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。关于以赛亚书55-66的缺失卷将最终确定著名系列“牧民神学家之阿尔滕遗嘱”（HThKAT）中的6卷本。关于以赛亚书1-39的前三卷的作者是Willem Beuken博士教授：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）的卷已经出版，最后一卷及时出版是由于DFG在2013年12月授予的副教授职位的资助。通过一个新的资助，我将能够成功地完成我的工作以赛亚书55-66涵盖600多页。这卷不仅是作为一个整体的评注的基石，但也将集中在以赛亚书的语用学。这本书的神学只有从结尾才能理解。因此，最后一卷的评注不仅将完成直到以赛亚书66，24的注释，而且将制定出以赛亚书的主要观点和神学关键问题。这些在最后一个主要部分中以以下方式浓缩：a.锡安的神学作品在这本书中达到高潮，通过精心策划的救赎锡安在以赛亚书60-62; B。从耶路撒冷先知主张的伦理抱负再次成为社会和礼仪批评以赛亚书56，9 - 59，21的焦点; c.该集团的性质起源，阿利亚其他外，在以赛亚和他的弟子（比较8，16 -18），打破了新的地面纳入仆人歌曲的Deutero-Isaiah在“仆人”的三重奏-以赛亚。在63，7 - 64，11中人们的哀歌，是故意放在神对以东踩酒榨的审判之后（63，1 -6），是以赛亚书65-66中明确区分仆人和对手的最初动力。仆人群体对外邦的耶和华的追随者开放（比较56，1 -8; 66，17 -23），这与以斯拉-尼希米（以及以西结）明显相反。在当前对旧约预言的研究中，以赛亚书的这些章节扮演着核心角色，并带来了沿着的范式变化。与以前的研究（从1882年杜姆对以赛亚的评论开始）不同，流亡后的预言一般来说，特别是“三位一体-以赛亚”并不是一种衰落的现象，但它们是一种明显的创造性事业，只能由熟练的文人来实现，而不是由单个作者（追随者）来实现。一般来说，对旧约的创造是正确的，对以赛亚书的最后一部分也是正确的：文本越年轻，它们就变得越自我指涉。这一内在圣经注释的过程将在《以赛亚书》55-66章的注释中被清楚地追踪到。

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.