Tercer discurso: discurso orientado hacia el discurso ajeno

raising their heads. P. Stolz suggests that the archaic titles T) and , and the idea of , belong originally to the

Canaanite El (26o), The puzzling motif of gates lifting up their heads may be elucidated by reference to a similar motif in a Ugaritic

text where Baal rebukes the assembled gods (261 ) ,

Significantly, the concept of Yahweh as king is also found in contexts f of warrior-theophany imagery and mythical imagery, and in conjunction | with the title Yahweh of'hosts, (262).

The Song of the Sea proclaims that Yahweh has 'triumphed gloriously" (Ex 15.1,21), and that He will reign for ever (v 18) (2 6 3).

Noteworthy also is the reference to Yahweh as king along with the i allusion to the Conquest in Psalm 44. 4f ( E W 3f ) .

L. KShler sees the warrior activity of Yahweh as an aspect of His %

being king and judge (264). #

The role of Yahweh in battle

The concept of Yahweh as warrior is more directly expressed in terms of divine intervention and participation in battle. (265). A wide range of familiar terminology is used to express Yahweh’s destruction of the enemy and the desolation of land and cities by His action (2 6 6). The variety of the terminology and the consistency of usage indicate i

not simply a naive anthropomorphism, but rather the reality of divine 3 intervention in the affairs of men and nations. Thus, Yahweh’s actions are designated "acts of power" (2 6 7); in particular, they are seen as warrior action against historical enemies and as acts of historical deliverance (268). Prom the examples listed in note (2 6 6) it may be observed that references to Yahweh’s warrior activity are evident

throughout the literary presentation of the holy war tradition, notably in the context of the Exodus and Conquest traditions, in the wars of the Judges, and in the wars of Saul and David as well as those of the later monarchy. Significantly, in the prophetic and apocalyptic

traditions (especially in the prophetic oracles and in the Day of Yahwehii concept), Yahweh’s judgment against His own people as well as against foreign nations is expressed in terms of His imminent warrior action. , In this connection we may note frequent reference to Yahweh’s us© of

other nations as the instruments of His will and purpose (2 6 9). ‘I Of special importance is Yahweh’s decisive action in inducing panic # and confusion among the enemy, causing them to fight against each other,/ or sending them into headlong flight (2 7 0), The epithet (2?1 ), f

may be regarded as closely related to the "panic" motif. Moreover, an extension of the "panic" concept may be seen in the transference of the source of the fear from Yahweh to His people or their leader (2 7 2). Frequent reference is also made to the demoralising effect on the enemy of Yahweh’s presence or power: hearts melt (273), hands become feeble (274), knees knock or become weak as water (275), men are gripped with pain as women In childbirth (276), men and nations are made to tremble (2 7 7).

The presentation of Yahweh’s activity in battle is heightened by a certain emphasis on miraculous intervention (278). Noteworthy is the idealistic portrayal of the concept of miracle in the highly stylised literary presentation of a number of Old Testament war narratives (279)- In its ultimate presentation, the holy war tradition features divine | intervention (in some cases by the agency of "the angel of Yahweh" | (2 8O)) to the complete exclusion of human warrior participation (281).' A motif closely related to the concept of miracle is evident in the { description of Yahweh as the God who "does wonders" (282).

Yahweh’s warrior activity finds expression in a number of significant

I

stereotyped phrases and motifs. t

The Conquest tradition is epitomised in Yahweh’s "driving out" of the inhabitants of the land (283).

In the battles of the Hebrews it is universally acknowledged that ' "Yahweh fought for Israel" (284). Very frequently the pattern of the battle narrative indicates that Yahweh "delivered" the enemy "into the^ hand" of His people (285)»

Throughout the holy war tradition Yahweh is presented as the author | and giver of victory (286). In this connection we may note a recurrent phrase which effectively sums up the raison d ’etre of Yahweh’s warrior activity: "....that all (or, you) may know there is a God in Israel" I

(287). 1

Mention may again be made of the prophetic use of the fire motif, | especially to indicate Yahweh’s threatened destruction of cities and |

nations (vide supra p 5 0). *

1

Yahweh’s action against the enemy is expressed more directly in ‘1 frequent references to His outstretched hand or arm (288).

Exclusive to the prophetic and apocalyptic tradition is the motif of , Yahweh’s sword (2 8 9).

Furthermore, famine and pestilence, which might be considered natural consequences of war and devastation, are also presented in the ' prophetic writings as part of Yahweh’s action against the nations (290)

a Additional related motifs are presented in the prophetic tradition, especially in the oracles against foreign nations and in the context % of the Day of Yahweh concept.

An important motif is that of Yahweh gathering the nations for battle and destruction (291) •

In the oracles, Yahweh’s challenge to the nations is summed up in the expression: "I am against thee ...(nation or ruler named).,." (292), R. de Vaux suggests that the phrase is a prophetic revival of the ancient warrior challenge to single combat (2 9 3).

Special emphasis is laid on the degree and extent of Yahweh’s destroying action. Total annihilation of the enemy is universally indicated (294). This is confirmed by three related motifs: the enemy will have "no remnant", there will be "no escape", and flight will be unsuccessful (295). Similarly, Yahweh’s destruction of land and

cities will result in complete decimation of population: cities will be "without inhabitants", or alternatively, be inhabited by wild creatures (2 9 6). The extent of the devastation is further indicated in the assertion that bodies remain unburied, or become food for the birds and beasts of the wild (297)•

In addition, the prophetic presentation of Yahweh’s warrior activity is dramatically heightened by a range of expressions denoting the effect of the destruction of nations upon the observer or passer-by. Thus, the afflicted nations will become a proverb and by-word, a taunt and reproach, an astonishment, a curse and execration (298); the passer-by draws in his breath ( and shakes his head in horror and astonishment (299).

The Day of Yahweh

The prophetic concept of the Day of Yahweh (300) merits special attention as a possible link with the ancient holy war tradition. Although the phrase (3OI) is confined to certain prophetic passages

(especially in the oracles against the nations (3 0 2)), the origin and ethos of the concept may well go back to ideas and principles

intrinsic to the ancient holy war tradition (3 0 3); certainly, the concept, as presented by the prophets, is entirely congruous with Yahweh’s active and decisive role in the ancient war tradition.

It is clear from the first literary appearance of the phrase (Am 5. 18-21) that a developed concept of the Day of Yahweh is already familiar in the time of Amos, albeit understood by the popular mind solely inijberms of a day of triumph for Israel and defeat for her

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