Friday, November 29, 2019

"Line" and "Precept" in 2 Nephi 28:30


In 2 Nephi 28:30, we have Nephi reworking Isa 28:10 (alt. v 13):

For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.

Isa 28:10, 13 read:

For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little . . . But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward and broken, and snared, and taken.

There is a debate as to how to understand the terms translated as “precept” (‎צו) and “line” (קו). Some commentators have argued that this is an example of infantile language. This is reflected in the 1985 JPS Tanakh:

That same mutter upon mutter, Murmur upon murmur, Now here, now there . . . To them the word of the Lord is: "Mutter upon mutter, Murmur upon murmur, Now here, now there." And so they will march, But they shall fall backward, And be injured and snared and captured.

There are many problems with practically all the proposals of Isa 28:10, 13. As one scholar noted:

The other primary theories regarding vv. 10 and 13 are unconvincing. It has been argued that these are a reflection of Akkadian, for example, the commands of an Assyrian taskmaster leading the people into exile. However, the translations produced on the basis of this assumption do not suit the context well, and it is highly unlikely that the Assyrians gave orders to the inhabitants of Palestine in Akkadian, since the latter would not have understood that language, outside of perhaps a few specially trained scribes at the court. Van der Toorn has recently lent support to an older theory that 28:10 and 13 reflect “phrases spoken during séances”. However, there is no good evidence of cognate sounds or phrases used in this way. A third theory holds that it is Isaiah’s opponents who speak these words, mocking the prophet with nonsense talk. However, the phrase is clearly attributed to YHWH in vv. 11 and 13, and implicitly in v. 21. Finally, W. W. Hallo lent his support to that theory that qaw and ṣaw are names of consecutive letters of the Hebrew alphabet, so that the phrase is the singsong of a teacher speaking to children. However, in the first place, it is not at all clear why two letters in the middle of the alphabet should have been chosen; furthermore, there is no menace or judgment in the image of YHWH or the prophet as a teacher, although the context calls for it. (Christopher B. Hays, "The Covenant with Mut: A New Interpretation of Isaiah 28:1-22," Vetus Testamentum 60 [2010]:212-40, here, pp. 234-35)

Assuming that the KJV is in error, does that mean the Book of Mormon is in error, too? The answer is “no.” קו, according to scholarly sources such as the Lexham Analytical Lexicon of the Hebrew Bible, in the context of Isa 28:10, 13, denotes "a line usually used for measuring" while צו means "human commands.” It is important to note that Isa 28 is not being reproduced word-for-word, let alone being exegeted by Nephi; instead, Nephi is engaging in a midrash-like interpretation of various texts of Isaiah. As John Tvedtnes noted about the use of various texts from Isa 28 and 29 in 2 Nephi 27-29:

Some of these are direct quotes (often with variations), followed by commentary, while others are paraphrases (also with commentary in many cases). Some critics have attacked Joseph Smith, saying that he deliberately altered Isa. 29 in 2 Ne. 27 in order to back his own story (e.g., Martin Harris' visit to Prof. Anthon, as recorded in JS-H 1:63-65). But a careful reading of 2 Nephi 27 will reveal that this is not a transcription of Isaiah 29, but, rather, a midrash or scriptural commentary. After quoting Isaiah chapters 2-14 (2 Ne. chapters 12-24), Nephi proposes to ''speak somewhat concerning the words which I have written . which have been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for many of my people to understand .. . (but) because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy; .. “ (2 Ne. 25:1, 4) The subsequent verses outline his intention to pursue the matter, giving Isaiah's prophecies meaning by use of his own revelations and prophecies. Thus, in 2 Ne. 26:15-16, 18, he paraphrases Isa. 29:3-5, then comments on the passages, while drawing another paraphrase from Isa. 55:1 (vs. 25). As we have said, the midrash continues into chapters 27 and 28. Because many of his Isaiah quotes are paraphrased and intermingled with his own thoughts in these chapters, it should not be surprising to see the BM version of Isaiah 29 quite at variance with KJV. Nephi and some of the other prophets of the Book of Mormon were fully aware of the purpose for which they were making their record. They knew of Joseph Smith 's future mission, and it is by no means accidental that Nephi here refers in part to that mission, by drawing upon the prophecies of Isaiah. (John A. Tvedtnes, The Isaiah Variants in the Book of Mormon [Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1981], 61)

Therefore, there is nothing problematic with Nephi, in his prophetic reworking of Isaiah, to use קו and צו to denote “line” and “precept” as we find in the Book of Mormon text.


Additional Reading

Kevin L. Barney, Line Upon Line