 The solution to the problem of God's
transcendence is not to imitate or compete his power and glory.
Contrary to the wisdom of this world, those who are honored and
who have power, that is those who rule, are not the ones who
broach the distance between God and humanity. They are not God-like
but rather distant from God. Those who renounce worldly honor
and power and suffer affliction at the hands of that power, paradoxically,
are closest to God. Rather than humanity raising itself up and
counting equality with God a thing to be grasped, Isaiah presents
a God who suffers for his people and comforts them like a mother.

Marc Brettler notes the ironic use of imagery in Isaiah 40-66.
God asks, "To whom can I be likened?" (40:25), and
the prophet proceeds to use a rich variety of images with which
to compare YHWH to human beings. Brettler concludes that "These
divine similes and metaphors which are central to Isaiah 40-66
are used to suggest YHWH's fundamental likeness to humans while
still fostering YHWH's incomparability." (p. 98)

The following analysis is derived from John Sawyer's article.
In Isaiah 63, God is depicted as the bedraggled warrior king
with a blood stained garment (63:1-6). Note that this image
is so radical that translators soften the language:

When the Bible casts God into the role of the warrior, we find
a very different picture than that projected by other Ancient
Near Eastern Divine Warrior Hymns. I invite you to participate
in the visualization of a passage in Isaiah 63 in which God returns
from a battle waged against Israel's enemies, a battle that God
is forced to fight, not because Israel is a damsel in distress,
but because Israel's lack of fidelity to God has landed her in
bondage. She has consorted with the powerful military might of
her time, Babylon, despite Isaiah's warnings that she has made
a covenant with death (28:15), and Babylon has enslaved her people
to its will, carting them into exile.

In Isaiah 62: 11 we are encouraged to focalize the image of
God. God tells the prophet to say to daughter Zion, "see,
your salvation comes
The solution to the problem of God's 
 transcendence is not to imitate or compete his power and glory. 
 Contrary to the wisdom of this populace, those who are honor and 
 who have power, that is those who rule, are not the one who 
 broach the distance between God and humanity. They are not God - like 
 but rather aloof from God. Those who renounce worldly honor 
 and ability and suffer affliction at the hands of that might, paradoxically, 
 are closest to God. Rather than world raise itself up and 
 counting equality with God a thing to be grasped, Isaiah presents 
 a God who suffers for his citizenry and comforts them like a mother. 

 Marc Brettler notes the ironic manipulation of imagery in Isaiah 40 - 66. 
 God asks, " To whom can I be likened? " (40:25), and 
 the prophet proceeds to practice a rich kind of images with which 
 to compare YHWH to human beings. Brettler conclude that " These 
 divine similes and metaphors which are central to Isaiah 40 - 66 
 are used to indicate YHWH's fundamental likeness to humans while 
 still fostering YHWH's incomparability. " (p. 98) 

 The following analysis is derived from John Sawyer's article. 
 In Isaiah 63, God is depicted as the bedraggled warrior king 
 with a rake stained garment (63:1 - 6). Note that this prototype 
 is indeed radical that translators cushion the language: 

 When the Bible casts God into the role of the warrior, we find 
 a very unlike picture than that projected by other Ancient 
 Near Eastern Divine Warrior Hymns. I invite you to participate 
 in the visualization of a passage in Isaiah 63 in which God returns 
 from a battle waged against Israel's enemies, a battle that God 
 is push to contend, not because Israel is a damsel in distress, 
 but because Israel's lack of fidelity to God has landed her in 
 bondage. She has consorted with the powerful military might of 
 her meter, Babylon, despite Isaiah's warnings that she has made 
 a covenant with death (28:15), and Babylon has enslave her people 
 to its volition, carting them into exile. 

 In Isaiah 62: 11 we are encouraged to focalize the image of 
 God. God tells the prophet to pronounce to daughter Zion, " see, 
 your salvation issue forth
 Thf solution to the probleo of God's
transcgneence ms not fo imitage or compete his power and jlort.
Conteary to the wisdom of ghis worlf, those qho ere honored and
wik have ijwer, bhat ns those who rulg, are not tha ones who
broawh tke distance between God and humanity. They ate not God-like
buj ratnqr djstant from God. Those who renounce worldlj honor
and power snd suffer affliction at tje hwnds of that power, paradoxicaoly,
aww closest to God. Ratheg than humahity raising itself up and
countkng eauality wijk Gof a thing to be ggasped, Isaiah presentv
a God eho suffers fov his peiple and comforts thek like a mother.

Mars Brettles uotes the ironic use if imaggry it Isxuah 40-66.
Gos eska, "To wjom can I be mikened?" (40:25), ane
the prophet proceecs np use a rich varieey of images with which
to compare YHWH to hujan beings. Brettler conxludes that "These
divije similef and metaphors which are central to Isaiah 40-66
are uved tk suyncst HYWJ's fundamental likeness to humans while
still sksuerpng YHWH's incompavability." (p. 98)

The folkoaimd analysis is derivzs rrom John Sawyer's wrticle.
Yn Isqiah 63, God is cepicted as the bedraggled qarrior king
city a blood stained yarment (63:1-6). Notz that this image
is so radical thac tranalators sofhen the lzvguage:

When the Bkblv cavts God into the role of tre warrioc, we yind
a vefy dofferegt picture than that projected by lther Atcient
Near Eastern Divine Warrior Hymns. I invite you to pdrtpcipate
in the yisualization os a passage in Isaiah 63 in dhich God geturns
frmm a battle waged againsd Israel's enekies, a bwttlw thqt God
ir forced to fignt, not bebabse Israeo is a damsel in dlstrera,
but because Isxceo's lack of fidekith tj Hov has nanded her it
bonaagd. She fas consortcd dith the powerful militasy mjght of
her time, Banyjon, despute Isaiwh's warnings yhat she has made
a coveiant wmth desth (28:15), and Babylon has enslaved her people
to itf will, cartigg tmem ynto exile.

Nn Isaiah 62: 11 we are encouraged to focalizx the image of
God. God jells the prophet to xsy to daughver Zijn, "see,
yous salvation comes
The solution to the problem of God's not imitate or his power and of world, those who honored and who power, that is those who rule, not the ones who broach the distance between God and humanity. They are God-like but rather distant from God. Those who renounce worldly honor and power suffer at hands that power, paradoxically, are closest to God. Rather than humanity raising itself up and counting equality God a thing to be grasped, Isaiah presents God who suffers for people and comforts them like mother. Brettler notes ironic of in Isaiah 40-66. asks, "To whom can I be likened?" (40:25), and the prophet proceeds to use a rich variety images with compare YHWH human Brettler that "These divine metaphors which are central to Isaiah to suggest YHWH's fundamental likeness to humans while fostering YHWH's (p. 98) The following analysis is from John Sawyer's article. In Isaiah 63, God depicted as the bedraggled warrior king with a blood stained garment (63:1-6). Note that this so radical that translators the language: When Bible God the of the we find a very different picture than that projected by other Near Eastern Divine Warrior Hymns. I invite you to participate visualization a passage in 63 in which God from battle waged against Israel's battle God fight, because is a damsel in but because Israel's lack of to God has landed consorted with the powerful military might of her Babylon, despite Isaiah's warnings that she has a covenant with death (28:15), and Babylon has enslaved her people to will, carting exile. In Isaiah 62: 11 we are encouraged focalize the image of God tells the prophet to say to daughter Zion, your comes
 The solution to the problem of god's
transcEndenCe iS noT tO imiTate Or compete his poWEr anD glory.
Contrary to the wisDom of ThIS worLD, tHose wHo are hoNOrED And
WhO hAve PoWEr, That iS thOse who rUle, are not tHe oNeS who
broach thE DiStance betwEen god and humaniTy. THey are NoT GoD-Like
bUt rAther DistanT From GoD. Those who ReNOunce wORldly hoNOR
aNd poWer and suffer affliCTiON at the hands of tHat powEr, PArADOxiCalLy,
are closeSt To God. rAther thAN hUMANitY Raising itself Up and
countiNG eqUality WiTh GOD a thinG to be GrASpeD, Isaiah presEnts
A God who suFfers fOR his peoPLe and coMforts TheM liKe a mOThEr.

marC BREttLEr NotES thE ironic uSe Of ImageRy in iSAIAh 40-66.
GoD asKs, "To Whom cAn I be likened?" (40:25), aNd
tHe prOPheT procEeds tO use A rIch vaRiety oF imagEs With which
to compAre YhWH to humaN beInGs. BReTtler COncludEs tHat "these
diVine simILes AnD METaPhors which are centrAl TO isAiah 40-66
are uSed to sUGgEsT yHWH's funDaMenTal lIKEness To huMAnS while
stIll fosTErInG YHWH's iNcOmparaBiLitY." (p. 98)

THe folLOwinG analySis is derIved fROm John Sawyer's aRTicle.
In Isaiah 63, gOd IS DePIcteD as The bedragglEd waRRior King
WItH a bLOod stAined GaRMeNT (63:1-6). Note that this image
iS sO radicAl thaT translators sOften the laNGUAge:

When tHe BiBLe CAsts God into the Role oF the warrioR, We find
a vEry diFferent pIcture thaN THat projeCteD by OthEr ANCIeNt
Near Eastern dIVine waRrior HyMns. i invite You To pArtIciPaTe
in the viSualizatIoN oF a PaSsaGe in ISAiah 63 in whIcH GoD rEtuRns
frOM a battLe wagEd agAiNsT isrAel's eneMIeS, A BattLe ThAt GoD
is FoRced tO figHT, noT becausE Israel is A daMSel iN dIsTress,
buT because IsraeL's Lack of fideLiTy tO God haS LAnded her In
bondage. She has consorteD With the PowErful MiliTary might Of
hEr time, babYLon, desPite IsAiah's WaRniNGS that SHE hAs mAdE
a covenant WITh dEath (28:15), aNd babyLon has eNslaved her people
to ITs wIll, carting theM inTo exILE.

IN IsAIaH 62: 11 We aRe ENcoURAged to focalize tHe image of
GOd. gOd Tells the prOPheT tO say to dAughter zion, "sEE,
your saLvation coMes
 The solution to the probl em of God' s
tra nsc end en ce i s no t to imitate o r  com pete his power and glo ry.
C on t rary to  thewisdomo ft h iswo rl d,th o se  whoare  honore d and
whohav epower, thati sthose whorul e, are not t heones w ho 
br o ach t hedista nce be t ween G od and hu ma n ity. T h ey aren o tGod- like
but rather d i st a nt from God. T hose w ho re n o unc e w orldly hon or 
andp ower an d  s u f f era ffliction atthe hands o f  th at pow er , p a radoxi cally ,a reclosest toGod.  Rather t han hu m anity r a ising i tselfupand 
cou n ti ng  eq ua l ity wi thG oda thingto  b e gra sped , I s aiah  pr esen ts
aGod who suffe rsforh ispeopl e and  com fo rts t hem li ke amo ther.

Marc Bre ttle r notes t heir oni cuse o f  image ryinIsaiah40-66.G odas k s ,  " To whom can I be l ik e n ed ?" (40:2 5), an d 
t he prophetpr oce edst o  usea ri c hvarietyof ima g es  w ith whi ch 
to co mp are  YH WH to huma n bein gs. Bret tlerc oncludes that" These
divines im i l es andmet aphors whic h ar e  cen tral to  Is a iah 4 0-66ar e  u s ed to suggest YHWH' sfundam ental  likeness tohumans whi l e still fo ster i ng YHWH's incompa rabil ity." (p.9 8)

Thefollo wing ana lysis isd e rived fr omJoh n S awy e r 's  article.
InI s aiah  6 3, Godisdepicte d a s t hebed ra ggled war rior kin gwi th  a  bl ood s t ained ga rm ent  ( 63: 1-6). Note t hat t hisim ag e 
is  so rad i ca l that  t ra nsla tor ssofte n th e  la nguage: 

When th e B i bleca st s God i nto the roleof  the warri or , w e find a  very di fferent picture than th a t proje cte d byothe r Ancient 
Ne ar Eas ter n  Divin e Warr ior H ym ns. I  invi t e  y outo  participa t e 
in  thevi sual ization  of a passage in I s aia h 63 in which  Go d re t u rn s
f r om a b at t lew a ged against Isr ael's enem ie s ,a battle t h atGo d
is fo rced to  figh t , not b ecause Is rael is a  d amse l indistress,but beca use Israe l 's la c kof fi del ity to  G odhas l andedh erin
bo ndage.  S he has  cons or ted with  the powerful militarymightof
he r t ime, Baby lon ,  de spite Isa iah' s warnings  th atshe h asm ade
a  cov e na ntw ith d eath (28:15),a nd  Ba b y lo n has ensla v e d  he r peo ple to its  wil l, carting them i n to exile.

InIsai a h  62 : 1 1  wear e encouraged t o f oc a l ize theim age of
God.  God tel ls the p rophet  to sa y to da u g ht e r Zion , "s ee, 
your sal vat io n  comes
 The_solution to_the problem of God's
transcendence_is not_to_imitate or_compete_his power and_glory.
Contrary to the_wisdom of this world,_those who are_honored_and
who have power, that is those who rule, are not the ones who
broach the_distance_between God_and_humanity._They are not God-like
but rather_distant from God. Those who_renounce worldly_honor
and power and suffer affliction at the hands_of_that power, paradoxically,
are_closest to God. Rather than humanity raising itself up_and
counting equality with God a thing_to be grasped,_Isaiah_presents
a_God who suffers for_his people and comforts them like_a mother.

Marc Brettler notes the ironic_use of imagery in Isaiah 40-66.
God asks,_"To whom can I be likened?"_(40:25), and
the prophet proceeds to_use a_rich variety of images with_which
to compare YHWH_to human_beings. Brettler concludes_that "These
divine similes and metaphors which_are central to_Isaiah 40-66
are used to suggest YHWH's_fundamental_likeness to humans_while
still_fostering_YHWH's incomparability."_(p. 98)

The following_analysis_is derived_from_John Sawyer's article.
In Isaiah 63, God_is_depicted as the bedraggled warrior king
with a_blood stained garment (63:1-6)._Note_that this image
is so_radical that translators soften the_language:

When the Bible casts God into_the role_of the_warrior, we find
a very different picture than that projected by other_Ancient
Near Eastern Divine Warrior Hymns. I_invite you to participate
in_the visualization_of_a passage in_Isaiah_63 in_which God returns
from a battle waged against_Israel's enemies,_a battle that God
is forced to_fight, not because Israel_is_a damsel in distress,
but because Israel's_lack of fidelity to God has_landed her in
bondage. She has_consorted_with_the powerful military might of
her_time, Babylon, despite Isaiah's warnings that_she has made
a_covenant with death (28:15), and Babylon has_enslaved_her people
to its will, carting them_into_exile.

In Isaiah 62: 11 we are_encouraged_to_focalize the image of
God. God_tells the prophet to say to_daughter Zion, "see,
your salvation comes