Abstract
The editors aim to push the field’s past focus of intertextual research on the later texts of Isaiah (Isa. 24–27, [35]40–66) outward to the entirety of Isaiah. The collection centres not on intertextuality as an object of research, but as a pragmatic instrument that enhances one’s perception of how the rich web of relationships between Isaiah and the HB/OT bears manifold witness to God. This is by no means one-directional: Isaiah inherits and interprets, but also influences other sociologies and scriptural traditions. After a preface, the chapters begin with Isaiah and the Torah: ‘Isaiah’s Diverse Uses of Genesis’ (R. Schultz); ‘The Recognition Formula in Isaiah 40–66’ (S.L. Byun); ‘Reading the Holiness Material alongside Isaiah in the Persian Period’ (M.G. Brett); ‘Non-Israelite Participation in the Cult in Deuteronomy 23 and Isaiah 56’ (D.C. Timmer); and ‘אֱלֹהֵי נֵכַר (Foreign Gods) as an Organising Theological Concept for Ancient Israel: Tapping Deuteronomy & Isaiah for Theological Insights for Community Reconstruction’ (N.S. Cezula). The second section on Isaiah and the Nevi’im includes: ‘Isaiah and Kings as Canonical Conversation Partners’ (G. Goswell); ‘Isaiah 1–39 and Jeremiah’ (H. G. M. Williamson); ‘Ezekiel’s Intertextual Use of Isaiah in Conceptualizing Divine Presence and Prophetic Call’ (B.M. Stovell); ‘Isaiah and Hosea’ (W.d.A. Cunha); ‘Is the Book of Jonah an Inner-Biblical Exegesis on Isaiah 36–39?’ (H.C.P. Kim); ‘Micah as a New and Improved Isaiah’ (C. Hays); and ‘Isaiah’s role in Shaping Communal Identity in Zechariah 9–10’ (M.J. Boda). The final section centres on Isaiah and the Ketuvim: ‘Psalms 93–100, the Book of Isaiah and the Pragmatics of Intertextuality’ (T. Uhlig); ‘An Intertextual Reading of Isaiah 63:7–64:11 and Psalm 106’ (J.T. Hibbard); ‘Divine Hiddenness in Job and Isaiah’; (C. Smith); ‘Isaiah and Lamentations’ (U. Berges); ‘Daniel and Isaiah’ (J. Goldingay); ‘The Role of the Spirit in the Wilderness: Nehemiah 9:5b–37 and Isaiah 63:7–64:11’ (A. Buster); and ‘Strangers, Sabbath, and Temple in Isa. 56 and Neh. 13’ (K. Joachimsen). Do the editors perceive for us any governing principles or patterns from all these Isaian studies that could be of synthetic value for further and even early Christian and rabbinic research? The complexity of illocutionary and perlocutionary forces in and through the Isaian intertexts as witnesses to Israel’s God is rather remarkable, and this anthology guides us reliably through the quagmire.