A definitive identification of the Servant figure of Second Isaiah is notoriously difficult, as attested by centuries of conjecture and debate. The interpretive obstacles are profuse: the Servant is addressed as Israel-Jacob, but then spoken of in terms that are not consistent with the nation’s experience; in some texts he seems to represent a community, while in others he speaks as an individual; he seems to suffer extreme hardship and persecution, but then is said to experience new life; some of his experiences appear to be historical, while others are best described as idealistic. Further hampering objective interpretations are the pervasive traditional approaches among Christian and Jewish readers, which associate the Servant, equally emphatically, with Jesus or Israel. But a primary reason the Servant is so difficult to pin down is rarely considered, and that is that there exists no objective image of the Servant anywhere in Second Isaiah. As a literary character he is constituted entirely by dialogue; that is, by discourse addressed to him, spoken by him, and spoken about him by others in the form of a confession. His actions are never described, and his person is never defined. Scholars have referred to this as his “fluid” nature, but have lacked the methodological tools for a fuller study of this literary curiosity. The ideas of literary theorist Mikhail Bakhtin speak to this type of characterisation. His “polyphonic hero” is a fictional character who is constituted by what is spoken to him or her, by what they overhear said concerning them, and by how they make that discourse, and the discourse of the wider world, an aspect of their own self-knowledge. They become known only by the discourse that converges on them, much as the Servant of Second Isaiah is constituted. This thesis develops a reading strategy based on Bakhtin’s theory of the polyphonic hero, as well as his broader theories of dialogism. It reimagines the inner discourse of the Servant in order to comprehend him according to the dialogue by which he knows himself, and not according to conventional reading strategies that seek for a fixed, opaque image. In the process it discovers that there are not multiple Servants, which is often posited as a solution to the problem of his fluid nature, but one Servant, Israel-Jacob, whose self-knowledge as the faithful Servant of Yahweh calls empirical Israel to faith in a time of national distress. It concludes that the Servant is present in the collection of Second Isaiah as a “voice-idea”, the embodiment of a theologically critical position that calls many of Israel’s theological and ideological presuppositions into question, in order to liberate her for a renewed history as a faithful “witness” to Yahweh her redeemer.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-02-23T12:13:17Z No. of bitstreams: 1 GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5) / Made available in DSpace on 2018-02-23T12:13:17Z (GMT). No. of bitstreams: 1 GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5) Previous issue date: 2017-12-20 / This dissertation explores the question about Jesus of Nazareth, from the First Epistle of Peter, accomplishes the Suffering Messiah announced by the prophet Second Isaiah of the Old Testament. The petrine community was able to perceive in the suffering and oppression they were experiencing the resemblance of the image of the Suffering Servant to their own suffering and the suffering of Jesus. Going through the pericopes of 1Pd 2,21-25 and Is 53,1-10, it can be concluded that, in the eyes of the petrine community, Jesus perfectly fulfilled the announced Messianic characteristics. In order to understand the Messianic traits in these two communities, classical and contemporary authors were used to establish due dialogue on the issue. The academic reflections about Jesus Messiah Sufferer were made through a bibliographical research, supported by the historical-critical method, enriched by the sociological method and by the conflictual model. In making the approach of Jesus' suffering to that of the Suffering Servant of the Babylonian captivity, the petrine community realized the fulfillment of the Messianic promise, Jesus was the Messiah, not the triumphalistic incarnation that the Jews expected, but the incarnation in suffering. It is through suffering that the Petrine theology of Jesus Messiah the Sufferer is established. / Esta dissertação explora a questão acerca de Jesus nazareno, da Primeira Epístola de Pedro, realizar o Messias Sofredor anunciado pelo profeta Segundo Isaías do Antigo Testamento. A comunidade petrina conseguiu perceber, no sofrimento e na opressão que estavam vivendo, a semelhança da imagem do Servo Sofredor com o próprio sofrimento deles e com o sofrimento de Jesus. Perpassando pelas perícopes de 1Pd 2,21-25 e Is 53,1-10, pode-se concluir que, aos olhos da comunidade petrina, Jesus cumpriu com perfeição as características messiânicas anunciadas. Para perceber os traços messiânicos nessas duas comunidades, utilizou-se de autores clássicos e contemporâneos estabelecendo o devido diálogo sobre a questão. As reflexões acadêmicas acerca de Jesus Messias Sofredor foram feitas por meio de uma pesquisa basicamente bibliográfica, amparada pelo método histórico-crítico, enriquecida pelo método sociológico e pelo modelo conflitual. Ao fazer a aproximação do sofrimento de Jesus com o do Servo Sofredor do cativeiro da Babilônia, a comunidade petrina percebeu o cumprimento da promessa messiânica, Jesus era o Messias, não a encarnação triunfalista que os judeus esperavam, mas a encarnação no sofrimento. É através do sofrimento que se estabelece a teologia petrina de Jesus Messias Sofredor.