238 Lena-Sofia Tiemeyer In this article, I set out to prove that there is no inherent contradiction accepting both the extended unity of 65,1–66,4(6) (8) and a priestly target of 66,3. Instead, there is evidence of critique of the priesthood especially in 65,5. The people who are targeted in 65,1-7 are quoted in v. 5, saying ˚ytçdq yk ybAçgtAla ˚yla brq. I shall attempt to determine the most likely interpretation of this phrase and, on this basis, argue that the speakers should be identified with the Judahite priests. 1. The grammatical understanding of Isa 65,5 The speakers in 65,5 say three things: 1. ˚yla brq 2. ybAçgtAla 3. ˚ytçdq yk It seems likely that the first and the second statements convey the same information. The first expression ˚yla brq can be translated literally as “come close to yourself”. Such a rendering, however, fits ill with the immediately following phrase ybAçgtAla which is a simple command to someone not to come near the speaker: “do not draw near to me”. Hence, ˚yla brq is often translated as “stand by yourself”, in the sense “do not come near me” (9). In support of such an interpretation, the similar expression halhAçg in Gen 19,9 seems to indicate “stand back from there” rather than the literal “approach onwards”. Similarly, Isa 49,20 attests hbçaw ylAhçg in a context where it is clear that the people addressed should leave. Hence, the translation of ˚yla brq as “do not come near” is plausible, despite the different verb and the fact that the following preposition denotes the person addressed (˚yla brq) rather than the person speaking (ylAhçg). Such an interpretation is also supported by the major versions: the LXX (povrrw ap∆ ejmou'), Vg (Recede a me), TJ (halhl qjr) and j S (lhl qwrp) all carry a sense of withdrawal, either “from me” (LXX, Vg) or “from there” (TJ and S). The reason for this command is given in the third statement, ˚ytçdq yk. This expression is problematic on several levels. On a purely grammatical one, the MT ˚ytçdq is pointed as a Qal which is normally intransitive (10). However, ˚ytçdq here carries an object suffix. There are two possible understanding of this. We may either assume that the stative Qal, normally meaning “to be holy, set apart”, can take an object, to be rendered “to be holier than somebody”. Alternatively, we may repoint the verb to a transitive Piel, to be translated “to sanctify/ consecrate somebody”. Most of the ancient translations understand this verb intransitively. LXX writes o{ti kaqarov" eijmi = “because I am pure” using the word kaqarov" = “pure” rather than “holy”, and does not attest an object. Similarly, S renders (8) See footnote 4. (9) Mikra’ot Gedolot ‘Haketer’. A revised and augmented scientific edition of ‘Mikra’ot Gedolot’. Based on the Aleppo Codex and early Medieval MSS (ed. M. COHEN) (Ramat-Gan 1996), Isa 65,5. (10) BDB, 872-873, list two translations: Qal 1. “be consecrated”, Qal 2. “be hallowed” (“by contact with sacred things, and so tabooed from profane use, or forfeit to sanctuary”).