Theological Commentary of the Old Testament. Isaiah 55–66

本申请的目的是完成《以赛亚书》的注释。这本关于以赛亚书55-66的遗失卷将完成著名系列《牧人神学》(HThKAT)的6卷本。关于以赛亚书1-39的前三卷的作者是威廉·博肯教授：以赛亚书1-2(2003)、以赛亚书13-27(2007)和以赛亚书28-39(2010)。申请人负责第40-66章。关于以赛亚书40-48(2008)和以赛亚书49-54(2015)的卷册已经出版，最后一卷是及时出版的，因为副教授职位于2013年12月获得副教授职位的资助。通过一笔新的赠款，我将能够顺利完成我对以赛亚书55-66的研究工作，共600多页。这一卷不仅是整个评论的基石，而且将集中在以赛亚书的语用方面。只有从结尾看，才能理解这本书的神学。因此，评论的最后一卷不仅完成了对以赛亚书66、24的注释，而且还将解决以赛亚书的主要观点和神学关键问题。这些都是浓缩在最后的主要部分如下：a.锡安的神学工程达到了在这本书中的锡安在以赛亚书60-62锡安的救赎的高潮；b.从耶路撒冷的先知所倡导的伦理愿望再次成为以赛亚56，9-59，21的社会和仪式批评的焦点；c.团体性格起源于，除其他外，在以赛亚和他的门徒(比较8，16-18)，打破了新的领域，纳入申命的仆人歌曲的以赛亚在Trito-以赛亚的“仆人”。在63，7-64，11中的人民的哀歌，这是故意放置在上帝践踏对以东的酒榨(63，1-6)的审判之后，是以赛亚书65-66中明确分离为仆人和对手的最初推动力。仆人群体对来自外国的圣公会信徒开放(比较56，1-8；66，17-23)，这与以斯拉-尼希米(也是以西结)是明显对立的。在目前对旧约预言的研究中，以赛亚书的这些章节发挥了中心作用，并带来了范式的变化。与以前的研究不同(从1882年杜姆关于以赛亚的评论开始)，一般的后流亡预言和具体的“Trito-Isaiah”并不是一个衰落的现象，但它们是一项公开的创造性事业，只有熟练的文人才能实现，而不是单一的作者(追随者)。《旧约全书》的创作一般也是如此，尤其是《以赛亚书》的最后一部分也是如此：文本越年轻，它们就越具有自我参照意义。这一内经训诫的过程将在IS 55-66的注释中清楚地追溯到。

The objective of this application is the completion of a commentary of the Book of Isaiah. The missing volume about Isaiah 55-66 will finalize the 6-volume edition in the renowned series „Herders Theologischer Kommentar zum Alten Testament“ (HThKAT). The author of the first three volumes about Isaiah 1-39 was Prof. Dr. Willem Beuken: Isaiah 1-2 (2003), Isaiah 13-27 (2007), and Isaiah 28-39 (2010). The applicant is responsible for chapters 40-66. The volumes about Isaiah 40-48 (2008) and Isaiah 49-54 (2015) have already been published, the last in a timely manner due to the funding of a deputy professorship in December 2013 granted by the DFG. Through a new grant, I will be able to successfully finish my work on Isaiah 55-66 encompassing more than 600 pages.This volume is not only the keystone of the commentary as a whole, but will also focus on the pragmatics of the book of Isaiah. The theology of the book can only be understood when seen from the end. Therefore, the last volume of the commentary will not only complete the exegesis up to Isaiah 66,24, but will work out the leading perspectives and theological key issues of the Book of Isaiah. These are condensing in the last main part in the following way: a. the theology of Zion works up to a climax in this book by orchestrating the salvation by Zion in Isaiah 60-62; b. the ethical aspirations advocated by the prophet from Jerusalem come again into focus in the social and ritual criticism of Isaiah 56,9 – 59,21; c. the group character originating, inter alia, in Isaiah and his disciples (compare 8,16-18), breaks fresh ground by incorporating the servant songs of Deutero-Isaiah in the “servants” of Trito-Isaiah. The lament of the people in 63,7 – 64,11, which is intentionally placed after the judgement of God treading the wine press against Edom (63,1-6), is the initial impetus for the definite separation into servants and opponents in Isaiah 65-66. The servant community is open for followers of JHWH from foreign nations (compare 56,1-8; 66,17-23), which is in clear opposition to Ezra-Nehemiah (and also Ezekiel).In current research on Old-Testament prophecy, these chapters of the Book of Isaiah play a central role and bring along a change of paradigm. Unlike in previous studies (starting with the commentary on Isaiah by Duhm from 1882), the post-exilic prophecy generally and “Trito-Isaiah” specifically are not a phenomenon of decline, but they are a pronouncedly creative undertaking which could only be achieved by skilled literati and not by single authors (epigones). What is true for the creation of the Old Testament in general, is also and specifically true for the last part of the Book of Isaiah: the younger the texts are, the more self-referential they become. This process of innerbiblical exegesis will be clearly traced in the commentary of Is 55–66.