The following cognates derive from BDB and HALOT.7 [1] Ackerman, Susan. ‘Sacred Sex, Sacrifice and Death: Understanding a A. List of Cognates Prophetic Poem’,  Jewish Aramaic: Shining object or Bible Review 6 (Feb. 1990). torch. [2] Andersen, F. I. ‘Salience, Implicature,  Syriac: Shining object or torch. Ambiguity and Redundancy in clause-  Christian Palestinian Aramaic: clause Shining object or torch. relationships in Biblical Hebrew’.  Mandaean: Shining object or torch. InBiblical Hebrew and Discourse  Arabic: Shining object or torch. linguistics, ed. R.D Bergen. Winona Lake, IN: B. Observations: Eisenbrauns, 1994. There is a united meaning [3] Blenkinsopp, Joseph. -66 A throughout this list of cognates. All of them New Translation with Introduction and have shining object or torch definition. Commentary. New York: The Anchor Bible, 2003.

6T. Muraoka, A Greek-English Lexicon of the (Oxford: Clarendon Press); and Ludwig Koehler Septuagint(Leuven, Belgium: PEETERS, and Water Baumgartner, The Hebrew and Aramaic Warotstraat, 2009), 424-5. Lexicon of Old Testament, 5 Vols. (New York: E. J 7Francis Brown, S. R. Driver, and C. A. Briggs, A Brill, 1994). Hebrew and English Lexicon of the Old Testament

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[4] Brown, Francis S. R. Driver, and C. A. [17] Smart, J. D. History and Theology in Briggs, AHebrew and English Lexicon of Second Isaiah. Philadelphia: Epworth, the Old 1965. Testament Oxford: Clarendon Press, 1994. [18] Thompson, Michael. -66.Ivatt [5] Brueggemann, Walter. Isaiah 40-66. Way, Peterborough: 2001. Louisville, Kentucky: Westminster John [19] Westermann, Claus. Isaiah 40-66. Know Westminster: John Knox Press, 1969. Press, 1998. [20] Whybray, R. N. Isaiah 40-66. Grand [6] Buksbazen, Victor. The Prophet Isaiah. Rapids, Michigan: WM. B. Eerdmans Publ. Collingswood, N.J: The Spearhead Press, Co., 1971. 1975. [7] Butler, Paul T. Isaiah III. USA: College [21] Williams, Ronald J. Williams’ Hebrew Press Publishing Company, 1978. Syntax. Canada: University of Toronto, [8] Davies, Andrew. Double Standards in 2007. Isaiah Re-evaluating Prophetic Ethics & [22] Young, Edward J. The book of Isaiah Divine 40-66. Grand Rapids, Michigan: William B. Justice. Netherlands, Leiden: Koninklijke Eerdmans Publishing Company, 1972. Brill, 2000. [9] Goldingay, John. New International Biblical Commentaryon Isaiah. Peabody, Massachusetts: Hendrickson Publishers, Inc. 2001. [10] Horton, Stanley M. Isaiah. Springfield, Missouri: Publishing House, 2000. [11] Koehler, Ludwig and Water Baumgartner, The Hebrew and Aramaic Lexicon of Old Testament, 5 Vols. New York: E. J Brill, 1994. [12] Mackay, John L. Isaiah 40- 66.Faverdale North, Darlington: MPG Books Group, 2009. [13] T. Muraoka, A Greek-English Lexicon of the Septuagint. Leuven, Belgium: PEETERS, Warotstraat, 2009. [14] Oswalt, John N. The Book of IsaiahChapter 1-39. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1986. [15] ______, The book of Isaiah. Chapter 40-66. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1998. [16] Schullion, SJ, John. Old Testament Message: A Biblical-Theological Commentary on Isaiah 40:66. Wilmington, Delaware: Michael Glazier, Inc, 1982.

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