Isaiah: The Clearest Old Testament Witness to YHWH’s Eternal, Universal, Redemptive Plan - The Prophet and The Future - Chapters 40-66

Passage:

Introduction to Isaiah

I. OPENING STATEMENTS

A. Isaiah is quoted more often in the NT than any other prophet (over 411 times). His message was one of a radical universal monotheism and a redemptive plan for all creation.

1. one God

2. one world

3. one faith

B. Isaiah is wonderfully Messianic.

1. the special children of the New Age, chapters 7-14

2. the Servant Songs, 41:1-4; 42:1-9; 49:1-7; 50:4-11; 52:13-53:12 (possibly 61:1-3)

3. the future Messianic Kingdom (New Age), chapters 56-66. The fall of Genesis 3 is not the last word!

C. E. J. Young, in An Introduction to the OT, states:

1. "The book of Isaiah is rightly considered the greatest of the OT prophecies," p. 168.

2. "Of all the prophets of Israel, Isaiah understood most completely the mind of God and His plan for the ages," p. 171.

3. "In spiritual insight he is unsurpassed in all the OT," p. 172.

II. THE NAME OF THE BOOK

A. The book is named after its prophetic spokesman.

B. The name means "salvation of YHWH" or "YHWH saves." The Hebrew names that end in "iah" are an abbreviation of YHWH, as are many of the names in English that begin with a "j" and a vowel, example Joshua and Joel.

III. CANONIZATION

A. This is the first of the four scrolls of the Latter Prophets.

1. Isaiah

2. Jeremiah

3. Ezekiel

4. the Twelve (minor prophets)

B. It was accepted early and completely into the sacred writings of the Israelites.

IV. GENRE

A. Isaiah's literary skills surpass all OT prophets. His word plays and poetry are majestic and intriguing. The book is mostly Hebrew poetry (see Appendix One).

B. It is difficult to sit down and read all of Isaiah at one time. It is difficult to outline the book. This is because Isaiah was a preacher, not just an author or editor. His book records his spoken messages over a long period of time. These are linked together, sometimes

1. by theme

2. by chronology

3. by events which affect Israel

4. by the cultural norms of the Ancient Near East, which are so different from our own

5. by key words and word plays (mostly)

V. AUTHORSHIP

A. Jewish views of authorship

1. The Talmud's Baba Bathra 15a said Hezekiah and his men wrote (i.e., edited or compiled) Isaiah, Proverbs, Ecclesiastes, and Song of Songs.

2. Ben Sirah, in Ecclesiasticus 49:17-25, written about 185 b.c., said, "Isaiah, son of Amoz," wrote the book (1:1; 12:1; 13:1).

3. II Chronicles 32:32 attests to Isaiah's vision, as does the parallel in Kings (II Kgs. 18:19-20:19 tells us about the man).

a. He was from a wealthy noble family in Jerusalem, possibly even a cousin to King Uzziah.

(1) some evidence that "iah" (as an ending to names), which is an abbreviation of YHWH, was practiced almost exclusively among Judah's royalty

(2) Isaiah's access to King Uzziah also lends support to his possible family connection

(3) see Talmud, "Meg." 10b

b. He married a prophetess (8:3).

(1) first son, "Shear-Jashub," which means "a remnant shall return"

(2) second son, "Maher-shalal-hash-baz" (8:3), which means "speed the spoil, haste the booty"

c. Isaiah had one of the longest prophetic ministries of any of the OT prophets. He was God's spokesman in Judah from the reign of Jotham (742-735 b.c.) to that of Hezekiah (715-687 b.c.) with the possibility of even reaching into the reign of Manasseh (687-642 b.c.); Manasseh was possibly co-regent from 696 b.c.

d. If II Chr. 26:22 refers to Isaiah, then he was the official scribe and keeper of the royal chronicles of the king.

e. Traditions said he was sawed in two inside a log (cf. Assumption of Isaiah) during Manasseh's reign (cf. Heb. 11:37).

4. Moses ben Samuel Ibn Gekatilla, about a.d. 110, said that chapters 1-39 are Isaiah's, but chapters 40-66 were written during the Second Temple period (Persian Period, 538-430 b.c.).

5. Ibn Ezra (a.d. 1092-1167) followed Gekatilla's lead and denied, or at least questioned, chapters 40-66 to the eighth century Isaiah.

B. Modern scholarship's views of authorship

1. A good historical summary is found in R. K. Harrison's Introduction to the OT, Eerdmans, 1969.

2. A good discussion of the technical reasons for asserting two authors can be found in S. R. Drivers' Introduction to the Literature of the OT, reprint 1972.

3. No Hebrew or Greek (LXX) manuscripts have ever been found which show a division between chapters 1-39 and 40-66.

a. There is a two line space at the end of chapter 33 in the Dead Sea Scrolls. This implies a division at this point, not chapter 39.

b. There seems to be a parallel structure between 1-33 and 34-66. This dual structure based on the author's own day and then the future, was common in the Hebrew prophets (cf. Ezekiel, Daniel, and Zechariah).

4. Modern scholarship has no unanimity as to how many authors or where to divide the book.

C. Some reasons for the unity of Isaiah

1. Twenty-five terms are found in both sections of Isaiah which are not found elsewhere in the OT (NIV, Intro. to Isaiah, p. 1014).

2. The title "the Holy One of Israel" occurs 13 times in chapters 1-39 and 14 times in chapters 40-66 and only six times in all the other OT books.

3. Jesus, in John 12:38,40, quotes from Isa. 53:1 and 6:10 and attributes both to Isaiah.

4. Passages from Isaiah 40-66 are attributed to Isaiah in Matt. 3:3; 8:17; 12:17; Luke 3:4; 4:17; John 1:23; Acts 8:28; and Rom. 10:16-20.

5. There is no manuscript evidence of a division of the book at chapter 39 (MT, DSS, or LXX).

6. There is no historical mention of a great prophet (Deutro-Isaiah) in the 6th century.

R. K. Harrison, in Introduction to the OT, comments on this subject,

"Arguments from literary style were greatly in vogue at the end of the nineteenth century, but in the light of a much wider knowledge of ancient Near Eastern languages they have now assumed a far less important position. The very subjectivity of stylistic considerations had a great appeal for the adherents of the Graf-Wellhausen theory of literary analysis, who saw no inconsistency whatever in perusing material ascribed to a Biblical author, and then denying parts of that very corpus to him because the literary form and vocabulary of each chapter did not happen to be identical. Apparently it did not occur to those early investigators that it was only possible to derive some concept of the style of an ancient author as the result of careful study of all the material ascribed to him, and that subsequent rejection of part or all of that corpus could only be validated on the basis of some rigorous external control" (p. 776).

D. Some reasons for multiple authorship of Isaiah.

1. In chapters 40-66 the name "Isaiah" is not mentioned.

2. Chapters 40-66 do not fit into Isaiah's historical setting.

3. There seems to be a mixing of Isaiah's references to:

a. Assyria's invasion, exile, and judgment

b. Babylon's invasion, exile, and judgment

4. There are some reasons for theorizing multiple authorship.

a. change of historical setting

(1) pre-invasion Judah, 1-39

(2) exile, 40-55

(3) post-exilic Judah, 56-66

(4) in Isaiah 1-39 the Temple will never fall, while in 40-66 it apparently has already fallen. The author seems to be in exile.

b. change of terms to describe God's chosen

(1) Messianic child

(2) Suffering Servant

(3) Israel as

(a) wife, 50:1

(b) servants of YHWH, 54:17

5. Modern conservative scholars

a. E. J. Young's statement about chapters 56-66 is helpful, "another possibility is that Spirit-led, editor-collected prophecies from different prophets of the Isaiah school around the basic themes of this section," (p. 188).

b. R. K. Harrison's statement, "The present writer holds to the view that Isaiah, like the majority of the other extant prophetic writings, represents an anthology of utterances given at various times, and as such the work merits no different treatment from that accorded the other major OT prophecies. In this connection it is important to note that arguments based upon differences of style or literary expression are immediately vitiated by this approach, since an anthology may be taken quite fairly as representing the total style of the author over the different periods of his creative activity. Justification for describing the work as an anthology in the best sense of that term is furnished by the opening verse of the prophecy, which constitutes a heading for the work, and speaks specifically of the revelatory material that Isaiah the son of Amoz received in visions concerning Judah and Jerusalem in days of Uzziah, Jotham, Ahaz, and Hezekiah. As with all anthologies it is fairly evident that the book contained only a selection of the available prophetic oracles and sermons, and it is highly probable that Isaiah produced considerably more material than has survived in his book. The nature of the prophecy as an anthology is further indicated by the presence of superscriptions in Isa. 2:1 and 13:1, which may have represented, or pointed to the presence of, earlier collections of prophetic utterances," (p. 780).

6. The literary style of chapters 40-66 is different from that of chapters 1-39.

E. Concluding comments about authorship

1. Godly scholars continue to disagree about how our OT book of Isaiah came to be in its current form (cf. DSS and MT). The main emphasis must be placed on its inspiration and trustworthiness in revealing the character and purposes of YHWH.

2. We must reject any presuppositions that deny God's faithful revelation through Isaiah. This also includes the á priori rejection of predictive prophecy and the lowering of the OT to an exclusively human, contemporary, historical account.

VI. DATE

A. Isaiah is part of the 8^th century prophets.

1. Jonah, Amos, and Hosea in the Northern Kingdom (Israel), during the reign of Jeroboam II (786-640 b.c.)

2. Isaiah and Micah in the Southern Kingdom (Judah)

B. He was born in 760's b.c. and was called into prophetic office around 742 b.c. in the year Uzziah died (6:1). Uzziah is also called Azariah (783-742 b.c.).

C. Isaiah had a long ministry from the closing years of Uzziah (783-742 b.c.) through Jotham (742-735 b.c.), Ahaz (735-715 b.c.), Hezekiah (715-687 b.c.), and into the reign of Manasseh (687-642 b.c.) because Isaiah predicts/records Sennacherib's death in 37:38 (i.e., 681 b.c.).

D. R. K Harrison states that the book is an anthology of the prophet's writings and sermons over many years through several Judean kings. It was finally compiled and edited after the prophet's death, about 630 b.c.

VII. HISTORICAL SETTING OF EIGHTH CENTURY PROPHETS

A. The biblical material is found in

1. II Kings 14:3-17:6

2. II Chronicles 25-28

3. Amos

4. Jonah

5. Hosea

6. Isaiah

7. Micah

B. The simplest summary of the state of idolatry among God's people can be seen in Hosea.

1. 2:16, "will no longer call Me Baali"

2. 4:12-14, " . . . daughters play the harlot . . ."

3. 4:17, "Ephraim is joined to idols; let him alone"

4. 13:2 "men kiss calves!" (ritual)

C. Social setting

1. It was a time of economic prosperity and military expansion for both Israel and Judah. However, this prosperity was beneficial only to the wealthy class. The poor were exploited and abused. It almost seems that "the buck and the gun" became idols!

2. The social stability and property of both Israel and Judah are related to several causes.

a. the long and prosperous reigns of Jeroboam II (786-746 b.c.) in the North and Uzziah (783-742 b.c.) in the South

b. Assyrians' defeat of Syria by Adad-Nirari III in 802 b.c.

c. the lack of conflict between Israel and Judah

d. the taxation and exploitation of the trade routes from north to south through the land bridge of Palestine caused rapid economic growth, even extravagance for the wealthy class

3. The "Ostraca of Samaria," which is dated during the reign of Jeroboam II, seems to indicate an administrative organization much like Solomon's. This seems to confirm the widening gap between the "haves" and "have nots."

4. The dishonesty of the wealthy is clearly depicted in Amos, who is called "the prophet of social justice." The bribery of the judiciary and the falsification of commercial weights are two clear examples of the abuse that was common apparently in both Israel and Judah.

D. Religious Setting

1. It was a time of much outward religious activity, but very little true faith. The fertility cults of Canaan had been amalgamated into Israel's religion. The people were idolaters but they called it YHWHism. The trend of God's people toward political alliances had involved them in pagan worship and practices.

2. The idolatry of Israel is spelled out in II Kgs. 17:7-18.

a. In v. 8 they followed the worship practices of the Canaanites.

(1) fertility worship (cf. Lev. 18:22-23)

(a) high places, vv. 9, 10, 11

(b) sacred pillars (Ba'al), vv. 10, 16

(c) Asherim, v. 16, these were wooden symbols of the female consort of Ba'al. They were either carved stakes or live trees.

(2) divination, v. 17. This was condemned in Leviticus 19-20 and Deuteronomy 18.

b. In v. 16 they continued the worship of the two golden calves, symbolizing YHWH, set up at Dan and Bethel by Jeroboam I (I Kgs. 12:28-29).

c. In v. 16 they worshiped the astral deities of Babylon: sun, moon, stars, and constellations.

d. In v. 18 they worshiped the Phoenician fertility fire god, Molech, by sacrificing their children (cf. Lev. 18:21; 20:2-5). This practice is called molech; it was not the name of the god.

3. Ba'alism (cf. W. F. Albright's Archaeology and the Religion of Israel, p. 82ff)

a. Our best archaeological source is "Ba'al Epic from Ugarit."

(1) It depicts Ba'al as a seasonal dying and rising god. He was defeated by Mot and confined to the underworld. All life on earth ceased. But, helped by the female goddess (Anat), he rises and defeats Mot each spring. He was a fertility deity who was worshiped by imitation magic.

(2) He was also known as Hadad.

b. El is the chief deity of the Canaanite pantheon, but Ba'al's popularity usurped his place.

c. Israel was most influenced by Tyrian Ba'alism through Jezebel who was the King of Tyre's daughter. She was chosen by Omri for his son, Ahab.

d. In Israel Ba'al was worshiped at local high places. He was symbolized by an uplifted stone. His consort, Asherah, is symbolized by a carved stake symbolizing the tree of life.

4. Several sources and types of idolatry are mentioned.

a. The golden calves at Bethel and Dan set up by Jeroboam I to worship YHWH.

b. The worship of the Tyrian fertility god and goddess at local high places.

c. The necessary idolatry involved in political alliances of that day.

E. Brief summary of the invasions of Assyria and Babylon during the eighth century which affected Palestine.

1. The five eighth-century prophets were active during the rise of the Tigris-Euphrates empire of Assyria. God would use this cruel nation to judge His people, particularly Israel.

a. The specific incident was the formation of a trans-Jordan political and military alliance known as the "Syro-Ephramatic League" (735 b.c.). Syria and Israel tried to force Judah to join them against Assyria. Instead Ahaz sent a letter to Assyria for help. The first powerful empire-minded Assyrian king, Tiglath-Pileser III (745-727 b.c.), responded to the military challenge and invaded Syria.

b. Later, Assyria's puppet king, Hoshea (732-722 b.c.), in Israel also rebelled, appealing to Egypt. Shalmaneser V (727-722 b.c.) invaded Israel again. He died before Israel was subdued but his successor, Sargon II (722-705 b.c.), captured Israel's capital of Samaria in 722 b.c. Assyria deported over 27,000 Israelites on this occasion as Tiglath-Pileser had exiled thousands earlier in 732 b.c.

2. After Ahaz's death (735-715 b.c.) another military coalition was formed by the trans-Jordan countries and Egypt against Assyria (714-711 b.c.). It is known as the "Ashdod Rebellion." Many Judean cities were destroyed when Assyria invaded again. Initially Hezekiah supported this coalition, but later withdrew his support.

3. However, another coalition again tried to take advantage of the death of Assyria's powerful king, Sargon II, in 705 b.c., along with the many other rebellions which occurred throughout the Assyrian empire.

a. Hezekiah fully participated in this rebellion. In light of this challenge Sennacherib (705-681 b.c.) invaded (701 b.c.) Palestine and camped near the city of Jerusalem (II Kings 18-19; Isaiah 36-39), but his army was miraculously destroyed by God.

b. There is some question among scholars as to how many times Sennacherib invaded Palestine (e.g., John Bright has one invasion in 701 b.c. and another possible one in 688 b.c., cf. The History of Israel, p. 270).

c. Hezekiah was spared an Assyrian takeover, but because of his prideful exhibition of the treasures of Judah to the Babylonian delegation, Isaiah predicted Judah's fall to Babylon (39:1-8). Jerusalem fell to Nebuchadnezzar in 587-586 b.c.

4. Isaiah specifically predicted the restoration of God's people under Cyrus II, the Medo-Persian ruler (41:2-4; 44:28; 45:1; 56:11). Nineveh (capital of Assyria) fell in 612 b.c. to Babylon, but the city of Babylon fell in 539 b.c. to Cyrus' army. In 538 b.c. Cyrus issued a decree that all exiled people, including the Jews, could return home. He even provided funds from his treasury for the rebuilding of the national temples. He was a superstitious person and wanted all the gods to favor him.

VIII. LITERARY UNITS

A. Brief Outline

1. Chapters 1-39, the prophet and his day

2. Chapters 40-66 (or possibly 40-55 and 56-66), the new age

B. Chapters 1-39, the historical setting in Isaiah's day (pre-exilic)

1. Chapters 1-6, under Kings Uzziah and Jotham

2. Chapters 7-14, under King Ahaz

3. Chapters 15-39, under King Hezekiah (chapters 36-39 are parallel to II Kgs. 18:13-20:19)

C. Chapters 40-66, the exilic and post-exilic period, are types of the future kingdom

1. As chapters 1-39 reflect Isaiah's preaching and are obviously oral presentations, chapters 40-55 reflect a new setting. God's judgment has come and now restoration is the major theme. There is also the stylistic hint that these chapters are not so much oral as written.

2. Chapters 1-39 obviously deal with the Assyrian threat and Babylonian threat in type, specifically in chapters 13-14, 21 and 39. Chapters 40-55 deal with the Persian period and the restoration of God's people to the Promised Land.

3. The later chapters of Isaiah, 56-66, are eschatological, using historical metaphors from the Ancient Near East to foreshadow the universal monotheistic world worship of YHWH.

D. The difficulty of outlining Isaiah

1. Most modern scholars divide the book into at least two sections: chapters 1-39 and 40-66. R. K. Harrison: chap. 1-33 and 34-66 because of a gap in DSS text. This obvious division in the DSS between chapters 33 and 34 has given rise to the suggestion that Isaiah was produced by his followers in two volumes. W. H. Brownlee has proposed that the two volumes mirror each other in structure.

	Volume 1	Volume 2
chapters 1-5 chapters 6-8 chapters 9-12 chapters 13-23 chapters 24-27 chapters 28-31 chapters 32-33	ruin and restoration biographical material agents of divine blessing and judgment oracles against foreign powers universal redemption and the deliverance of Israel ethical sermons the restoration of the nation	chapters 34-35 chapters 36-40 chapters 41-45 chapters 46-48 chapters 49-55 chapters 56-59 chapters 60-66
2. Some outlines focus on the historical setting, while others focus on the Messianic content
	NIV	Leupold
chap. 7-12	"Prophecies occasioned by the Aramean and Israelite threat against Judah"	"Immanuel Book"
chap. 28-33	"Six Woes: Five on the Unfaithful in Israel and One on Assyria"	"The Book of Zion" (the Cornerstone)

3. Some examples of the uncertainty of literary units (chaps. 1-12)

a. Outline of chapters 1-12 by E. Y. Young, pp. 211-214

(1) 1:1-12:6 Prophecies concerning Judah and Jerusalem

(a) 1:1-31 The great arraignment

(b) 2:1-4:6 Messiah's reign and judgment upon the people

(d) 6:1-13 Isaiah's vision of the Lord

(e) 7:1-12:6 Prophecies uttered during Ahaz's reign

b. Outline of chapters 1-12 by R. K. Harrison, p. 764

(1) Prophecies about the ruin and restoration of Judah, chaps. 1-5

(2) The call of Isaiah; biographical material, chaps. 6-8

(3) Present world empires and their roles, chaps. 9-12

c. Outline of chapters 1-12 by The NIV Study Bible, p. 1016

(1) chapters 1-6

(a) Introduction: charges against Judah for breaking the Covenant, ch. 1

(b) The future discipline and glory of Judah and Jerusalem, chs. 2-4

i Jerusalem's future blessings (2:1-5)

ii The Lord's discipline of Judah (2:6-4:1)

iii The restoration of Zion (4:2-6)

(d) Isaiah's unique commission (ch. 6)

(2) chapters 7-12

(a) Ahaz warned not to fear the Aramean and Israelite alliance (ch. 7)

(b) Isaiah's son and David's son (8:1-9:7)

(d) The Assyrian Empire and the Davidic Kingdom (10:5-12:6)

i. The destruction of Assyria (10:5-34)

ii. The establishment of the Davidic king and his kingdom (ch. 11)

iii. Songs of joy for deliverance (ch. 12)

IX. MAIN TRUTHS

A. Isaiah held Judah to fidelity to the Davidic covenant (II Samuel 7), but he also went back to the original purpose of the Abrahamic covenant (Gen. 12:1-3), which was God choosing Israel to choose the world (i.e., Exod. 19:5-6). What a shock this universal reign of YHWH must have been. God will not only restore Israel, but will extend God's redemptive plan to the entire world!

B. Isaiah specifically predicted the movement of world events in his own day and in the future, leading to the restoration of the Davidic Kingdom through God's Messiah (so too, Micah). This kingdom is holy and universal (so too, Micah). These are both aspects of Isaiah's monotheistic, holy, redemptive Deity.

C. Isaiah clearly shows the futility of God's people trusting in worldly, fallen, human resources. Deliverance will come from YHWH only!

D. Isaiah reveals the three most powerful characteristics of God's redemptive plan.

1. the coming Messiah

2. the Messiah as Suffering Servant

3. the universal reign of the Messiah

Passage:

Isaiah

Isaiah 40

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

(Parentheses indicate poetry)

NASB	NKJV	NRSV	TEV	NJB
The Greatness of God	God's People Are Comforted	The Prophet Is Called to Announce God's Coming	Words of Hope	Prediction of Deliverance
40:1-2 (1-2)	40:1-2 (1-2)	40:1-2 (1-2)	40:1-2 (1-2)	40:1-2 (1-2)
40:3-8 (3-8)	40:3-5 (3-5)	40:3-5 (3-5)	40:3-5 (3-5)	40:3-5 (3-5)
	40:6-8 (6-8)	40:6-11 (6-11)	40:6-8 (6-8)	40:6-8 (6-8)
40:9-11 (9-11)	40:9-11 (9-11)		40:9 (9)	40:9 (9)
			40:10-11 (10-11)	40:10-11 (10-11)
		Creator of the Universe	Israel's Incomparable God	The Majesty of God
40:12-17 (12-17)	40:12-17 (12-14)	40:12-17 (12-17)	40:12-14 (12-14)	40:12 (12)
				40:13-18 (13-18)
	(15-17)		40:15-17 (15-17)
40:18-20 (18-20)	40:18-20 (18-20)	40:18-20 (18-20)	40:18-20 (18-20)
				40:19-24 (19-24)
40:21-26 (21-26)	40:21-24 (21-23)	40:21-23 (21-23)	40:21-22 (21-22)
			40:23-26 (23-26)
	(24)	40:24 (24)
	40:25-26 (25-26)	40:25-26 (25-26)		40:25-31 (25-31)
40:27-31 (27-31)	40:27-31 (27-31)	40:27-31 (25-31)	40:27-31 (27-31)

*Although not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraph divisions as they understand them. Every paragraph has one central topic, truth or thought. Each version encapsulates that topic in its own way. As you read the text, which translation fits your understanding of the subject and verse divisions?

In every chapter you must read the Bible first and try to identify its subjects (paragraphs). Then compare your understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation at the paragraph level, can one truly understand the Bible. Only the original author was inspired-readers have no right to change or modify the message. Bible readers do have the responsibility to apply the inspired truth to their day and lives.

Note that all technical terms and abbreviations are explained fully in Opening Articles.

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3, p. xvi). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Isaiah lived in the 8^th century b.c., yet Isaiah 40-66 fits into the historical setting of the return from Babylonian exile under Zerubbabel and Joshua in Ezra 1-6, following the decree of Cyrus II in 538 b.c. (6^th century b.c.).

B. The book of Isaiah is a unity (see introduction). God revealed His future plans to his faithful messenger. I reject the theory of two or three authors. I believe that the book was edited or compiled.

C. God had not forgotten His covenant promises, but He had established a new covenant by means of exile (cf. Jer. 31:31-34). This new covenant is ultimately defined in the life, ministry, death, and resurrection of Jesus.

D. The historical return from Babylon does not exhaust this prophecy. The ultimate focus of chapters 40-66 is the first and second comings of Messiah.

Chapter 40 forms an introduction to the unique Messianic passages known as "the Servant Songs" (cf. 42:1-9; 49:1-7; 50:4-11; 52:14-53:13).

E. As Isaiah 1-39 deals with Assyrian and Babylonian exiles, chapters 40-66 speak to those who are returning to Judah and Jerusalem. The geography of the audience his changed!

F. Verses 1-11 serve as an introduction and summary of the entire section. A new day has come!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 40:1-2
¹"Comfort, O comfort My people," says your God.
²"Speak kindly to Jerusalem;
And call out to her, that her warfare has ended,
That her iniquity has been removed,
That she has received of the Lord's hand
Double for all her sins."

40:1 "Comfort, O comfort" This term (BDB 636, KB 688, Piel imperative, plural) is used in chapters 1-39 only three times, but in chapters 40-66 fourteen times (most in Piel). It could be the title for this section of Isaiah. It denotes YHWH's compassionate care and concern (cf. 12:1). The word seems to have developed from the heavy panting of horses. YHWH is grieved that He had to punish His people. The punishment is over. It is not certain if this is because

1. they repented (i.e., Ezekiel 18)

2. YHWH chose to act on their behalf even though they were incapable of true repentance (cf. Ezek. 36:22-38).

A new day (i.e., new covenant, cf. Jer. 31:31-34) has dawned! It is based on YHWH's character, not His people's performance (cf. Rom. 3:21-31; Galatians 3); His ability, not theirs; His eternal redemptive plan of which they are an integral part.

Now one more point on this opening paragraph. The verbs are plural. So who is YHWH addressing as His spokesperson?

1. multiple prophets (cf. 52:8)

a. individual prophets

b. a "school" (i.e., followers) of Isaiah

2. angels of the heavenly court (i.e., the "Us" of Isaiah 6:8 and 41:22-23)

3. the LXX adds, "speak, you priests, to the heart of Jerusalem"

Notice the interplay between the singular ("a voice" of vv. 3 and 6, and the plural verbs).

There are twelve imperatives in vv. 1-11. Verses 1-11 are characterized by imperatives, while vv. 12-17 are characterized by a series of questions which expect a "no" answer.

The doubling of the imperative gives emphasis to the action. This was a common literary technique in this section of Isaiah (cf. 51:9,17; 52:1,11; 57:14; 62:10).

▣ "My people. . .your God" These are covenant terms (cf. Genesis 12, 15, etc.). The post-exilic Jews wondered if YHWH was still their covenant God.

The title for deity here is Elohim (see Special Topic at 40:3) and is usually used for God as creator, provider, and sustainer of all life on this planet. YHWH (cf. v. 2a) is the title normally associated with God as covenant maker (see Special Topic at 52:6), savior, and redeemer.

SPECIAL TOPIC: COVENANT

▣ "says" There are several verbs (i.e., several different speakers) used in this chapter related to proclaiming God's new message.

1. speak - BDB 180, Piel imperative, v. 2

2. call out - BDB 894, Qal imperative, vv. 2,6

3. calling - BDB 894, Qal active imperative, v. 3

4. lift up your voice - BDB 926, Hiphil imperative, v. 9

5. say - BDB 55, Qal imperative, v. 9

This functions as a second call of Isaiah (cf. chapter 6). The "they will not hear. . ." is now changed to "speak to them."

40:2 "kindly" This is לבב, a "love word" from the root "heart" (לב, BDB 523, KB 516, cf. Gen. 34:3; 50:21; Jdgs. 19:3; Ruth 2:13; Hos. 2:14). The Bible uses close, intimate, human relationships to describe God's love and relationship with humanity. This is a form of accommodation to human language.

NASB, NKJV"warfare"
NRSV"has served her term"
TEV"suffered long enough"
NJB"period of service"
JPSOA"term of service"
REB"term of bondage is served"

The noun (BDB 838, here feminine but usually masculine) can mean

1. war

2. warfare (Dan. 10:1)

3. service of Levites (i.e., Num. 4:3,23,30,35,39,43)

4. hard service (cf. Job 7:1; 14:14; Isa. 40:2)

Israel was to be a "kingdom of priests" (cf. Exod. 19:5-6), but their rebellion turned "service" to God into the "hard service" of enduring God's judgment (Assyrian and Babylonian exiles).

▣ "iniquity has been removed" This means "penalty of iniquity has been accepted as paid off (BDB 953, Niphal perfect, cf. Lev. 1:4; NASB marginal note; TEV).

▣ "from the Lord's hand" YHWH gave Israel a full and complete judgment. The invasion and exile was not the power of Assyria (i.e., 8:7; 10:5) nor Babylon but from YHWH. The ancient eastern worldview was that when countries went to war, their gods fought and the most powerful one won, but this is not reality. Israel was defeated and exiled because of her sin against YHWH. He brought the judgment.

The word "hand" is a Semitic idiom for agency.

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

▣ "double for all her sins" This is not mathematical but poetical for a full and complete amount (cf. Jer. 16:18; Rev. 18:6; for positive sense see Isa. 61:7; Zech. 9:12). Mercy came after a complete judgment (i.e., Lev. 26:40-45).

NASB (UPDATED) TEXT: 40:3-8
³A voice is calling,
"Clear the way for the LORD in the wilderness;
Make smooth in the desert a highway for our God.
⁴Let every valley be lifted up,
And every mountain and hill be made low;
And let the rough ground become a plain,
And the rugged terrain a broad valley;
⁵Then the glory of the Lord will be revealed,
And all flesh will see it together;
For the mouth of the Lord has spoken."
⁶A voice says, "Call out."
Then he answered, "What shall I call out?"
All flesh is grass, and all its loveliness is like the flower of the field.
⁷The grass withers, the flower fades,
When the breath of the Lord blows upon it;
Surely the people are grass.
⁸The grass withers, the flower fades,
But the word of our God stands forever.

40:3 "Clear the way" This verb (BDB 815, Piel imperative) basically means "turn," but here it is used in a specialized sense of "clear the path of objects" (cf. 40:3; 42:16; 49:11; 57:14; 62:10; Mal. 3:1).

The concept of "a highway of holiness" on which God's people (returning exiles) came to Him (i.e., to His temple) is recurrent in Isaiah (cf. 11:16; 26:7; 35:8; 40:3; 42:16).

In this context it is YHWH Himself who is returning to His people. They are to prepare the way, which denotes a spiritual/physical preparation.

This verse was John the Baptist's self-designation (cf. Matt. 3:3; Mark 1:3; Luke 3:4-6). This section is reflected in Zech. 14:10, where leveling of the physical terrain to Jerusalem is used as a metaphor for access to God (cf. Mal. 3:1; 4:5,6). It could be characterized as "prepare the road" (note parallel line).

▣ "the Lord" This is a reference to YHWH. See Special Topic below.

SPECIAL TOPIC: NAMES FOR DEITY

▣ "in the wilderness" Ezekiel saw God's glory leaving the Temple in Jerusalem and moving east (cf. Ezek. 10:18-19; 11:22-23; 43:1-3). God went with the exiles and this verse refers to His returning to Judah and Jerusalem.

40:4 This context refers to a preparation by God's people for His return to Jerusalem. He will be accompanied by the returning exiles. He will protect, provide, and care for them (cf. vv. 9-11). This is an extension and description of making a highway in the wilderness. It is metaphorical for people easily and freely coming to God. God has provided a new way (i.e., the new covenant, cf. Jer. 31:31-34). This new way is depicted as the new exodus

1. here from physical exile

2. metaphorically for the end-time

40:5 "the glory of the Lord" The glory of the Lord is another link to Isaiah 6 (i.e., v. 3). Chapter 40 is functioning as a second call to Isaiah. See note at v. 25.

This is an allusion to "the cloud of glory" which appeared in the exodus and wilderness wanderings as a symbol of God's personal presence. The rabbis called it the Shekinah, from the Hebrew term "to dwell." The returning Jews needed the reassurance of God's continuing personal presence (cf. Exod. 13:21-22; 14:19). A new exodus has come!

For "glory" see Special Topic at 42:8.

▣ "all flesh will see it together" "Flesh" (BDB 142) means human persons (cf. v. 7). This is the universal element (i.e., 49:6; 51:4-5; 52:10) which is so characteristic of Isaiah.

▣ "the mouth of the Lord has spoken" This is the Hebrew idiom for the power of the spoken word of YHWH (cf. v. 8; Gen. 1:3,6,9,11,14,20,26 and Isa. 55:11).

40:6 "Call out" See note at 40:1.

NASB"he answered"
NKJV"he said"
NRSV, NJB"I said"
TEV"I ask"
REB, LXX,
DSS"I asked"

Notice that two voices are involved. Following DSS, LXX it seems to be an angel/spirit speaking to Isaiah.

▣ "all flesh is grass" This recurrent metaphor refers to the frailty and transitoriness of human corporal existence compared to the eternality of God (cf. Gen. 6:3; Job 10:4; 14:1-2; Ps. 78:39; 90:5-6; 103:15-18; I Pet.1:24-25).

To whom is the voice speaking?

1. all humans

2. world powers

It seems to be God's message to human governments. They may be temporarily powerful, but in time and in reality (i.e., in light of God's power) they are not!!

▣ "loveliness" This is translated from the Hebrew word hesed (cf. BDB 338, I, #4). This term is often used of God's covenant love and loyalty.

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

40:7-8 All of the verbs are perfect (i.e., completed action) except the concluding statement, "the word of our God stands forever" (imperfect).

This was the truth that the returning exiles needed. It seemed that God's word of care and protection had failed! However, the problem was not God's word, but God's sinful people!

40:7 "breath" This Hebrew term ruah (BDB 924) can mean "wind," "breath," or "spirit."

SPECIAL TOPIC: SPIRIT IN THE BIBLE

40:8 "the word of our God stands forever" God's promises are sure, even amidst divine discipline (cf. Ps. 103:17-18; Isa. 55:8-11; 59:21; Jer. 29:10; Matt. 5:17-20; 24:35). This statement is the confident faith hope/assurance of every believer.

NASB (UPDATED) TEXT: 40:9-11
⁹Get yourself up on a high mountain,
O Zion, bearer of good news,
Lift up your voice mightily,
O Jerusalem, bearer of good news;
Lift it up, do not fear.
Say to the cities of Judah,
"Here is your God!"
¹⁰Behold, the Lord GOD will come with might,
With His arm ruling for Him.
Behold, His reward is with Him
And His recompense before Him.
¹¹Like a shepherd He will tend His flock,
In His arm He will gather the lambs
And carry them in His bosom;
He will gently lead the nursing ewes.

40:9 "O Zion. . .O Jerusalem" Both of these terms refer to Jerusalem. The Temple was built on Mt. Moriah but the term "Zion" (another hill in the city where David built his palace) is an idiom for the whole city.

Who do these personifications refer to?

1. God's prophets

2. God's Levitical teachers

3. the herald of the new age (i.e., John the Baptist)

Does this refer to

1. return from Babylonian exile (i.e., 52:7-9; 62:10-12)

2. Maccabean victories

3. the first coming of Jesus (Isa. 62:11 quoted in Matt. 21:50)

4. the second coming of Jesus (Isa. 40:10; 62:11, alluded to in Rev. 22:12)

There is a fluidity between (1) God's promise of restoration to Israel and (2) the new age in Christ. Here is where the mega-narrative must include the NT. Jesus fulfills these hopes, but the two comings of Christ (Savior, later King) causes a twofold fulfillment. These prophecies of the eschaton are still future. They were surely not fulfilled in the return of Zerubbabel and Joshua in 539 b.c. and not in the lifetime of Jesus of Nazareth.

Just one more thought, the paragraph, vv. 9-11, is the proclamation of a "watchman" to a city of an approaching group/person/army. However, notice the powerful one (i.e., God) comes, not as an invader but as a compassionate Shepherd. He comes to save, protect, and provide. The Shepherd of Israel (Psalm 23) returns to His land/people whom He abandoned in Ezekiel 8-10!

SPECIAL TOPIC: WHY ARE THE END-TIME EVENTS SO CONTROVERSIAL?

▣ "good news" This is the verb בשׁר (BDB 142, Piel participle) which means "bear glad tidings." Here it denotes the merciful message of YHWH's redemption and acceptance (cf. 40:9 [twice]; 41:27; 52:7 [twice]; Nahum 1:15). Paul quotes Isa. 52:7 in Rom. 10:15 and relates it to Christ (Rom. 10:16 quotes Isa. 53:1). The gospel of Jesus Christ is characterized as "good news" in the NT.

▣ "do not fear" This verb (BDB 431, KB 432, Qal imperfect) is jussive in meaning, referring to Jerusalem (i.e., God's people). Sin causes fear! How often God says this to His people! (cf. 41:10,13.14; 43:1,5; 44:2,8 [different words]; 51:7,12; 54:4,14).

▣ "Say to the cities of Judah" Those who hold to a later, post-exilic writer instead of Isaiah have trouble explaining this reference because all of the cities were destroyed by Nebuchadnezzar II in 586 b.c.

▣ "Here is your God" God is with His people! The wait is over (cf. 25:9; 26:8; 33:2; 40:31; 49:23; 51:5; 60:9)!

40:10 "the Lord God" Literally this is "Adonai YHWH," which is literally translated "Lord, Lord" cf. Ps. 110:1). "Lord" is the Hebrew word adon, which denotes master, owner, husband, lord.

▣ "With His arm ruling for Him" This is a Semitic anthropomorphic idiom (see Special Topic at 41:2) for divine action and power. From Isa. 9:6-7; 11:1-5; and Micah 5:2-5a, we know this refers to the agency of the Messiah (cf. Psalm 110).

SPECIAL TOPIC: MESSIAH

▣ "His reward is with Him

And His recompense before Him" This exact phrase is also found in Isa. 62:11 and alluded to in Rev. 22:12.

Verse 10 is speaking of the personal presence of Deity (41:10a). Emmanuel has come (cf. 7:14)!

40:11 "Like a shepherd" YHWH, the mighty (cf. v. 10), is also a Shepherd (cf. Psalm 23; 80:1; Jer. 31:10; Ezek. 34:11-16). Notice that also in Ezek. 34:23-24, YHWH appoints His Messiah to represent Himself! Jesus is the "good Shepherd" (cf. John 10). He is the "wounded" shepherd of Zechariah 11-12 and Isa. 52:13-53:12.

NASB (UPDATED) TEXT: 40:12-17
¹²Who has measured the waters in the hollow of His hand,
And marked off the heavens by the span,
And calculated the dust of the earth by the measure,
And weighed the mountains in a balance
And the hills in a pair of scales?
¹³Who has directed the Spirit of the Lord,
Or as His counselor has informed Him?
¹⁴With whom did He consult and who gave Him understanding?
And who taught Him in the path of justice and taught Him knowledge
And informed Him of the way of understanding?
¹⁵Behold, the nations are like a drop from a bucket,
And are regarded as a speck of dust on the scales;
Behold, He lifts up the islands like fine dust.
¹⁶Even Lebanon is not enough to burn,
Nor its beasts enough for a burnt offering.
¹⁷All the nations are as nothing before Him,
They are regarded by Him as less than nothing and meaningless.

40:12-17 As verses 9-11 describe the message of YHWH's personal presence as Savior, verses 12-17 describe Him as Creator.

1. measured the waters (i.e., controller and organizer of original water of chaos), v. 12

2. designed the atmosphere of this planet, v. 12

3. ordered the dry land ("calculated the dust" and "weighed the mountains. . .hill" [Hebrew parallelism]"), v. 12

4. directed the Spirit as agent, without counsel, vv. 13-14

5. in comparison with God's creative power and intellect, humans are nothing (cf. vv. 6-8, this is similar to Job 38-41), vv. 15-17

40:12 "Who has measured the waters" All of the verbs of v. 12 are perfect (i.e., completed action). This is a series of questions which expect a "no" answer. It is similar to the book of Job 38-41, where God answered Job's questions by asserting His sovereignty and authority. Verse 12 is very similar to 41:26.

Notice the parallelism.

1. measured - BDB 551, KB 547]

2. marked off - BDB 1067, KB 1733

3. calculated - BDB 465, KB 463

4. weighed - BDB 1053, KB 1642

These are all metaphorical actions of the Creator. The creation account of Genesis 1 is also imagery of God's control, ordering and maintaining the universe. A new good book is John H. Walton, The Lost World of Genesis One.

40:13-14 The "who" of these verses may link back to the plurals of vv. 1-3. If so, they relate to the heavenly council. These angelic servants can be seen in

1. the "Us" passages of Genesis 1 and 6

2. I Kings 22:19-23

3. Job 1:6-12; 2:1-6,7

4. Daniel 7:10,26

40:13 "Who has directed the Spirit of the Lord" Verses 13 and 14 are parallel. This is not a Trinitarian passage but an OT passage, much like Genesis 1:2, which speaks of "the Spirit" as God's presence (see Special Topic at v. 7).

SPECIAL TOPIC: THE TRINITY

40:14 "And who taught Him in the path of justice" Notice the parallelism. "Path" is the OT background to the NT concept of "The Way," which was used of the early church in Acts. This speaks of biblical faith as lifestyle fellowship with God.

For "justice" see Special Topic below. This verse in essence is asserting monotheism.

SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE (טפת) IN ISAIAH

▣ This verse in essence is asserting monotheism. See Special Topic below.

SPECIAL TOPIC: MONOTHEISM

40:15-17 "the nations are like a drop from a bucket. . .a speck of dust on the scales. . .all nations are as nothing before Him" This is an emphasis on God's power (cf. Jer. 10:10), not on His lack of care or compassion for the nations. YHWH sent Jesus for the redemption of the whole human race. However, rebellious nations will be judged (cf. 17:13; 29:5,7).

SPECIAL TOPIC: BOB'S EVANGELICAL BIASES

40:16 The point of this verse is that even a place (i.e., Lebanon) which is heavily forested and full of wild animals would not provide an adequate sacrifice to the greatness of Israel's covenant God. For a similar extravagant attempt at an adequate sacrifice note I Kgs. 8:63.

40:17

NASB"meaningless"
NKJV"worthless"
NRSV, NJB"emptiness"

This word, תהו (BDB 1062), is used of the formless earth in Gen. 1:2 (cf. Isa. 34:11; 45:18; Jer. 4:23). It is also used of the non-existence of idols (I Sam. 12:21; Isa. 41:29; 44:9).

Isaiah uses it in this same chapter for the nothingness of human rulers (i.e., Egypt, Assyria, Babylon, Persia, and all enemies of God's people). Human organization and power are incomparable to YHWH's power and plan.

NASB (UPDATED) TEXT: 40:18-20
¹⁸To whom then will you liken God?
Or what likeness will you compare with Him?
¹⁹ As for the idol, a craftsman casts it,
A goldsmith plates it with gold,
And a silversmith fashions chains of silver.
²⁰ He who is too impoverished for such an offering
Selects a tree that does not rot;
He seeks out for himself a skillful craftsman
To prepare an idol that will not totter.

40:18-20 This section deals with the folly of idolatry similar to Isa. 44:9-20 and 46:1-7.

▣ "To whom then will you liken God" This is the expression (cf. v. 25; 46:5; Exod. 8:10; 15:11;

I Sam. 2:2; Mic. 7:18) of the Jews' major theological affirmation which we call monotheism (cf. Deut. 6:4-5). See Special Topic at v. 14.

40:19

NASB"fashions"
NKJV, NRSV,
NJB"casts"
TEV"set"
REB"fits"
JPSOA"forging"

This verb (BDB 864,, KB 1057) is used twice and refers to smelting metal into a specific form (cf. 41:7; 46:6). The NIDOTTE, vol. 2, p. 1000 prefers "forging" rather than the common translation "casting," because of the Hebrew synonymous parallelism (see Appendix One: Introduction to Hebrew Poetry).

40:20 "a tree" This word (BDB 781) is used of a type of wood out of which idols are made (cf. 44:19; 45:20; Hos. 4:12). It may have been an especially hard wood but in time it will decay!

NASB (UPDATED) TEXT: 40:21-26
²¹Do you not know? Have you not heard?
Has it not been declared to you from the beginning?
Have you not understood from the foundations of the earth?
²²It is He who sits above the circle of the earth,
And its inhabitants are like grasshoppers,
Who stretches out the heavens like a curtain
And spreads them out like a tent to dwell in.
²³He it is who reduces rulers to nothing,
Who makes the judges of the earth meaningless.
²⁴Scarcely have they been planted,
Scarcely have they been sown,
Scarcely has their stock taken root in the earth,
But He merely blows on them, and they wither,
And the storm carries them away like stubble.
²⁵To whom then will you liken Me
That I would be his equal?" says the Holy One.
²⁶Lift up your eyes on high
And see who has created these stars,
The One who leads forth their host by number,
He calls them all by name;
Because of the greatness of His might and the strength of His power,
Not one of them is missing.

40:21-26 This strophe is theologically related to vv. 12-17. They both describe God as Creator, all else is small and significant in comparison. He is the only reality, the only truth, the only living One! Idols have no existence and humans have existence only by His will! But amazingly He wills to know us, forgive us, and fellowship with us! What a God, who is like Him?

40:21 "Do you not know" This series of questions, like v. 28, is meant to remind the Jews of God's previous revelations to them.

▣ "from the foundations of the earth" In context this is another allusion to creation. Interestingly, a similar phrase is repeated five times in the NT referring to YHWH's actions before creation.

1. Matt. 25:34 - "inherit the kingdom prepared for you from the foundations of the world"

2. John 17:24 - "for You did love Me before the foundations of the world"

3. Eph. 1:4 - "He chose us in Him before the foundations of the world"

4. I Pet. 1:19-20 - He was foreknown before the foundation of the world"

5. Rev. 13:8 (possible object)

a. "everyone whose name has not been written from the foundation of the world"

b. "the Lamb who has been slain before the foundation of the world"

God was active before, in, and after physical creation. He was active in Adam, Noah, Abraham, Jacob, Israel, and Christ for the redemption of all humans (see Special Topic at 40:15)!

40:22 "It is He who sits above the circle of the earth. . .curtain. . .tent" This is a common ancient Middle Eastern concept (cf. 42:5; Job 9:8; Ps. 104:2; Jer. 10:12; 51:15; Zech. 12:1). In the Egyptian Book of the Dead, heaven is described as a "skin." In the Rig Veda heaven is described as "stretched out like a hide." This is simply a metaphorical way of speaking of the vault of the heaven (i.e., the atmosphere of this planet) above the earth. It is the language of metaphor.

The term "curtain" (BDB 201) is used in this sense only here. The word means "to crush" (cf. 40:15, "fine dust"). Apparently it can also refer to something "thin" (KB 229, i.e., the dome that covers the earth). Remember interpreters look at

1. the context

2. the Semitic root

3. cognate languages

but #1 has priority!

40:25 "the Holy One" See full note at 6:3 (Isa.1-39, vol. 11A online at www.freebiblecommentary.org). This title is another purposeful connection between the first call of Isaiah, where he is told Israel will not listen until destruction (cf. 6:9-11) and this second call, where he is told to "speak kindly" to her. She will listen now!

40:26 "Lift up your eyes. . .see" These are both Qal imperatives. Notice the parallel lines of v. 26 a,b.

▣ "And see who has created these stars. . .He calls them by name. . .not one of them is missing" It is very significant in light of Babylonian astral worship that God is depicted as the only creator, sustainer, and manipulator of the heavenly bodies (cf. Gen. 1:16; Ps. 8:3; Jer. 31:35).

The term "created" in v. 26 is the Hebrew term Bara. It is used in Genesis 1 of God creating. It is never used of anything or anyone except the creation of God. It occurs 20 times in Isaiah 40-66 (cf. 40:26,28; 41:20; 42:5; 43:1,7,15; 45:7[twice],8,12,18[twice]; 48:7; 54:16[twice]; 57:19; 65:17,18[twice]).

▣ "Not one of them is missing" This is a Hebrew idiom which means "not one of them fails to report to muster." God controls the stars and planets. They are not gods.

NASB (UPDATED) TEXT: 40:27-31
²⁷Why do you say, O Jacob, and assert, O Israel,
"My way is hidden from the Lord,
And the justice due me escapes the notice of my God"?
²⁸Do you not know? Have you not heard?
The Everlasting God, the Lord, the Creator of the ends of the earth
Does not become weary or tired.
His understanding is inscrutable.
²⁹He gives strength to the weary,
And to him who lacks might He increases power.
³⁰Though youths grow weary and tired,
And vigorous young men stumble badly,
³¹Yet those who wait for the Lord
Will gain new strength;
They will mount up with wings like eagles,
They will run and not get tired,
They will walk and not become weary.

40:27 "My way is hidden from the Lord,

And the justice due me escapes the notice of my God" The Jews (i.e., "O Jacob. . .O Israel") felt that YHWH had abandoned them (cf. 49:14). YHWH had hid His face from them for a period (cf. 1:15; 8:17; 54:8; Romans 9-11).

40:28 Notice the titles for God.

1. the Everlasting God - Gen. 21:33 and note Exod. 15:18; Deut. 32:40; Ps. 90:2; Jer. 10:10

2. the Lord - YHWH (see Special Topic at 40:3)

3. the Creator - (this has been the thrust of chapter 40)

4. also called "the Holy One" in v. 25

The God of promise is now again the God of presence!

▣ "Does not become weary or tired" This is a Hebrew idiom which means "He does not lose patience."

There is a word play related to "tiredness," "weariness" in vv. 28-31.

1. v. 28 - weary, BDB 419, KB 421

tired, BDB 388, KB 386

2. v. 30 - weary, BDB 419, KB 421

tired, BDB 388, KB 386

3. v. 30 - stumble, infinitive and imperfect verb (BDB 505, KB 502)

4. v. 31 - tired, BDB 388, KB 386

weary, BDB 419, KB 421

YHWH brings strength and stability to those who wait and trust! The vitality of YHWH is transferred to His people (cf. vv. 29-31). They are potent because He is potent!

NASB"inscrutable"
NKJV"no searching His understanding"
NRSV"unsearchable"
NJB"beyond fathoming"

The Hebrew word (BDB 350) basically means to search out. Here it is negated (cf. Job 5:9; 9:10; 36:26; Ps. 145:3). Paul expresses the same truth in Rom. 11:33 and quotes Isa. 40:13-14.

God is in control! His ways are sure and thought through. There are no surprises, no mistakes! He loves us, He is with us, He is for us (cf. vv. 29-31)!

40:29 "He gives strength to the weary" YHWH comforts the very ones He judged (cf. 41:10; Ps. 107:9; Jer. 31:25). This is very similar to Jesus' statement, "Come unto Me, all who are weary and heavy-laden, and I will give you rest" in Matt. 11:28-30.

40:30 "vigorous young men" This refers to the young men chosen for military service.

▣ "stumble badly" This is a Qal infinitive absolute and a Niphal imperfect of the same root (BDB 505, KB 502), which intensifies the concept.

40:31 "wait" This is a Hebrew word (BDB 875, KB 1082) that speaks of active anticipation. It is used of farmers waiting for a crop (cf. Isa. 5:4,7). It is used of robbers waiting in ambush (cf. Ps. 56:6; 119:95). God's people wait for Him (cf. 8:17; 25:9; 30:18; 33:2).

▣ "Will gain new strength" This verb (BDB 322, KB 321, Hiphil imperfect) means

1. to exchange - Lev. 27:10

2. to change - Gen. 31:7,41; 35:2

3. to cause to succeed - Isa. 40:31

▣ "like eagles" The Jewish Study Bible (p. 864) says there was a popular belief that when eagles molted they gained new strength (cf. Ps. 103:5).

Passage:

Isaiah

Isaiah 41

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel Encouraged	Israel Assured of God's Help	The Trial of the Nations (41:1-42:4)	God's Assurance To Israel	Cyrus, the Instrument of Yahweh
41:1-4 (1-4)	41:1 (1)	41:1 (1)	41:1 (1)	41:1-7 (1-7)
	41:2-4 (2-4)	41:2-10 (2-10)	41:2-4 (2-4)
41:5-16 (5-16)	41:5-7 (5-7)		41:5-7 (5-7)	Israel, Chosen and Protected by Yahweh
	41:8-10 (8-10)		41:8-10 (8-10)	41:8-20 (8-20)
	41:11-13 (11-13)	41:11-13 (11-13)	41:11-13 (11-13)
	41:14-16 (14-16)	41:14-16 (14-16)	41:14-16 (14-16)
41:17-20 (17-20)	41:17-20 (17-20)	41:17-20 (17-20)	41:17-20 (17-20)
	The Futility of Idols		The Lord's Challenge to False Gods	The Fatuity of Idols
41:21-24 (21-24)	41:21-24 (21-24)	41:21-24 (21-24)	41:21-24 (21-24)	41:21-29 (21-29)
41:25-29 (25-29)	41:25-29 (25-29)	41:25-29 (25-29)	41:25-29 (25-29)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. In this chapter YHWH displays His power and sovereignty by calling Cyrus II (Persia, cf. vv. 2,25) to take over the rule of the Fertile Crescent from Babylon. This regime change will show

1. YHWH's plan of deliverance for His people (i.e., return from exile)

2. YHWH's judgment of the idols of the peoples who cannot hear, see, or act

B. Chapter 41 has an extensive number of commands used as a rhetorical literary device.

1. directed to the "coastlands," v. 1

a. "listen to Me" - BDB 361, KB 357, Hiphil imperative

b. "let the peoples gain new strength" - BDB 322, KB 321, Hiphil imperfect used in a jussive sense

c. "let them come forward" - BDB 620, KB 670, Qal imperfect used in a jussive sense

d. "let them speak" - BDB 180, KB 210, Piel imperfect used in a jussive sense

e. "let us come together for judgment" - BDB 897, KB 1132, Qal cohortative

2. directed to "one from the east" (i.e., Cyrus II), v. 2 - BDB 921, KB 1190, Hiphil jussive

3. the coastlands speak to each other, "be strong" - BDB 304, KB 302, Qal imperative

4. YHWH speaks to His people

a. "do not fear" - BDB 431, KB 432, Qal imperfect used in a jussive sense (also note vv. 13, 14)

b. "do not anxiously look about you" - BDB 1043, KB 1609, Hithpael jussive

5. YHWH (and the heavenly council) as Judge calls the idols to court (vv. 21-24)

a. "present your cases" - BDB 897, KB 1132, Piel imperative

b. "bring forward your strong arguments" - BDB 620, KB 670, Hiphil imperative

c. "let them bring forth" - BDB 620, KB 670, Hipil imperfect used in a jussive sense

d. "let them declare to us" - BDB 616, KB 665, Hiphil imperfect used in a jussive sense

e. "as for the former events, declare what they were" - BDB 616, KB 665, Hiphil imperative

f. "that we may consider them" - BDB 962, KB 1321, Qal cohortative

g. "that we may know their outcome" - BDB 393, KB 390, Qal cohortative

h. "announce to us what is coming" - BDB 1033, KB 1570, Hiphil imperative

i. "declare the things that are going to come forward" - BDB 616, KB 665, Hiphil imperative

j. "that we may know that you are gods" - BDB 393, KB 390, Qal cohortative

k. "do good" - BDB 405, KB 408, Hiphil imperfect used in a jussive sense

l. "do evil" - BDB 949, KB 1269, Hiphil imperfect used in a jussive sense

m. "that we may anxiously look about us" - BDB 1043, KB 1609, Hithpael cohortative

n. "and fear together" - BDB 431, KB 432 (or BDB 906, KB 1157, Qal cohortative), Qal jussive

6. YHWH gives His verdict on the idols in vv. 25-29

a. "who has declared this" - BDB 393, KB 390, Qal cohortative

b. "that we may say, 'he is right'?" - BDB 55, KB 65, Qal imperfect, but in a cohortative sense

c. "when I look, there is no one" - BDB 906, KB 1157, Qal jussive

C. There is a metaphorical trial where the nations are called to account (vv. 1,21) because instead of repentance in the face of YHWH's presence, power and prediction, they make new idols.

D. Notice the number of times "I" is used. YHWH chooses to act. This is similar to Ezek. 36:27-38.

E. The new exodus from exile is described in agricultural terms as it was in Isaiah 35. The promises of Deuteronomy 27-29 are now realized.

F. Israel has been restored to covenant status by YHWH's mercy and power.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 41:1-4
¹"Coastlands, listen to Me in silence,
And let the peoples gain new strength;
Let them come forward, then let them speak;
Let us come together for judgment.
²Who has aroused one from the east
Whom He calls in righteousness to His feet?
He delivers up nations before him
And subdues kings.
He makes them like dust with his sword,
As the wind-driven chaff with his bow.
³He pursues them, passing on in safety,
By a way he had not been traversing with his feet.
⁴Who has performed and accomplished it,
Calling forth the generations from the beginning?
'I, the Lord, am the first, and with the last. I am He.'"

41:1 Verse 1 is a literary technique used often in the OT (i.e., a court scene, cf. 1:18-20; 43:26; 50:8; Hosea 4; Micah 6; see Appendix One). YHWH brings the nations, and in v. 21, their idols before His judgment seat.

NASB, NKJV,
NRSV"coastlands"
TEV"distant lands"
NJB, REB"coasts and islands"

The word (BDB 15) means "coast" or "region." Isaiah uses it often to refer to Gentile nations in the Mediterranean area (cf. 11:11; 24:15; 41:1,5; 42:4,10,12; 49:1; 51:5; 59:18; 60:9; 66:19).

It is parallel to "peoples" (BDB 522, cf. 49:1). It seems that the nation of Edom is used as a symbol for all "rebellious nations" (i.e., 34:5-17; 63:1-6; Jer. 49:7-22; Lam. 4:21-22; Ezek. 25:12-14; 35:1-15; Obadiah, Mal. 1:2-4). In Isaiah this term often stands for Gentile nations, like Philistia and Phoenicia (cf. 23:2-6).

▣ "in silence" This is another term related to a court scene (cf. Hab. 2:20; Zech. 2:13). There is nothing to say in light of YHWH's presence and power.

▣ "gain new strength" It is surprising that the same verb (BDB 322, KB 321, Hiphil imperfect used in a jussive sense) used of God's people in 40:31 is now used for "the peoples" (i.e., Gentiles).

▣ "come forward" This verb, "draw near" (BDB 620, KB 670, Qal imperfect used in a jussive sense) can be used of priests approaching YHWH in sacrifice and worship, but here it is approaching the judge for a defense (cf. 34:1; 48:16).

41:2 "one from the east" This refers to Cyrus II (cf. "one from the north," v. 25). He is mentioned specifically by name in Isa. 44:28; 45:1. Cyrus II

1. became King of Anshan in 558 b.c.

2. gained control of Media in 550 b.c.

3. controlled Lydia in 546 b.c.

4. controlled Babylon in 539 b.c.

5. issued a decree in 538 b.c. that all the deported people groups exiled by Assyria and Babylon could go home, including the Jews

▣ "Whom He calls in righteousness" The JPSOA translates this by uniting the thoughts of lines 1 and 2, "who has roused a victor from the east."

The Jewish Study Bible (864) mentions that the Targums translate this so as to refer to Abraham whom YHWH called from Ur of the Chaldees. The military part of v. 2 would then refer to Genesis 14, Abraham's defeat of the kings.

▣ "to His feet" It must be remembered that the Ark of the covenant was viewed as the footstool for YHWH's feet and, thereby, His presence. This is an anthropomorphic phrase.

SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)

▣ "He" Notice all the things that YHWH does for Cyrus II.

1. arouses from the east

2. calls in righteousness

3. delivers up nations before him

4. subdues kings

a. like dust

b. like chaff

Verse 3 describes the swiftness of his victories. Verse 4 describes the Lord who accomplishes the victories for His own purposes of redemption and restoration for His people.

NASB"subdues"
NKJV"rule over"
NRSV, JPSOA"tramples"
TEV"victory"
NJB"subjects"
REB"overthrowing"

The problem is the rare verb (BDB 921, KB 1190, Hiphil jussive). It does not seem to fit the context, so the various options. The verb must refer to Cyrus.

41:3

NASB"traversing with his feet"
NJV"he had not gone with his feet"
NRSV, NJB"scarcely touching the path with his feet"
REB"swifter than any traveler on foot"
JPSOA"no shackle is placed on his feet"

The Hebrew is ambiguous. The ancient versions did not understand it.

1. LXX - "the way of his feet shall proceed in peace"

2. Peshitta - "he shall not pass that way on foot"

3. DSS - "they do not discern the path of his feet"

Most modern English translations see it as a metaphor of speed. However, the JPSOA translates the word "path" as "shackles" from an Old Aramaic root. It could refer to new territory (NET Bible).

41:4 "Calling forth the generations from the beginning" This is an idiom for YHWH's control of time and history (cf. 40:21; 41:26; 44:7; 45:21). YHWH directs creation, the call of Abraham, and his seed for His purposes. OT predictive prophecy is the strongest evidentiary basis for the inspired Bible!

▣ "'I, the Lord, am the first, and with the last. I am He'" There is a series of Hebraic terms and forms used here to describe God.

1. "the Lord" comes from the Hebrew verb "to be" (cf. Exod. 3:14, see Special Topic at 40:3)

2. "the first and the last" (cf. Isa. 44:6)

3. "I am He" reflects the term "YHWH" (cf. Isa. 43:10; 46:4; John 8:57-58; 13:19)

Collectively, these terms seem to reflect that God is the only-living, ever-living God (see SPECIAL TOPIC: MONOTHEISM at 40:14). They are used for Jesus, YHWH's Messiah in Rev. 1:8,17; 22:13.

NASB (UPDATED) TEXT: 41:5-16
⁵The coastlands have seen and are afraid;
The ends of the earth tremble;
They have drawn near and have come.
⁶Each one helps his neighbor
And says to his brother, "Be strong!"
⁷So the craftsman encourages the smelter,
And he who smooths metal with the hammer encourages him who beats the anvil,
Saying of the soldering, "It is good";
And he fastens it with nails,
So that it will not totter.
⁸"But you, Israel, My servant,
Jacob whom I have chosen,
Descendant of Abraham My friend,
⁹You whom I have taken from the ends of the earth,
And called from its remotest parts
And said to you, 'You are My servant,
I have chosen you and not rejected you.
¹⁰Do not fear, for I am with you;
Do not anxiously look about you, for I am your God.
I will strengthen you, surely I will help you,
Surely I will uphold you with My righteous right hand.'
¹¹Behold, all those who are angered at you will be shamed and dishonored;
Those who contend with you will be as nothing and will perish.
¹²You will seek those who quarrel with you, but will not find them,
Those who war with you will be as nothing and non-existent.
¹³For I am the Lord your God, who upholds your right hand,
Who says to you, 'Do not fear, I will help you.'
¹⁴Do not fear, you worm Jacob, you men of Israel;
I will help you," declares the Lord "and your Redeemer is the Holy One of Israel.
¹⁵Behold, I have made you a new, sharp threshing sledge with double edges;
You will thresh the mountains and pulverize them,
And will make the hills like chaff.
¹⁶You will winnow them, and the wind will carry them away,
And the storm will scatter them;
But you will rejoice in the Lord,
You will glory in the Holy One of Israel."

41:5 "The ends of the earth" This second line is parallel to "the coastlands," see note at v. 1. They both refer to the whole "known" Mediterranean and Near Eastern world.

41:6-7 The Hebrew verb "make strong" (BDB 304, KB 302) is used three times in these verses.

1. Qal imperative - be strong, v. 6

2. Piel imperfect - encourage, v. 7

3. Piel imperfect - fastens it, v. 7

The nations looked to each other's deity for help, but in vain, for their gods could not see, hear, or act!

41:8 "But you, Israel, My servant" There has been much discussion over the term "My servant." It seems to be used in three distinct ways in the OT.

1. for an individual like the king or a prophet (cf. Num. 12:7)

2. for the nation of Israel (cf. Isa. 42:19; 44:21)

3. ultimately for the ideal Israelite, the Messiah (cf. Isa. 52:13-53:12)

In the book of Isaiah the second and third options are often merged.

▣ "I have chosen" This verb (BDB 103, KB 119, Qal perfect) is an emphasis on God's election (cf. v. 9; 43:10; 44:1,2; 49:7; Deut. 7:6; 14:2). In the OT election was for service (cf. Gen. 12:3; Exod. 19:5-6), while in the NT election is for salvation which leads to service.

▣ "Descendant of Abraham My friend" Note YHWH's call and promise in Genesis 12,15,22. This foundational Patriarchal covenant is emphasized by Paul in Romans 4 and Galatians 3. Abraham is also called YHWH's friend in II Chr. 20:7; James 2:23. They talked face to face in Genesis 18.

41:9 "You whom I have taken. . .called" Both verbs are perfects (i.e., completed action).

1. taken - BDB 304, KB 302, Hiphil perfect

2. called - BDB 894, KB 1128, Qal perfect

Also note the synonymous parallelism between

1. from the ends of the earth

2. its remotest parts

In context this refers to the places that Assyria resettled (i.e., exiled) the Israelites (722 b.c.) and Babylon resettled the Judeans (605, 597, 586, 582 b.c.).

▣ "I have chosen you and not rejected you" Judah felt that God had rejected them because of the exile and destruction of Jerusalem and the Temple.

The verb "reject" (BDB 549, KB 540, Qal perfect, negated) is used in Lev. 26:44, where YHWH promises not to totally cut off His people because of their sin and covenant breaking. The question comes, how is this promise affected by the NT? It seems to me there are two main options.

1. Israel still has a crucial place in end-time events (i.e., Romans 9-11).

2. God's people have always been those who trust Him and live for Him. In the OT this referred to the seed of Abraham, but also Melchizedek (Genesis 14); Job (Job 1); Jethro (Exodus); Caleb (Joshua); Uriah (II Samuel 11); and others who were not Israelites. In the NT this is widened to all believing Gentiles (i.e., Rom. 2:28-29; Galatians 3).

41:10 "Do not fear" This is a very common word from YHWH to His people (cf. vv. 13,14; 43:1,5; 44:2,8; 51:7,12; 54:4,14).

Notice why they should not fear.

1. YHWH is personally with them

2. YHWH is their covenant God

3. He will strengthen them

4. He will help them (vv. 10,14)

5. He will uphold them (vv. 10,13)

6. all who oppose them will

a. be shamed

b. be dishonored

c. be brought to nothing (vv. 11-12)

d. perish

▣ "for I am with you" There is no stated verb in this phrase (see NKJV). There is an obvious intended word play (cf. v. 13) between the meaning of the needed verb (I am) and the name for God, YHWH (I Am that I Am, cf. Exod. 3:14). See Special Topic: Names for Deity at 40:3. There is no greater promise in all the Bible (cf. Matt. 28:20; Acts 18:10).

NASB"Do not anxiously look about you"
NKJV, Peshitta"be not discouraged"
NRSV, REB"do not be afraid"
TEV"let nothing terrify you"
NJB"do not be alarmed"
LXX"wander not"

The Hebrew verb (BDB 1043, KB 1609) in the Hithpael, means "gaze not about (in anxiety)."

It is possible that the verb is from another root (עתש), which is found in Ugaritic, meaning "fear" (NET Bible, p. 1250, #21).

41:11 "all those. . .those who contend" Remember that God has promised blessings to those who bless His people and curses to those who curse them (cf. Gen. 12:3). It must be remembered that Israel's strength, trust, and hope was in YHWH, not in themselves.

Notice how the returning Israelites' opponents are characterized.

1. all those who are angered at you, v. 11

2. those who contend with you, v. 11

3. those who quarrel with you, v. 12

4. those who war with you, v. 12

Also notice their fate.

1. will be shamed, v. 11

2. will be dishonored, v. 11

3. will be as nothing, v. 11

4. will perish, v. 11

5. will not be found, v. 12

6. will be as nothing, v. 12

7. will be non-existent, v. 12

41:14 "you worm Jacob, you men of Israel" This reference to Jacob as being a worm is not a derogatory term, but seems to be a metaphor for his helplessness (cf. Job 25:6; Ps. 22:6) without God's aid, similar to the imagery of Ezek. 16:6.

▣ "your Redeemer" This (participial title, cf. 43:14) reflects the Hebrew term Go'el (BDB 145, KB 169). This Hebrew term referred to the "kinsmen redeemer" or "avenger." It is used of one who buys a near relative back from slavery or a prisoner of war (cf. the example of Boaz in Ruth 4:1ff).

SPECIAL TOPIC: RANSOM/REDEEM

▣ "the Holy One of Israel" This is a favorite title for Deity in Isaiah (cf. 1:4; 5:19; 10:17,20; 12:6; 17:7; 29:19,23; 30:11,12,15; 31:1; 37:23; also in the second part of Isaiah, 40:25; 41:14,16,20; 43:3,14, 15; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9,14). Because He is "holy," His people should be holy (cf. Lev. 19:2; Matt. 5:48; I Pet. 1:16).

This title, in a sense, expresses the impossible tension of a sinful, fallen people conforming to a holy standard. The Mosaic Covenant was impossible to keep (cf. Acts 15; Galatians 3; Hebrews). The old covenant was a way to show the impossibility of humans to conform to God's standard, yet He was with them, for them, preparing them for His answer to their fallen condition. He does not lower His standard, but provides it through His Messiah. The new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) is a covenant of faith and repentance, not human performance, though it issues in Christlikeness (cf. James 2:14-26). God wants a people who reflect His character to the nations (cf. Matt. 5:48).

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

41:15-16 Israel's enemies are described as "mountains" (BDB 249) and "hills" (BDB 148) which will be "threshed," which is an agricultural term for harvesting (cf. Micah 4:13; Hab. 3:12). This is Hebrew poetry, be careful of literalism!

NASB (UPDATED) TEXT: 41:17-20
¹⁷"The afflicted and needy are seeking water, but there is none,
And their tongue is parched with thirst;
I, the Lord, will answer them Myself,
As the God of Israel I will not forsake them.
¹⁸I will open rivers on the bare heights
And springs in the midst of the valleys;
I will make the wilderness a pool of water
And the dry land fountains of water.
¹⁹I will put the cedar in the wilderness,
The acacia and the myrtle and the olive tree;
I will place the juniper in the desert
Together with the box tree and the cypress,
²⁰That they may see and recognize,
And consider and gain insight as well,
That the hand of the Lord has done this,
And the Holy One of Israel has created it."

41:17-20 These verses reflect God's presence and blessing which bring abundance in nature (cf. Deuteronomy 27).

41:19 For a good resource for identifying ancient plants and animals see UBS Fauna and Flora of the Bible.

NASB (UPDATED) TEXT: 41:21-24
²¹"Present your case," the Lord says.
Bring forward your strong arguments,"
The King of Jacob says.
²²"Let them bring forth and declare to us what is going to take place;
As for the former events, declare what they were,
That we may consider them and know their outcome.
Or announce to us what is coming;
²³Declare the things that are going to come afterward,
That we may know that you are gods;
Indeed, do good or evil, that we may anxiously look about us and fear together.
²⁴Behold, you are of no account,
And your work amounts to nothing;
He who chooses you is an abomination.

41:21 This is a court scene (cf. v. 1).

▣ "The King of Jacob says" This title occurs only here. YHWH was the ideal King of the Covenant people (cf. 44:6; I Sam. 8:7). Jacob's name (i.e., Israel) represents all the Covenant people, all thirteen tribes (cf. 45:4).

41:22-24 This refers to the national gods. God calls on them to act or predict or do anything, but they cannot because they are vanity or nothingness (vv. 24,28-29).

41:23 This verse is one of the places where the compilers of the MT recognized a Hebrew variant and suggested a change.

The MT has "see," 23c (qere, ונראה, BDB 906, Qal imperfect, NKJV, Leupold), but they suggest "fear" (ketiv, ונרא, BDB 431, Qal imperfect, NASB). The UBS Text Project gives "see" a B rating (some doubt).

41:24 "abomination" See Special Topic below.

SPECIAL TOPIC: ABOMINATION

NASB (UPDATED) TEXT: 41:25-29
²⁵I have aroused one from the north, and he has come;
From the rising of the sun he will call on My name;
And he will come upon rulers as upon mortar,
Even as the potter treads clay."
²⁶Who has declared this from the beginning, that we might know?
Or from former times, that we may say, "He is right!"?
Surely there was no one who declared,
Surely there was no one who proclaimed,
Surely there was no one who heard your words.
²⁷Formerly I said to Zion, 'Behold, here they are.'
And to Jerusalem, 'I will give a messenger of good news.'
²⁸But when I look, there is no one,
And there is no counselor among them
Who, if I ask, can give an answer.
²⁹Behold, all of them are false;
Their works are worthless,
Their molten images are wind and emptiness.

41:25 "have aroused one from the north" This again refers to Cyrus II (cf. v. 2; 44:28; 45:1). The only direction that one could come into Palestine from the Fertile Crescent was from the north because the desert was directly to the east (i.e., "from the rising of the sun").

▣ "he will call on My name" This may refer to II Chr. 36:22-23 or Ezra 1:1-2.

NASB"he will come upon rulers"
NKJV"he will come against princes"
NRSV, TEV,
NJB"he shall trample on rulers"
REB"he marches over rulers"
JPSOA"he has trampled rulers"

The MT has the common verb "come" (BDB 97, KB 112, Qal imperfect) which, translators assume from context, means "step on." The UBS Textual Project suggests another possible root.

1. ויבא - he will come/step on

2. ויבס - he will tread upon

However, it put #1 in the text but gave it a "C" rating (considerable doubt). The NET Bible likes option #2 (p. 1251 #18).

41:26 YHWH shows His existence and power by His prophesied acts in history (cf. 43:9; 45:21).

41:27 "here they are" This seems to refer to true prophets, as vv. 28 and 29 refer to false prophets and the tragedy of people turning to helpless idols.

Passage:

Isaiah

Isaiah 42

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Promise Concerning His Servant	The Servant of the Lord	The First Servant Song	The Lord's Servant	First Song of the Servant
42:1-4 (1-4)	42:1-4 (1-4)	42:1-4 (1-4)	42:1-4 (1-4)	42:1-9 (1-9)
		God's Glorious Victory
42:5-9 (5-9)	42:5-9 (5-9)	42:5-9 (5-9)	42:5-7 (5-7)
	Praise the Lord		42:8-9 (8-9)
			A Song of Praise	Song of Victory
42:10-13 (10-13)	42:10-13 (10-13)	42:10-13 (10-13)	42:10-13 (10-13)	42:10-17 (10-17)
The Blindness of the People	Promise of the Lord's Help		God Promises to Help His People
42:14-17 (14-17)	42:14-17 (14-17)	42:14-17 (14-17)	42:14-15 (14-15)
		Israel, the Blind and Deaf Servant (42:18-43:7)	42:16-17 (16-17)
			Israel's Failure to Learn	Israel's Blindness
42:18-22 (18-22)	42:18-20 (18-20)	42:18-25 (18-25)	42:18-20 (18-20)	42:18-25 (18-25)
	Israel's Obstinate Disobedience
	42:21-22 (21-22)		42:21-22 (21-22)
42:23-25 (23-25)	42:23-25 (23-25)		42:23-25 (23-25)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is the first of the special poems addressed to or about YHWH's Servant.

1. 42:1-4 or 42:1-7 or 42:1-9

2. 49:1-6 or 49:1-7 or 49:1-13

3. 50:4-9 or 50:4-11

4. 52:13-53:12

Exactly where the first three stop is debatable.

B. The Servant has both a corporate (i.e., Israel) and individual (i.e., the Messiah) orientation. Only context and/or description of the Servant's actions can differentiate the two. In a theological sense the Messiah is the "ideal Israelite" or "the Priest" of the kingdom of priests (see the NT book of Hebrews).

C. The Aramaic translations and commentaries called the Targums assert that the Servant is the Messiah. He will be an individual Israelite accomplishing YHWH's will for the nation and the world. As Cyrus II was an instrument in the hand of YHWH for a new exodus/deliverance (i.e., return from exile), so too, will the Messiah bring a spiritual exodus or return from the alienation of the Fall (Genesis 3). He will restore the damaged image of God in mankind and allow for the intimate fellowship of Eden to be restored!

The Messiah (cf. Lk. 2:32) will be a light to the world that Israel was meant to be (cf. 42:6; 51:4; 60:1,3). Light is a metaphor for spiritual deliverance (cf. 49:6).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 42:1-4
¹"Behold, My Servant, whom I uphold;
My chosen one in whom My soul delights.
I have put My Spirit upon Him;
He will bring forth justice to the nations.
²He will not cry out or raise His voice,
Nor make His voice heard in the street.
³A bruised reed He will not break
And a dimly burning wick He will not extinguish;
He will faithfully bring forth justice.
⁴He will not be disheartened or crushed
Until He has established justice in the earth;
And the coastlands will wait expectantly for His law."

42:1 "Behold" These two "beholds" (BDB 243, cf. 41:29 and 42:1) contrast the lifeless idols of the nations with YHWH's activity, God's choice versus the nation's choice (cf. 41:29).

As in chapter 40, the question is asked "to whom is YHWH speaking?" It could be

1. the prophet

2. the heavenly council

3. just a literary technique for YHWH to express His thoughts to His covenant people

▣ "My Servant" This was a title of respect and calling (BDB 713).

1. It was used in a collective sense

a. the Patriarchs as a group - Deut. 9:27

b. the prophets - II Kgs. 9:7; 17:13; Ezra 9:11; Jer. 7:25; 26:5; 29:19; 35:15; 44:4

c. Israel - Ps. 105:6; 136:22; Isa. 41:8-9; 42:18-19; 44:1,2,21; 45:4; 48:20; 49:3; Jer. 30:10; 46:27,28

d. the Septuagint adds a phrase to v. 1, which makes it refer to national Israel ("Jacob is my servant, I will help him; Israel is my chosen")

2. It was used in an individual sense

a. Abraham - Gen. 26:24; Ps. 105:6

b. Job - Job 1:8; 2:3; 42:7,8

c. Isaac - Gen. 24:14

d. Jacob - I Chr. 16:13; Ps. 105:6; Ezek. 28:25

e. Moses - Exod. 14:31; Num. 12:7-8; Deut. 34:5; Josh. 1:1-2,7,13,15

f. Joshua - Josh. 24:29; Jdgs. 2:8

g. Caleb - Num 14:24

h. David - Ezek. 37:25

i. Zerubbabel - Hag. 2:23

j. Solomon - I Kgs. 3:8

k. Isaiah - Isa. 20:3; 44:26

l. Jesus - Matt. 12:15-21 quotes Isa. 42:1-4

▣ "whom. . .I" Notice the things YHWH has done and will do for His special servant.

1. whom I uphold, v. 1

2. in whom My soul delights, v. 1

3. I have put My Spirit upon Him, v. 1

▣ "He will. . ." Notice the things the servant will do (series of imperfect verbs).

1. bring forth justice to the nations (i.e., universal implication, cf. vv. 1; 4b,c)

2. will not cry out, v. 2

3. will not raise His voice, v. 2

4. will not make His voice heard in the street, v. 2

5. will not break a bruised reed, v. 3

6. will not extinguish a dimly burning wick, v. 3

7. will faithfully bring forth, v. 3

8. will not be disheartened, v. 4

9. will not be crushed, v. 4

10. will establish justice in the earth, v. 4

▣ "My chosen one" This term (BDB 103, KB 119) denotes YHWH's choice of people, places, groups to serve Him.

1. corporate choices

a. the seed of the Patriarchs - Deut. 4:37; 10:15

b. Israel - Deut. 7:7; Ps. 135:4; Isa. 44:1; Ezek. 20:5

c. the people - I Kgs. 3:8

d. the tribe of Judah - I Chr. 28:4; Ps. 78:68

e. Levites - I Chr. 15:2; II Chr. 29:11

2. individuals

a. Abraham - Neh. 9:7

b. Jacob - Ps. 135:4

c. Aaron - Num. 16:5; 17:5; Ps. 105:26

d. David - I Sam. 10:24; 16:8,9,10; Ps. 78:70

e. Solomon - I Chr. 29:1

f. Zerubabbel - Hag. 2:23

3. places (i.e., temple) - Deut. 12:5,11,14,18,21,26; 14:23,24,25

▣ "My soul delights" This is similar to the title used by the Father for Jesus, "My Beloved" (cf. Matt. 3:17; 17:5).

▣ "I have put My Spirit upon Him" This refers to the Servant being anointed and equipped for a task (cf. 11:2; 59:21; 61:1). See Special Topic: "Spirit" (pneuma) in the Bible at 40:7.

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

▣ "He will bring forth justice" See Special Topic at 40:14.

▣ "to the nations" Notice the universal implications of this phrase and vv. 4b and c, 6c and d, 10-12! Of all the prophets of Israel, it is Isaiah who saw the inclusion of the Gentiles in YHWH's future kingdom most clearly!

42:2 "He will not cry out or raise His voice" This is either

1. linked with 53:7, which refers to Jesus' trial

2. a description of His quiet style of ministry

3. a reference to a prayer for help which the Servant does not need (cf. 65:14)

The etymology of this term strongly favors #3.

42:3 "A bruised reed. . .a dimly burning wick" This describes a ministry of compassion, understanding, and patience to those who have somehow been wounded and stressed (cf. 57:15).

NASB, NRSV,
NJB"faithfully"
NKJV, LXX"truth"
JPSOA"the true way"

The Hebrew root is תמאל (BDB 52) and occurs only here. The UBS Text Project gives an "A" rating to "truth" and not "for nations" (cf. NEB). Both "truth" and "faithful" are in the semantic range of the root's meaning.

SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא)

42:4 ". . .until. . ." This seems to imply that a "crushing" (i.e., 52:13-53:12) will take place but at an appointed time.

▣ "in the earth. . .the coastlands" These are in a parallel relationship and, therefore, are synonymous. This again is a reference to Gentile nations. See note at 41:1,5.

NASB (UPDATED) TEXT: 42:5-9
⁵Thus says God the Lord,
Who created the heavens and stretched them out,
Who spread out the earth and its offspring,
Who gives breath to the people on it
And spirit to those who walk in it,
⁶"I am theLord, I have called You in righteousness,
I will also hold You by the hand and watch over You,
And I will appoint You as a covenant to the people,
As a light to the nations,
⁷To open blind eyes,
To bring out prisoners from the dungeon
And those who dwell in darkness from the prison.
⁸I am the Lord, that is My name;
I will not give My glory to another,
Nor My praise to graven images.
⁹Behold, the former things have come to pass,
Now I declare new things;
Before they spring forth I proclaim them to you."

42:5-9 This section is very similar to 40:12-17, which emphasizes YHWH as Creator and Sovereign of physical creation.

42:5 "God the Lord" These are two names for Deity (see Special Topic at 40:3).

1. El - the general name for Deity in the Ancient Near East (BDB 42). Here it has the definite article

2. YHWH - the covenant name for Deity from the verb "to be" (BDB 217)

▣ "created" This verb (BDB 135, KB 153, Qal active participle) is used uniquely of God's creating (cf. Gen. 1:1).

▣ "the heavens" See Special Topic below.

SPECIAL TOPIC: HEAVEN

NASB"offspring"
NKJV, NRSV"that which comes from it"
TEV"all that lives there"
NJB"what comes from it"
JPSOA"what it brings forth"

The term (KB 993) has two orientations.

1. plants - Job 31:8; Isa. 34:1; 42:5

2. humans (metaphor of descendants) - Job 5:25; 21:8; 27:14; Isa. 22:24; 44:3; 48:19; 61:9; 65:23

Notice the series of "Who"

1. created the heavens

2. stretched them out

3. spread out the earth

4. spread out its offspring

5. gives "breath" (nephesh, BDB 675) to the people on it

6. gives "spirit" (ruah, BDB 924) to those who walk in it

If they are meant to form a chain like Genesis 1, then plants are the probable meanings. If they are a type of synonymous parallelism then people are the focus. Life, not just matter, is from YHWH. He is the ever-living, only-living God!

42:6-7 These verses describe what YHWH is doing for His covenant people. He chose them for a purpose (see Special Topic at 40:15).

1. called (BDB 894, KB 1128, Qal perfect) them in righteousness

2. held them by the hand (BDB 304, KB 302, Hiphil jussive)

3. watched over them (BDB 665, KB 718, Qal imperfect)

4. appointed them as a covenant people (BDB 678, KB 733, Qal imperfect)

a. as a light to the nations (see full note at 45:22)

b. to open blind eyes

c. to bring out prisoners

Abraham's seed was both

1. a kingdom of priests

2. a King/Priest (Messiah, cf. Psalm 110)

who came to deliver the world from the darkness and prison of sin (Genesis 3).

There is some doubt about the Hebrew root of #3

1. protect (ןצר) - NASB, NKJV, NRSV

2. form (יצר) - NJB, JPSOA, REB

Notice what the Messiah/Servant will accomplish.

1. government in righteousness (cf. 9:6-7; 11:3-4)

2. worldwide reign (cf. 45:22; 49:6; 52:10; Micah 5:4)

3. open blind eyes (cf. 29:18; 32:3; 35:5)

4. release prisoners (cf. 61:1)

42:8 "I am the Lord, that is My name" This is the covenant name of God. See Special Topic at 40:3.

▣ "My glory" This is a difficult term (BDB 458) to define. In 6:3 it fills the whole earth. In 40:5 it will be revealed to the whole earth. In a sense it represents YHWH's personal presence.

In the NT YHWH's glory is fully revealed in the person of the Messiah, Jesus (cf. John 1:14; 11:4,40; 17:4).

SPECIAL TOPIC: GLORY (DOXA)

▣ "I will not give My glory to another" See Isa. 40:18-26, which speaks of YHWH's reality and the idols' non-reality.

42:9-10 "new things. . .new song" The term "new" (BDB 294) is a recurrent theme in Isa. 43:19; 48:6; 62:2; 65:17; 66:22 and also in the NT book of the Revelation. See full note at 62:2.

▣ "Before they spring forth I proclaim them to you" This also goes back to 40:18-26, where YHWH asks the idols to make a prediction to show their reality and they could not, but YHWH can!

NASB (UPDATED) TEXT: 42:10-13
¹⁰Sing to the Lord a new song,
Sing His praise from the end of the earth!
You who go down to the sea, and all that is in it.
You islands, and those who dwell on them.
¹¹Let the wilderness and its cities lift up their voices,
The settlements where Kedar inhabits.
Let the inhabitants of Sela sing aloud,
Let them shout for joy from the tops of the mountains.
¹²Let them give glory to the Lord
And declare His praise in the coastlands.
¹³The Lord will go forth like a warrior,
He will arouse His zeal like a man of war.
He will utter a shout, yes, He will raise a war cry.
He will prevail against His enemies.

42:10-13 These verses parallel the universal emphasis of the "Coastlands" of 41:1. The Gentiles eagerly wait for light (i.e., 2:2-4; 40:4,5,6; 49:6).

For those who seek light, YHWH is a refuge and help (vv. 6-7), but for those who cling to idols He is a warrior (v. 13)!

▣ There are several commands in these verses.

1. "sing" - BDB 1010, KB 1479, Qal imperative, v. 10

2. "lift up their voices" - BDB 669, KB 724, Qal imperfect used in a jussive sense, v. 11

3. "sing aloud" - BDB 943, KB 1247, Qal imperfect used in a jussive sense, v. 11

4. "shout for joy" - BDB 846, KB 1011, Qal imperfect used in a jussive sense, v. 11

5. "give glory" - BDB 962, KB 1321, Qal imperfect used in a jussive sense, v. 12

6. "declare" - BDB 619, KB 665, Hiphil imperfect used in a jussive sense, v. 12

42:10 The last two lines of v. 10 refer to the same group as "coastlands" of 41:1 (cf. 42:12b).

1. you who go down to the sea

2. you islands

42:11 "Kedar" This (BDB 871) possibly refers to the Arab nations. The Hebrew root can refer to

1. nomadic Arabian tribes - Isa. 21:16; 42:11; 60:7; Jer. 2:10; 49:28; Ezek. 27:21

2. ancestors of Ishmael - Gen. 25:13; I Chr. 1:29

▣ "Sela" This means "Rock" (BDB 709). This possibly refers to Petra, the capital of Edom (BDB 701, cf. 16:1).

▣ "sing aloud. . .shout for joy" What are they rejoicing about? The glory of YHWH has come to them (v. 12a). The light has come to the nations (v. 6d). That light is the covenant people and their knowledge of YHWH!

42:13 This describes in military terms the Lord's attack against the idolatrous nations that oppose His will and His people's return.

1. He will go forth like a warrior

2. He will arouse His zeal like a man of war

3. He will utter a shout

4. He will raise a war cry

5. He will prevail against His enemies (i.e., idolaters, cf. v. 17)

The term "zeal" (BDB 888) is also used in 9:7; 26:11; 37:32; 59:17 to show YHWH's purposeful actions that assure victory!

NASB (UPDATED) TEXT: 42:14-17
¹⁴"I have kept silent for a long time,
I have kept still and restrained Myself.
Now like a woman in labor I will groan,
I will both gasp and pant.
¹⁵I will lay waste the mountains and hills
And wither all their vegetation;
I will make the rivers into coastlands
And dry up the ponds.
¹⁶I will lead the blind by a way they do not know,
In paths they do not know I will guide them.
I will make darkness into light before them
And rugged places into plains.
These are the things I will do,
And I will not leave them undone."
¹⁷They will be turned back and be utterly put to shame,
Who trust in idols,
Who say to molten images,
"You are our gods."

42:14 This possibly refers to the exilic period. YHWH endured the exile of His covenant people with deep emotions.

1. I have kept silent for a long time

2. I have kept still and restrained Myself

3. I waited in anguish like a woman in labor

a. a groan (BDB 821, KB 949)

b. a gasp (BDB 983, KB 1375)

c. a pant (BDB 675, KB 730)

42:15-16 YHWH describes His aid for the returning covenant people.

1. v. 15 is metaphorical of preparing a smooth and level highway for the return (also v. 16d)

2. v. 16a-c describes His care for the returnees

3. v. 16e-f describes YHWH's sure commitment to act (two Qal perfects)

42:17 This continues YHWH's rejection and condemnation of idolatry (i.e., 1:28-31; 44:9-11; 45:16).

NASB (UPDATED) TEXT: 42:18-22
¹⁸Hear, you deaf!
And look, you blind, that you may see.
¹⁹Who is blind but My servant,
Or so deaf as My messenger whom I send?
Who is so blind as he that is at peace with Me,
Or so blind as the servant of the Lord?
²⁰You have seen many things, but you do not observe them;
Your ears are open, but none hears.
²¹The Lord was pleased for His righteousness' sake
To make the law great and glorious.
²²But this is a people plundered and despoiled;
All of them are trapped in caves,
Or are hidden away in prisons;
They have become a prey with none to deliver them,
And a spoil, with none to say, "Give them back!"

42:18-22 This strophe describes the covenant people. The shock is that they too had become idolaters! Yet they were even more responsible for their spiritual condition because they had

1. the Patriarchs

2. the covenants

3. the promises (cf. Rom. 9:4-5)

The ones who were to bring light to the nations in darkness had themselves become darkness! They epitomized the curse of Isa. 6:9-10, but there was hope in Isa. 35:5!

42:18 Note the two imperatives

1. hear - BDB 1033, KB 1570, Qal imperative

2. look - BDB 613, KB 661, Hiphil imperative

▣ "deaf. . .blind" These words occur several times in this context and are an allusion to Isa. 6:9-10.

42:19 Notice the parallel between the titles (1) "My Servant," line 1; (2) "My messenger," line 2; and (3) "the servant of the Lord" in line 4. Also notice the threefold repetition of "blind" (BDB 734). The irony is that the "blind" one is described as

NASB"he that is at peace with Me"
NKJV"he who is perfect"
NRSV"my dedicated one"
JPSOA"the chosen one"
REB"the one who has trust"

The Hebrew word משׁלם (BDB 1023) is uncertain. There have been several theories. It seems to

1. be parallel to the other titles for Israel (see above)

2. a title that showed how far Israel was from her calling and true self

42:20 There is an obvious parallelism between the two parts of line 1 (related to sight) and line 2 (related to hearing).

The first pair is one which the MT compilers identified as a variant.

1. the MT had "to see," Qal infinitive absolute (qere)

2. the Jewish scholars suggested "you have seen," Qal perfect (ketiv, also in Dead Sea Scrolls)

42:21 The problem with Israel was not God's law but Israel's inability to do it! The Fall affected all humans (cf. v. 22; i.e., Ezek. 36:22-38). Israel's sin had consequences! The new covenant of Jer. 31:31-34 was meant to answer this human inability (cf. vv. 23-25)

NASB, NJB"in caves"
NKJV, NRSV,
JPSOA"in holes"

The MT has "young men" (BDB 104), but the context implies a similar form "in holes" (BDB 359).

1. בחורים - young men

2. בהורים - in holes

Context, context, context is crucial! Hebrew parallelism in poetry is crucial in interpretation!

NASB (UPDATED) TEXT: 42:23-25
²³Who among you will give ear to this?
Who will give heed and listen hereafter?
²⁴Who gave Jacob up for spoil, and Israel to plunderers?
Was it not the Lord, against whom we have sinned,
And in whose ways they were not willing to walk,
And whose law they did not obey?
²⁵So He poured out on him the heat of His anger
And the fierceness of battle;
And it set him aflame all around,
Yet he did not recognize it;
And it burned him, but he paid no attention.

42:24 "walk" This is used in the Bible to show that biblical faith is a lifestyle commitment, not a theology alone. This is possibly a source of the early title of Christianity in Acts, "the Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22; and John 14:6).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Israel and Judah need this message so badly? (cf. 40:27)

2. Why is God's power stressed?

3. Does the title "My Servant" refer to the Jews or to the Messiah?

4. Why are the numerous references to the Gentiles' inclusion so significant in this passage?

5. Why did God choose the Jews?

Passage:

Isaiah

Isaiah 43

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel Redeemed	The Redeemer of Israel	Israel, the Blind and Dead (42:18-43:7)	God's Promise to Rescue His People	God, Israel's Protector and Liberator
43:1-7 (1-7)	43:1-7 (1-7)	43:1-7 (1-7)	43:1-5a (1-5a)	43:1-7 (1-7)
			43:5b-7 (5b-7)
Israel is God's Witness		The Servant Israel Is the Lord's Witness	Israel is the Lord's Witness	Yahweh Alone Is God
43:8-13 (8-13)	43:8-13 (8-13)	43:8-13 (8-13)	43:8-9 (8-9)	43:8-12a (8-12a)
			43:10 (10)
			43:11-13 (11-13)
				43:12b-13 (12b-13)
Babylon to Be Destroyed		The Redemption and Restoration of Israel (43:14-44:5)	Escape From Babylon	Against Babylon
43:14-21 (14-21)	43:14-15 (14-15)	43:14-21 (14-21)	43:14-15 (14-15)	43:14-15 (14-15)
				Miracles Of The New Exodus
	43:16-21 (16-21)		43:16-17 (16-17)	43:16-21 (16-21)
			43:18-21 (18-21)
The Shortcomings of Israel	Pleading With Unfaithful Israel		Israel's Sin	Israel's Ingratitude
43:22-24 (22-24)	43:22-24 (22-24)	43:22-24 (22-24)	43:22-25 (22-25)	43:22-28 (22-28)
43:25-28 (25-28)	43:25-28 (25-28)	43:25-28 (25-28)
			43:26-28 (26-28)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Israel's unique position as YHWH's covenant people is clearly revealed in vv. 1-7.

1. He formed them, vv. 1,7

2. He redeemed them, v. 1

3. He called them by His name, vv. 1,7

4. He protected them, v. 2

5. He is their covenant God, v. 3

6. They are precious in His sight, v. 4

7. He honored them, v. 4

8. He loved them, v. 4

9. He is with them, v. 5

B. YHWH wants to use them to reveal Himself to the nations, vv. 8-10 (esp. v. 10c).

C. Verses 10d-f - 13 are a theological affirmation of YHWH's uniqueness. See SPECIAL TOPIC: MONOTHEISM at 40:14.

D. YHWH will bring His people back from exile (vv. 5-6,14,16,19-20)

1. through Cyrus II

2. ultimately through the Messiah

E. YHWH will redeem Israel even though they do not deserve it (cf. vv. 22-24).

F. YHWH as Israel's redeemer is the focus of this chapter (cf. vv. 1,3,11,14,25-26). YHWH acts because of who He is and for His purposes. Israel is a precious tool in the hand of God for universal redemption.

G. Names for God used in chapter 43 (see SPECIAL TOPIC: NAMES FOR DEITY at 40:3)

1. "the Lord" (vv. 1,3,11,14) YHWH - The covenant name for God (cf. Exod. 3:14), "I Am," is from the Hebrew verb "to be."

2. "God" (v. 3; "El in v. 13) Elohim - This is a plural word. The rabbis say YHWH is God's name for mercy, while Elohim deals with the world in general (i.e., creator, sustainer). These two names for God are the most common in the OT.

3. "The Holy One of Israel" (vv. 3,15) - This title expresses God's purity and transcendance (see note at 40:25).

4. "Savior" (vv. 3,11,12) Yasha - This is from the same root as Joshua and Jesus. The basic meaning is "to be wide" or "spacious" (cf. 19:20; 45:15,21; 49:26; 60:16; 63:8).

5. "Redeemer" (v. 14) - This is from the same root as Go'el, the kinsman redeemer or avenger (cf. Ruth 4:4,6). This term depicts God as our near kinsman (cf. 41:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 60:16; 63:16). It is another example of God's personal relationship with us. Other examples are God as parent or husband.

6. "The Creator" (v. 15) - YHWH the creator (cf. 40:28) is also the special covenant God of Israel. This (the verb bara, cf. v. 1) is a common theme (cf. Isaiah 40-66).

7. "King" (v. 15) - God is the true King of Israel. The earthly king is merely His representative (cf. I Samuel 8).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 43:1-7
¹But now, thus says the Lord, your Creator, O Jacob,
And He who formed you, O Israel,
"Do not fear, for I have redeemed you;
I have called you by name; you are Mine!
²When you pass through the waters, I will be with you;
And through the rivers, they will not overflow you.
When you walk through the fire, you will not be scorched,
Nor will the flame burn you.
³For I am the Lord your God,
The Holy One of Israel, your Savior;
I have given Egypt as your ransom,
Cush and Seba in your place.
⁴Since you are precious in My sight,
Since you are honored and I love you,
I will give other men in your place and other peoples in exchange for your life.
⁵Do not fear, for I am with you;
I will bring your offspring from the east,
And gather you from the west.
⁶I will say to the north, 'Give them up!'
And to the south, 'Do not hold them back.'
Bring My sons from afar
And My daughters from the ends of the earth,
⁷Everyone who is called by My name,
And whom I have created for My glory,
Whom I have formed, even whom I have made."

43:1 "Lord" This is from the word YHWH. In Exod. 3:14 it is translated "I Am." This form is from the Hebrew verb "to be." See Special Topic at 40:3.

▣ "your creator" This is a Qal participle (BDB 135, KB 153). This is a common theme throughout the Servant Songs. Here it refers to the establishment of the nation (cf. Genesis 12,15,22).

The second line of chapter 43 has the parallel verb "formed" (BDB 427, KB 428, Qal participle, cf. v. 21; 44:2,21,24). YHWH was not only the Creator of the physical realm but also the covenant people (cf. Genesis 12,15,18,22).

▣ "O Jacob. . .O Israel" These two vocatives both refer to the collective covenant people, the seed of Abraham.

▣ "Do not fear" This is a command (BDB 431, KB 432, Qal imperfect used in a jussive sense). So often this is God's word for His people, especially after the exile and destruction of Jerusalem and the temple (cf. 40:9; 41:10,13,14; 44:2; 54:4).

▣ "redeemed" See Special Topic at 41:14.

▣ "I have called you by name" This (both "redeemed" and "called" are Qal perfects) refers to God's choice of Israel (cf. v. 7; 45:3-4). This was a special calling through Abraham (cf. Genesis 12,15,18,22).

▣ "you are Mine" See v. 21 and Exod. 19:5-6. Israel was uniquely YHWH's people.

43:2 "the waters. . .the fire. . .the flame" This is such a wonderful text! These are used as metaphors of problems, fears, and foes!

▣ "will be with you" This is God's greatest promise (i.e., His personal presence, cf. v. 5; Deut. 31:6,8; Ps. 23:4; Matt. 28:20).

▣ "Nor will the flame burn you" For one example see Daniel 3.

43:3 "Savior" This root's basic meaning can be translated "to be wide" (BDB 446, KB 448). The names Joshua and Jesus are based on this root.

▣ "ransom" This speaks of the high cost of redemption (see Special Topic at 41:14). The object of this verse seems to be Cyrus II's conquests.

43:4 There is an apparent parallel between

1. v. 3 - a ransom involving Egypt, Cush, and Seba instead of Israel

2. v. 4 - a ransom involving

a. other men

b. other peoples

The UBS Text Project (p. 111) gives another option (i.e., Assyria. . .Edom), which is found in the REB. This change is possible without a change of consonants. However, the UBS Text Project rates option #1 as A (very high probability).

Verses 3 and 4 are a literary way of showing YHWH's great love for Israel and His willingness for Cyrus' military victories to assure Israel's return to Palestine.

43: 5-7 This reflects the return from Babylonian exile allowed by Cyrus II's decree.

43:7 "called. . .created. . .formed. . .made" God had a purpose for Israel (cf. v. 10; Gen. 12:1-3; Exod. 19:5-6). See Special Topic at 40:15.

NASB (UPDATED) TEXT: 43:8-13
⁸Bring out the people who are blind, even though they have eyes,
And the deaf, even though they have ears.
⁹All the nations have gathered together
So that the peoples may be assembled.
Who among them can declare this
And proclaim to us the former things?
Let them present their witnesses that they may be justified,
Or let them hear and say, "It is true.
¹⁰You are My witnesses," declares the Lord,
"And My servant whom I have chosen,
So that you may know and believe Me
And understand that I am He.
Before Me there was no God formed,
And there will be none after Me.
¹¹I, even I, am the Lord,
And there is no savior besides Me.
¹²It is I who have declared and saved and proclaimed,
And there was no strange god among you;
So you are My witnesses," declares the Lord,
"And I am God.
¹³Even from eternity I am He,
And there is none who can deliver out of My hand;
I act and who can reverse it?"

43:8 "the people who are blind" This was because of their continuing unbelief and covenant disobedience (cf. 6:9-10 and 42:18-22).

43:9 There is a series of Qal imperfects used as jussives (cf. NRSV and NJB, "let. . .").

1. let them bring their witness (BDB 678, KB 733)

2. let them justify themselves (BDB 842, KB 1003)

3. let them hear (BDB 1033, KB 1570)

4. let them say (BDB 55, KB 65)

The nations, like the idols of chapter 40, do not know the future. Only YHWH holds time and history in His hand. He will use Israel to reveal Himself and ultimately He will use the Messiah, His special Servant.

43:10-13 Notice the many ways YHWH's uniqueness, power, and eternality are expressed.

1. He wants humans, made in His image, to

a. know (BDB 393, KB 390, Qal imperfect)

b. believe (BDB 52, KB 63, Hiphil imperfect)

c. understand (BDB 106, KB 122, Qal imperfect)

2. He is the only God

a. I am He, vv. 10,11,12,13

b. before Me there was no God formed, v. 10

c. after Me no God formed, v. 10

d. no savior beside Me, v. 11

3. His acts (all Hiphil perfects)

a. He has spoken (BDB 616, KB 665)

b. He has saved (BDB 446, KB 448)

c. He has proclaimed (BDB 1033, KB 1570)

4. He is from eternity, v. 13a

5. His power, v. 13b,c

These truths are what the nations need to know and affirm, v. 9.

43:10 "You are My witnesses" This is metaphorical for a court scene (cf. v. 12; 1:18; 41:21; 44:8; Rom. 8:31-39), where all the nations are gathered (cf. v. 9).

▣ "Before Me there was no God" This refers to monotheism (cf. vv. 10-13, see Special Topic at 40:14). This is reflected in Exod. 20:5.

43:13 "eternity" This follows the Septuagint. The MT has "from the day."

NASB (UPDATED) TEXT: 43:14-21
¹⁴Thus says the Lord your Redeemer, the Holy One of Israel,
"For your sake I have sent to Babylon,
And will bring them all down as fugitives,
Even the Chaldeans, into the ships in which they rejoice.
¹⁵I am the Lord, your Holy One,
The Creator of Israel, your King."
¹⁶Thus says the Lord,
Who makes a way through the sea
And a path through the mighty waters,
¹⁷Who brings forth the chariot and the horse,
The army and the mighty man
(They will lie down together and not rise again;
They have been quenched and extinguished like a wick):
¹⁸"Do not call to mind the former things,
Or ponder things of the past.
¹⁹Behold, I will do something new,
Now it will spring forth;
Will you not be aware of it?
I will even make a roadway in the wilderness,
Rivers in the desert.
²⁰The beasts of the field will glorify Me,
The jackals and the ostriches,
Because I have given waters in the wilderness
And rivers in the desert,
To give drink to My chosen people.
²¹The people whom I formed for Myself
Will declare My praise."

43:14 "will bring them all down as fugitives" This refers to the fall of Babylon by Cyrus II. It was not Cyrus' power that defeated Neo-Babylon but YHWH's power and purpose (i.e., "for your sake").

There is a possible revocalization of the Hebrew consonants.

1. "fugitives" (NASB, NKJV, NET Bible)

2. "bars" (JPSOA, NRSV, NJB, TEV)

▣ "the Chaldeans" Herodotus (450 b.c.), Hist. I, uses this term to refer to an ethnic group (cf. II Kgs. 24:1-4; Dan. 5:30) as well as a priestly class (cf. Dan. 2:2; 3:8; 4:7; 5:7,11) whose usage goes back to Cyrus II. Even before this time period Assyrian records used the term (BDB 505) in an ethnic sense (cf. R. K. Harrison, Introduction to the Old Testament, p. 1113). Also read the good discussion of the possibility of a confusion of two similar terms (i.e., Kal-du vs. Kasdu) in The Expositors Bible Commentary, vol. 7, pp. 14-15 or Robert Dick Wilson, Studies in the Book of Daniel, series 1.

Because Gen. 11:28 states that Ur of the Chaldeans was the home of Terah and his family, Chaldeans may have been ethnically Semitic (i.e., same racial group as the Hebrews).

▣ There is another possible revocalization of the Hebrew consonants.

1. into the ships (NASB, NKJV)

2. in lamentation (JPSOA, NRSV, NJB, TEV, REB, NET Bible)

3. the LXX has "bound in ships"

It is possible that v. 14 should be taken as Babylonian people thinking they could escape the Persian army by floating down river (i.e., Euphrates) in their ships.

43:15 "your King" This is possible linked to II Samuel 7.

43:16 This uses (1) the Exodus from Egypt (cf. v. 17; Exodus 14-15) as an example for the return from Babylon or (2) YHWH's control of the waters of chaos.

▣ "I will do something new" See full note at 62:2.

43:19 "I will even make a roadway in the wilderness" This is a very common biblical theme (cf. 40:1-4).

▣ "rivers" The Dead Sea Scrolls have "paths" (REB).

43:20 Instead of curses (cf. Deuteronomy 27-29) the beasts became tame. Nature blooms and produces in light of YHWH's presence and blessings.

NASB (UPDATED) TEXT: 43:22-24
²²"Yet you have not called on Me, O Jacob;
But you have become weary of Me, O Israel.
²³You have not brought to Me the sheep of your burnt offerings,
Nor have you honored Me with your sacrifices.
I have not burdened you with offerings,
Nor wearied you with incense.
²⁴You have bought Me not sweet cane with money,
Nor have you filled Me with the fat of your sacrifices;
Rather you have burdened Me with your sins,
You have wearied Me with your iniquities.

43:22-24 This is not a condemnation of sacrifice in general but of false motives (cf. Jeremiah 7). The verbs are all perfects which show a settled attitude of rebellion.

43:24 "sweet cane" This refers to holy anointing oil (cf. Exod. 30:23; Jer. 6:20).

NASB (UPDATED) TEXT: 43:25-28
²⁵"I, even I, am the one who wipes out your transgressions for My own sake,
And I will not remember your sins.
²⁶Put Me in remembrance, let us argue our case together;
State your cause, that you may be proved right.
²⁷Your first forefather sinned,
And your spokesmen have transgressed against Me.
²⁸So I will pollute the princes of the sanctuary,
And I will consign Jacob to the ban and Israel to revilement.

43:25 "I, even I, am the one who wipes out your transgressions for My own sake" God's forgiveness is an act of pure grace, not merit (cf. 37:35; 48:9,11; Ezek. 36:22-38).

▣ "I will not remember your sins" When God forgives, God forgets (cf. 1:18; 38:17; 44:22; Ps. 103:12; Micah 7:19). What a needed truth in light of Satan's continuing condemnations! Oh the mercy and grace of God!

SPECIAL TOPIC: WORDS FOR FORGIVENESS

43:26 "let us argue our case together" This reflects a legal metaphor of a court room (cf. 1:18; 41:21; Rom. 8:31-39). This verse has a series of commands by the judge.

1. put Me in remembrance - BDB 269, KB 269, Hiphil imperative

2. let us argue our case together - BDB 1047, KB 1627, Niphal cohortative

3. state your case - BDB 707, KB 765, Piel imperative

43:27 "Your first forefathers sinned" Literally it is "father." It could refer to Adam or Jacob or any Jewish ancestor. It shows that God's love is undeserved. The OT does not dwell on the origin of sin, but acknowledges its presence and pervasiveness. Some rabbis, like Paul, emphasize Genesis 3, but others emphasize Genesis 6.

▣ "spokesmen" This is a reference to either

1. the prophets

2. the priests

3. the politicians

43:28 "I will pollute the princes of the sanctuary" The verb "pollute" (BDB 320 III, KB 319, Piel imperfect) can mean "pollute," defile," or "profane." The NEB and REB slightly change the Hebrew consonants to "your princes profaned my sanctuary," which follows the LXX.

It is uncertain whether the two verbs of v. 28 refer to the past or the future. The Hebrew text links verses 27 and 28. Verse 28 obviously refers to the past. Most of chapter 43 deals with YHWH's current deliverance of Israel from exile. Hebrew tenses do not give time, just action; time must be ascertained from the context.

▣ "the ban" This is from the word herem (BDB 356). Something was "holy," so unusable by fallen humanity, therefore, it must be destroyed. An example would be Jericho (cf. Joshua 6).

Passage:

Isaiah

Isaiah 44:1-23

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Blessings of Israel	God's Blessing of Israel	Jeshurun	The Lord Is the Only God	The Blessing In Store For Israel
44:1-5 (2-5)	44:1-5 (2-5)	44:1-5 (1-5)	44:1-5 (1-5)	44:1-5 (1-5)
	There Is No Other God	God's Uniqueness		There Is Only One God
44:6-8 (6-8)	44:6-8 (6-8)	44:6-8 (6-8)	44:6-8 (6-8)	44:6-8 (6-8)
The Folly of Idolatry	Idolatry Is Foolishness	Satire Against Idolatry	Idolatry Is Ridiculed	The Fatuity of Idols
44:9-17	44:9-11 (9-11)	44:9-11	44:9-11	44:9-11
	44:12 (12)	44:12-17	44:12	44:12
	44:13-14 (13-14)		44:13-17	44:13-17
	44:15-17 (15-17)
44:18-20	44:18-20 (18-20)	44:18-20	44:18-19	44:18-19
			44:20	44:20
God Forgives and Redeems	Israel Is Not Forgotten	Israel Is Forgiven and Redeemed	The Lord, the Creator and Savior	Loyalty to Yahweh
44:21-23 (21-23)	44:21-22 (21-22)	44:21-22 (21-22)	44:21-22 (21-22)	44:21-23 (21-13)
	44:23 (23)	44:23 (23)	44:23 (23)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 44:1-5
¹"But now listen, O Jacob, My servant,
And Israel, whom I have chosen:
²Thus says the Lord who made you
And formed you from the womb, who will help you,
'Do not fear, O Jacob My servant;
And you Jeshurun whom I have chosen.
³For I will pour out water on the thirsty land
And streams on the dry ground;
I will pour out My Spirit on your offspring
And My blessing on your descendants;
⁴And they will spring up among the grass
Like poplars by streams of water.'
⁵This one will say, 'I am the Lord's';
And that one will call on the name of Jacob;
And another will write on his hand, 'Belonging to the Lord,'
And will name Israel's name with honor."

44:1 "listen" This is an imperative (BDB 1033, KB 1570) which characterizes many oracles in Isaiah (cf. 1:2,10; 6:8,9,10; 7:13; 28:14; 32:9; 33:13; 34:1; 36:13; 39:5; 42:18; 46:3,12; 47:8; 48:1,12,14, 16; 51:1,7,21; 55:2,3; 59:1; 66:5).

This word means "to hear so as to perform." It became the name (the Shema) of the famous Jewish prayer in Deut. 6:4-5.

▣ "O Jacob, My servant" Notice the parellelism between lines 1 and 2. YHWH is addressing corporate Israel.

▣ "whom I have chosen" YHWH

1. chose Israel, vv. 1,2

2. made Israel, v. 2

3. formed Israel, v. 2

4. helped Israel, v. 2

44:2 Notice the parallelism between lines 1 and 2.

1. "made you" - BDB 793, KB 889, Qal participle, line 1

2. "formed you" - BDB 427, KB 428, Qal participle, line 2

There are several Hebrew words used to describe YHWH's creative acts.

44:3 "Do not fear" This phrase (BDB 431, KB 432, Qal imperfect used in a jussive sense) is used often in chapters 40-66 (cf. 40:9; 41:10,13,14; 43:1,5; 44:3; 51:7; 54:4,14; 57:11). They were not to fear because

1. they were God's people

2. He was with them

3. their punishment was over

4. He would provide all they needed

▣ "Jeshurun" This (BDB 449) was a rare title for Israel meaning "the upright one" (cf. Deut. 32:15; 33:5,26). It is parallel to "O Jacob My servant."

▣ "I will pour" This verb (BDB 427, KB 428, Qal imperfect) is often used in connection with anointings or sacrifices. In this verse it is repeated twice.

1. once for the miraculous water of abundance

2. once for the Spirit (cf. [1] 32:15, different word [BDB 788]; [2] Joel 2:28, different word [BDB 1049])

YHWH is the source of blessings and for desert people water was the symbol of life and abundance (cf. v. 4).

▣ "on your offspring" Blessings, like curses, moved through families (cf. Deut. 5:9-10; 7:9).

These future generations will know who they are in YHWH and rejoice in it (v. 5).

44:5 The textual question is to whom this verse refers.

1. proud descendants of Abraham

2. foreigners who claim and extol Israel's God (cf. 56:3-6)

The verb "call" (BDB 894, KB 1128, Qal imperfect) is translated

1. passive in the Aramaic Targums, "shall be called"

2. reflexive (Niphal) in the LXX and the Peshitta, "shall call himself"

3. active in the Hebrew, "shall call on" (i.e., act of worship)

It seems to me from the context of the parallelism of lines 2 and 3 that it is talking about foreigners. If so, then this is one of those texts that assures non-Jews of access to the one true God! Not only is the servant a light to the nations, but a savior of the nations! Genesis 3:15 is fulfilled, as well as 12:3!

NASB (UPDATED) TEXT: 44:6-8
⁶Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts:
"I am the first and I am the last,
And there is no God besides Me.
⁷Who is like Me? Let him proclaim and declare it;
Yes, let him recount it to Me in order,
From the time that I established the ancient nation.
And let them declare to them the things that are coming
And the events that are going to take place.
⁸Do not tremble and do not be afraid;
Have I not long since announced it to you and declared it?
And you are My witnesses.
Is there any God besides Me,
Or is there any other Rock?
I know of none."

44:6 Notice the titles for God in this context (similar to 43:3,15).

1. the Lord (YHWH)

2. the King of Israel

3. Redeemer (BDB 145 I, cf. 41:14)

4. the Lord of hosts

5. I am the first and I am the last (cf. 41:4; 43:10; 48:12; Rev. 1:8,17; 22:13)

6. God (Elohim)

7. Rock, v. 8 (cf. 17:10; 26:4; 30:29; Ps. 18:2)

See SPECIAL TOPIC: NAMES FOR DEITY at 40:3.

These titles emphasize the uniqueness, eternality, faithfulness, and power of Israel's God.

▣ "there is no God besides Me" This is an affirmation of uniqueness and monotheism. See Special Topic at 40:14. This is a recurrent theme in Isaiah.

44:7 "Let him proclaim and declare it" This is an allusion to the court scene again. YHWH is challenging the idols to prove their existence and power but they cannot (cf. Isa. 41:21-24). They cannot predict the future.

Notice the number of commands addressed to the false gods (idols of the nations).

1. proclaim - BDB 894, KB 1128, Qal imperfect used in a jussive sense

2. declare - BDB 616, KB 615, Hiphil imperfect used in a jussive sense

3. recount - BDB 789, KB 884, Qal imperfect used in a jussive sense

4. declare - same as #2

44:8 In light of the impotence of the false gods of the nations, Israel is not to

1. tremble - BDB 808, KB 922, Qal imperfect used in a jussive sense

2. fear - BDB 923 (רהה), KB 437 (ירה), Qal imperfect used in a jussive sense (different root from v. 2)

▣ "you are My witnesses" YHWH had a specific revelatory purpose for His servants/servant.

▣ "I know of none" YHWH answers His own question. The verb is Qal perfect; there is no other god or gods, only Him (see Special Topic at 40:14).

NASB (UPDATED) TEXT: 44:9-11
⁹Those who fashion a graven image are all of them futile, and their precious things are of no profit; even their own witnesses fail to see or know, so that they will be put to shame. ¹⁰Who has fashioned a god or cast an idol to no profit? ¹¹Behold, all his companions will be put to shame, for the craftsmen themselves are mere men. Let them all assemble themselves, let them stand up, let them tremble, let them together be put to shame.

44:9-20 This is a prose section dealing with the folly of idolatry (cf. Jer. 10:2-16).

44:9

NASB"futile"
NKJV"useless"
NRSV"nothing"
TEV"worthless"
NJB"nothingness"

This is the Hebrew word (BDB 1062) translated "formless" in Gen. 1:2; "desolation" in Isa. 34:11; and "emptiness" in 41:29. Here it denotes unreality.

44:11 There is a series of imperfects used as jussives describing the idol maker and worshiper.

1. let them assemble - BDB 867, KB 1062, Hithpael imperfect used in a jussive sense

2. let them stand up - BDB 763, KB 840, Qal imperfect used in a jussive sense

3. let them tremble - BDB 808, KB 922, Qal imperfect used in a jussive sense

4. let them be put to shame - BDB 101, KB 116, Qal imperfect used in a jussive sense

NASB (UPDATED) TEXT: 44:12-17
¹²The man shapes iron into a cutting tool and does his work over the coals, fashioning it with hammers and working it with his strong arm. He also gets hungry and his strength fails; he drinks no water and becomes weary. ¹³Another shapes wood, he extends a measuring line; he outlines it with red chalk. He works it with planes and outlines it with a compass, and makes it like the form of a man, like the beauty of man, so that it may sit in a house. ¹⁴Surely he cuts cedars for himself, and takes a cypress or an oak and raises it for himself among the trees of the forest. He plants a fir, and the rain makes it grow. ¹⁵Then it becomessomething for a man to burn, so he takes one of them and warms himself; he also makes a fire to bake bread. He also makes a god and worships it; he makes it a graven image and falls down before it. ¹⁶Half of it he burns in the fire; over this half he eats meat as he roasts a roast and is satisfied. He also warms himself and says, "Aha! I am warm, I have seen the fire." ¹⁷But the rest of it he makes into a god, his graven image. He falls down before it and worships; he also prays to it and says, "Deliver me, for you are my god."

44:14-20 This shows the folly of idolatry (cf. Jer. 10:2-16).

1. plants a tree

2. cut it for

a. warmth

b. cooking food

c. making a god

3. falls down in worship before a helpless god, the remainder of a cut log. He asks the log to help him, save him!

4. the maker forgets all this preparation because he has deceived himself (v. 20)

NASB (UPDATED) TEXT: 44:18-20
¹⁸They do not know, nor do they understand, for He has smeared over their eyes so that they cannot see and their hearts so that they cannot comprehend. ¹⁹No one recalls, nor is there knowledge or understanding to say, "I have burned half of it in the fire and also have baked bread over its coals. I roast meat and eat it. Then I make the rest of it into an abomination, I fall down before a block of wood!" ²⁰He feeds on ashes; a deceived heart has turned him aside. And he cannot deliver himself, nor say, "Is there not a lie in my right hand?"

44:18 Is the unbelief and superstition a result of

1. the Fall

2. YHWH's hand?

The OT relates all causality to God (i.e., Pharaoh, also note 6:9-10; 29:10), but still humans are responsible for their acts. This is the mystery of God's sovereignty and humanity's free will (i.e., necessary human acts for God's forgiveness, cf. 55:7). Maybe Ps. 81:12 sums it up best (cf. Rom. 1:24,26,28).

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

44:19 "an abomination" See Special Topic: Abomination at 41:24.

NASB (UPDATED) TEXT: 44:21-23
²¹"Remember these things, O Jacob,
And Israel, for you are My servant;
I have formed you, you are My servant,
O Israel, you will not be forgotten by Me.
²²I have wiped out your transgressions like a thick cloud
And your sins like a heavy mist.
Return to Me, for I have redeemed you."
²³Shout for joy, O heavens, for the Lord has done it!
Shout joyfully, you lower parts of the earth;
Break forth into a shout of joy, you mountains,
O forest, and every tree in it;
For the Lord has redeemed Jacob
And in Israel He shows forth His glory.

44:21-23 In light of the false witness of idolatry, the true witness of YHWH's people is crucial! They are commanded to

1. remember, v. 21 - BDB 269, KB 269, Qal imperative

2. return, v. 22 - BDB 996, KB 1427, Qal imperative

YHWH's creation is also to witness

3. shout for joy, O heavens, v. 23 - BDB 943, KB 1247, Qal imperative

4. shout joyfully O depths of the earth, v. 23 - BDB 929, KB 1206, Hiphil imperative

5. break forth with a shout of joy you mountains and forests, v. 23 - BDB 822 KB 953, Qal imperative

It is ironic that the idol makers burn and form the trees, but the trees rejoice over YHWH's redemption and Israel's witness to His glory.

44:21

NASB, NKJV,
NRSV"you will not be forgotten by Me"
REB, LXX,
Peshitta,
JPSOA"never forget me"

The difference is in vocalization only. The UBS Text Project gives option #1 (NASB) a "C" rating (considerable doubt).

44:22 This is another tremendous promise of complete forgiveness. The verb "wipe out" (BDB 562, KB 567, Qal perfect) is also used in 43:25; Ps. 51:2,9. When God forgives, God forgets (cf. 1:18; 38:17; 43:25; 44:22; Micah 7:19).

The bases for this complete blotting out of our transgressions are

1. YHWH's redemption

2. a believer's repentance

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

44:23

NASB, NKJV"lower parts of the earth"
NRSV, JPSOA"depths of the earth"
TEV"deep places of the earth"
NJB"underworld"
LXX, Peshitta"foundations of the earth"

This apparently refers to Sheol (BDB 982).

SPECIAL TOPIC: Where Are the Dead?

Passage:

Isaiah

Isaiah 44:24-45:25

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
	Judah Will Be Restored	The Commission of Cyrus (44:24-45:13)		God, Creator of the World and Lord of History
44:24-28 (24-28)	44:24-28 (24-28)	44:24-28 (24-28)	44:24-28 (24-28)	44:24-28 (24-28)
God Uses Cyrus	Cyrus, God's Instrument	The Commission of Cyrus (44:24-45:13)	The Lord Appoints Cyrus	Cyrus, the Instrument of God
45:1-7 (1-7)	45:1-7 (1-7)	45:1-4 (1-4)	45:1-4 (1-4)	45:1-7 (1-7)
God's Supreme Power		45:5-7 (5-7)	45:5-8 (5-8)	Prayer
45:8 (8)	45:8 (8)	45:8 (8)		45:8 (8)
			The Lord of Creation and History	The Supreme Power of Yahweh
45:9-10 (9-10)	45:9-10 (9-10)	45:9-13	45:9-13 (9-13)	45:9-13 (9-13)
45:11-13 (11-13)	45:11-13 (11-13)
	The Lord, the Only Savior	The Conversion of the Nations		The Conversion of the Nations
45:14-17 (14-17)	45:14 (14)	45:14-17 (14-17)	45:14-17 (14-17)	45:14-19 (14-19)
	45:15-17 (15-17)
45:18-19 (19)	45:18-19 (18-19)	45:18-19 (18-19)	45:18-19 (18-19)
			The Lord of the World and Idols of Babylon	God, Lord of the Whole Universe
45:20-25 (20-25)	45:20-21 (20-21)	45:20-21 (20-21)	45:20-21 (20-21)	45:20-25 (20-25)
	45:22-25 (22-25)	45:22-23 (22-23)	45:22-23 (22-23)
		45:24-25 (24-25)	45:24-25 (24-25)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO ISAIAH 44:24-45:25

A. This is a very specific prophecy. Cyrus II, also known as Cyrus the Great, is mentioned by name in 44:28 and 45:1. For those who deny the possibility of predictive prophecy (it is the main evidence in 41:22-23; 44:7,26), this is the major impetus for the theory of multiple authorship of Isaiah. I believe that Isaiah is written by only one author and that God not only reveals the future of the Assyrian Empire, but also that of the Babylonians and the Persians through this 8^th century b.c. prophet.

B. This particular reference to Cyrus has to do with his decree of 538 b.c. that allowed all of the exiled people to return to their native lands and rebuild their national temples with the help of the Persian treasury. For the specific reference to the Jewish return see Ezra 1:2-4; 6:3-5. Cyrus' primary motivation for this was for each of the nations to pray to their own god on his behalf and his successors (cf. Ezra 6:10; 7:23).

C. I think that Isaiah 45:6 is extremely significant. It shows again not only the purpose of God choosing Israel, but also of God choosing Cyrus. God chose Abraham to choose the world and He chose Cyrus for the same purpose.

D. Notice the number of times the different words for create are used.

1. BDB 427, KB 428 - form, create, 44:24; 45:7,9 (twice), 18 (twice)

2. BDB 793, KB 889 - do, make, 44:24; 45:7,9,11,18

3. BDB 135, KB 153 - create, 45:7 (twice), 8,12,18 (twice)

The theological emphases of this "new age" section are

1. YHWH alone created everything

2. YHWH formed Israel

3. YHWH is alone and unique (monotheism)

4. YHWH proves His existence by

a. predictive prophecy

b. Israel's existence

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 44:24-28
²⁴Thus says the Lord, your Redeemer, and the one who formed you from the womb,
"I, the Lord, am the maker of all things,
Stretching out the heavens by Myself
And spreading out the earth all alone,
²⁵Causing the omens of boasters to fail,
Making fools out of diviners,
Causing wise men to draw back
And turning their knowledge into foolishness,
²⁶Confirming the word of His servant
And performing the purpose of His messengers.
It is I who says of Jerusalem, 'She shall be inhabited!'
And of the cities of Judah, 'They shall be built.'
And I will raise up her ruins again.
²⁷It is I who says to the depth of the sea, 'Be dried up!'
And I will make your rivers dry.
²⁸It is I who says of Cyrus, 'He is My shepherd!
And he will perform all My desire.'
And he declares of Jerusalem, 'She will be built,'
And of the temple, 'Your foundation will be laid.'"

44:24-28 This is one sentence in Hebrew. It is a series of relative clauses which are translated by the NIV as "who. . ." It is significant that this is a structured unit because the climax is found in the mention of Cyrus by name in v. 28. It is basically a unit dealing with "the God who can" versus the idols who cannot. YHWH announces beforehand what will occur to prove His existence and power (cf. 41:22-23; 44:7,26).

Notice the list of "who. . ." in NIV (i.e., Qal participles).

1. who formed you in the womb, v. 24

2. who has made all things, v. 24

3. who alone stretched out the heavens, v. 24

4. who spread out the earth by Myself, v. 24

5. who foils the signs of false prophets, v. 25

6. who overthrows the learning of the wise, v. 25

7. who carries out the words of his servants, v. 26

8. who says of Jerusalem, "it shall be inhabited," v. 26

9. who says to the watery deep, "Be dry," v. 27

10. who says of Cyrus, "He is my shepherd," v. 28

44:24 Redeemer" This is the term Go'el, which has the same definition as "ransom" with the added idea of a near kinsman as the agent. It is often a title for God; it is used in this personal sense to reveal God's character. See Special Topic at 41:14.

▣ "the one who formed you from the womb" This primarily refers to the formation of the nation of Israel (cf. v. 2). It is used uniquely of the Exodus experience. This concept of birthing also lends itself to the concept of the people of God as the children of God.

▣ "I, the Lord, am. . ." This is literally the phrase, "I am YHWH," which is a key phrase in the OT. It is a play on the covenant name for God, from the verb "to be" (cf. Exod. 3:14). Its basic meaning is "I am the ever-existing, only-existing God." See Special Topic at 40:3.

▣ "maker of all things" This is the emphasis of God as both Creator and Redeemer (cf. 45:12,18).

▣ "Stretching out the heavens by Myself" Here again is God as Creator. This phraseology is used in Isa. 40:22; 42:5; 45:12,18; 51:13.

▣ "spreading out the earth all alone" The English "all alone" (qere, NEB) is literally a rhetorical question, "Who was with Me?" (ketiv, DSS, LXX, NRSV). This is an emphasis, like the phrase above, "by Myself," on God's unique position. He is the one and only Creator God (cf. Job 38:4ff). See SPECIAL TOPIC: MONOTHEISM at 40:14.

▣ "omens. . .diviners. . .wise men" This verse is an exposure of the occult practices of the surrounding nations, particularly Babylon. It is a foil for God to discuss His true prophets in v. 26. Biblically, the way to determine a true prophet is found in Deut. 13:1-3; 18:22. The false prophets and the true prophets are going to be contrasted in order to reveal that God is the only God.

It is possible that the Hebrew word "boasters" can mean

1. liars, vain talkers (BDB 95 III)

2. soothsayers, from an Akkadian root (AB, vol. 20, p. 72), which would make it parallel to "diviners" (line 2). Note how similar the Hebrew words are.

#1 בדים to #2 ברים

The Barim priests of Babylon were known for their predictions (Leupold, p. 133).

44:26 "Confirming the word of His servant" God is in control of history. His forth-telling of future events is one way to prove to all mankind that God is the only Creator, Redeemer God (cf. 41:22-23; 45:7,26). Throughout this section of Isaiah prophecy is used as a means of God demonstrating His ability over against the inability of the occult practices to determine future events.

The words "servant" (BDB 712) and "messenger" (BDB 521) are parallel. The first is singular and the second plural. Is this meant to refer to

1. the Servant

2. the prophets

or are both to be understood as the prophet? Thereby, "servant" would be a way to characterize all prophets.

This verse may be an allusion to Isa. 2:2-4 or Micah 4:1-4.

▣ "It is I who says of Jerusalem, 'she shall be inhabited'" This is a very specific prophecy of not only the restoration of Jerusalem but also of the cities of Judah (cf. 2:2-4; Mic. 4:1-3).

44:27 There has been much discussion on the meaning of this verse. These are the theories:

1. YHWH controls the waters of chaos (cf. Genesis 1; Psalm 74:12-17; Isa. 51:10).

2. It is a reference to God's splitting of the Red Sea and the Jordan River and, therefore, is a reference to the Exodus.

3. It shows that God can overcome any barrier and is used in the sense of God drying up or overcoming the Euphrates River (i.e., note Isa. 11:15-16) so that Cyrus can defeat Babylon.

4. This is used in some sense that God is the controller of moisture which proves that he is the fertility God and not Ba'al.

44:28 "It is I who says of Cyrus" Cyrus is mentioned by name for the first time in this context. He is also mentioned by name in 45:1. Josephus, in his book, Antiquities of the Jews, 11.5, says that Jewish tradition believes that prophecies were shown to Cyrus and that he allowed the Jews to return to Judah. We also learn that Cyrus was impressed by these prophecies in II Chr. 36:22-23.

▣ "He is My shepherd" This term primarily speaks of a leader or administrator. There are two very strong kingly terms used here, "shepherd" (BDB 944 I) in 44:28 and "anointed one" (BDB 603) in 45:1. Both of these terms show that God will use Cyrus to accomplish His purposes. This does not imply that Cyrus became a believer (cf. v. 5c), but that God uses human instrumentality in order to accomplish His purposes (i.e., Exod. 3:7-10).

▣ "Your foundation will be laid" The fulfillment of this prophecy, related to both the city of Jerusalem and the temple, is found in the books of Ezra, Nehemiah, and Haggai.

NASB (UPDATED) TEXT: 45:1-7
¹Thus says the Lord to Cyrus His anointed,
Whom I have taken by the right hand,
To subdue nations before him
And to loose the loins of kings;
To open doors before him so that gates will not be shut:
²"I will go before you and make the rough places smooth;
I will shatter the doors of bronze and cut through their iron bars.
³I will give you the treasures of darkness
And hidden wealth of secret places,
So that you may know that it is I,
The Lord, the God of Israel, who calls you by your name.
⁴For the sake of Jacob My servant,
And Israel My chosen one,
I have also called you by your name;
I have given you a title of honor
Though you have not known Me.
⁵I am the Lord, and there is no other;
Besides Me there is no God.
I will gird you, though you have not known Me;
⁶That men may know from the rising to the setting of the sun
That there is no one besides Me.
I am the Lord, and there is no other,
⁷The One forming light and creating darkness,
Causing well-being and creating calamity;
I am the Lord who does all these."

45:1 "anointed" This is a title in the OT used for several kinds of people.

1. for King Saul, I Sam. 12:3; 24:6

2. for the people of God, Hab. 3:13

3. for the Patriarchs, Ps. 105:15

4. for the priests, Lev. 4:3,5,16

5. for "the Coming One," Dan. 9:25; Ps. 2:2

It is used as a Messianic title developed during the inter-biblical period. The term "Messiah" (see Special Topic at 40:14) comes from the Hebrew term "Anointed One." Cyrus being called by this term shows that election in the OT was primarily for service, not salvation.

▣ "by the right hand" See Special Topic at 40:2.

▣ "to loose the loins of kings" This refers to loosening the sash, which either implies a man's garments were free-flowing which made it difficult to move, or the sash may have held weapons and they, therefore, dropped to the ground (cf. v. 5).

45:2

NASB"rough places smooth"
NKJV"crooked places straight"
NRSV, TEV"level the mountains"
NJB"open gateways"

The NRSV is literal (cf. 49:11). It is also found in the DSS and LXX. Mountain may be a metaphor of problems or fears (cf. 40:4; 41:15; 42:15).

▣ "shatter the doors of bronze, and cut through their iron bars" These are all metaphors to show that God will cause Cyrus to succeed in his conquest over the walled cities of Mesopotamia and Palestine. It is interesting that the historian, Herodotus, 1:179, mentions that the city of Babylon had over 100 brass gates.

45:3 "treasures of darkness" This is the hidden wealth of the empires of Mesopotamia and the Near East.

45:4 "For the sake of Jacob My servant,

And Israel My chosen one" Here we have the first of two reasons why God used Cyrus: (1) the restoration of His chosen people and (2) He wanted the people of Israel to be a light to the world, v. 6. Israel was not a light so God used Cyrus (cf. Ezek. 36:22-38).

▣ "Though you have not known Me" God used Cyrus even though he did not know Him. There is a play on the word "know" in vv. 4,5,6. In Hebrew the term "know" speaks of intimate personal relationship (cf. Gen. 4:1), not only cognitive knowledge. There is no merit on Cyrus' part that God should choose him, but God used him for divine purposes (see Special Topic at 40:15).

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

45:5 "I am the Lord, and there is no other" This is an affirmation of monotheism (cf. 44:24; 45:6-7,14,18,21,22, see SPECIAL TOPIC: MONOTHEISM at 40:14).

▣ "Besides Me there is no God" This is another way of referring to monotheism (cf. 44:6,8; 43:11).

▣ "I will gird you" This means "arm you." The weapons were worn on the girdle (cf. v. 1). This is the opposite of v. 1d.

45:6 "That men may know from the rising to the setting of the sun

That there is no one besides Me" Here again is the astonishing prophecy that God chose Cyrus for the same purpose that He chose Israel, which was to reveal Himself to all the world so that all the world might come to know Him.

45:7 This verse has caused much consternation among commentators because it seems to make God the creator of evil. Basically, what is seen here is the denial of a dualism in the universe. This may reflect the Persian influence of Zoroastrianism, but we are uncertain of Cyrus' relationship to this developed dualism. This verse is basically saying that there is only one causality in the universe (cf. Eccl. 7:14; Amos 3:6b). God is in control of all things. He uses evil for His purposes! This is another way of affirming monotheism.

Verse 7 is a series of Qal participles relating to God's creating activities put in contrasting pairs.

1. forming - BDB 427, KB 428

2. creating - BDB 135, KB 153

3. causing - BDB 793, KB 889

4. creating - BDB 135, KB 153

5. doing - BDB 793, KB 889

Be careful of taking one verse out of a poetic context and using it as the basis of a doctrinal statement. Genre and context are crucial in proper interpretation!

NASB (UPDATED) TEXT: 45:8
⁸Drip down, O heavens, from above,
And let the clouds pour down righteousness;
Let the earth open up and salvation bear fruit,
And righteousness spring up with it.
I, the Lord, have created it."

45:8 The prophet is using the crisis of his own day to foreshadow the future kingdom of God. In context, this verse is influenced by v. 6, which means that this is the idealistic future when all humans will know and worship God, which was the purpose of the original creation (cf. Gen. 3:8).

▣ Verse 8 is a series of commands (i.e., prayers) directed toward God's created order.

1. drip down - BDB 950, KB 1271, Hiphil imperative

2. pour - BDB 633, KB 683, Qal imperfect used in a jussive sense

3. open - BDB 834, KB 986, Qal imperfect used in a jussive sense

4. bear fruit - BDB 826, KB 963, Qal imperfect used in a jussive sense

5. spring up - BDB 855, KB 1033, Qal imperfect used in a jussive sense

YHWH ends the paragraph/verse with His summary statement of His creating power (BDB 135, KB 153, Qal perfect)! This emphasis on God as creator introduces the rest of the chapter (esp. v. 18). As He created the earth, so too, Israel. Creation has a relational purpose.

NASB (UPDATED) TEXT: 45:9-10
⁹"Woe to the one who quarrels with his Maker --
An earthenware vessel among the vessels of earth!
Will the clay say to the potter, 'What are you doing?'
Or the thing you are making say, 'He has no hands'?
¹⁰Woe to him who says to a father, 'What are you begetting?'
Or to a woman, 'To what are you giving birth?'"

45:9 "Woe to the one who quarrels with his Maker-" We have seen several allusions to the court scene literary model in Isaiah 40-45. Now "woe" identifies another prophetic literary model, "the funeral dirge." It was a "grave" warning to those (Jews or Gentiles) who question YHWH. In context, this strophe would refer to the shock felt by Jews at the inclusion of Gentiles!

This shows the presence of some Jews who reacted negatively to God's way of handling redemption (cf. v. 11). They were upset that God would use an unbelieving ruler such as Cyrus (cf. v. 13). This is very similar to the prophet Habakkuk's incredulous thoughts about God using Babylon.

▣ "Will the clay say to the potter" This concept of humans as clay and God as potter is common in the Bible, probably because

1. humans are made from the dust or clay and will return to dust (cf. Isa. 29:16; Jer. 18:1ff; Rom. 9:20-21)

2. it highlights YHWH's freedom to do with His creation whatever He desires and purposes

NASB, NKJV"He has no hands"
NRSV, JPSOA"Your work has no handles"
REV, REB"you have no skill"
NJB"your work has no hands"
Peshitta"am I not the work of your hands"
NAB"what you are making has no hands"

This can mean

1. the idols have no hands

2. the craftsmen have no skill

3. the vessel has no handles

It is best just to recognize the ambiguity and look to the other lines of v. 9 and v. 10 for a general contextual meaning. That which is the created cannot question the creator!

NASB (UPDATED) TEXT: 45:11-13
¹¹Thus says the Lord, the Holy One of Israel, and his Maker:
"Ask Me about the things to come concerning My sons,
And you shall commit to Me the work of My hands.
¹²It is I who made the earth, and created man upon it.
I stretched out the heavens with My hands
And I ordained all their host.
¹³I have aroused him in righteousness
And I will make all his ways smooth;
He will build My city and will let My exiles go free,
Without any payment or reward," says the Lord of hosts.

45:11 This verse starts out with several titles for God.

1. YHWH

2. the Holy One of Israel

3. Israel's Maker (BDB 427, KB 428, Qal participle)

It then continues the emphasis on YHWH as the predictor of future events (i.e., Cyrus' conquest).

The UBS Text Project (p. 125) suggests, "questions me about the things to come, (but) as to my sons and the work of my hands, let me take care of them!"

45:12 "And I ordained all their host" Here again YHWH is magnifying His unique place as Creator of heaven and earth. The Babylonians worshiped the stars and planets. This is a strong statement that YHWH commanded (BDB 845, KB 1010, Piel perfects) all their hosts (cf. 40:26). This emphasis on YHWH as the creator and controller of the heavenly bodies (i.e., sun, moon, stars, planets, comets) functions like Genesis 1 in showing the folly of astral worship.

In Isa. 24:21-22 the word "host" is used for the angelic powers behind the nations (cf. the LXX of Deut. 32:8 and Daniel 10). Whether it is angelic or planetary, YHWH is in control of all the lesser gods of the universe called elohim. There is no other God but YHWH, but there are other spiritual forces.

SPECIAL TOPIC: ANGELS AND THE DEMONS

45:13 "I have aroused him in righteousness" The NIV translates the "him" as Cyrus. YHWH stirred up Cyrus to do His will. This refers to (1) the rapid and complete conquests by Cyrus and (2) the decree of Cyrus which allowed all the exiled people groups to go home and rebuild their national temples. This decree was given in 538 b.c., one year after the fall of Babylon.

▣ "Without any payment or reward" YHWH will give Cyrus II victory and he in turn will let Israel return to Judah without a bribe or payment (TEV).

The Jewish Study Bible (p. 876) says that v. 14 refers to YHWH's reward to Cyrus.

NASB (UPDATED) TEXT: 45:14-17
¹⁴Thus says the Lord,
"The products of Egypt and the merchandise of Cush
And the Sabeans, men of stature,
Will come over to you and will be yours;
They will walk behind you, they will come over in chains
And will bow down to you;
They will make supplication to you:
'Surely, God is with you, and there is none else,
No other God.'"
¹⁵Truly, You are a God who hides Himself,
O God of Israel, Savior!
¹⁶They will be put to shame and even humiliated, all of them;
The manufacturers of idols will go away together in humiliation.
¹⁷Israel has been saved by the Lord
With an everlasting salvation;
You will not be put to shame or humiliated
To all eternity.

45:14 It is uncertain if vv. 14-17 comprise a literary unit. It is obvious that vv. 15-17 are referring to Israel. It is possible that v. 14 may refer to Persia (cf. 43:3) and not to Judah. However, these same nations are given as a ransom for God's people in 43:3. All the world was meant to come to God in 45:20-22. Therefore, Judah could be the subject of v. 14. This is very similar to the prophecies that all the nations will stream to a restored Zion (cf. 2:2-4; 60:1ff; Ps. 72:8-11).

The summary line of v. 14, "No other God," carries over to v. 16 (i.e., "they"). Both the idols and their worshipers shall be

1. put to shame - BDB 101, KB 116, Qal perfect

2. humiliated - BDB 487, KB 480, Niphal perfect

But Israel will not (cf. v. 17)!

45:15 Notice the names for God

1. God (El, BDB 42)

2. God (Elh, BDB 43) of Israel

3. Savior (BDB 446)

The Savior of Israel did hide Himself from His people for a period of time because of their sin and rebellion (cf. 1:15; 8:17; 54:8; 57:17; Ps. 44:24; 88:14, also note Job 13:24). But that period of judgment has passed (cf. 40:2) and now the return and restoration has begun through Cyrus.

The AB, vol. 20, p. 82, suggests this hiddenness is because Israel was a small and insignificant nation at this period of time.

45:16 See note at v. 14. Verse 16 is theologically parallel to 44:11.

45:17 This is a wonderful promise but readers need to remember it is conditional on Israel's covenant obedience. Just to read this and forget that Israel was again conquered and destroyed by both Greece and Rome shows the limits of proof-texting.

The problem was not YHWH's love and promises, but Israel's inability to keep His commandments.

The Hebrew terms "everlasting" (BDB 761) and "eternity" (BDB 761) are from a Hebrew root that has a wide range of meaning (semantic field). See Special Topic below.

SPECIAL TOPIC: FOREVER ('OLAM)

NASB (UPDATED) TEXT: 45:18-19
¹⁸For thus says the Lord, who created the heavens
(He is the God who formed the earth and made it,
He established it and did not create it a waste place,
But formed it to be inhabited),
I am the Lord, and there is none else.
¹⁹I have not spoken in secret,
In some dark land;
I did not say to the offspring of Jacob,
'Seek Me in a waste place';
I, the Lord, speak righteousness,
Declaring things that are upright."

45:18 "He established it and did not create it a waste place" This is an allusion to Gen. 1:2. It could be translated "without form" (BDB 1062). God always had a purpose for creation. That purpose is that it would be inhabited. There was a development in God's creation. This does not prove some kind of destruction between Genesis 1:1 and 1:2 (i.e., the Gap Theory).

▣ "But formed it to be inhabited)" This is used by the rabbis to stress that everyone should marry (cf. Gen. 1:28; 9:1,7).

45:19 YHWH has asserted over and over in this section of Isaiah that He is the God who hears and acts; Who knows the future and sets its course! This theological assertion is a primary evidence of His existence! The other evidence is the existence of Israel and her return to the Promised Land.

NASB (UPDATED) TEXT: 45:20-25
²⁰"Gather yourselves and come;
Draw near together, you fugitives of the nations;
They have no knowledge,
Who carry about their wooden idol
And pray to a god who cannot save.
²¹Declare and set forth your case;
Indeed, let them consult together.
Who has announced this from of old?
Who has long since declared it?
Is it not I, the Lord?
And there is no other God besides Me,
A righteous God and a Savior;
There is none except Me.
²²Turn to Me and be saved, all the ends of the earth;
For I am God, and there is no other.
²³I have sworn by Myself,
The word has gone forth from My mouth in righteousness
And will not turn back,
That to Me every knee will bow, every tongue will swear allegiance.
²⁴They will say of Me, 'Only in the Lord are righteousness and strength.'
Men will come to Him,
And all who were angry at Him will be put to shame.
²⁵In the Lord all the offspring of Israel
Will be justified and will glory."

45:20 "Gather yourselves and come;

Draw near together, you fugitives of the nations;

They have no knowledge"

Some say this refers to scattered, exiled Israelites returning home (i.e.,"you fugitives of the nations," also note v. 25), while others believe it is another general invitation to the Gentile nations, as in vv. 6,22,23 (cf. Rom. 14:11; Phil. 2:10). Both are possible in this context.

There is a series of commands in vv. 20-22 related to how humans are to approach YHWH and respond to His offer of availability.

1. gather yourselves - BDB 867, KB 1062, Niphal imperative, v. 20

2. come - BDB 97, KB 112, Qal imperative, v. 20

3. draw near - BDB 620, KB 670, Hiphil imperative, v. 20

4. turn to Me - BDB 815, KB 937, Qal imperative, v. 22

5. be saved - BDB 446, KB 448, Niphal imperative, v. 22

The NT uses v. 23 in two quotes that refer to all humans (i.e., Rom. 14:11 and esp. Phil. 2:10)! What a wonderful invitation and fulfillment of Gen. 3:15 and 12:3 (see Special Topic at 40:15).

▣ "Who carry about their wooden idol" This calls on the nations to reject their idols who cannot act, and come to the God of Israel who can act and who will save them.

45:21 This is the imagery of a court scene. It predicts (1) Cyrus and his success and (2) the return of Israel as an evangelistic tool to bring the world to God. Here God is called a "Savior" and in this context implies not of Jews only but of the entire world (cf. v. 22). The obvious implication of monotheism (see Special Topic at 40:14) is that the One God loves all humans created in His image (cf. Gen. 1:26-27).

45:22 "Turn to Me" This is the Hebrew word that is used for worship (BDB 815, KB 937). As the people turn to God they leave their idolatry and sin (cf. 55:7).

Humans have a choice. They can turn to YHWH and be saved or turn to idols (cf. Lev. 19:4,31; 20:6; Deut. 31:18,20) and have no hope!

▣ "and be saved, all the ends of the earth" This is a reference to the universal salvation offered to all humans who will repent and trust in YHWH because there is no other God (cf. v. 21). This universal offer is so characteristic of Isaiah (cf. 2:2-4; 12:4-5; 25:6-9; 42:6-12; 49:5-6; 51:4-5; 60:1-3; 66:23). This can be translated "save themselves" (Niphal imperative), which would be a play on Gen. 12:3.

45:23 "I have sworn by Myself" There is no higher oath possible!

▣ "The word has gone forth from My mouth in righteousness

And will not turn back"

This is the ancient belief in the power of the spoken word (cf. 24:3; 25:8; 40:8; 55:10-11). God said it; He wants the world to be saved (i.e., John 3:16)!

▣ "That to Me every knee will bow, every tongue will swear allegiance" This is used in this context of YHWH. However, in Phil. 2:10 it is used of all conscious creation confessing Jesus Christ as Lord. The context again shows that God wants the whole world to come to Him and later revelation will show it is through His Messiah, Jesus Christ, that this universal offer is accomplished (cf. Mark 10:45; II Cor. 5:21).

The theological issue is very clear. If the NT is revelation, then the OT promises to national Israel have been widened.

SPECIAL TOPIC: CRUCIAL INTRODUCTORY ARTICLE TO REVELATION

45:24 "And all who are angry at Him shall be put to shame" This does show that one day all peoples, whether they believe in YHWH or not, will acknowledge Him as Lord (cf. Philippians 2). Some will have previously acknowledged Him and be saved, but some will acknowledge Him just before judgment and separation (cf. Matt. 25:31-46; Rev. 20:11-15).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the characteristics of God mentioned in Isa. 44:24-28. (there are nine relative clauses)

2. Why did God choose Cyrus?

3. What is the significance of the Hebrew word "know" (cf. 45:4-6)?

4. Why is Isa. 45:6 so significant?

5. List the number of times and ways the doctrine of monotheism is mentioned in this passage.

6. Does Isa. 45:8 refer to the return from exile or the Messianic kingdom? Why?

7. What is the significance of Isa. 45:22?

8. How is Isa. 45:23 used in the NT and what significance does it have for this passage?

Passage:

Isaiah

Isaiah 46

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Babylon's Idols and the True God	Dead Idols and the Living God	The Lord Supports Israel	The Lord of the World and the Idols of Babylon (45:20-46:13)	The Fall of Babylon
46:1-2 (1-2)	46:1-2 (1-2)	46:1-2 (1-2)	46:1-2 (1-2)	46:1-13 (1-13)
46:3-4 (3-4)	46:3-4 (3-4)	46:3-4 (3-4)	46:3-4 (3-4)
46:5-7 (5-7)	46:5-7 (5-7)	46:5-7 (5-7)	46:5-7 (5-7)
46:8-11 (8-11)	46:8-11 (8-11)	46:8-11 (8-11)	46:8-11 (8-11)
46:12-13 (12-13)	46:12-13 (12-13)	46:12-13 (12-13)	46:12-13 (12-13)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Leupold, in his commentary on Isaiah, p. 147, reminded me that

1. in Isaiah 14 the kingdom of Babylon is judged

2. in Isaiah 46 the idols of Babylon are judged

3. in Isaiah 47 the nation, personified as a queen, is judged

B. Babylon, in the Bible, is a metaphor for all human society organized and functioning apart from God. It is mankind's attempt to meet his needs with his own resources. Babylon is personified as the great whore in Revelation 18.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 46:1-2
¹Bel has bowed down, Nebo stoops over;
Their images are consigned to the beasts and the cattle.
The things that you carry are burdensome,
A load for the weary beast.
²They stooped over, they have bowed down together;
They could not rescue the burden,
But have themselves gone into captivity.

46:1 "Bel" Bel (BDB128, KB 132, Akkadian for "lord") is a similar title to the Canaanite title Ba'al. This is a reference to the chief god of the Akkadian pantheon (Enlil, who was called "lord"). As Babylon came to power the chief deity's name was changed to Marduk (BDB 597, cf. Jer. 50:2).

▣ "Nebo" This was the son of Marduk (named only here in the OT) and was the god of learning and writing (BDB 612). Bel and Nebo can be seen in many of the Babylonian names of the period (Nebuchadnezzar [Dan. 1:1]; Nebushazban [Jer. 39:13]; Nebuzaradan [Jer. 39:9]; Nabopolassar [first king of Neo-Babylon, and Nebuchadnezzar's father]; Nabonidus [Belshazzar's father, last king of Neo-Babylon]; Belteshazzar [Dan. 1:7]; Belshazzar [Dan. 5:1]). These were the two chief gods of the Babylonian pantheon.

▣ "bowed down. . .stoops over" There is a play on the concept "bow down" (BDB 505, KB 499). It relates to 45:23, the deities of Babylon are bowing before YHWH the Creator.

▣ "you carry. . .load. . .the burden" There is a play on the word "carry" in vv. 1-2 and 3-4. First of all the idols of Babylon must be carried on beasts of burden to try to escape the Persians or in ritual marches through the street of the large cities. God carries His children, both metaphorically in the womb and later, throughout their lives (cf. v. 4). It is the inability of the Babylon gods to hear, to act versus the care, provision, and grace acts of the God of Israel, with which they are contrasted in vv. 1-4.

46:2 "But have themselves gone into captivity" Here these Babylonian idols are personified as going into captivity with their people.

NASB (UPDATED) TEXT: 46:3-4
³"Listen to Me, O house of Jacob,
And all the remnant of the house of Israel,
You who have been borne by Me from birth
And have been carried from the womb;
⁴Even to your old age I will be the same,
And even to your graying years I will bear you!
I have done it, and I will carry you;
And I will bear you and I will deliver you."

46:3 "Listen" This, like v. 12, is a Qal imperative (BDB 1033, KB 1570). See note at 44:1.

▣ "the remnant" See Special Topic below.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

▣ "have been carried from the womb" This primarily is a reference to God as parent and Israel as child. However, it also refers to the formation of the nation of Israel beginning with the Exodus (cf. Deut. 1:31; Isa. 63:9).

46:4 "Even to your old age" God not only created Israel but will sustain her (i.e., "carry" or "bear" them, cf. Exod. 19:4; Deut. 1:31; 32:11).

▣ "I shall be the same" This (lit. I Am He, cf. NKJV) is the concept that God does not change (cf. NJB, cf. Mal. 3:6). Even though Israel has been unfaithful to the covenant, God remains faithful. He is the God of covenant loyalty. He is the same yesterday, today, and forever!

▣ "And I will bear you and I will deliver you" This is a reference to the nation of Israel, but it is individualized also to every believer (singular verbs). Notice the verbs in v. 4.

1. God had created Israel (Qal perfect, BDB 793, KB 889)

2. God will continue to provide and protect

a. bear you - Qal imperfect, BDB 687, KB 741 (twice)

b. carry you - Qal imperfect, BDB 669, KB 724 (twice)

c. deliver you - Qal imperfect, BDB 572, KB 589

NASB (UPDATED) TEXT: 46:5-7
⁵"To whom would you liken Me
And make Me equal and compare Me,
That we would be alike?
⁶Those who lavish gold from the purse
And weigh silver on the scale
Hire a goldsmith, and he makes it into a god;
They bow down, indeed they worship it.
⁷They lift it upon the shoulder and carry it;
They set it in its place and it stands there.
It does not move from its place.

Though one may cry to it, it cannot answer;
It cannot deliver him from his distress."

46:5 "To whom would you liken Me" This is the emphasis that no one can be compared with YHWH (cf. 43:11; 44:6,8; 45:6). This is a comparison between YHWH and the idols of the nations (cf. Isa. 40:18-20; 44:9-20).

Notice the parallelism.

1. to whom would you liken Me - Piel imperfect (BDB 197, KB 225)

2. and make Me equal - Hiphil imperfect (BDB 1000, KB 1436)

3. and compare Me - Hiphil imperfect (BDB 605, KB 647)

4. that we should be alike - Qal imperfect (BDB 197, KB 225)

YHWH is unique! He is the ever-living, only-living, one true God (see Special Topic: Monotheism at 40:14). Also note the theological concept of Trinity at the Special Topic at 40:13.

46:6-7 These two verses are the contrast between the one true God of v. 5 and the idols of the nations.

1. people give money to make images and then bow down and worship them (v. 6)

2. they then move them here and there but they cannot move themselves; the idols cannot deliver (v. 7)

NASB (UPDATED) TEXT: 46:8-11
⁸"Remember this, and be assured;
Recall it to mind, you transgressors.
⁹Remember the former things long past,
For I am God, and there is no other;
I am God, and there is no one like Me,
¹⁰Declaring the end from the beginning,
And from ancient times things which have not been done,
Saying, 'My purpose will be established,
And I will accomplish all My good pleasure';
¹¹Calling a bird of prey from the east,
The man of My purpose from a far country.
Truly I have spoken; truly I will bring it to pass.
I have planned it, surely I will do it."

46:8 "Remember" This verse and the first line of v. 9 contain a series of imperatives.

1. remember, v. 8 - Qal imperative (BDB 269, KB 269)

2. be assured, v. 8 - Hithpoel imperative (BDB 84, KB 100)

3. recall, v. 8 - Hiphil imperative (BDB 996, KB 1427)

4. remember, v. 9 - same as #1

Number 2 is a rare form. The Aramaic Targums translate it as "take courage," possibly from a related Arabic root (cf. Leupold, p. 145).

▣ "you transgressors" This shows that some in Israel still had doubts about the way God was performing His task of redemption (cf. 45:9-11, the book of Habakkuk). This same group is referred to in v. 12 as "the stubborn minded" of the Jewish people.

46:9 "the former things long past" This could refer to

1. YHWH's ancient covenant with Abraham (cf. 43:18; 65:17; Jer. 16:14; 23:7)

2. YHWH's acts of birthing (i.e., the Exodus) them

3. Israel's ancient promise to be loyal and abide by the covenant (cf. Deut. 32:7)

4. YHWH's proof of His existence by predicting the future (cf. vv. 10,11; 42:9)

▣ "For I am God" See note at v. 5.

46:10-11 Again, God is using the example of predictive prophecy to show that He is in control of history. The emphasis on His purposes, mentioned so often in vv. 10-11, shows that history is not random but has a divine purpose (i.e., teleological; cf. Isa. 14:24,26; 25:1). This assurance of YHWH fulfilling His Divine Plan is also seen in 14:24; 25:1; 40:8; 55:11 (see Millard Erickson, Christian Theology, 2^nd ed., pp. 371-390).

The phrase in 10a is theologically parallel to 41:4; 44:6; 48:12. YHWH is the "present one" from the "very" beginning to the "very" end (i.e., the first and last)!

NASB (UPDATED) TEXT: 46:12-13
¹²"Listen to Me, you stubborn-minded,
Who are far from righteousness.
¹³I bring near My righteousness, it is not far off;
And My salvation will not delay.
And I will grant salvation in Zion,
And My glory for Israel."

46:12-13 This is a very important passage and shows that God will have mercy even on unbelieving Israel. This shows that the Jewish people did not deserve God's love and mercy. Many of them were still stubborn and stiff-necked (cf. 48:4), but God brought salvation to them because of Who He is and not because of who they are (cf. Ezek. 36:22-38). This is the New Covenant model (cf. Jer. 31:31-34).

46:12

NASB, NKJV,
LXX, Peshitta"righteousness"
NRSV"deliverance"
TEV, JPSOA,
NJB"saving justice. . . justice"

The Hebrew word used twice is "righteousness" (BDB 842). BDB says it is used of the salvation of God (#6a), Isa. 45:8; 46:13; 51:6.

The Hebrew term "salvation" (BDB 448) is parallel in v. 13b.

This is literally

1. My counsel (BDB 420) will stand - BDB 877, KB 1086, Qal imperfect

2. All My purpose (BDB 481 construct 343), I will accomplish - BDB 793 I, KB 889, Qal imperfect

▣ "Who are far from" This description of God's covenant people is contrasted with the nearness ("it is not far off," v. 13b) of YHWH's deliverance

1. through Cyrus II (temporal)

2. through the Messiah (eschatological)

Passage:

Isaiah

Isaiah 47

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Lament For Babylon	The Humiliation of Babylon	Lamentation Over Babylon	Judgment On Babylon	Lament For Babylon
47:1-7 (1-7)	47:1-3 (1-3)	47:1-4 (1-4)	47:1-3 (1-3)	47:1-3 (1-3)
	47:4 (4)		47:4 (4)	47:4-7 (4-7)
	47:5-7 (5-7)	47:5-7 (5-7)	47:5-7 (5-7)
47:8-11 (8-11)	47:8-9 (8-9)	47:8-9 (8-9)	47:8-9 (8-9)	47:8-15 (8-15)
	47:10-11 (10-11)	47:10-13 (10-13)	47:10-13 (10-13)
47:12-15 (12-15)	47:12-15 (12-15)
		47:14-15 (14-15)	47:14-15 (14-15)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. If chapter 46 emphasized the fall of the Babylonian idols, then chapter 47 describes the fall of the empire itself (i.e., the city of Babylon) along with its occult prophets and priests.

B. Verses 1-7 have a series of imperatives directed at Babylon, depicted as a prostitute/queen.

1. come down, v. 1 - Qal imperative (BDB 432, KB 434)

2. sit in the dust, v. 1 - Qal imperative (BDB 442, KB 444)

3. sit on the ground, v. 1 - same as #2 (notice the number of times this term is used in vv. 1 [twice],5, 8 [twice])

4. take, v. 2 - Qal imperative (BDB 542, KB 534)

5. grind, v. 2 - Qal imperative (BDB 377, KB 374)

6. remove your veil, v. 2 - Piel imperative (BDB 162, KB 191)

7. strip off the skirt, v. 2 - Qal imperative (BDB 362, KB 359)

8. uncover the leg, v. 2 - Piel imperative (BDB 162, KB 191)

9. cross the river, v. 2 - Qal imperative (BDB 716, KB 778)

10. let your nakedness be uncovered, v. 3 - Niphal jussive (BDB 162, KB 191)

11. sit silently, v. 5 - same as #3,4

12. go into darkness, v. 5 - Qal imperative (BDB 97, KB 112)

C. The prophetic literary form of this chapter is a "funeral dirge." It is recognized by its unique beat/meter in Hebrew (3, 2 beat, like the poems of Lamentations). It is a funeral lament but in a sarcastic sense (Taunt Song).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 47:1-7
¹"Come down and sit in the dust,
O virgin daughter of Babylon;
Sit on the ground without a throne,
O daughter of the Chaldeans!
For you shall no longer be called tender and delicate.
²Take the millstones and grind meal.
Remove your veil, strip off the skirt,
Uncover the leg, cross the rivers.
³Your nakedness will be uncovered,
Your shame also will be exposed;
I will take vengeance and will not spare a man."
⁴Our Redeemer, the Lord of hosts is His name,
The Holy One of Israel.
⁵"Sit silently, and go into darkness,
O daughter of the Chaldeans,
For you will no longer be called
The queen of kingdoms.
⁶I was angry with My people,
I profaned My heritage
And gave them into your hand.
You did not show mercy to them,
On the aged you made your yoke very heavy.
⁷Yet you said, 'I will be a queen forever.'
These things you did not consider
Nor remember the outcome of them.

47:1 "Come down" This is one of three literary models used by the Hebrew prophets to communicate their divine messages.

1. funeral dirge

2. court scene

3. promise oracle

▣ "O virgin daughter of Babylon" This was a Semitic idiom of security and preciousness in family metaphors. She (the Neo-Babylonian Empire) who was so secure and protected, has now become vulnerable.

▣ "sit in the dust. . .sit on the ground without a throne" This is literally "sit" (BDB 442, cf. vv. 1[twice],5,8 [twice]). It was one of the physical signs of mourning.

SPECIAL TOPIC: GRIEVING RITES

▣ "Chaldeans" This is parallel to "Babylon," see note at 43:14.

▣ "shall no longer be called tender and delicate" These two terms (BDB 940 and 772) are used in Deut. 28:56 for luxurious, extravagant living. This is contrasted with vv. 2-3, where she is now

1. a slave

2. a prostitute

47:2-3 This is a series of phrases used to describe one who used to be the queen of the nations (vv. 5,7) and is now a slave.

1. she grinds meal, v. 2

2. she removes her veil, v. 2

3. she had to prepare her clothes for hard labor, v. 2

4. she had to cross the rivers herself and not be carried (possibly into exile), v. 2

5. her nakedness was uncovered, v. 3

a. as a punishment for sin (cf. 20:4)

b. simply the lot of slaves who were poorly clad and sexually vulnerable

47:3

NASB"and will not spare a man"
NKJV"I will not arbitrate with a man"
NRSV"I will spare no one"
TEV"no one will stop me"
NJB"no one stands in My way"
JPSOA"let no man intercede"
REB"show clemency to none"

This is somewhat ambiguous but the term (BDB 803) had an etymological relationship to prayerful intercession (cf. 53:12; 59:16; Jer. 36:25). It seems to mean that no one could intercede for Babylon or that no human was powerful enough in prayer to stop YHWH's predetermined plan for her judgment.

47:4 This is an exclamation from the author which interjects itself into the flow of poetry. Three of the beautiful titles for God are seen here as the prophet praises God for Who He is. The titles are

1. Redeemer - an emphasis on God as Savior; He is the One who buys people back from slavery

2. Lord of hosts - a Persian title which focuses on one of two areas

a. the angelic council, Isa. 24:21-22

b. the astral deities of Babylon, Isa. 40:26

3. the Holy One of Israel - the title for God who will bring this to pass on behalf of His people

47:5 "Sit silently, and go into darkness" This major world power has now become a peasant. This verse tells her to seek obscurity and be silent (two imperatives).

▣ "The queen of kingdoms" This is an idiom of Neo-Babylon's view of itself and its power (cf. v. 7). The queen has become a sex slave (cf. vv. 2-3,8a). What she did to exiles will now happen to her (i.e., divinely caused role reversal).

It is just possible that this idiom relates to Nabonidus leading Neo-Babylon away from Marduk to the worship of the moon goddess called "the Queen of heaven." She was called Sin (Akkadian) or Nanna (Summerian).

SPECIAL TOPIC: MOON WORSHIP

47:6 "I was angry with My people" This explains why the Jews were taken into exile. In the ancient world the deity of the nation protected them. The fact that both Israel and Judah were taken captive was seen by the world as the gods of the Fertile Crescent being more powerful than the God of Israel, but this was not the case. God was using the powers of the Fertile Crescent to judge His people for their sin (cf. 42:24).

▣ "You did not show mercy on them" Although God gave His people to Assyria and Babylon in order to punish them, they went too far and now they will be judged for their lack of mercy.

47:7 "These things you did not consider

Nor remember the outcome of them"

The two verbs are Qal perfects, which denote a settled attitude.

1. did not consider, lit. "did not lay these things to heart"

2. did not remember their end

Notice how v. 8 continues the thought.

NASB (UPDATED) TEXT: 47:8-11
⁸"Now, then, hear this, you sensual one,
Who dwells securely,
Who says in your heart,
'I am, and there is no one besides me.
I will not sit as a widow,
Nor know loss of children.'
⁹But these two things will come on you suddenly in one day:
Loss of children and widowhood.
They will come on you in full measure
In spite of your many sorceries,
In spite of the great power of your spells.
¹⁰You felt secure in your wickedness and said,
'No one sees me,'
Your wisdom and your knowledge, they have deluded you;
For you have said in your heart,
'I am, and there is no one besides me.'
¹¹But evil will come on you
Which you will not know how to charm away;
And disaster will fall on you
For which you cannot atone;
And destruction about which you do not know
Will come on you suddenly."

47:8-9 "Who dwells securely. . .but these two things shall come upon you suddenly" It seems from Daniel 5 and from Herodotus that the people of Babylon laughed at the approaching Persian army. However, the Persian army rechanneled the waters of the Euphrates River, went under the walls of this magnificent city, and in one day the city fell (cf. Daniel 5). The people of Babylon saw the Persians as liberators because Belshazzar and his father, Nabonidus, had begun to worship a strange moon goddess called Sin (Nanna, see Special Topic at 47:5) and Cyrus allowed them to return to their traditional deities-Bel, Marduk, and Nebo.

47:8 "I am, and there is no one beside me" This is an obvious challenge to YHWH (cf. v. 10). Which One delivered His people? Which One is the true, unique God"

47:9 "Loss of children" Note Isa. 13:16,18. What she did to others will happen to her!

▣ "many sorceries. . .the great power of your spells" The emphasis on Babylon's occultic practices, made so specific here in v. 9, is continued in vv. 11-13. These practices are condemned in Deut. 18:9ff. For all her magical arts Babylon could not protect herself, which shows the corruptness and ineffectiveness of occult practices (i.e., the weakness of her gods).

47:10 "secure in your wickedness" The Dead Sea Scrolls change "wickedness" by changing a "d" to an "r," which makes it mean "knowledge." Either of these words fits the context.

▣ "No one sees me" This implies that they knew what they were doing was wicked and were trying to hide themselves (cf. Isa. 29:15).

47:11 "charm" This means "to bribe." Their magical charms could not bribe YHWH (cf. v. 3c).

▣ "atone" This is the Hebrew word "to cover" and is used of the OT concept of atonement as being a blood covering on the mercy seat (cf. Leviticus 16).

NASB (UPDATED) TEXT: 47:12-15
¹²"Stand fast now in your spells
And in your many sorceries
With which you have labored from your youth;
Perhaps you will be able to profit,
Perhaps you may cause trembling.
¹³You are wearied with your many counsels;
Let now the astrologers,
Those who prophesy by the stars,
Those who predict by the new moons,
Stand up and save you from what will come upon you.
¹⁴Behold, they have become like stubble,
Fire burns them;
They cannot deliver themselves from the power of the flame;
There will be no coal to warm by
Nor a fire to sit before!
¹⁵So have those become to you with whom you have labored,
Who have trafficked with you from your youth;
Each has wandered in his own way;
There is none to save you."

47:12 "Perhaps you may cause trembling" Leupold adds the word "me" to show the possibility that God is telling them to see if their spells threaten Him or cause Him to tremble. This seems to be the meaning of the passage. It may, however, refer to the Persian army (NJB).

47:13 Not only are Babylon's deities helpless and humiliated (cf. vv. 1-3,5), but also her prophets and counselors/sorcerers (cf. v. 14).

NASB, NKJV,
LXX"counsels"
NRSV, NJB "consultations"
TEV "advise"

This is the same Hebrew word (BDB 420) that is translated "purpose" in 46:10,11. This may be a contrast between YHWH's plans/purposes that will come to pass and the faulty, weak, ineffective plans/purposes of the Babylonian religious elite!

No one "counseled" YHWH (cf. 40:13). He always fulfills His plans (cf. 44:26; 46:10,11).

NASB, NKJV,
TEV, NJB,
LXX"astrologers"
NRSV "those who study the heavens"
JPSOA "scanners of heavens"
Peshitta "Chaldeans
Emphasized
Bible "the dividers of the heavens"

The MT has the Qal perfect of BDB 211, KB 237 (ketiv), which seems to mean "to divide" from an Arabic root. The Masoretic scholars suggested that the Qal participle of the same root be read (qere). If this is accurate then it is parallel with "those who gaze at the stars" (i.e., astrologers).

47:14 "There will be no coal to warm by,

Nor a fire to sit before"

Fire is used here as a judgment on the occultic practices of Babylon. Fire did have domestic purposes for cooking food and keeping warm, but this fire will be a fire of judgment.

SPECIAL TOPIC: FIRE

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the play between Isa. 45:23 and 46:1-2?

2. What is the word play between Isa. 46:1-2 and 46:3-4?

3. List the number of ways that monotheism is emphasized in Isaiah 46 and 47.

4. What does 46:8 have in common with Isa. 46:12?

5. How does one reconcile God's control over history and human freedom?

6. Why is Isa. 46:12-13 important to our concept of justification by faith?

7. List the number of ways that Babylon has fallen from luxury to slavery.

8. List the types of occult practices found in Isa. 47:9-13.

Passage:

Isaiah

Isaiah 48

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel's Obstinacy	Israel Refined for God's Glory	Hear and See	God is Lord of the Future	Yahweh Has Foretold Everything
48:1-11 (1-11)	48:1-2 (1-2)	48:1-2 (1-2)	48:1-2 (1-2)	48:1-11 (1-11)
	48:3-5 (3-5)	48:3-5 (3-5)	48:3-5 (3-5)
	48:6-8 (6-8)	48:6-8 (6-8)	48:6-8 (6-8)
	48:9-11 (9-11)	48:9-11 (9-11)	48:9-11 (9-11)
Deliverance Promised	God's Ancient Plan to Redeem Israel		Cyrus, the Lord's chosen Leader	Yahweh Has Chosen Cyrus
48:12-16 (12-16)	48:12-13 (12-13)	48:12-13 (12-13)	48:12-13 (12-13)	48:12-15 (12-15)
	48:14-16 (14-16)	48:14-16 (14-16)	48:14-15 (14-15)	Israel's Destiny
			48:16 (16a)	48:16-19 (16-19)
			The Lord's Plan for His People
48:17-19 (17-19)	48:17-19 (17-19)	48:17-19 (17-19)	48:17 (17)
			48:18-19 (18-19)	The End of the Exile
48:20-22 (20-22)	48:20-21 (20-21)	48:20-22 (20-22)	48:20-22 (20-22)	48:20-22 (20-22)
	48:22 (22)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. As YHWH addressed Babylon in chapters 46 and 47, He now addresses His people, His returnees, His faithful remnant.

B. Notice the different ways Israel is referred to.

1. O house of Jacob, v. 1

2. who are named Israel, v. 1

3. who came from the loins of Judah, v. 1

4. who swear by the name of the Lord, v. 1

5. who invoke the God of Israel, v. 1

6. you are obstinate, v. 4

7. you have been called a rebel from birth, v. 8

8. O Jacob, vv. 12,20

C. Notice the different titles and descriptions of YHWH

1. the name of the Lord, v. 1

2. the God of Israel, vv. 1,2

3. I am He, v. 12

4. I am the first, I am the last, v. 12

5. the Lord (YHWH), vv. 14,17,20,22

6. the Lord God (Adon YHWH), 16

7. Redeemer, v. 17

8. the Holy One, v. 17

9. the Lord your God, v. 17

D. There are several significant and theologically important verses in this section of Isaiah that will be developed in the NT.

1. 45:23

2. 46:8-11

3. 48:8-11

4. 48:16

E. Leupold entitles this chapter "A Sharp Rebuke and a Gracious Challenge" (p. 158). This fluctuation between judgment and mercy characterizes prophetic literature and it happens side by side with little or no transition.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 48:1-11
¹"Hear this, O house of Jacob, who are named Israel
And who came forth from the loins of Judah,
Who swear by the name of the Lord
And invoke the God of Israel,
But not in truth nor in righteousness.
²For they call themselves after the holy city
And lean on the God of Israel;
The Lord of hosts is His name.
³I declared the former things long ago
And they went forth from My mouth, and I proclaimed them.
Suddenly I acted, and they came to pass.
⁴Because I know that you are obstinate,
And your neck is an iron sinew
And your forehead bronze,
⁵Therefore I declared them to you long ago,
Before they took place I proclaimed them to you,
So that you would not say, 'My idol has done them,
And my graven image and my molten image have commanded them.'
⁶You have heard; look at all this.
And you, will you not declare it?
I proclaim to you new things from this time,
Even hidden things which you have not known.
⁷They are created now and not long ago;
And before today you have not heard them,
So that you will not say, 'Behold, I knew them.'
⁸You have not heard, you have not known.
Even from long ago your ear has not been open,
Because I knew that you would deal very treacherously;
And you have been called a rebel from birth.
⁹For the sake of My name I delay My wrath,
And for My praise I restrain it for you,
In order not to cut you off.
¹⁰Behold, I have refined you, but not as silver;
I have tested you in the furnace of affliction.
¹¹For My own sake, for My own sake, I will act;
For how can My name be profaned?
And My glory I will not give to another."

48:1 "Hear" This is a common imperative (BDB 1033, KB 1570) for Isaiah, as well as Deuteronomy, Kings, Job, Psalm, and Amos, to begin a new section (cf. 1:2,10; 7:13; 28:22; 36:13; 37:17; 47:18; 46:3,12; 47:8; 48:1,14,16; 49:1; 51:1,7; 55:2; 66:5). YHWH wants His message "heard" and "lived out." Revelation demands obedience! Truth is not only mental but lifestyle!

NASB, NRSV"from the loins of Judah"
NKJV"from the wellsprings of Judah"
TEV"you who are descended from Judah"
NJB"issued from the waters of Judah"

There are three Hebrew words that attempt to explain this text.

1. "waters," וממי (the UBS Text Project gives it a "B" rating)

2. "loins," וממעי (NASB, NRSV, AB)

3. "seed," ומזרע

All of these Hebrew terms are metaphorical of the descendants by natural means of a group, tribe, family.

Notice that all the descendants are designated by

1. Jacob

2. Israel

3. Judah

This implies the returnees (mostly from the southern three tribes called Judah) from exile. Israel now refers to all of Abraham's seed, as it did before the United Monarchy split in 922 b.c.

▣ "Who swear. . .invoke" Both of these verbs refer to worship acts.

1. swear by the name (cf. 19:18; 65:16)

2. invoke (lit. "cause to remember," Hiphil, cf. 12:4; 26:13; 62:6)

NASB, NKJV,
LXX"But not in truth nor in righteousness"
NRSV"But not in truth or right"
TEV"But you don't mean a word you say"
NJB"Though not in good faith or uprightness"
JPSOA"Though not in truth and sincerity"
REB"But not with honesty and sincerity"

Wow, what a condemning evaluation of Israel's worship! The term "truth" is תמא (BDB 54) and means "faithfulness." See Special Topic at 42:3.

For the second word, ץדקה (BDB 842) see Special Topic below.

SPECIAL TOPIC: RIGHTEOUSNESS

48:2 The first two lines remind me of Jeremiah's "Temple Sermon" in Jeremiah 7, where the Israelites trust in the temple but not in YHWH.

1. call themselves after the holy city (BDB 894, KB 1128, Niphal perfect, cf. v. 1)

2. lean on (BDB 701, KB 759, Niphal perfect)

Their worship looked orthodox and pious but it was false and directed to the wrong source.

48:3 YHWH again speaks (notice the number of "I's") of His control of time and history. He uses predictive prophecy to show His people His existence and power.

48:4 YHWH describes His people as

1. obstinate (cf. Ezek. 2:4; 3:7)

2. neck is an iron sinew

3. forehead is bronze

▣ "know" This word (BDB 393, KB 390) is used several times in this chapter (cf. 48:4,6,7,8 [twice]), where it means "knowledge about," but it should mean "intimate fellowship with."

48:6 There is some question about how the verbs of the first two lines should be translated. I like the NJB's version, "You have heard and seen all this, why won't you admit it?"

The "it" refers to YHWH's predictions (cf. v. 5). YHWH proves His existence by His knowledge of and control of future events affecting all nations not just Israel/Judah.

For "new things" see full note at 62:2.

48:8 "deal very treacherously" This intensified grammatical form is a Qal imperfect and a Qal infinitive absolute of the same root (BDB 93, KB 108).

▣ "a rebel from birth" See Deut. 9:7. Even in the exit from Egypt, Israel was idolatrous (i.e., Ezek. 20:8,13; Amos 5:25-26).

48:9 This is a good summary of YHWH's problem with Abraham's seed. He wanted to use them so that the world would know Him and come to Him (cf. Gen. 12:3, see Special Topic at 40:15). But they were not faithful. He had declared, "the soul that sins it will die" (i.e., Gen. 2:16,17; Ezek. 18:4,20). Now God's word and God's purpose come into conflict. He will choose to act for the greater good (i.e., salvation of all humans, cf. I Sam. 12:22; Ps. 106:8; Jer. 14:7; Ezek. 20:8-9,14,17). The text that describes this so well is Ezek. 36:22-38! YHWH acts for Israel for His greater purpose! Is this not what Isa. 48:11 is affirming? This is the wonderful message of Isaiah. See Special Topic at 40:15.

NASB (UPDATED) TEXT: 48:12-16
¹²"Listen to Me, O Jacob, even Israel whom I called;
I am He, I am the first, I am also the last.
¹³Surely My hand founded the earth,
And My right hand spread out the heavens;
When I call to them, they stand together.
¹⁴Assemble, all of you, and listen!
Who among them has declared these things?
The Lord loves him; he will carry out His good pleasure on Babylon,
And His arm will be against the Chaldeans.
¹⁵I, even I, have spoken; indeed I have called him,
I have brought him, and He will make his ways successful.
¹⁶Come near to Me, listen to this:
From the first I have not spoken in secret,
From the time it took place, I was there.
And now the Lord God has sent Me, and His Spirit."

48:12 "I am He, I am the first, I am also the last" This is a recurrent idiom in Isaiah (cf. 41:4; 44:6) and becomes a common designation for Christ in Rev. 1:8,17; 22:13! It denotes the God of creation (v. 13) and eternity. Eternity past, eternity future. The only God is YHWH (see SPECIAL TOPIC: MONOTHEISM at 40:14).

48:14 The two imperatives of line 1 are repeated in v. 16, line 1.

Also note the parallelism between "the Lord loves him" and "His arm." Cyrus is God's instrument against Babylon on behalf of Israel.

48:15 The first phrase ("I, even I, have spoken," BDB 180, KB 210, Piel perfect) is a way of accepting the power of YHWH's spoken word (cf. 55:11). His purposes cannot be thwarted!

48:16

NASB"now the Lord God has sent Me, and His Spirit"
NKJV"and now the Lord God and His Spirit have sent Me"
NRSV"and now the Lord God has sent me and his spirit"
TEV"Now the Sovereign Lord has given me his power and sent Me"
NJB"and now Lord Yahweh has sent me with his spirit"
JPSOA"and now the Lord God has sent me, endowed with His Spirit"
LXX"and now the Lord has sent me and his spirit"

Wow! How many persons and who are they who are being mentioned? Who is the speaker? Obviously one is YHWH. His Spirit is probably the same as Gen. 1:2; Isa. 11:2; 42:1; 61:1. But who is the "me"?

1. the "I" of line 3

2. the prophet Isaiah

3. the Messiah (or the Servant)

4. Cyrus II (as if speaking)

Christians can easily see the Trinity in this text (see Special Topic at 40:13). The same three persons are mentioned again in 61:1.

See SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT at 42:1.

NASB (UPDATED) TEXT: 48:17-19
¹⁷Thus says the Lord, your Redeemer, the Holy One of Israel,
I am the Lord your God, who teaches you to profit,
Who leads you in the way you should go.
¹⁸If only you had paid attention to My commandments!
Then your well-being would have been like a river,
And your righteousness like the waves of the sea.
¹⁹Your descendants would have been like the sand,
And your offspring like its grains;
Their name would never be cut off or destroyed from My presence."

48:17 "the Lord, your Redeemer, the Holy One of Israel" This is a recurrent title in this section of Isaiah (cf. 41:14; 43:14; 49:7,26; 54:5,8). It is expressed in a slightly different but parallel way in 49:26, "I the Lord, am your Savior, and your Redeemer, the Mighty One of Jacob." See SPECIAL TOPIC: NAMES FOR DEITY at 40:3.

▣ "who teaches you to profit" This is "profit" (BDB 418 I, Hiphil infinitive construct) in the sense of advantage (cf. Job 21:15; 35:3; Jer. 12:13; Isa. 47:12). Often it is used of what idols cannot do for the worshiper (cf. 44:9,10; 57:12; I Sam. 12:21; Jer. 2:8; 7:8,11; 23:32; Hab. 2:18).

▣ "Who leads you in the way you should go" This is the Semitic idiom of the righteous life as a "good path" (cf. Ps. 32:8; 119:105). Here it probably refers to YHWH's presence and provision on the way home from exile (cf. v. 20; 49:9-10).

48:18-19 This is a "what if. . ." text that reflects the covenant blessing and cursing of Leviticus 26 and Deuteronomy 27-29. Israel sinned and reaped the terrible consequences. She was created for righteousness and revelation, but disobedience and idolatry led to darkness and confusion.

NASB (UPDATED) TEXT: 48:20-22
²⁰Go forth from Babylon! Flee from the Chaldeans!
Declare with the sound of joyful shouting, proclaim this,
Send it out to the end of the earth;
Say, The Lord has redeemed His servant Jacob."
²¹They did not thirst when He led them through the deserts.
He made the water flow out of the rock for them;
He split the rock and the water gushed forth.
²²"There is no peace for the wicked," says the Lord.

48:20 This is a series of commands to the returning Jewish exiles.

1. Go forth from Babylon - Qal imperative (BDB 422, KB 425)

2. Flee from the Chaldeans - Qal imperative (BDB 137, KB 156)

3. Declare with the sound of joyful shouting - Hiphil imperative (BDB 616, KB 665)

4. Proclaim this - Hiphil imperative (BDB 1033, KB 1570)

5. Send it out to the end of the earth - Hiphil imperative (BDB 422, KB 425)

6. Say. . . - Qal imperative (BDB 55, KB 65)

YHWH announces to His people to leave exile and go home. To the world He announces His purpose (cf. 62:11; Jer. 31:10; 50:2) and that He has accomplished it! He wants the world to know so they will come to know Him (cf. 2:2-4; 42:6; 45:22-23; 51:4-5; 60:1,3; Acts 13:46-49)!

48:21 The return from Assyrian and Babylonian exile was seen as a new exodus and wilderness wandering. YHWH will provide their every need. He will be with them as He was with the Israelites during the exodus.

48:22 This is a summary statement related to unbelievers, idolaters (cf. 57:21; 59:8). Any path without YHWH is a path of destruction and ruin. This decision-making process is known in the OT as "the two ways" (cf. Deut. 30:15; Pro. 4:10-19; Jer. 21:8; Matt. 7:13-14).

Passage:

Isaiah

Isaiah 49

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Salvation Reaches to the End of the Earth	The Servant, The Light to the Gentiles	The Second Servant Song	Israel, A Light to the Nations	Second Song of the Servant
49:1-4 (1-4)	49:1-2 (1-2)	49:1-4 (1-4)	49:1-3 (1-3)	49:1-7 (1-7)
	49:3-4 (3-4)
			49:4-5 (4-5)
49:5-7 (5-7)	49:5-6 (5-6)	49:5-6 (5-6)
		Return and Restoration	49:6 (6)
	49:7 (7)	49:7 (7)	49:7a (7a)
			49:7b (7b)
			The Restoration of Jerusalem	The Joyful Homecoming
49:8-13 (8-13)	49:8-9a (8-9a)	49:8-12 (8-12)	49:8-10 (8-10)	49:8-12 (8-12)
	49:9b-12 (9b-12)
			49:11-16 (11-16)
	49:13 (13)	49:13 (13)		49:13-17 (13-17)
Promises to Zion	God Will Remember Zion
49:14-21 (14-21)	49:14-18 (14-18)	49:14-18 (14-18)
			49:17-18 (17-18)
				49:18-22 (18-22)
	49:19-21 (19-21)	49:19-21 (19-21)	49:19-21 (19-21)
49:22-23 (22-23)	49:22-23 (22-23)	49:22-23 (22-23)	49:22-23 (22-23)
				49:23-26 (23-26)
49:24-26 (24-26)	49:24 (24)	49:24-26 (24-26)	49:24 (24)
	49:25-26 (25-26)		49:25-26 (25-26)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The literary unit of Isaiah 40-66 focuses on God's restoration of His people through the work of "His Servant" (cf. chapters 49-57).

B. This passage is known as the second Servant Song. See full list of the Songs/Poems at the Introduction to chapter 42, A.

C. This chapter has several important truths.

1. God has prepared a special Savior/Servant

2. This special Servant will bring all people to God

3. God has not forgotten His Servant nation, Israel

D. Note the parallel themes and imagery between chapters 40 and 49.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 49:1-4
¹ "Listen to Me, O islands,
And pay attention, you peoples from afar.
The Lord called Me from the womb;
From the body of My mother He named Me.
²He has made My mouth like a sharp sword,
In the shadow of His hand He has concealed Me;
And He has also made Me a select arrow,
He has hidden Me in His quiver.
³He said to Me, "You are My Servant, Israel,
In Whom I will show My glory."
⁴But I said, "I have toiled in vain,
I have spent My strength for nothing and vanity;
Yet surely the justice due to Me is with the Lord,
And My reward with My God."

49:1 "Listen" See full note on the introductory imperative at 48:1.

There are two imperatives that introduce this new literary unit.

1. listen - Qal imperative (BDB 1033, KB 1570)

2. pay attention - Hiphil imperative (BDB 904, KB 1151)

God's revelation of Himself and His purposes was meant to be heard, understood, and acted on!

▣ "O islands. . .peoples from afar" These parallel phrases show the universal implications of the "servant's" task (cf. 42:7). The love of God

1. remembers its covenant with Abraham's descendants (cf. vv. 5-6b)

2. remembers the promise to all humans, Gen. 3:15; 12:3 (cf. v. 6c)

There is a dual aspect to YHWH's message

1. to the returning Jewish exiles under Cyrus

2. to the returning nations under the Servant/Messiah

There is always in Isaiah an eye on the present (Assyria); the near Future (Babylon, Persia), and the distant future (gospel age). YHWH's desires for Israel's

1. righteousness

2. revelation to the nations

was never fulfilled. The evangelistic mandate (see Special Topic at 40:15) was transferred to the NT people of God (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).

▣ "The Lord called Me from the womb" The NASB has the pronouns capitalized to show that they refer to the Messiah, the individualized Servant. God's special call is expressed in the Servant's prenatal call (as was Jeremiah, cf. Jer. 1:5). There is an obvious tension in these "Servant" passages between the individual and corporate aspects of the Servant. It is clear from 41:8-9; 42:19; 43:10; 49:3 that the title is corporate Israel. However, the individual focus of the singular pronouns of chapter 49 and the work of the individual in 52:13-53:12 show that these passages have a dual focus. This dual focus can also be seen in chapter 42. Verses 1-4 relate to the Messiah, while vv. 19-21 are obviously corporate Israel. Israel was called to be a kingdom of priests to bring the world to God, Gen. 12:1-3; Exod. 19:4-6. She failed because she did not and could not keep the covenant. God fulfilled His universal redemptive task through one faithful Israelite-Jesus! This same tension between the individual and corporate can be seen in that 49:6 is quoted in Luke 2:32 to refer to Jesus' ministry and in Acts 13:46-49 referring to the ministry of Paul and Barnabas.

▣ "From the body of My mother" The word "body" is literally "inward parts" (BDB 588). This speaks of the creation and development of a baby (cf. Ps. 139:13). This same word is used in 48:19 for "offspring" (also note Gen. 15:4).

▣ "He named Me" The Servant is called and named before birth by YHWH. He is His special representative.

This parallels what YHWH did for national Israel in 43:1. There is a real and continuing fluidity between the corporate and individual imagery related to the Servant!

49:2 "He has made My mouth like a sharp sword" This is a metaphor describing a powerful speaker, and here and in Eph. 6:17; Heb. 4:12 it speaks of revelation. It is used to describe the glorified Christ as Judge in Isa. 11:4; Rev. 1:16; 2:12-16; 19:15,21.

▣ "In the shadow of His hand" This verse has two metaphors of protection and concealment (cf. 51:16) until the right time. The Servant's task is specialized and specific. This thought is captured by the recurrent NT phrase "in the fullness of time" (cf. Mark 1:15; Gal. 4:4; Eph. 1:10; I Tim. 2:6; Titus 1:3).

49:3-4 The focus of these verses is that the Servant is corporate Israel, but the corporate Servant has failed its assigned task! Israel was to be God's chosen instrument of world redemption, v. 6c,d, but now she herself must be redeemed (cf. vv. 5-6a,b; 53:8d).

49:4 There is a contextual question if these verses relate to the failure of Israel or the suffering of the Messiah. All the verbs are perfect. The ambiguity may be purposeful!

The closing two lines of v. 4 express an ultimate trust in God's justice and reward (cf. v. 5c).

▣ "My reward with My God" I think this links up with 53:10-11. The reward will be redemption on a global scale!

NASB (UPDATED) TEXT: 49:5-7
⁵And now says the Lord, who formed Me from the womb to be His Servant,
To bring Jacob back to Him, so that Israel might be gathered to Him
(For I am honored in the sight of the Lord,
And My God is My strength),
⁶He says, "It is too small a thing that You should be My Servant
To raise up the tribes of Jacob and to restore the preserved ones of Israel;
I will also make You a light of the nations
So that My salvation may reach to the end of the earth."
⁷Thus says the Lord, the Redeemer of Israel and its Holy One,
To the despised One,
To the One abhorred by the nation,
To the Servant of rulers,
"Kings will see and arise,
Princes will also bow down,
Because of the Lord who is faithful, the Holy One of Israel who has chosen You."

49:5 "To bring Jacob back to Him" This verse and v. 6b show that the Servant must restore Israel, therefore, the Servant cannot be Israel.

▣ "(For I am honored in the sight of the Lord,

And My God is My strength)

This is a comment from the Servant. It may be a way of encouraging the Servant amidst the disappointments and opposition He will encounter during His ministry (cf. 53:1-12).

49:6 "to restore the preserved ones of Israel" This phrase refers to the faithful remnant (see Special Topic at 46:3) of the Chosen People, the chosen instrument of revelation. The hope of a restored, believing Israel is seen in Zech. 12:10 and Romans 9-11 (see the free commentaries on these books at www.freebiblecommentary.org ).

▣ "I will also make You a light of the nations

So that My salvation may reach to the end of the earth"

Notice the Servant/Messiah had two purposes. If v. 5 reflects the Israel-focused ministry of the Gospels, then v. 6 represents the worldwide expansion of the early church. This universal spread of the gospel is an oft-repeated theme in Isaiah (cf. 2:2-4; 42:6-12; 45:22-23; 51:4-5; 60:1,3; 66:23; Acts 13:46-49).

49:7 "the Lord, the Redeemer of Israel, and its Holy One" This series of titles (see note at 48:17) shows us the tension between

1. the transcendent and immanent God

2. God as Savior and God as Judge

3. God as friend and God as boss

We must hold together justification and sanctification. They form one purpose! YHWH wants a people who display His character.

▣ "To the despised One,

To the One abhorred by the nation,

To the Servant of rulers"

This implies the lowliness of the Servant, even the rejection of the Servant (cf. 50:4-11; 52:14-53:6; Psalm 22). But ultimately all earthly authority will acknowledge Him (cf. Phil. 2:6-11, which alludes to Isa. 45:22-23).

Is it not ironical that the one despised and abhorred by the nations (cf. Psalm 2) is the very one that will bring salvation to the nations!

▣ "Because of the Lord who is faithful, the Holy One of Israel who has chosen You" Here is the key to our hope, YHWH's faithfulness. Our hope is in the character of the One who calls, promises, and redeems!

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD

NASB (UPDATED) TEXT: 49:8-13
⁸Thus says the Lord,
"In a favorable time I have answered You,
And in a day of salvation I have helped You;
And I will keep You and give You for a covenant of the people,
To restore the land, to make them inherit the desolate heritages;
⁹Saying to those who are bound, 'Go forth,'
To those who are in darkness, 'Show yourselves.'
Along the roads they will feed,
And their pasture will be on all bare heights.
¹⁰They will not hunger or thirst,
Nor will the scorching heat or sun strike them down;
For He who has compassion on them will lead them
And will guide them to springs of water.
¹¹I will make all My mountains a road,
And My highways will be raised up.
¹²Behold, these will come from afar;
And lo, these will come from the north and from the west,
And these from the land of Sinim."
¹³Shout for joy, O heavens! And rejoice, O earth!
Break forth into joyful shouting, O mountains!
For the Lord has comforted His people
And will have compassion on His afflicted.

49:8 Notice that "in a favorable time" and "in a day of salvation" are parallel. This text is quoted in

II Cor. 6:2. It is used in Ps. 69:13-15 for a day of deliverance. It can denote physical or spiritual deliverance/salvation. The Year of Jubilee (Lev. 25:10) symbolized this radical forgiveness of debts. In this context they are talking about the return to Palestine, which began with Cyrus' decree in 538 b.c. and was accomplished in several waves.

1. Sheshbazzar - Ezra 1

2. Zerubbabel and Joshua - Ezra 2

3. Nehemiah - Nehemiah 1

4. Ezra - Nehemiah 8

Notice the verbs in v. 8 that describe YHWH's actions.

1. I have answered You - Qal perfect (BDB 772, KB 851)

2. I have helped You - Qal perfect (BDB 740, KB 810)

3. I will keep You - Qal imperfect (BDB 665, KB 718)

4. I will give You - Qal imperfect (BDB 678, KB 733)

a. to restore the land - Hiphil infinitive construct (BDB 877, KB 1086)

b. to make them inherit - Hiphil infinitive construct (BDB635, KB 686)

▣ ". . .give You for a covenant of the people" This phrase was used earlier in 42:6 in which the themes of 49:6,8 coincide. YHWH's covenant with Abraham and his seed had a wider orientation than just Israel (cf. Gen. 12:3; see Special Topic at 40:15). This was also for the whole world (i.e., the nations). This is the logical and theological implication of monotheism-only one God (see Special Topic at 40:14), all humans created in God's image (cf. Gen. 1:26-27), and a promise to redeem all humans in Gen. 3:15, long before there was a nation of Israel.

49:8d-12 These verses are metaphors of sheep feeding in abundant pastures. They reflect the covenant blessing of Deuteronomy 27-28. God's people have been restored to the Promised Land! Paul uses this text for the New Age in II Cor. 6:2. Verse 10 is also used in Rev. 7:16, which shows Gentiles are included.

49:9 The Israelites are described as being in prison (i.e., prisoners, BDB 63, cf. 42:7; 61:1).

1. to those who are bound

2. to those who are in darkness

They are told to

1. go forth - Qal imperative (BDB 422, KB 425)

2. show yourselves - Niphal imperative (lit. "uncover yourself," BDB162, KB 191)

49:10 "He who has compassion on them will lead them" These are descriptive titles for YHWH.

1. the one who has compassion - Piel participle (BDB 933, KB 1216)

2. the one who leads them - Piel imperfect (BDB 624, KB 675)

3. the one who will guide them - Piel imperfect (BDB 624, KB 675)

▣ The agricultural metaphors of provision from v. 9 continue.

1. no hunger

2. no thirst

3. no heat stroke

The return home will be easy, protected and with abundant provisions. This same imagery is used in Rev. 7:16 of the Messianic period. YHWH's Messiah is their shepherd (cf. Ps. 121:5-6).

49:11 Access to Jerusalem is metaphorically assured by the removal of all obstacles and the provision of a repaired, even raised, roadway (cf. 11:16; 19:23; 62:10).

There will be a free-flowing movement between nations for the purpose of worshiping YHWH. The nations have come!

It is interesting how many times Isaiah uses the imagery of a highway.

1. a highway for the exiled Jews to return, 11:16; 57:14

2. a highway for Gentile worshipers to come, 19:23

3. a highway of holiness, 26:7; 35:8; 43:19; 49:11; 51:10

4. a Messianic highway, 40:3; 42:16

49:12 ". . .And these from the land of Sinim" The exact location is uncertain. The thrust of the text is that God will bring all His people home, even from the farthest land.

1. NASB, NKJV, Peshitta - "Sinim"

2. NRSV, REB - "Syene"

3. TEV, NIV, NJB - "Aswan"

4. DSS - "Syenians"

All of these are various spellings of the ancient and modern city in southern Egypt which had a large Jewish population (cf. Ezek. 30:6).

49:13 "O heaven. . .O earth. . .O mountains" These have served as witnesses to God's judgment against His people (i.e. 48:1ff). Now they serve as joyful witnesses of God's faithfulness (cf. 44:23)!

Notice the series of imperatives.

1. shout - Qal imperative (BDB 943, KB 1247)

2. rejoice - Qal imperative (BDB 162, KB 189)

3. break forth - Qal imperative (BDB 822, KB 953)

NASB (UPDATED) TEXT: 49:14-21
¹⁴ But Zion said, "The Lord has forsaken me,
And the Lord has forgotten me."
¹⁵"Can a woman forget her nursing child
And have no compassion on the son of her womb?
Even these may forget, but I will not forget you.
¹⁶Behold, I have inscribed you on the palms of My hands;
Your walls are continually before Me.
¹⁷Your builders hurry;
Your destroyers and devastators
Will depart from you.
¹⁸Lift up your eyes and look around;
All of them gather together, they come to you.
As I live," declares the Lord,
"You will surely put on all of them as jewels and bind them on as a bride.
¹⁹For your waste and desolate places and your destroyed land-
Surely now you will be too cramped for the inhabitants,
And those who swallowed you will be far away.
²⁰The children of whom you were bereaved will yet say in your ears,
'The place is too cramped for me;
Make room for me that I may live here.'
²¹Then you will say in your heart,
'Who has begotten these for me,
Since I have been bereaved of my children
And am barren, an exile and a wanderer?
And who has reared these?
Behold, I was left alone;
From where did these come?'"

49:14-21 These verses are words of encouragement by God to a discouraged and barren Jerusalem (i.e., Zion). Notice the number of times the word "forget' (BDB 1013, KB 1489) is used.

1. "the Lord has forgotten me" - Qal perfect

2. "can a woman forget her nursing child" - Qal imperfect

3. "even these may forget" - Qal imperfect

4. "I will not forget you" - Qal imperfect

God uses anthropomorphic language to describe His love and faithful protection to the returnees by means of a feminine metaphor (hear sermon online at www.freebiblecommentary.org under "Difficult and Controversial Texts," number 111, "The Femininity of God."

49:15 This is a powerful metaphor of God's covenant love (cf. 66:9-13). YHWH is described in terms of a nursing mother. See Special Topic at 41:2.

49:16-17 This is another powerful metaphor of God's constant remembrance of His covenant with Abraham's descendants. Even when Jerusalem is in ruins, God's people envision the new day of restoration!

49:17

NASB"your builders hurry"
NKJV"your sons make haste"
NJB"your rebuilders are hurrying"
JPSOA"swiftly your children are coming"

The UBS Text Project (p. 134-135) shows the two options.

1. your son, בניך - MT, DSS

2. your builders, בוניך - which the UBS calls "Babylonian vocalization"

The UBS Text Project gives option #2 a C rating (considerable doubt).

The second line is also in question.

1. REV - "Your builders outstrip your destroyers"

2. NEB - "Those who are to rebuild you make better speed than those who pulled you down"

This difference involves only a revocalization of the Hebrew consonants (UBS Text Project, p. 135).

49:18 Jerusalem was destroyed! She is pictured as a mother without children (cf. vv. 20-21). Her husband, YHWH, has now restored her and provided numerous children as the crown of her old age!

YHWH challenges the returnees to

1. lift up your eyes - Qal imperative (BDB 669, KB 724)

2. look around - Qal imperative (BDB 906, KB 1157)

49:21-22 Those who return to Jerusalem, which symbolizes the worship of YHWH (i.e., the temple), will be so many that the city cannot physically contain them all!

NASB (UPDATED) TEXT: 49:22-23
²²Thus says the Lord God,
"Behold, I will lift up My hand to the nations
And set up My standard to the peoples;
And they will bring your sons in their bosom,
And your daughters will be carried on their shoulders.
²³Kings will be your guardians,
And their princesses your nurses.
They will bow down to you with their faces to the earth
And lick the dust of your feet;
And you will know that I am the Lord;
Those who hopefully wait for Me will not be put to shame."

49:22-23 In v. 7 the leaders of the Gentile nations rejected and rebelled against God's Messiah (cf. Psalm 2). Now they come repentantly to Jerusalem bringing God's covenant people, the Jews, with them. This verse is not meant to magnify the Old Covenant, but the covenant-making God! The Gentiles' reverence for YHWH will be seen in their respect for His people (cf. 45:14).

49:22 "set up My standard to the peoples" This is parallel to "lift up My hand to the nations." The Servant will be a signal/flag for the nations (i.e., Gentiles) to rally (cf. 11:10,12). The ultimate goal of the covenant peoples' restoration is the restoration of all humanity! See Special Topic at 45:23.

49:23 "And you will know that I am the Lord" Israel was meant to be a witness to the nations. Now the nations will be a witness to Israel. As Gentiles trust in YHWH and are converted in large numbers, this is a sign to Israel that God is with them but that they must also have faith (cf. Romans 9-11).

▣ "Those who hopefully wait for Me will not be put to shame" The concept of "wait" is found often in Isaiah: 25:9; 26:8; 40:31 (Ps. 37:9). This is analogous to those who "trust in" the Servant!

The phrase "put to shame" is another theme of the OT (cf. 45:17; Ps. 25:3; Joel 2:27). Those who wait/trust will not be shamed/disappointed!

NASB (UPDATED) TEXT: 49:24-26
²⁴"Can the prey be taken from the mighty man,
Or the captives of a tyrant be rescued?"
²⁵Surely, thus says the Lord,
"Even the captives of the mighty man will be taken away,
And the prey of the tyrant will be rescued;
For I will contend with the one who contends with you,
And I will save your sons.
²⁶I will feed your oppressors with their own flesh,
And they will become drunk with their own blood as with sweet wine;
And all flesh will know that I, the Lord, am your Savior
And your Redeemer, the Mighty One of Jacob."

49:24-26 These verses are metaphorical of a second exodus experience. God is delivering His people again from powerful world empires. It is significant that God's purpose in this deliverance, like His first deliverance, is not only that His covenant people might go free but that all nations will know Him (cf. v. 26c; 45:6; Mal. 1:11).

49:24b

NASB, NRSV,
NJB"a tyrant"
NKJV"the righteous"
REB"the ruthless"
JPSOA"victor"

The translation followed by NKJV is found in the MT, but the others from the DSS, Syriac, and Vulgate.

1. righteous - צדיק

2. tyrant - עריץ

49:25 "For I will contend" This is "court scene" imagery. Possibly its use in Jer. 50:34 sheds light on this verse.

YHWH/Servant has changed from Prosecutor to Advocate!

49:26d Notice again the powerful titles for the Deity of Israel (cf. 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 60:16; 63:16).

Passage:

Isaiah

Isaiah 50

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God Helps His Servant	The Servant, Israel's Hope	Covenant, Faithfulness, and Judgment		Israel's Punishment
50:1-3 (1-3)	50:1-3 (1-3)	50:1-3 (1-3)	50:1 (1)	50:1-3 (1-3)
			50:2-3 (2-3)
			The Obedience of the Lord's Servant	Third Song of the Servant
50:4-11 (4-11)	50:4-6 (4-6)	50:4-6 (4-6)	50:4-6 (4-6)	50:4-11 (4-11)
	50:7-9 (7-9)	50:7-9 (7-9)	50:7-9 (7-9)
	50:10-11 (10-11)	50:10-11 (10-11)	50:10-11 (10-11)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is the third Servant Song (50:4-9).

B. In 49:25d the court imagery is used with the Servant as the defense advocate. Here the court imagery is used of YHWH as divorcing His covenant people for their faithlessness.

C. In contrast to the faithlessness of the covenant people, the faithfulness of the Servant, the ideal Israelite, is stressed. He will accomplish what Israel could not!

D. Notice that most English translations see three paragraphs in vv. 4-11, which would denote three main truths.

1. vv. 4-6

2. vv. 7-9

3. vv. 10-11

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 50:1-3
¹Thus says the Lord,
"Where is the certificate of divorce
By which I have sent your mother away?
Or to whom of My creditors did I sell you?
Behold, you were sold for your iniquities,
And for your transgressions your mother was sent away.
²Why was there no man when I came?
When I called, why was there none to answer?
Is My hand so short that it cannot ransom?
Or have I no power to deliver?
Behold, I dry up the sea with My rebuke,
I make the rivers a wilderness;
Their fish stink for lack of water
And die of thirst.
³I clothe the heavens with blackness
And make sackcloth their covering."

50:1 There are two ancient legal situations used to highlight Israel's legal standing.

1. divorce of a faithless wife (cf. 54:6-7; Jer. 3:1,8; Hos. 2:4)

2. the selling of someone into slavery for a debt (cf. Deut. 32:30; II Kgs. 4:1; Neh. 5:5)

For Israel's "iniquities" and "transgressions" she was judged and exiled. It was not the weakness of YHWH, but the rebellion of His people (cf. 59:2).

50:2 This verse starts with a series of four rhetorical questions, as v. 1 had two. The first two deal with YHWH, surprised at the lack of intercession and faith response.

He asks if Israel had lost confidence in His ability to save!

▣ "Is My hand so short" This is a Qal perfect and a Qal infinitive absolute of the same root (BDB 894, KB 1126), which intensifies a concept, here a question.

▣ "ransom" See Special Topic at 41:14. It is parallel to "deliver."

NASB (UPDATED) TEXT: 50:4-11
⁴The Lord God has given Me the tongue of disciples,
That I may know how to sustain the weary one with a word.
He awakens Me morning by morning,
He awakens My ear to listen as a disciple.
⁵The Lord God has opened My ear;
And I was not disobedient
Nor did I turn back.
⁶I gave My back to those who strike Me,
And My cheeks to those who pluck out the beard;
I did not cover My face from humiliation and spitting.
⁷For the Lord God helps Me,
Therefore, I am not disgraced;
Therefore, I have set My face like flint,
And I know that I will not be ashamed.
⁸He who vindicates Me is near;
Who will contend with Me?
Let us stand up to each other;
Who has a case against Me?
Let him draw near to Me.
⁹Behold, the Lord God helps Me;
Who is he who condemns Me?
Behold, they will all wear out like a garment;
The moth will eat them.
¹⁰Who is among you that fears the Lord,
That obeys the voice of His servant,
That walks in darkness and has no light?
Let him trust in the name of the Lord and rely on his God.
¹¹Behold, all you who kindle a fire,
Who encircle yourselves with firebrands,
Walk in the light of your fire
And among the brands you have set ablaze.
This you will have from My hand:
You will lie down in torment.

50:4-6 These verses describe aspects of the Servant's ministry (in His own words).

1. gifted to listen

2. gifted to encourage, v. 4a

3. He listens to

a. hurting, weary ones (cf. Jer. 31:25), v. 4b

b. YHWH, vv. 4c,d,5a

4. He was not disobedient, v. 5b

5. He did not turn back, v. 5c

6. He yielded Himself to abuse by leaders (cf. Matt. 26:67; 27:30; Mark 15:19)

a. whipped His back

b. plucked out His beard

c. spit in His face

The Servant's verbal skills will lead to a rejection of His message and person by those who refuse to listen (cf. v. 11).

50:4a "disciple" This is a rare word (BDB 541), found only here (twice) and 8:16 in this sense. Usually it is translated "taught" (54:13).

50:4b

NASB, NRSV"sustain the weary one"
NKJV"speak a word in season to him who is weary"
TEV"strengthen the weary"
NJB"to give a word of comfort to the weary"
JPSOA"speak timely words to the weary"
REB"to console the weary"

Obviously the MT is ambiguous because the word "sustain" (BDB 736, KB 804) appears only here.

50:4c,d There is a repeated Hiphil imperfect (BDB 734, KB 802), "awakens." In the Hiphil it is used to rouse or stir up activity.

1. 13:17 - the Medes (Jer. 51:11)

2. 41:2,25 - Cyrus II

3. 45:13 - Cyrus II

4. here - the Servant

5. Dan. 11:2 - inter-biblical ruler

YHWH is in control of world history and world redemption!

50:6 The specific treatment of the obedient Servant is a foreshadowing of the treatment of Jesus. This introduces the fourth Servant Song in 52:13-53:12, esp. vv. 3,4-5,7-9. The Servant will pay a high price for His loyalty, trust, and obedience in YHWH (cf. Psalm 2, 22). There is a purpose in suffering for Him (cf. Mark 10:45; II Cor. 5:21; the book of Hebrews).

50:7-9 The first verse of this strophe is repeated in v. 9a, "the Lord (Adon) God (YHWH) helps me."

Because of this the Servant will

1. not be disgraced

2. set His face like flint (cf. Luke 9:51)

3. be ashamed

Why, because YHWH acts on His behalf, introduced by another series of questions (vv. 8-9). The grammatical structure (i.e., "Who. . .?") runs through v. 10.

50:8

NASB, NRSV"vindicate"
NKJV, LXX"justifies"
TEV"prove me innocent"
NJB"saving justice"
JPSOA"My vindicator"
REB"will clear my name"

As vv. 6-7 describe an unjust trial, so v. 8 describes a just verdict. The verb (BDB 842, KB 1003) is a Hiphil participle which means "declare righteous" (cf. Exod. 23:7; Deut. 25:1; I Kgs. 8:32; Pro. 17:15). It is used in a negative context in Isa. 5:23. It describes

1. God in this context

2. the Servant in 53:11

▣ "Let him draw near to Me" This is a Qal imperfect used in a jussive sense. The verb (BDB 620, KB 670) is used of approaching a judge at trial. Notice here the Servant is the Judge.

50:10-11 AB takes these two verses as a response to the Servant (p. 116), apparently by YHWH (Leupold, p. 196). There is a contrast between two kinds of "light."

1. the darkness of those who have faith in God and His Messiah but do not fully understand (v. 10)

a. let him trust in the name of the Lord - Qal imperfect (BDB 105, KB 120) used in a jussive sense

b. let him rely on his God - Qal imperfect (BDB 1043, KB 1612) used in a jussive sense

2. those who make their own light (i.e., fire, see Special Topic at 47:14) and walk in it (Qal imperative) which will eventually consume them (i.e., lie down in torment, v. 11)

Passage:

Isaiah

Isaiah 51

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel Exhorted	The Lord Comforts Zion	Salvation For Abraham's Children	Words of Comfort to Jerusalem	The Blessings in Store For the Chosen People
51:1-3 (1-3)	51:1-2 (1-2)	51:1-3 (1-3)	51:1-2 (1-2)	51:1-3 (1-3)
	51:3 (3)		51:3 (3)
51:4-8 (4-8)	51:4-6 (4-6)	51:4-8 (4-8)	51:4-6 (4-6)	51:4-8 (4-8)
	51:7-8 (7-8)		51:7-8 (7-8)
				The Awakenings of Yahweh
51:9-11 (9-11)	51:9 (9)	51:9-11 (9-11)	51:9-11 (9-11)	51:9-11 (9-11)
	51:10-11 (10-11)			Yahweh, the Counselor
51:12-16 (12-16)	51:12-16 (12-16)	51:12-16 (12-16)	51:12-16 (12-16)	51:12-16 (12-16)
	God's Fury Removed	God's Kingship (51:17-52:12)	The End Of Jerusalem's Suffering	The Awakening of Jerusalem
51:17-20 (17-20)	51:17-20 (17-20)	51:17-20 (17-20)	51:17-20 (17-20)	51:17-23 (17-23)
51:21-23 (21-23)	51:21-23 (21-23)	51:21-23 (21-23)	51:21-23 (21-23)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There is a series of imperatives which call on God's covenant people to awake spiritually and respond appropriately.

1. listen, pay attention, 51:1,4,7,21

2. awake, 51:9[thrice], 17[twice]

3. look, lift up your eyes, 51:1-2,6

This emphasis is continued in chapter 52.

B. The subject matter of this context is moved along by a series of rhetorical questions: 51:9-10,12-14; 52:5

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 51:1-3
¹"Listen to me, you who pursue righteousness,
Who seek the Lord:
Look to the rock from which you were hewn
And to the quarry from which you were dug.
²Look to Abraham your father
And to Sarah who gave birth to you in pain;
When he was but one I called him,
Then I blessed him and multiplied him."
³Indeed, the Lord will comfort Zion;
He will comfort all her waste places.
And her wilderness He will make like Eden,
And her desert like the garden of the Lord;
Joy and gladness will be found in her,
Thanksgiving and sound of a melody.

51:1 "Listen" This is the Hebrew word Shema (BDB 1033, KB 1570). It means "hear so as to do." The imperative is recurrent in Isaiah! This same word starts the famous monotheistic prayer of Deuteronomy 6:4-6.

▣ "you who. . ." This is speaking to the faithful covenant people (cf. 50:10). There are three descriptive phrases.

1. who pursue righteousness, v. 1

2. who seek the Lord, v. 1

3. who have the law in their hearts, v. 7

It is possible that "deliverance" (BDB 841, "righteousness") is parallel to YHWH in line 2, therefore, it may be a title, "The Righteous One." The "you who. . ." would speak of the faithful who

1. pursue God, line 1

2. seek God, line 2

▣ "the rock. . .the quarry" This refers to Abraham and Sarah (cf. v. 2) The geographical location of Abraham's call (i.e., Ur of the Chaldees) was the same as the location of the Babylonian captives (Channel Chebar). YHWH had promised to bless Abraham and his seed (cf. Gen. 12:1-3; 15:1-11; 18:18; 22:16-18).

51:2 "who gave birth to you in pain" This refers to normal childbirth (cf. Gen. 3:16).

▣ "I blessed him and multiplied him" YHWH promised two things:

1. to bless Abraham - BDB 138, KB 159, Piel imperfect

2. to multiply him - BDB 915, KB 1176, Hiphil imperfect

God promised Abraham a land and a seed. He was told his descendants would be like

1. dust of the earth (Gen. 13:16; 28:14; Num. 23:10)

2. stars of the heavens (Gen. 15:5; 22:17; 26:4)

3. sand of the seashore (Gen. 22:17; 32:12

From Isaiah and Micah we learn that Abraham's family would be even larger than anyone dreamed. It will include believing "Gentiles and Jews" (cf. Rom. 2:28-29; 3:21-31; 4:1-25; Gal. 3:1-29; 6:16).

51:3 "the Lord will comfort Zion" The verb "comfort" (BDB 636, KB 688, Piel perfect) appears twice in line 1 and line 2. This is a recurrent theme of this section of Isaiah (cf. 40:1 [twice]; 49:13; 51:3 [twice],12,19; 52:9; 54:11; 61:2; 66:13 [thrice]). Its basic meaning in Piel is "to comfort," to "console." This means to bring the captivity to an end and restore them to the fertile Promised Land (cf. 40:1). This is a re-institution by God of the covenant of Deuteronomy 27-28.

▣ "waste places. . .wilderness. . .desert like the garden of the Lord" Physical beauty and fruitfulness are a sign of God's blessing (cf. Leviticus 26; Deuteronomy 27-29). The mentioning of Eden implies not only abundance but fellowship with a present God! Eden was a sanctuary of God (cf. John H. Walton, ANE Thought and the OT, p. 124).

SPECIAL TOPIC: EDEN

▣ "Joy and gladness. . .thanksgiving and sound of a melody" This reflects a happy social life, which is also a sign of God's blessing.

51:4-8 Notice the number of times in English that the personal pronouns appear (i.e. "Me," "My," "I").

51:4 Notice the parallelism of lines 1 and 2. The imperatives:

1. pay attention - BDB 904, KB 1151, Hiphil imperative

2. give ear - BDB 24, KB 27, Hiphil imperative

Lines 3 and 4 are also parallel. Notice again YHWH's teachings (Torah, BDB 435) are meant to bless:

1. Israel

2. the world (cf. 42:6; 49:6; 60:1,3); notice the plural "peoples" in 51:5b and "coastlands" in 51:5c; they wait expectantly for YHWH's Servant

▣ "law. . .justice" These two nouns are also parallel. They speak of YHWH's truth and will for mankind that is now available to all (i.e., Scripture, revelation).

NASB (UPDATED) TEXT: 51:4-8
⁴"Pay attention to Me, O My people,
And give ear to Me, O My nation;
For a law will go forth from Me,
And I will set My justice for a light of the peoples.
⁵My righteousness is near, My salvation has gone forth,
And My arms will judge the peoples;
The coastlands will wait for Me,
And for My arm they will wait expectantly.
⁶Lift up your eyes to the sky,
Then look to the earth beneath;
For the sky will vanish like smoke,
And the earth will wear out like a garment
And its inhabitants will die in like manner;
But My salvation will be forever,
And My righteousness will not wane.
⁷Listen to Me, you who know righteousness,
A people in whose heart is My law;
Do not fear the reproach of man,
Nor be dismayed at their revilings.
⁸For the moth will eat them like a garment,
And the grub will eat them like wool.
But My righteousness will be forever,
And My salvation to all generations."

51:5 "My righteousness is near, My salvation has gone forth" The verb (BDB 422, KB 425) is a Qal perfect. This line of poetry is paralleled in 46:13. YHWH is ready to act in and through His Servant.

Verse 5 addresses the spiritual hunger of the Gentile nations. Israel must be warned of complacency. Many Judeans returned to Palestine trusting God but many more did not!

Those who hunger for God will find Him available. Those who do not will find Him a Judge!

▣ " My arms" This is anthropomorphic language like v. 9; 52:10. God does not have a body. This is a metaphor of God's activity in history. See Special Topic at 41:2.

▣ "the peoples" See full note at 45:22.

51:6 "the sky will vanish like smoke" Heaven and earth were the ancient witnesses but even they will pass away (cf. 65:17; 66:22; II Pet. 3:10).

NASB
(footnote),
NKJV, NRSV"gnats"
TEV, REB"flies"
NJB"vermin"
JPSOA"as well"

This is a very difficult phrase. This term in the plural is often translated "gnats" (BDB 485 I).

▣ "My salvation shall be forever" The last two lines are parallel. The eternality of God is compared to the finitude of humanity and his world (cf. v. 12; 40:6-8; Job 14:1-2; Ps. 90:5-6; 103:15-18; Matt. 24:35; Heb. 1:10-12; I Pet. 1:24-25).

51:7 "Listen" This is another call to attention (cf. v. 1).

▣ "you who. . ." Notice how God's people are characterized.

1. you who know righteousness, v. 7a

2. a people in whose heart is My law, v. 7b (cf. Jer. 31:31-34)

In light of the knowledge they

1. do not fear - v. 7c, BDB 431, KB 432, Qal imperfect used in as jussive sense

2. do not be dismayed - v. 7d, BDB 369, KB 365, Qal imperfect used in a jussive sense

▣ "A people in whose heart is My law" In the writings of Moses this idiom of intimate and constantly available truth is used (cf. Deut. 6:6). It also occurs in Wisdom Literature (cf. Pro. 3:3; 7:3; Ps. 37:31; 40:8), as well as Prophetic Literature (cf. Isa. 51:7; Jer. 17:1).

51:8 "moth. . .grub" Several animals are mentioned in this context (cf. v. 6 [NASB footnote], "gnats"). In 14:11 and 66:24 "worms" are used as a symbol for death and destruction. Nature takes away instead of giving!

▣ "My righteousness. . .My salvation" These were parallel in v. 5 also. There they went forth but here they remain forever. See Special Topic at 45:17. What a contrast between the fate of unbelievers and believers!

NASB (UPDATED) TEXT: 51:9-11
⁹Awake, awake, put on strength, O arm of the Lord;
Awake as in the days of old, the generations of long ago.
Was it not You who cut Rahab in pieces,
Who pierced the dragon?
¹⁰Was it not You who dried up the sea,
The waters of the great deep;
Who made the depths of the sea a pathway
For the redeemed to cross over?
¹¹So the ransomed of the Lord will return
And come with joyful shouting to Zion,
And everlasting joy will be on their heads.
They will obtain gladness and joy,
And sorrow and sighing will flee away.

51:9 "Awake, awake" This triple imperative (BDB 734, KB 802, Qal imperative) calls for action: (1) action on God's part, v. 9 and (2) action on Israel's part, v. 17 (cf. 52:1,11).

▣ "awake as in the days of old" This is an allusion to YHWH's activity in the Exodus (cf. Exod. 6:6; Deut. 4:34; 5:15; 26:8).

▣ "Rahab. . .dragon" This word (KB 1193) has three usages.

1. mythical sea monster - Isa. 51:9; Job 9:13; 26:12; Ps. 74:13; 89:10; 148:7

2. metaphor for Egypt based on the twisting Nile River - Isa. 30:7; Ps. 87:4; Ezek. 29:3

3. "the proud" (NASB, BDB 923) or enemies of YHWH - Ps. 40:4

Number 1 is also designated by the term "dragon" (BDB 49) in Job 7:12.

51:10 "the depths" This was also a mythological term used in the Sumerian and Babylonian creation accounts. In the Bible it is not a god (cf. Gen. 1:2) but depth of water - tiamat (BDB 1062, 63:13).

▣ "a pathway for the redeemed to cross" This is an obvious allusion to the splitting of the Red Sea during the Exodus from Egypt (cf. Exodus 14,15).

51:11 As God delivered His people from Egyptian bondage, so will He deliver His people from Assyrian and Babylonian exile! The descendants of Abraham will return to the Promised Land.

▣ "everlasting joy" The term "everlasting" is 'olam (BDB 761). See the Special Topic at 45:17. Isaiah uses it often to describe the new age.

1. everlasting covenant, 24:5; 55:3; 61:8

2. YHWH an everlasting Rock, 26:4

3. everlasting joy, 35:10; 51:11; 61:7

4. the Everlasting God, 40:28

5. an everlasting salvation, 45:17

6. everlasting lovingkindness (Hesed), 54:8

7. everlasting sign, 55:13

8. an everlasting name, 56:5; 63:12,16

9. an everlasting light, 60:19,20

A negative-oriented use related to the eternal punishment of the wicked is found in 33:14, "an everlasting burning." Isaiah often uses "fire" to describe God's wrath (cf. 9:18,19; 10:16; 47:14), but only in 33:14 is it described as "everlasting."

NASB (UPDATED) TEXT: 51:12-13
¹²"I, even I, am He who comforts you.
Who are you that you are afraid of man who dies
And of the son of man who is made like grass,
¹³That you have forgotten the Lord your Maker,
Who stretched out the heavens
And laid the foundations of the earth,
That you fear continually all day long because of the fury of the oppressor,
As he makes ready to destroy?
But where is the fury of the oppressor?"

51:12 "man. . .the son of man" This is an Hebraic way of referring to a human being (cf. Ps. 8:4; Ezek. 2:1). It became a later title for Jesus because it affirmed His humanity and because of Dan. 7:13, His Deity.

SPECIAL TOPIC: THE SON OF MAN (taken from notes in my commentary on Daniel 7:13)

▣ "who dies. . .like grass" The parallelism emphasizes the frailty and limited life of humans (cf. 40:6,7; Job 14:1-2; Ps. 90:5-6; 103:15; I Pet. 1:24). This context, like I Pet. 1:24-25, contrasts the power and eternality of God with that of His creation (i.e., YHWH as creator in v. 13).

51:13 This may be a veiled allusion to the idolatry of God's people in worshiping Ba'al as creator, giver of life and fertility instead of YHWH. Their idolatry is what caused their exile and the actions of the oppressor which God allowed.

NASB (UPDATED) TEXT: 51:14-16
¹⁴"The exile will soon be set free, and will not die in the dungeon, nor will his bread be lacking. ¹⁵For I am the Lord your God, who stirs up the sea and its waves roar (the Lord of hosts is His name). ¹⁶I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, 'You are My people.'"

51:14 These are descriptions of people in prison who will be set free, although the term "pit" (BDB 1001, KB 1472) can refer to

1. the grave or Sheol - Job 33:22,24,28; Ps. 16:10; 49:9

2. here the parallelism suggests "prison"

51:15 Like vv. 9-11 this verse is an allusion to YHWH freeing His people from Egypt. Also, like vv. 9,10, there is a veiled reference to Genesis 1, where YHWH divides and controls the waters. See full note at v. 10.

▣ "(the Lord of hosts is His name)" The term "hosts" can be used in two ways:

1. YHWH as creator and controller of the stars and planets

2. YHWH as military commander of the angels

In a sense both possibilities are a reaction to Babylonian astral worship that turned the heavenly bodies into gods. See Special Topic: The Names For Deity at 40:3.

51:16 There are three Qal infinitives in this verse.

1. to plant (BDB 642, KB 694)

2. to found or establish (BDB 413, KB 417)

3. to say (BDB 55, KB 65)

In context this verse should relate to the redeemed of returning Israel. However, the infinitives are too powerful for human beings to accomplish. Therefore, it must refer to "the Servant," God's special Israelite, who will accomplish what Israel could not. There is a movement in chapters 40-53 of the title "the Servant" from national Israel, 41:8-9; 42:1,19; 43:10, to an "individual," 49:1-7 and 52:13-53:12.

NASB (UPDATED) TEXT: 51:17-20
¹⁷Rouse yourself! Rouse yourself! Arise, O Jerusalem,
You who have drunk from the Lord's hand the cup of His anger;
The chalice of reeling you have drained to the dregs.
¹⁸There is none to guide her among all the sons she has borne,
Nor is there one to take her by the hand among all the sons she has reared.
¹⁹These two things have befallen you;
Who will mourn for you?
The devastation and destruction, famine and sword;
How shall I comfort you?
²⁰Your sons have fainted,
They lie helpless at the head of every street,
Like an antelope in a net,
Full of the wrath of the Lord,
The rebuke of your God.

51:17-20 YHWH is encouraging His people to shake off His finished judgment and prepare to return to Jerusalem!

51:17 "Rouse yourself! Rouse yourself! Arise, O Jerusalem" These are three imperatives in a row for emphasis.

1. rouse - Hithpolel or Hithpael (BDB 734, KB 802)

2. repeated

3. arise - Qal (BDB 877, KB 1086)

▣ "the cup. . .the chalice" These two are parallel and refer to the idiom of judgment as a cup of strong drink to make one stagger and fall (cf. 29:9; 63:6; Job 21:20; Ps. 60:3; 75:8; Jer. 25:15-16; Lam. 4:21; Ezek. 23:32-34). Also note its usage in the NT.

1. of Jesus as sin bearer - Matt. 20:22; 26:38-42; Mark 14:36; Luke 22:42; John 18:11

2. worshipers of the beast - Rev. 14:10; 16:19; 19:15

51:19 Notice what has happened to the covenant people and now is happening to Babylon.

1. devastation (BDB 994)

2. destruction (BDB 991)

3. famine (BDB 944)

4. sword (BDB 352)

There is no one to comfort Babylon; there is One to comfort Abraham's seed (cf. vv. 3,12; 40:1).

51:20 When Assyria and Babylon invaded a town they killed the old, young, and powerful at a prominently visible location (i.e., "the head of every street"). Now this evil act is being done to them.

NASB (UPDATED) TEXT: 51:21-23
²¹Therefore, please hear this, you afflicted,
Who are drunk, but not with wine:
²²Thus says your Lord, the Lord, even your God
Who contends for His people,
"Behold, I have taken out of your hand the cup of reeling,
The chalice of My anger;
You will never drink it again.
²³I will put it into the hand of your tormentors,
Who have said to you, 'Lie down that we may walk over you.'
You have even made your back like the ground
And like the street for those who walk over it."

51:21-23 God promises to take the judgment of His cup, which has devastated Israel and Judah and now give it to their tormentors. Assyria and Babylon will reap exactly what they sowed (cf. 17:10; 32:19; Gal. 6:7-10)! God is in charge of time and history!

51:23 "walk over you" This treading on the defeated dead is depicted on Egyptian wall art (cf. IVP Bible Background Commentary, p. 633).

1. "lie down" - Qal imperative (BDB 1005, KB 1457)

2. "walk over you" Qal cohortative (BDB 716, KB 778)

Passage:

Isaiah

Isaiah 52:1-12

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Chosen For Prostrate Zion	God Redeems Jerusalem	God's Kingship (51:17-52:12)	God Will Rescue Jerusalem	The Liberation of Jerusalem
52:1-2 (1-2)	52:1-2 (1-2)	52:1-2 (1-2)	52:1-2 (1-2)	52:1-2 (1-2)
52:3-6	52:3 (3)	52:3-6	52:3-6	52:3-6 (3-6)
	52:4-6 (4-6)
52:7-10 (7-10)	52:7-10 (7-10)	52 :7-10 (7-10)	52:7-8 (7-8)	52:7-12 (7-12)
			52:9-12 (9-12)
52:11-12 (11-12)	52:11-12 (11-12)	52:11-12 (11-12)
The Exalted Servant	The Sin-bearing Servant Song (52:13-53:12)	The Fourth Servant Song (52:13-53:12)	The Suffering Servant (52:13-53:12)	Fourth Song of the Servant (52:13-53:12)
52:13-15 (13-15)	52:13-15 (13-15)	52:13-15 (13-15)	52:13-15 (13-15)	52:13-15 (13-15)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The context of chapter 51 runs through 52:12.

B. Notice the different people to whom the imperatives are addressed (52:1-52:12).

1. O My people. . .O My nations (51:4-8)

a. pay attention - Hiphil (BDB 904, KB 1151)

b. give ear - Hiphil (BDB 24, KB 27)

c. lift your eyes - Qal (BDB 669, KB 724)

d. look - Hiphil (BDB 613, KB 661)

e. listen - Qal (BDB 1033, KB 1570)

2. O arm of the Lord (51:9-11)

a. awake - Qal (BDB 734, KB 802)

b. awake - same as "a"

c. put on - Qal (BDB 527, KB 519)

d. awake - same as "a"

3. O Jerusalem (51:17-23)

a. rouse - Hithpolel or Hithpael (BDB 734, KB 802)

b. rouse - same as "a"

c. arise - Qal (BDB 872, KB 1086)

4. O Zion, O Jerusalem (52:1)

a. awake - Qal (BDB 734, KB 802)

b. awake - same as "a"

c. clothe - Qal (BDB 527, KB 519)

d. clothe - same as "c"

5. O captive (52:2)

a. shake - Hithpael (BDB 654, KB 707)

b. rise - Qal (BDB 877, KB 1086)

c. loose - Hithpael (BDB 605, KB 647 [MT has masculine but qere is feminine])

6. unspecified (52:9-10, fits #1,3,4, or 5)

a. break forth - Qal (BDB 822, KB 953)

b. shout joyfully - Piel (BDB 943, KB 1247)

7. unspecified (52:11-12, fits #1,3,4, or 5)

a. depart - Qal (BDB 693, KB 747)

b. depart - same as "a"

c. go out - Qal (BDB 422, KB 425)

d. touch nothing - Qal imperfect used in a jussive sense (BDB 619, KB 668)

e. go out - same as "c"

f. purify yourselves - Niphal (BDB 140, KB 162)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 52:1-2
¹Awake, awake,
Clothe yourself in your strength, O Zion;
Clothe yourself in your beautiful garments,
O Jerusalem, the holy city;
For the uncircumcised and the unclean
Will no longer come into you.
²Shake yourself from the dust, rise up,
O captive Jerusalem;
Loose yourself from the chains around your neck,
O captive daughter of Zion.

52:1-2 "Awake. . .clothe. . .shake. . .loose" This is a series of imperatives (see Contextual Insights, B), like 51:9,17. Many compare this with the opposite condition of the city of Babylon in 47:1ff.

52:1e "For the uncircumcised and the unclean

Will no longer come into you" This cannot refer to the exclusion of the Gentiles from redemption, but that no heathen nation would again invade the Promised Land. This may be the source of John's imagery in Rev. 21:27.

52:2

NASB, NRSV,
NJB, NET"captive"
NKJV"sit down"
LXX, Vulgate,
TEV, JPSOA"sit [on your throne]"

The MT has "sit" (BDB 442, KB 444, Qal imperative, יבש, but later in the verse היבש (BDB 985), is translated "captive"). The UBS Text Project gives "sit" a B rating (some doubt). Israel is to rise up and sit on her throne.

▣ "loose" This is a place where the MT has a masculine plural form of the Hithpael imperative, but the Masoretic scholars suggested (qere) a feminine singular form.

NASB (UPDATED) TEXT: 52:3-6
³For thus says the Lord, "You were sold for nothing and you will be redeemed without money." ⁴For thus says the Lord God, "My people went down at the first into Egypt to reside there; then the Assyrian oppressed them without cause. ⁵Now therefore, what do I have here," declares the Lord, "seeing that My people have been taken away without cause?" Again the Lord declares, "Those who rule over them howl, and My name is continually blasphemed all day long. ⁶Therefore My people shall know My name; therefore in that day I am the one who is speaking, 'Here I am.'"

52:3 "redeemed without money" This verse must be seen in light of 45:13. Cyrus will let the Jews return freely. Cyrus reversed the relocation policy of both the Assyrians and Babylonians. He allowed all conquered peoples to return home and rebuild their national temples. This was his way of restoring order to his empire and also he was superstitious and wanted all the returning people groups to pray to their gods for him and his successors.

52:4-5 Verse 5 is referring to Babylonian exile though Babylon is not mentioned by name. These verses are looking at past oppression (i.e., Egypt and Assyria). Theologically Israel and Judah were exiled because of their sin against YHWH (cf. 43:22-24; 50:1).

52:4 "Egypt. . .Assyria" These were two of the Jews' previous enemies before that of Babylon (cf. 10:5ff).

52:5 There are several ways to view the Hebrew text.

1. the rulers ("those who rule," BDB 605, KB 647, Qal participle)

a. leaders of Jerusalem who "wail" (BDB 410, KB 413, Hiphil imperfect) over the fall of Jerusalem

b. leaders of Babylon "mock" as Jerusalem falls

▣ "My name is continually blasphemed" This verb (BDB 610, KB 658) is a rare Hithpolel form. God's name was linked to Israel's condition. God will act, not because of Israel's goodness but because of His name (cf. 48:11; Ezek. 20:9,14,22,44; 36:19-20,22-23; Dan. 9:17-19; Rom. 2:24).

52:6 By YHWH's deliverance His people will know that He has reestablished the covenant. His name will have meaning again!

SPECIAL TOPIC: "THE NAME" of YHWH

▣ "in that day" See Special Topic from my commentary on the Eighth Century Prophets below.

SPECIAL TOPIC: THAT DAY

NASB, NJB,
REB"Here I am"
NKJV"Behold, it is I"
NRSV"Here am I"
JPSOA"Am now at hand"
LXX"I am here"
Peshitta"It is I"

This phrase is usually a faith response from a human being who has been addressed by God (i.e., Gen. 22:1,11; Exod. 3:4; Isa. 6:8). It would denote availability to do God's will.

It is only in Isaiah that it is used of God and denotes His presence, power, and ability to do what He promised (cf. 58:9; 65:1).

NASB (UPDATED) TEXT: 52:7-10
⁷How lovely on the mountains
Are the feet of him who brings good news,
Who announces peace
And brings good news of happiness,
Who announces salvation,
And says to Zion, "Your God reigns!"
⁸Listen! Your watchmen lift up their voices,
They shout joyfully together;
For they will see with their own eyes
When the Lord restores Zion.
⁹Break forth, shout joyfully together,
You waste places of Jerusalem;
For the Lord has comforted His people,
He has redeemed Jerusalem.
¹⁰The Lord has bared His holy arm
In the sight of all the nations,
That all the ends of the earth may see
The salvation of our God.

52:7-9 These verses are using the metaphor of (1) a governmental messenger bringing good news (cf. v. 7) and (2) the watchman (cf. v. 8) at the gate announcing it to the whole city. The city is Zion; the good news is that YHWH reigns again as King over His restored people.

52:7 The Hebrew verb "bring good news" (BDB 142, KB 163, Piel participle, twice) is alluded to in Rom. 10:15 for the "good news" of the gospel of Jesus Christ (cf. Isa. 52:13-53:12).

▣ Notice the parallelism between the announced good news.

1. peace (BDB 1022)

2. happiness/good (BDB 373 I)

3. salvation (BDB 447)

SPECIAL TOPIC: PEACE (SHALOM)

▣ "Your God reigns" This (BDB 573, KB 590, Qal perfect) is the fulfillment of 24:23. It may reflect a well known Israeli liturgy (cf. Ps. 93:1; 96:10; 97:1; 99:1).

52:8

NASB, TEV,
NJB"they will see with their own eyes"
NKJV"they shall see eye to eye"
NRSV"in plain sight they see"
JPSOA"every eye shall behold"
NET Bible"they will see with their very own eyes"

The MT has "eye to eye." Leupold, in his commentary on Isaiah, makes a good point.

"The phrase 'eye to eye' has an utterly different meaning in English than in Hebrew. In English it means something like agreeing completely in one's approach and outlook with another. In Hebrew the meaning is 'close at hand,' something like being so near that you can see the whites of the eye of the person approaching" (p. 219).

52:10 Israel was established by YHWH to be a kingdom of priests to the world (cf. Gen. 12:3; Exod. 19:4-6). However, her covenant unfaithfulness required God's judgment, therefore, the world never saw God's true character. By God delivering Israel from captivity, first Egypt, then Assyria, and now Babylon, all the peoples of the earth will see God's power, love, and blessing.

▣ "has bared His holy arm" The verb (BDB 362, KB 359, Qal perfect) is an anthropomorphic metaphor (see Special Topic at 41:2) for YHWH getting ready for action/deliverance (cf. Ezek. 4:7).

Often the phrase "with an outstretched arm" denotes the same divine actions (cf. Exod. 6:6; Deut. 4:34; 5:15; 26:8).

▣ "In the sight of all the nations" This is parallel to the next phrase, "all the ends of the earth may see." This is also parallel to "all flesh will see it" (40:5; also note Joel 2:28 for another universal image).

NASB (UPDATED) TEXT: 52:11-12
¹¹Depart, depart, go out from there,
Touch nothing unclean;
Go out of the midst of her, purify yourselves,
You who carry the vessels of the Lord.
¹²But you will not go out in haste,
Nor will you go as fugitives;
For the Lord will go before you,
And the God of Israel will be your rear guard.

52:11-12 These verses are using God's directions to the priests (cf. v. 11d) as a way to assure all covenant people that God is with them and for them (cf. v. 12). It is a veiled warning to leave the idolatry of Mesopotamia behind!

The returnees will take the vessels from YHWH's temple with them (cf. Ezra 1:5-11; 5:14; 6:8; also note II Chronicles 4 where they are described). They left Babylon as they had Egypt (cf. Exod. 11:2; 12:35-36) by taking the spoils of the land with then (i.e., a symbol of the defeat of the nation and its gods).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Isaiah using Abraham's call as an encouragement to the Jews in captivity?

2. How does creation and the Exodus bring encouragement to exiled Israel and Judah?

3. To whom does 51:16 refer?

4. How did God use Israel to reach the Gentiles?

Bible Lessons International

Passage:

Isaiah

Isaiah 53 (52:13-53:12)

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Suffering Servant	The Sin-Bearing Servant (52:13-53:12)	The Fourth Servant Song (52:13-53:12)	The Suffering Servant (52:13-53:12)	Fourth Song of the Servant (52:13-53:12)
53:1-3 (1-3)	53:1-3 (1-3)	53:1-3 (1-3)	53:1-3 (1-3)	53:1-7 (1-7)
53:4-6 (4-6)	53:4-6 (4-6)	53:4-6 (4-6)	53:4-6 (4-6)
53:7-9 (7-9)	53:7-9 (7-9)	53:7-9 (7-9)	53:7-9 (7-9)
				53:8-9 (8-9)
53:10-12 (10-12)	53:10-12 (10-12)	53:10-12 (10-12)	53:10-12 (10-12)	53:10 (10)
				53:11 (11)
				53:12 (12)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is a crucial text for the NT understanding of the ministry and identification of Jesus as YHWH's Suffering Servant. Note the places that it is quoted or alluded to in the NT.

1. 52:15 - Rom. 15:21

2. 53:1 - Rom. 10:16; John 12:38

3. 53:3 - Luke 18:31-33 (allusion); Mark 10:33-34 (allusion); John 1:10-11 (allusion)

4. 53:4 - Matt. 8:17; I Pet. 2:24 (allusion)

5. 53:5 - Rom. 4:25 (allusion); I Cor. 15:3 (allusion); Heb. 9:28 (allusion); I Pet. 2:24-25 (allusion)

6. 53:6 - I Pet 2:25 (allusion)

7. 53:7-8 - Matt. 26:63 (allusion); Matt. 27:12-14 (allusion); Mark 14:61 (allusion); Mark 15:5 (allusion); Luke 23:9 (allusion); John 19:9 (allusion); Acts 8:32-33 (quote); I Pet. 2:23 (allusion)

8. 53:9 - Matt. 27:57-60 (allusion); I Pet. 2:22

9. 53:10 - John 1:29 (allusion); Mark 10:45 (allusion)

10. 53:11 - John 10:14-18 (allusion); Rom. 5:18,19 (allusion); I Pet. 2:24 (allusion)

11. 53:12 - Luke 22:37; II Cor. 5:21 (allusion); Phil. 2:6,7 (allusion)

B. I am surprised that this very clear substitutionary text is not directly quoted more in the NT. My biases as a Christian evangelical are clearly seen in my understanding of this context. For me the OT must be interpreted in light of its own day (i.e., authorial intent), but also by the use of all Scripture (II Tim. 3:16), we must read the OT through the revelation of Jesus and the Apostles.

C. I think a helpful way to approach this powerful, and in a sense unique, OT song/poem would be to

1. identify the strophes

2. identify the speaker

3. outline the message

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 52:13-15
¹³Behold, My servant will prosper,
He will be high and lifted up and greatly exalted.
¹⁴Just as many were astonished at you, My people,
So His appearance was marred more than any man
And His form more than the sons of men.
¹⁵Thus He will sprinkle many nations,
Kings will shut their mouths on account of Him;
For what had not been told them they will see,
And what they had not heard they will understand.

52:13 "will prosper" This verb (BDB 968, KB 1328, Hiphil imperfect) has two connotations.

1. to consider, to give attention to, to ponder - Isa. 41:20; 44:18; Deut. 32:29; Ps. 64:9

2. to prosper, "to have success" - I Sam. 18:15; Isa. 52:13; Jer. 20:11; 23:5

The question is which of these best parallel the series of verbs "high," "lifted," and "greatly exalted." Will the Servant be

1. listened to

2. lifted up

Both fit the context of chapters 44-55.

▣ "He will be high and lifted up and greatly exalted" The threefold question of these verbs with similar meaning intensifies the idea.

1. will be high - BDB 926, KB 1202, Qal imperfect, cf. 6:1; 57:15

2. will be lifted up - BDB 669, KB 724, Niphal perfect (with waw), cf. 6:1; 33:10; 57:15

3. will be greatly exalted - BDB 146, KB 170, Qal perfect (with waw), cf. 5:16

52:14

NASB, NKJV,
LXX"were astonished at you"
NRSV"were astonished at him"
NJB"were aghast at him"
JPSOA"were appalled at him"
REB"recoil at the sight of him"
Peshitta"amazed at him"

The MT has "you," עליך (also LXX), but "him," וילע is read by the Targums and some Syriac versions. The UBS Text Project gives "you" a B rating.

There is a fluidity between the corporate focus ("you") and the individual ("him") in the Servant Songs. The individual ideal Israelite paid the price for corporate Israel (cf. 53:8) and corporate humanity!

▣ "My people" This is not in the Masoretic Hebrew text. The Servant is not identified with corporate Israel but an individual, ideal Israelite.

▣ "His appearance was marred more than any man,

And His form more than the sons of men" Jesus was beaten very badly, almost unrecognizable, first by the Sanhedrin and then by the Roman soldiers. The rabbis used this verse to say that the Messiah will have leprosy.

52:15

NASB, NKJV"sprinkle"
NRSV, JPSOA,
NET"startle"
NJB, LXX"astonished"
Peshitta"purify"

This is a sacrificial term (BDB 633 I, KB 683, Hiphil imperfect, cf. Exod. 29:21: Lev. 4:6; 8:11; 14:7). Many modern translations have "startle" (BDB 633 II, "cause to leap"), which comes from an Arabic root. This follows the LXX and the Vulgate.

The question is "What do the kings hear and see?"

1. a marred man (v. 14; 53:5)

2. a high, lifted up, and greatly exalted man (v. 13)

Does the verb of v. 15a mean:

1. startle with joy

2. startle with shock

3. sprinkled as a sacrifice (cf. 53:4-5,10)

NASB (UPDATED) TEXT: 53:1-3
¹Who has believed our message?
And to whom has the arm of the Lord been revealed?
²For He grew up before Him like a tender shoot,
And like a root out of parched ground;
He has no stately form or majesty
That we should look upon Him,
Nor appearance that we should be attracted to Him.
³He was despised and forsaken of men,
A man of sorrows and acquainted with grief;
And like one from whom men hide their face
He was despised, and we did not esteem Him.

53:1 "Who has believed our message" The speaker (plural) is uncertain, but possibly (1) the faithful Jewish remnant or (2) the prophets. It is obvious that very few understood the concept of a suffering Messiah (cf. John 12:38; Rom. 10:16)! However, one day the kings of the earth will understand (cf. 52:15 and Phil. 2:6-11)!

For "believed" (BDB 52, KB 63, Hiphil perfect) see Special Topic at 42:3.

▣ "arm of the Lord" This is an anthropomorphic phrase (cf. 51:9; 52:9,10; Deut. 5:15, see Special Topic at 41:2) for YHWH's actions, here involving the ministry of the Servant.

53:2 "like a tender shoot" This (BDB 413) refers to His inconspicuous beginnings. It has some connotative relationship with the Messianic term "Branch" (BDB 666, cf. Isa. 4:2; 11:1,10). Both are used together in Isa. 11:1.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "He has no stately form or majesty

That we should look upon Him" Jesus was not physically unusual or attractive. He did not stand out in a crowd in any way (i.e., He could melt into the crowd, cf. John 8:59; 12:36).

53:3 "He was despised" This verb (BDB 102, KB 117, Niphal participle) is used as a title, "The Despised One" in 49:7. The Qal passive participle is used in Ps. 22:6, which Christians believe describes Jesus' crucifixion (cf. Matt. 27:35,39,43,46; Mark 15:29,34; Luke 23:34; John 19:24; 20:25).

So many of the texts in this section of Isaiah are used in the NT. Isaiah clearly reveals God's redemptive plan for all humans (see Special Topic at 40:15).

▣ The last two lines of v. 3 have been interpreted in several ways.

1. some of the rabbis said the Messiah would have leprosy (cf. v. 11)

2. some relate it to 52:14 and see it referring to the beatings Jesus received at the hands of Herod's and Pilate's guards

3. some relate it to Jesus' words in Matt. 26:31; Mark 14:27 (from Zech. 13:7) or John 16:32

▣ "sorrows" This word (BDB 456) can mean

1. physical pain - Exod. 3:7

2. emotional pain - Ps. 38:17-18; Jer. 45:3

It is used in this context (53:13-14) of the Servant suffering on behalf of Israel (cf. v. 8) and all mankind (cf. v. 6).

NASB (UPDATED) TEXT: 53:4-6
⁴Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
⁵But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
⁶All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him.

53:4 "griefs" The word literally means "sickness" (BDB 318, cf. Deut. 28:59,61), but is used in a much wider sense in Hebrew (Isa. 1:6; 6:10). This speaks of Jesus' substitutionary work (cf. Mark 10:45; II Cor. 5:21).

Many have tried to interpret this strophe and v. 5d as teaching that Jesus' death dealt with believers' sins and sicknesses, but this is to misinterpret the parallelism (cf. Ps. 103:3). "Sickness" is a Hebrew idiom for sin (cf. Isa. 1:5-6). My favorite charismatic author, Gordon Fee, has written a powerful booklet on this issue entitled The Disease of the Health and Wealth Gospels.

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

▣ "bore. . .carried" These two verbs are parallel.

1. bore - BDB 669, KB 724, Qal perfect, used of bearing one's guilt, Gen. 4:13; Lev. 5:1,17; 7:18; Num. 5:31; 14:34; Ezek. 14:10; 44:12, but it is also used of someone or some animal bearing another's guilt, cf. Lev. 10:17; 16:22; Num. 14:33; Ezek. 4:4,5,6 and of the suffering Servant's redemptive ministry in Isa. 53:4

2. carried - BDB 687, KB 741, Qal perfect; this is literally "bear a heavy load," it is used of the Servant in v. 4 and v. 11 (Qal imperfect)

Notice the series of verbs in vv. 4-6 of what YHWH did to the Servant for humanity's benefit.

1. smitten by God, v. 4 - BDB 645, KB 697, Hophal participle

2. afflicted (by God), v. 4 - BDB 776, KB 853, Pual participle

3. pierced through for our transgressions, v. 5 - BDB 319, KB 320, Poal participle

4. crushed for our iniquities, v. 5 - BDB 193, KB 221, Pual participle

5. the chastening for our well being (no verb) upon Him, v. 5

6. by His scourging we are healed, v. 5

This is the textual foundation for the doctrine of the vicarious, substitutionary atonement.

▣ "Smitten of God" It was God's will that Jesus die (cf. v. 10; John 3:16; Mark 10:45; II Cor. 5:21). Jesus' trial and death were not accidents or mistakes, but the plan of God (cf. Acts 2:23; 3:18; 4:28; I Pet. 1:20).

53:5 "pierced. . .crushed" As "bore" and "carried" in v. 4 were parallel, so too, these verbs.

1. pierced - BDB 319, KB 320, Poal participle usually by a sword in battle, but not here. The same root means "polluted" for mankind's purification and forgiveness.

2. crushed - BDB 193, KB 221, Pual participle; this verb is used several times in Isaiah

a. 57:15 - Niphal participle, "the heart of the contrite"

b. 3:15 - Piel imperfect, "crushing My people"

c. 19:10; 53:5 - Pual participle, "to be crushed"

d. 53:10 - Piel infinitive construct, "to crush"

It denotes one who is humbled. In this context by YHWH Himself for the greater good of all mankind.

53:6 This is the OT counterpart to Rom. 3:9-18,23; 5:12,15,18; 11:32; Gal. 3:22. This shows the terrible development of the Fall of Genesis 3 (cf. Gen. 6:5,11-12; Ps. 14:3; 143:2).

▣ "the iniquity of us all to fall on Him" Jesus died for the sins of the entire world. Everyone is potentially saved by Christ (cf. John 1:29; 3:16-17; Rom. 5:18; Titus 2:11; I John 2:2; 4:14). Only willful unbelief keeps anyone from God.

Some commentators have tried to make a restrictive distinction between the "all" [twice] of v. 6 and "the many" of vv. 11d and 12e. However, the parallelism of Rom. 5:18, "all" and "the many" of 5:19, clearly shows that they refer to the same group (i.e., fallen humanity made in the image and likeness of YHWH, Gen. 1:26-27).

God desires all humans to be saved - John 4:42; I Tim. 2:4; 4:10; II Pet. 3:9).

NASB (UPDATED) TEXT: 53:7-9
⁷He was oppressed and He was afflicted,
Yet He did not open His mouth;
Like a lamb that is led to slaughter,
And like a sheep that is silent before its shearers,
So He did not open His mouth.
⁸By oppression and judgment He was taken away;
And as for His generation, who considered
That He was cut off out of the land of the living
For the transgression of my people, to whom the stroke was due?
⁹His grave was assigned with wicked men,
Yet He was with a rich man in His death,
Because He had done no violence,
Nor was there any deceit in His mouth.

53:7 "Like a lamb" The sacrificial allusion is significant (cf. John 1:29 and II Cor. 5:21).

▣ "He did not open His mouth" This means the Servant did not attempt to defend Himself. There are several allusions to this in Jesus' trials.

1. Jesus' night trial before Caiaphas - Matt. 26:63; Mark 14:61

2. Jesus' trial before Pilate - Matt. 27:12-14; Mark 15:5; John 19:9

3. Jesus before Herod the Tetrarch - Luke 23:9

53:8 "For the transgression of my people" This phrase shows that the term "Servant" in this context cannot be national Israel. The Servant dies (cf. 8c) for Israel.

This song/poem has several rare and unusual verbals.

1. 52:15, "what had not been told" - Pual perfect (BDB 707, KB 765)

2. 52:15, "they will understand" - Hithpolel perfect (BDB 106, KB 122)

3. 53:4, "smitten" - Hophal participle (BDB 645, KB 697)

4. 53:4, "afflicted" - Pual participle (BDB 776, KB 853)

5. 53:5, "pierced" - Poal participle (BDB 319, KB 320)

6. 53:5, "crushed" - Pual participle (BDB 193, KB 221)

7. 53:7, "led" - Hophal imperfect (BDB 384, KB 383)

8. 53:8, "considered" - Polel imperfect (BDB 967, KB 1319)

53:9 This verse describes so explicitly the crucifixion and burial of Jesus (cf. Matt. 27:38-59), as does Psalm 22.

NASB (UPDATED) TEXT: 53:10-12
¹⁰But the Lord was pleased
To crush Him, putting Him to grief;
If He would render Himself as a guilt offering,
He will see His offspring,
He will prolong His days,
And the good pleasure of the Lord will prosper in His hand.
¹¹As a result of the anguish of His soul,
He will see it and be satisfied;
By His knowledge the Righteous One,
My Servant, will justify the many,
As He will bear their iniquities.
¹²Therefore, I will allot Him a portion with the great,
And He will divide the booty with the strong;
Because He poured out Himself to death,
And was numbered with the transgressors;
Yet He Himself bore the sin of many,
And interceded for the transgressors.

53:10 "But the Lord was pleased
To crush Him, putting Him to grief"

Notice the agent and object of these verbs.

1. YHWH was pleased (lit. "it was the will of" - BDB 342, KB 339, Qal perfect). This verb means "to delight in" (cf. 58:2; 62:4) or "desire" (55:11). It is even used of YHWH's pleasure to put someone to death in I Sam. 2:25. It is shocking to use a verb like this in connection with the unfair, painful treatment of the righteous Servant. YHWH had a redemptive plan (see Special Topic at 40:15)!

2. YHWH's will and purpose was "to crush" (Piel infinitive construct, cf. v. 5) and "put to grief" (Hiphil perfect, BDB 317, KB 311). The verb means "to make sick" (JPSOA) or "sore by hitting." There was a high and costly price to pay for human redemption! YHWH and His Servant paid it fully and freely!

NASB"If He would render Himself as a guilt offering"
NKJV, NRSV"When You make His soul an offering for sin"
TEV"His death was a sacrifice to bring forgiveness"
NJB"if he gives his life as a sin offering"
JPSOA"if he made himself an offering for guilt"
Peshitta"he laid down his life as an offering for sin"

This phrase is so simple yet so profound. It involves

1. the will of YHWH

2. the will of the Servant

3. the sinful ones who chose to receive this guilt offering (implied)

This is the Hebrew theological concept of "corporality." It is illustrated by

1. the sacrificial system (Leviticus 1-7), but especially the Day of Atonement (cf. Leviticus 16)

2. the sin of Achan affecting the Israeli army (Joshua 7)

3. the clear explanation in Romans 5:12-21

4. another great example in II Cor. 5:21

One innocent One paid the price to set free all the guilty ones!

▣ "He will prolong His days" It is obvious that the Servant dies (cf. vv. 8,9,12). Therefore, this verse must refer to life after death!

Notice all the things that YHWH will do for Him.

1. He will see His offspring (lit. "seed"), v. 10

2. He will prolong His days (this must refer to His afterlife), v. 10

3. the good pleasure of the Lord will prosper in His hand (i.e., YHWH's plan to restore fellowship with mankind), v. 10

4. He will see it and be satisfied, v. 11 (refers to YHWH's good pleasure [will]), v. 10e

5. He will justify the many, v. 11

6. allot Him a portion with the great, v. 12

7. He will divide the booty with the strong, v. 12

Poetry is always difficult to interpret. Some of these items are uncertain!

53:11 "it" The LXX and Dead Sea Scrolls have "lights" (NRSV, NJB). The MT does not have "it" (see NKJV). The UBS Text Project thinks "light" may have dropped out of the text (B rating).

▣ "By His knowledge" the NRSV has "he shall find satisfaction through his knowledge." The question of "what knowledge" seems to relate to

1. see His offspring (v. 10c)

2. prolong His life (v. 10d)

3. prospering of YHWH's will (v. 10e)

4. results of His anguish (v. 11a)

▣ "the Righteous One. . .justify" These are both formed from one root (BDB 842, 843). YHWH's sin-bearing (cf. vv. 11e) Servant will accomplish righteousness for all who believe and receive (cf. John 1:12; 3:16; Rom. 10:9-13).

▣ "the many" See note at "all" of v. 6.

▣ "He will bear their iniquities" The same verb (BDB 687, KB 741, Qal imperfect) was also used in v. 4. See note there.

53:12a,b "He will divide the booty with the strong" This is a war metaphor of victory. It is not to be taken literally, but figuratively of spiritual victory (cf. 52:13)!

▣ "He poured out Himself to death" This verb (BDB 788, KB 881, Hiphil perfect) is literally "be naked" or "be bare" or "to empty." It is used in Isaiah in several senses.

1. to uncover a weapon, Isa. 22:6

2. for the Spirit being given (i.e., poured out), Isa. 32:15

3. BDB calls it a metaphor in this text reflecting the Piel usage #3 (cf. Ps. 141:8)

4. KB calls it "to tip out," a metaphor "to throw away one life to death"

▣ "And was numbered with the transgressors" Luke 22:37 quotes this verse as being spoken by Jesus in Gethsemane when the soldiers and guards came to arrest Him.

Notice the same word (BDB 833) was used of Israel's sin in v. 8 and all humans' sin in v. 5.

▣ "He Himself bore the sin of many" This means substitutionary, vicarious atonement (cf. Matt. 20:28; Mark 10:45; 14:24; II Cor. 5:21; Gal. 1:4; I Tim. 2:6; Titus 2:14). The UBS Text Project thinks "sin" should be plural (B rating).

▣ "And interceded for the transgressors" And He still does (cf. Rom. 8:27,34; Heb. 7:25; 9:24; I John 2:1)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does the title "My Servant" refer to the Jews or the Messiah?

2. Why are the numerous references to the Gentiles' inclusion so significant in this passage?

3. Why did God choose the Jews?

4. Why did the Servant suffer?

5. Why was God pleased to crush Him?

6. What does Isa. 53:6 say about sin?

7. Why has this passage been so influential on the church?

Passage:

Isaiah

Isaiah 54

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Fertility of Zion	A Perpetual Covenant of Peace	Song of Assurance To Israel	The Lord's Love For Israel	Jerusalem Restored To Yahweh's Favour
54:1-3 (1-3)	54:1-3 (1-3)	54:1-3 (1-3)	54:1-3 (1-3)	54:1-10 (1-10)
54:4-8 (4-8)	54:4-8 (4-8)	54:4-8 (4-8)	54:4-5 (4-5)
			54:6-10 (6-10)
54:9-10 (9-10)	54:9-10 (9-10)	54:9-10 (9-10)	The Future Jerusalem	The New Jerusalem
54:11-17 (11-17)	54:11-15 (11-15)	54:11-17 (11-17)	54:11-12 (11-12)	54:11-17 (11-17)
			54:13-15 (13-15)
	54:16-17 (16-17)		54:16-17 (16-17)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There are several allusions to the Patriarchal period (Genesis 12-50) in this chapter.

1. childless mothers

2. living in tents

3. use of "seeds" for descendants

B. There is also an allusion to the flood of Noah (Genesis 6-9) in v. 9.

C. YHWH is renewing the covenant promises of deliverance.

1. from Egypt

2. from Mesopotamia

3. from end-time enemies

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 54:1-3
¹"Shout for joy, O barren one, you who have borne no child;
Break forth into joyful shouting and cry aloud, you who have not travailed;
For the sons of the desolate one will be more numerous
Than the sons of the married woman," says the Lord.
²"Enlarge the place of your tent;
Stretch out the curtains of your dwellings, spare not;
Lengthen your cords
And strengthen your pegs.
³For you will spread abroad to the right and to the left.
And your descendants will possess nations
And will resettle the desolate cities."

54:1-3 This first strophe has several imperatives that relate to rebuilding restored Judah/Jerusalem (cf. 49:20).

1. shout for joy - Qal imperative, BDB 943, KB 1247

2. break forth into joyful shouting - Qal imperative, BDB 822, KB 953

3. cry aloud - Qal imperative, BDB 843, KB 1007

4. enlarge the place of your tent - Hiphil imperative, BDB 931, KB 1210

5. stretch out the curtains - Hiphil imperative, BDB 639, KB 692, used in a jussive sense

6. spare not - Qal imperfect, BDB 362, KB 359, used in a jussive sense

7. lengthen your cords - Hiphil imperative, BDB 72, KB 88

8. strengthen your pegs - Piel imperative, BDB 304, KB 302

Paul uses this quote in his typology about Abraham's sons and the two covenants in Gal. 4:21-31.

It always amazes me how modern believers take a verse like this totally out of context and use it for a sermon on building a new church building! If you allow a total disregard for the original setting and the inspired author's intent, you can back up any action. It seems that modern evangelical Christians psychologically need a Scripture text to support all their events and projects! See Sermon on Biblical Interpretation online at www.freebiblecommentary.org

54:3 "your descendants will possess nations" At first glance this phrase looks like another one of Isaiah's universal texts, but note the parallelism of the next line. This is referring to taking over the tribal areas of Judah and Benjamin. It is referring to Cyrus II's edict about the seed of Abraham returning to Palestine after the Assyrian and Babylonian exiles (cf. 14:1-2).

NASB (UPDATED) TEXT: 54:4-8
⁴"Fear not, for you will not be put to shame;
And do not feel humiliated, for you will not be disgraced;
But you will forget the shame of your youth,
And the reproach of your widowhood you will remember no more.
⁵For your husband is your Maker,
Whose name is the Lord of hosts;
And your Redeemer is the Holy One of Israel,
Who is called the God of all the earth.
⁶For the Lord has called you,
Like a wife forsaken and grieved in spirit,
Even like a wife of one's youth when she is rejected,"
Says your God.
⁷"For a brief moment I forsook you,
But with great compassion I will gather you.
⁸In an outburst of anger
I hid My face from you for a moment,
But with everlasting lovingkindness I will have compassion on you,"
Says the Lord your Redeemer.

54:4 "Fear not" This is a Qal imperfect (BDB 431, KB 432) used in a jussive sense. This is a recurrent theme in Isaiah (cf. 7:4; 8:12; 35:4; 41:10,13,14; 43:5; 44:2; 51:7; 54:4,14; 57:11). Abraham's seed are to remember that they are the recipients of

1. the presence of YHWH

2. the promises of YHWH

3. the purpose of YHWH

▣ "For you will not be put to shame;

Neither feel humiliated, for you will not be disgraced"

Notice the three promises to Abraham's returning seed.

1. shame - negated Qal imperfect, BDB 101, KB 116 (opposite of 1:29; 20:5)

2. feel humiliated - negated Niphal imperfect, BDB 482, KB 480, cf. 45:17; 50:7

3. disgraced - negated Qal imperfect, BDB 344, KB 340

▣ "you will forget. . .you will remember no more" Notice the parallelism. These returnees are encouraged by the use of two family terms.

1. your youth

2. your widowhood

Israel was sinful in her early days (and it continued), therefore, she was exiled by YHWH (i.e., widowhood), but now both will be forgotten and hopefully a new day of faith and faithfulness begins!

54:5 Again, like v. 4, family metaphors are used. Notice the different titles for Israel's husband (cf. vv. 6-8; Hosea 1-3).

1. your Maker, - YHWH as both husband and creator, cf. 43:1,7; 44:2,21,24; Deut. 32:18

2. the Lord of hosts - see Special Topic at below

3. your Redeemer - recurrent title in Isaiah (cf. 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 63:16)

4. the Holy One of Israel - recurrent title in Isaiah (cf. 1:4; 5:19,24; 10:20; 12:6; 17:7; 29:19,23; 30:11,12,15; 31:1; 37:23; 41:14,16,20; 43:3,14,15; 45:11; 48:17; 49:7; 54:5; 55:5; 60:9,14 (in both sections of Isaiah, 1-39 and 40-66)

5. the God of all the earth - this universalism is characteristic of Isaiah, i.e., 6:3; 11:9; 45:6; 52:10

These titles are a Hebraic way of highlighting the characteristics of Israel's God! For other wonderful texts on God's character see Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8-9. See Special Topic at 49:7.

SPECIAL TOPIC: LORD OF HOSTS

54:6 Israel is described as a faithless wife who has been divorced (cf. 49:14-21; 50:1,2; 62:4).

54:7 YHWH divorced His faithless wife but now seeks her out again (cf. Hosea 1-3). This is shocking in light of Moses' writings about not remarrying the same woman.

▣ "For a brief moment I forsook you" See Isa. 26:20. God does get angry but it passes (cf. Ps. 103:9-14).

▣ "I will gather you" This (Piel imperfect, BDB 867, KB 1062) is a way of referring to a reversal of the exile, a new exodus from Mesopotamia (cf. 11:12; 43:5; 49:18; 56:8; 60:4).

54:8 In the OT the characteristics of YHWH as loving and compassionate are contrasted with Him as a God of justice and righteousness. Israel is the object of both YHWH's love and wrath (lit. "overflowing anger," BDB 1009, KB 1637, found only here). Theologically this is where the work of the Messiah (52:13-53:12) is needed. Love and justice meet at Calvary!

▣ "But with everlasting lovingkindness I will have compassion on you" Wow! These are powerful words of God's love and promises.

1. "everlasting" - see Special Topic at 45:17

2. "lovingkindness" - see Special Topic at 40:6

3. "compassion" - Piel perfect, BDB 933, KB 1216; this is used of YHWH in 14:1; 30:18; 49:10,13,15; 54:7,8,10; 55:7; 60:10; Micah 7:19 (negatively in 9:17; 27:11)

▣ "the Lord" This is literally "YHWH"; see Special Topic at 40:3.

▣ "Redeemer" See Special Topic at 41:14.

NASB (UPDATED) TEXT: 54:9-10
⁹"For this is like the days of Noah to Me,
When I swore that the waters of Noah
Would not flood the earth again;
So I have sworn that I will not be angry with you
Nor will I rebuke you.
¹⁰For the mountains may be removed and the hills may shake,
But My lovingkindness will not be removed from you,
And My covenant of peace will not be shaken,"
Says the Lord who has compassion on you.

54:9-10 These two verses must be describing the "new covenant" of Jer. 31:31-34 (cf. Ezek. 36:22-38) because the Israelites who returned continued to sin (cf. Malachi).

54:9 This verse is a direct allusion to the Flood of Genesis 6-9 (esp. 8:21; 9:11).

The Hebrew "waters of Noah" can easily be "like the days of Noah" (NASB) with DSS and other ancient versions, but not the LXX which has "from the waters at the time of Noah."

54:10 "My covenant of peace" This is probably another way of referring to "the everlasting covenant" (cf. 55:3; 59:21; 61:8; Gen. 17:7; Ps. 105:10; Jer. 32:40; 50:5). This time period is described often in Ezekiel (cf. 16:60; 20:37; 34:25; 37:26; for more study see my commentary on Ezekiel online at www.freebiblecommentary.org ). The problem is that YHWH broke His covenant with Abraham's seed by the destruction and exile of Jerusalem and the abandonment of the Temple (Ezekiel 8-10). Part of our problem is with the English word "forever" or "everlasting" (see Special Topic at 45:17). The other part of our problem in interpreting texts like this is the two covenants! Something really significant happened in Christ. He is the fulfillment of all OT promises. The NT is about Him and those who believe in Him, not about national Israel. This is difficult for us to accept because of our love and trust of the Bible and the powerful nature of these texts. However, neither Jesus nor any NT writer ever reaffirms a promise to national Israel (see Special Topic at 40:9).

NASB (UPDATED) TEXT: 54:11-17
¹¹"O afflicted one, storm-tossed, and not comforted,
Behold, I will set your stones in antimony,
And your foundations I will lay in sapphires.
¹²Moreover, I will make your battlements of rubies,
And your gates of crystal,
And your entire wall of precious stones.
¹³All your sons will be taught of the Lord;
And the well-being of your sons will be great.
¹⁴In righteousness you will be established;
You will be far from oppression, for you will not fear;
And from terror, for it will not come near you.
¹⁵If anyone fiercely assails you it will not be from Me.
Whoever assails you will fall because of you.
¹⁶Behold, I Myself have created the smith who blows the fire of coals
And brings out a weapon for its work;
And I have created the destroyer to ruin.
¹⁷No weapon that is formed against you will prosper;
And every tongue that accuses you in judgment you will condemn.
This is the heritage of the servants of the Lord,
And their vindication is from Me," declares the Lord.

54:11-13 Notice the number of jewels used as a way to show God's favor (cf. Ezek. 28:13).

1. antimony (BDB 806, KB 918) - either a black stone, cf. I Chr. 29:2, or black mortar, cf Isa. 54:11

2. sapphires (BDB 705, KB 764) - possibly lapis-lazuli

3. rubies (BDB 461, KB 460)

4. crystal (BDB 869, KB 82) - possibly beryl

5. precious stones, but not specified as to which ones

Only one of these jewels (#2) was used in the breastplate of the High Priest (cf. Exod. 28:17-19; 39:10-11).

The imagery of jeweled walls is taken over by John in Rev. 21:18-21.

54:11 "O afflicted one" This is poetically parallel to "O barren one" of v. 1. They both refer to the returnees.

54:13 "All your sons will be taught of the Lord" This sounds very much like Jer. 31:34 (i.e., "the new covenant"). Jesus quotes this verse in John 6:45 related to the Father drawing believers/disciples to Himself through Jesus.

The NEB revocalizes the MT and changes "and all your sons" to "your masons," but the UBS Text Project gives "and all your sons" an A Rating (very high probability).

54:14 This verse mentions four things that the returnees will experience of God's care and protection.

1. you will be established in righteousness - Hithpolel imperfect (BDB 465, KB 464)

2. oppression will be far from you - Qal imperative (BDB 934, KB 1221)

3. you will not fear - Qal imperfect (BDB 431, KB 432)

4. terror will not come near you - Qal imperfect (BDB 897, KB 1132)

54:15-17 This is surely a passage on YHWH's sovereignty. One wonders how this truth relates to eschatological persecution of believers.

54:15 This verse is similar in meaning to Gen. 12:3b. The returnees may experience problems but they are not from God and will be punished (cf. 41:11-16). There is a Qal infinitive absolute, a Qal imperfect, and a Qal perfect of the same Hebrew root (BDB 158, KB 184). This grammatical construction emphasizes their possible problem but God's sure actions on their behalf.

54:16-17 This verse, like John 6:45, emphasizes the sovereignty of YHWH to accomplish His purpose through the seed of Abraham (i.e., Israel and the Messiah).

54:17 "the servants of the Lord" The NASB Study Bible has a good note on this phrase (p. 1033).

"After ch. 53 the singular 'servant' no longer occurs in Isaiah. The 'servants' (see 63:17; 65:8-9,13-15; 66:14) are true believers - both Jew and Gentile (see 56:6-8) - who are faithful to the Lord. They are in a sense the 'offspring' of the servant (53:10)."

▣ "their vindication is from Me" There is no verb in the MT. YHWH will deliver His people.

Passage:

Isaiah

Isaiah 55

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Free Offer of Mercy	An Invitation to Abundant Life	A Hymn of Joy and Triumph	God's Offer of Mercy	Final Invitation
55:1-5 (1-5)	55:1-5 (1-5)	55:1-5 (1-5)	55:1-2 (1-2)	55:1-3a (1-3a)
			55:3-5 (3-5)	55:3b-5 (3b-5)
55:6-13 (6-13)	55:6-7 (6-7)	55:6-9 (6-9)	55:6-9 (6-9)	55:6-11 (6-11)
	55:8-9 (8-9)
	55:10-11 (10-11)	55:10-11 (10-11)	55:10-11 (10-11)	Conclusion
	55:12-13) (12-13)	55:12-13 (12-13)	55:12-13 (12-13)	55:12-13 (12-13)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

PRELIMINARY QUESTIONS

1. To whom is this chapter speaking? (Jews in Exile or all humans)

2. What is it offering to them: (restoration to the Promised Land or spiritual salvation [i.e., Ibn Ezra])

3. This is where two hermeneutical principles collide!

a. Every passage should be interpreted in light of the original, inspired author's intent. The way to judge a proper interpretation is, "What would the original hearers (i.e., the target audience) have understood?" Every text has only one meaning.

b. The NT is the proper fulfillment and interpreter of the OT (cf. Matt. 5:17-48). Jesus is the goal and purpose of the OT promises. In Him and in Him alone should the OT be interpreted. The NT is about Jesus and universal redemption, not about national Israel.

4. Notice that the return from exile is not specifically mentioned (unless v. 12a,b) or even alluded to. The invitation is more general, more broad!

CONTEXTUAL INSIGHTS

A. This setting is either the

1. Messianic banquet, Matt. 25:6-8; Luke 14:15-24; 22:16,18; Rev. 19:9

2. market place of Jerusalem

B. The OT Prophets often used the historical events of their own day to foreshadow eschatological events (see Appendix Two).

C. As a Great Commission Christian (i.e., Matt. 28:18-20; Luke 24:47; Acts 1:8) who believes in the priority of evangelism and discipleship, this chapter holds a dear place in my heart and ministry. YHWH, through His prophet, pleads for fallen humanity to return to Him so that He can give them full and free forgiveness (cf. vv. 1-5). This is the goal of Gen. 3:15!

However, there is a mandated covenant response (cf. vv. 6-7). Humans must repent, believe, obey, and persevere.

YHWH has an eternal redemptive plan (cf. vv. 8-11). See Special Topic at 40:15! God's revelation through Abraham's seed was a message for the whole world. Abraham's seed is now all believers in Christ (cf. Rom. 2:28-29)!

D. Notice the speaker in the poem is YHWH (or Personified Wisdom of Pro. 9:1-6). Only the invitation of vv. 6-7 is spoken by the prophet who was overwhelmed at the mercy of YHWH.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 55:1-5
¹"Ho! Every one who thirsts, come to the waters;
And you who have no money come, buy and eat.
Come, buy wine and milk
Without money and without cost.
²Why do you spend money for what is not bread,
And your wages for what does not satisfy?
Listen carefully to Me, and eat what is good,
And delight yourself in abundance.
³Incline your ear and come to Me.
Listen, that you may live;
And I will make an everlasting covenant with you,
According to the faithful mercies shown to David.
⁴Behold, I have made him a witness to the peoples,
A leader and commander for the peoples.
⁵Behold, you will call a nation you do not know,
And a nation which knows you not will run to you,
Because of the Lord your God, even the Holy One of Israel;
For He has glorified you."

55:1-3 YHWH's invitation to humanity (i.e., "everyone who thirsts," cf. v. 1a) has many commands which are mostly emphatic divine invitations.

1. come to the waters - Qal imperative (BDB 229, KB 246)

2. come - same as #1

3. buy - Qal imperative (BDB 991, KB 1404)

4. eat - Qal imperative (BDB 37, KB 46)

5. come - same as #1 and 2

6. buy - same as #3

7. listen carefully - Qal imperative and an infinitive absolute of the same root (BDB 1033, KB 1570) for emphasis

8. eat - same as #4

9. delight yourself - Qal imperfect (BDB 772, KB 851) used in a jussive sense

10. incline your ear - Hiphil imperative (BDB 639, KB 692)

11. come to Me - same as #1,2,5; notice the personal element

12. listen - Qal imperative (BDB 1033, KB 1570)

13. that you may live - Qal jussive (BDB 310, KB 309)

14. I will make an everlasting covenant with you - Qal cohortative (BDB 503, KB 560, see SPECIAL TOPIC: COVENANT at 40:1)

55:1 "Every one" This speaks of the universal invitation of God (cf. vv. 4-5; Gen. 3:15; 12:3; Exod. 19:5-6; John 1:12; 3:16; 4:42; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9; I John 2:1-2; 4:14).

▣ "thirsts" This seems to relate to a sense of spiritual need. This is always the first step a fallen human must take (cf. Matt. 5:6; Rev. 22:17).

▣ "the waters" The early church interpreted this as baptism. This is a good example of isogesis (reading into a text to back up what we believe). For desert people, this was a symbol of life and prosperity (cf. 41:17; 44:3).

▣ "you who have no money. . .for what does not satisfy" This refers to lack of personal resources. Grace, not merit, is mankind's, even Israel's, only hope (cf. Ezek. 36:22-38).

▣ "eat" A meal was a very significant act in the Middle East. Covenants and friendships were sealed over food.

▣ "buy. . .without cost" This is obviously a paradoxical statement meant to highlight mankind's search for peace with God.

1. it cannot be bought but a price must be paid

2. humans often desperately try to find peace and happiness, but to no avail (cf. Ecclesiastes 1-2)

3. God has provided a way through a new "David" to come to Him

4. there is still a cost, but it is now to repent and receive what God has freely offered in the Davidic Messiah

55:2 "Why do you spend money. . .for what does not satisfy" This reflects mankind's continuing search for happiness in things, pleasure, or power (cf. the book of Ecclesiastes).

▣ "delight yourself in abundance" God wants us happy and content in fellowship with Himself (cf. Leviticus 26; Deuteronomy 27-28; John 5:11). The earth with its beauty and abundance is for mankind's enjoyment!

55:3 "come to Me" Personal relationship is the key to biblical faith! YHWH Himself is the goal, not just truths about Him! See Special Topic at 45:5.

▣ "Listen" This is from the word Shema (cf. Deut. 6:4-5). It means "listen and do."

▣ "an everlasting covenant" "Everlasting" (BDB 761, see Special Topic at 45:17) is used to describe many things in Isaiah 40-66. This is parallel phrasing to the "new covenant" of Jer. 31:31-34 described in Ezek. 36:22-28.

▣ "faithful mercies" This is from the word hesed (BDB 338). It means "covenant loyalty. See Special Topic at 40:6.

▣ "David" This is an example of God's love and care even to the undeserving (cf. Psalm 32,51). Also this reference has Messianic implications (cf. II Sam. 7:1ff), which have an eternal aspect.

55:4 ". . .a leader and commander for the peoples" This points beyond David to the Messiah (cf. II Samuel 7) because the object is the Gentiles (cf. vv. 4-5).

The MT and LXX have "him" referring to David's seed (i.e., the Messiah), but for some reason, the Syrian versions have "you." This is the same theological issue of the "Suffering Servant" text of 52:13-53:12.

▣ "the peoples. . .a nation" Gentiles are included (notice the plurals).

55:5 The nations will come to the God of Israel and honor His people (cf. 45:14,22-25; 49:6,12,23; Zech. 8:20-23). The question remains: Is this a reference to a believing, restored Israel (not the secular state of modern Israel) or is this an eschatological reference to the Great Commission?

▣ Notice the names of Israel's Deity (see Special Topic at 40:3).

1. YHWH

2. your Elohim

3. the Holy One of Israel (see note at Isa. 1:4 online at www.freebiblecommentary.org)

NASB (UPDATED) TEXT: 55:6-13
⁶Seek the Lord while He may be found;
Call upon Him while He is near.
⁷Let the wicked forsake his way
And the unrighteous man his thoughts;
And let him return to the Lord,
And He will have compassion on him,
And to our God,
For He will abundantly pardon.
⁸"For My thoughts are not your thoughts,
Nor are your ways My ways," declares the Lord.
⁹"For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts.
¹⁰For as the rain and the snow come down from heaven,
And do not return there without watering the earth
And making it bear and sprout,
And furnishing seed to the sower and bread to the eater;
¹¹So will My word be which goes forth from My mouth;
It will not return to Me empty,
Without accomplishing what I desire,
And without succeeding in the matter for which I sent it.
¹²For you will go out with joy
And be led forth with peace;
The mountains and the hills will break forth into shouts of joy before you,
And all the trees of the field will clap their hands.
¹³Instead of the thorn bush the cypress will come up,
And instead of the nettle the myrtle will come up,
And it will be a memorial to the Lord,
For an everlasting sign which will not be cut off."

55:6 "Seek the Lord while He may be found" "Seek" is a Qal imperative (BDB 205, KB 233). This verb is often used of seeking God in a personal sense (cf. Deut. 4:29; Isa. 58:2; 65:10). This seeking is described well in Deut. 30:1-3,10 and Jer. 29:13-14; Amos 5:14-15.

▣ "while He may be found" No one can come to God unless He draws them (cf. 45:22; John 6:44,65), but when He draws, humans must respond then. God never forsakes His creation (cf. Ps. 103:8-14), but there is a time to choose. If that time passes, a hardness of the human heart develops into an inability to hear God and respond to Him.

▣ "Call upon Him while He is near" "Call" is also a Qal imperative (BDB 894, KB 1128). This line of poetry is parallel to the line above. This language denotes a worship setting, as does Rom. 10:9-13 or John 1:12. Humans must respond in repentance and faith (cf. Jer. 3:12-13; 4:1-4; Joel 2:12-13; Amos 5:4-7,14-15; Mark 1:15; John 3:16; Acts 20:21). This appropriate covenant response is true for the OT as well as the NT. YHWH desires a fellowship, a people!

55:7 "Let the wicked forsake his way" Lifestyle repentance is crucial. See Special Topic at 44:22.

▣ Notice the parallelism between the first two lines. Evil is described in two ways.

1. lifestyle actions

2. the thought life

The rabbis have a helpful thought about this. They describe the thought life as a garden ready for seed. What we let in through our eyes and ears falls on that ready soil. If we choose to dwell on it then it becomes who we are. Sin begins in the thought life, but in time reaches the hand/foot/mouth! Guard your thought life!

The first three verbs of v. 7 are jussives.

1. forsake - Qal imperfect (BDB 736, KB 806) used in a jussive sense

2. return - Qal jussive (BDB 996, KB 1427, cf. 31:6; 44:22

3. will have compassion - Piel imperfect (BDB 933, KB 1216) used in a jussive sense, 49:10,13; 54:8

▣ "He will abundantly pardon" Wow, I love this chapter! It is a wonderful invitation to spiritually hungry people who are being aggressively sought after by a loving, forgiving, creator God!

Notice the powerful verbals.

1. "He will abundantly" - Hiphil imperfect

2. pardon - Qal infinitive construct

Those who have experienced God's love and forgiveness have a powerful, wonderful message to share with a frightened, confused, hurting, discouraged, sinful world!

▣ "He will have compassion. . .abundantly pardon" When God forgives, He forgets (cf. Ps. 103:12; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). What a wonderful truth of the love and forgiveness of God (cf. Heb. 9:14; I John 1:7). YHWH is willing, ready, and able to accept, forgive, and restore His fallen creation made in His image!

55:8-11 These verses have a unified theme, YHWH's redemptive purposes! The parallel lines of v. 8 speak of the uniqueness of His gracious character. Humans deserve death but He gives life, peace, and His personal presence! He is totally different from humans, but He loves humans. He created them like Himself (cf. Gen. 1:26-27) for fellowship (cf. Gen. 3:8; Lev. 26:12). He will not let us go! He is pursuing us in mercy and in Christ!

55:11 "My word. . .shall not return to Me empty" God is sovereign (cf. 40:8). God's spoken word had great power in the OT (cf. Genesis 1). In this chapter His powerful, purposeful word is for mercy, forgiveness, and fellowship (cf. 14:24; 25:1; 45:23; 46:10; 59:21; Matt. 24:35)!

SPECIAL TOPIC: CHRISTIAN ASSURANCE

55:12-13 In this OT context the visible sign of God's presence and blessing was agricultural abundance (i.e., vv. 1-2). Creation is often personified as rejoicing at the presence of God. The idyllic fellowship of the Garden of Eden is restored!

An interpreter must ask, was this fulfilled in the return under Zerubbabel, Joshua, Ezra, Nehemiah? The answer clearly is, it was not! Therefore, this must be viewed as an eschatological setting.

Passage:

Isaiah

Isaiah 56

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Rewards For Obedience To God	Salvation For the Gentiles	A Blessing On All Who Keep the Sabbath	God's People Will Include All Nations	Promises To Foreigners
56:1-5 (1-5)	56:1-2 (1-2)	56:1 (1)	56:1-2	56:1-7 (1-7)
		56:2 (2)
			56:3a
	56:3-5 (3-5)	56:3-5 (3-5)	56:3b-5
56:6-8 (6-8)	56:6-8 (6-8)	56:6-8 (6-8)	56:6-7
			56:8	56:8-9 (8-9)
	Israel's Irresponsible Leaders	Against Corrupt Leaders	Israel's Leaders Are Condemned
56:9-12 (9-12)	56:9-12 (9-12)	56:9-12 (9-12)	56:9-12	The Unworthiness of the Nations' Leaders
				56:10-57:2

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

There is a change from Isaiah's message to the returnees from Mesopotamian exile (chapters 40-55) to faithless, covenant people in Palestine (chapters 56-66).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 56:1-5
¹Thus says the Lord,
"Preserve justice and do righteousness,
For My salvation is about to come
And My righteousness to be revealed.
²How blessed is the man who does this,
And the son of man who takes hold of it;
Who keeps from profaning the sabbath,
And keeps his hand from doing any evil."
³Let not the foreigner who has joined himself to the Lord say,
"The Lord will surely separate me from His people."
Nor let the eunuch say, "Behold, I am a dry tree."
⁴For thus says the Lord,
"To the eunuchs who keep My sabbaths,
And choose what pleases Me,
And hold fast My covenant,
⁵To them I will give in My house and within My walls a memorial,
And a name better than that of sons and daughters;
I will give them an everlasting name which will not be cut off."

56:1 This chapter starts out with two commands related to an appropriate life of faith (cf. 55:7).

1. preserve justice - Qal imperative (BDB 1036, KB 1581, cf. 1:17); for "justice," see Special Topic at 40:14

2. do righteousness - Qal imperative (BDB 793, KB 889); for "righteousness," see Special Topic at 48:1

▣ The reason for the life of faith is

1. My salvation is about to come - Qal infinitive construct (BDB 97, KB 112, cf. 46:13; 51:5; Ps. 85:9)

2. My righteousness to be revealed - Niphal infinitive construct (BDB 162, KB 191, see same first two references as #1)

Believers must live every day as if the Lord was coming today! This attitude and lifestyle keeps us close to God (cf. Ps. 85:9).

56:2 Notice the first two lines are parallel. Also the "blessed man" (cf. Ps. 1:1-3; 112:1; 119:1-2; 128:1) is the one who obeys/observes God's law.

▣ The second two lines describe two specific things that "the blessed man" will not do.

1. profane the sabbath (cf. Exod. 20:8-11)

2. do any evil (summary phrase)

The verb "keep" (BDB 1036, KB 1581) occurs four times in this chapter (vv. 2 [twice],4,6). Lifestyle faith and obedience are vital and crucial aspects of a personal relationship with YHWH.

56:3 This verse assures those who were normally excluded from Israel's God that they would be included.

1. the physically damaged person (cf. vv. 6-8, Deut. 23:1-8)

2. the non-Israelite worshiper (cf. vv. 4-5)

The word "says," which is repeated twice (foreigner, eunuch) is a Qal imperfect (BDB 55, KB 65) used in a jussive sense.

▣ "the eunuch" This refers to a person

1. with damaged testicles

2. a castrated person

The account of the Ethiopian eunuch in Acts 8 being fully accepted into the people of God by faith in Jesus Christ, the Suffering Servant, is a great example of this type of persons' inclusion!

▣ "surely separate" This is a Hiphil infinitive absolute and a Hiphil imperfect from the same root (BDB 95, KB 110) used for emphasis. However, the great emphasis is that this statement is not true!

56:5 Eunuchs could have no natural children so YHWH will give the faithful eunuchs a memorial in His house. He will give them "an everlasting name" (i.e., Hebrew idiom for descendants).

NASB, REB"memorial"
NRSV, LXX,
Peshitta"a place"
NJB, JPSOA"monument"

The Hebrew term is literally "hand" (BDB 388, #4) but used idiomatically for memorial (cf. I Sam. 15:12; II Sam. 18:18).

NASB (UPDATED) TEXT: 56:6-8
⁶"Also the foreigners who join themselves to the Lord,
To minister to Him, and to love the name of the Lord,
To be His servants, every one who keeps from profaning the sabbath
And holds fast My covenant;
⁷Even those I will bring to My holy mountain
And make them joyful in My house of prayer.
Their burnt offerings and their sacrifices will be acceptable on My altar;
For My house will be called a house of prayer for all the peoples."
⁸The Lord God, who gathers the dispersed of Israel, declares,
Yet others I will gather to them, to those already gathered."

56:6 Notice how the faithful foreigners are characterized.

1. join themselves to the Lord - Niphal participle (BDB 530, KB 522)

2. minister to Him - Piel infinitive construct (BDB 1058, KB 1661)

3. love the name of the Lord - Qal infinitive construct (BDB 12, KB 17)

4. be His servants - Qal infinitive construct (BDB 224, KB 243)

5. keep from profaning the sabbath - Qal participle (BDB 1036, KB 1581, cf. vv 2,4) and a Piel infinitive construct (BDB 320, KB 319)

6. holds fast My covenant - Hiphil participle (BDB 304, KB 302)

YHWH's true followers are known by their lifestyle faith (cf. Matthew 5-7, esp. 7:15-23,24-27).

56:7-8 As v. 6 described the faithful foreigners' actions, so vv. 7-8 describe what the faithful God will do for them.

1. I will bring to My holy mountain (i.e., temple)

2. I will make them joyful in My house of prayer

3. I will accept their sacrifices on My altar

4. I will gather them and others

56:7 "My house will be called a house of prayer for all the peoples" This was the stated purpose of Solomon's temple (cf. I Kgs. 8:41-43). Jesus quotes this verse in Matt. 21:13; Mark 11:17; Luke 19:46 as He cleansed the temple of the animal sellers and money changers. For a complete listing of this universal element in Isaiah see 45:22.

56:8

NASB"Yet others I will gather to them"
NKJV"Yet I will gather to him others besides"
NRSV, Peshitta"I will gather others to them"
TEV"has promised that he will bring still other people to join them"
NJB"there are others I shall gather"

There are two possibilities.

1. YHWH will gather even more of the exiled descendants of Abraham (JPSOA)

2. YHWH will gather other outcasts (i.e., foreigners, eunuchs)

Jesus' use of this text (cf. Mark 11:17 following the LXX) shows its wider intended scope.

NASB (UPDATED) TEXT: 56:9-12
⁹All you beasts of the field,
All you beasts in the forest,
Come to eat.
¹⁰His watchmen are blind,
All of them know nothing.
All of them are mute dogs unable to bark,
Dreamers lying down, who love to slumber;
¹¹And the dogs are greedy, they are not satisfied.
And they are shepherds who have no understanding;
They have all turned to their own way,
Each one to his unjust gain, to the last one.
¹²"Come," they say, "let us get wine, and let us drink heavily of strong drink;
And tomorrow will be like today, only more so."

56:9 This is a parody of the invitation to the Divine supper (cf. v. 12; 55:1-2), but here in the context of judgment (vv. 10-12) it is a command ("come" - Qal infinitive construct). This will be a banquet of judgment!

There is an interpretive question related to vv. 9-12, as to when this occurs.

1. pre-exilic

2. exilic

3. post-exilic

The issue is to which period of Israel's history do these verses refer? Possibly it relates to some in each period. There were always faithless leaders and people.

56:10-12 These verses are in sharp contrast to the faithful outcasts of vv. 1-8. These describe Israel's spiritual condition (mostly her leaders).

1. the watchmen are blind

2. all of them know nothing

3. all of them are dumb dogs

4. dream/rave (from Arabic root or "pant" [KB 243], referring to "dogs" of v. 10c)

5. love to sleep

6. greedy

7. never satisfied

8. shepherds without understanding

9. all tuned to their own ways

10. each one turned to unjust gain

Wow! What a terrible description of the covenant people. Their leaders are corrupt and the proverb is true, like leader, like people! God's revelation, temple, and godly leaders had made no difference. Their fruit is obvious (i.e., self)!

56:10 "His watchmen are blind" The MT scholars noted a problem in the Hebrew text. It reads a Qal perfect (BDB 859, KB 1044), but they suggest a Qal participle. Either one does not change the sense of the text.

56:12 "Come" This imperative (Qal, BDB 87, KB 102) matches the one in v. 9c! The humans come to get drunk and ignore God (v. 12b), so now the animals are invited by God to devour His covenant people (cf. 18:6; Jer. 7:33; 12:9; 15:3; 34:20).

Biblical Topics:

Book Review

Passage:

Isaiah

Isaiah 57

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Evil Leaders Rebuked	Israel's Futile Idolatry	Against Idolatry	Israel's Idolatry Is Condemned	The Unworthiness of the Nations' Leaders (56:10-57:2)
57:1-10 (1-10)	57:1-2 (1-2)	57:1-10 (1-10)	57:1-2
				Against Idolatry
	57:3-6 (3-6)		57:3-10	57:3-13 (3-13)
	57:7-10 (7-10)
57:11-13 (11-13)	57:11-13 (11-13)	57:11-13 (11-13)	57:11-13
	Healing For the Backslider	Poem of Consolation	God's Promises of Help and Healing	Salvation For the Weak
57:14-21 (14-21)	57:14 (14)	57:14-21 (14-21)	57:14	57:14-16 (14-16)
	57:15-18 (15-18)		57:15-17
				57:17 (17)
			57:18-21	57:18-21 (18-21)
	57:19-20 (19-20)
	57:21 (21)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Obviously the context of Israel's sin continues from chapter 56.

B. This describes the OT choice of "the two ways"; one of life and peace and the other of self, sin, and ruin (cf. Deut. 30:15,19).

C. Leupold makes the interesting comment (p. 271) that as chapter 56 ended on faithless leaders, chapter 57 deals with faithless people.

D. The setting of the idolatry is not Mesopotamia but Canaan's fertility cults (i.e., Ba'al, Asherah, Molech). This reached its apex under King Manasseh.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 57:1-10
¹"The righteous man perishes, and no man takes it to heart;
And devout men are taken away, while no one understands.
For the righteous man is taken away from evil,
²He enters into peace;
They rest in their beds,
Each one who walked in his upright way.
³But come here, you sons of a sorceress,
Offspring of an adulterer and a prostitute.
⁴Against whom do you jest?
Against whom do you open wide your mouth
And stick out your tongue?
Are you not children of rebellion,
Offspring of deceit,
⁵Who inflame yourselves among the oaks,
Under every luxuriant tree,
Who slaughter the children in the ravines,
Under the clefts of the crags?
⁶Among the smooth stones of the ravine
Is your portion, they are your lot;
Even to them you have poured out a drink offering,
You have made a grain offering.
Shall I relent concerning these things?
⁷Upon a high and lofty mountain
You have made your bed.
You also went up there to offer sacrifice.
⁸Behind the door and the doorpost
You have set up your sign;
Indeed, far removed from Me, you have uncovered yourself,
And have gone up and made your bed wide.
And you have made an agreement for yourself with them,
You have loved their bed,
You have looked on their manhood.
⁹You have journeyed to the king with oil
And increased your perfumes;
You have sent your envoys a great distance
And made them go down to Sheol.
¹⁰You were tired out by the length of your road,
Yet you did not say, 'It is hopeless.'
You found renewed strength,
Therefore you did not faint."

57:1 Evil triumphs when the righteous are persecuted and murdered, and no one seems to care!

1. no man takes it to heart

2. no one understands

▣ "is taken from evil" As the wicked seek self and sin, the righteous are delivered from the terrible influence of the Fall (cf. Genesis 3; 6:5,11-12).

57:2 This verse describes the spiritual condition of the righteous man.

1. enters into peace (because of v. 1 this must be mental)

2. rest in their beds (BDB 1012). There is a word play on this word used here of the righteous, but in vv. 7,8, of the wicked.

a. bed for sleep

b. bed for sex

c. the grave

3. walked in his upright way (i.e., lifestyle faithfulness)

57:3-4 These verses describe the wicked ones mentioned in v. 1. They are characterized as

1. sons of a sorcerer (BDB 778 II)

2. offspring of an adulterer (BDB 610)

3. offspring of a prostitute (BDB 275)

YHWH calls them to approach (Qal imperative, BDB 897, KB 1132) His presence for judgment.

4. offspring of deceit (BDB 833)

a. against whom do you jest

b. against whom do you open wide your mouth

c. against whom do you stick out your tongue (these described their accusations against the righteous)

5. children of rebellion (BDB 1055)

57:5-6 The idolatry is described as

1. inflame yourself among the oaks (Niphal participle, BDB 328, KB 328, this refers to the fertility worship of Ba'al and Asherah, i.e., Jer. 2:23-27)

2. slaughter the children (Qal participle, BDB 1006, KB 1458, this refers to the worship of Molech)

3. pour out a libation (Qal perfect, BB 1049, KB 1629)

4. make a grain offering (Hiphil perfect, BDB 748, KB 828)

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

SPECIAL TOPIC: MOLECH

57:6e

NASB"shall I relent concerning these things"
NKJV"Should I receive comfort in these"
NRSV"Shall I be appeased for these things"
TEV"Do you think I am pleased with all this"

The Israelites' fertility worship, even if done in YHWH's name, was unacceptable!

57:7 This refers to the Ba'al and Asherah altars which were placed on the tops of hills (cf. Deut. 12:2; II Kgs. 17:10; Jer. 3:6; 17:2; Hos. 4:13). The phrase "made their bed" refers to the ritual sexual activities offerred for the fertility of the land, herds, and human population (cf. v. 8b-d).

57:8 The first two lines are ambiguous. This could refer to an idolatrous image set up

1. in their homes

2. on their village walls

3. in the temple itself (cf. Ezekiel 8-10)

One wonders if this is somehow related to political/military alliances with pagan nations who demanded the worship of foreign gods (cf. vv. 8d-e, 9).

NASB"you have looked on their manhood"
NKJV"where you saw their hand"
TEV"there you satisfy your lust"
NJB"with your eyes on the sacred symbol"
JPSOA"you have chosen lust"
NRSV, NIV,
Peshitta"where you saw their nakedness"

NET Bible "gaze longingly on their genitals"

The problem is יד (BDB 388, KB 386) which is literally "hand." In Ugaritic ידד means "love"; in Arabic ידו means "penis" (cf. NIDOTTE, vol 2, p. 56). It could refer to "strength" here in a fertility worship sense. There are several euphemisms used by Hebrew authors to refer to the sex organs (another example is "feet," BDB 919, cf. Exod. 4:25; Deut. 28:57; Jdgs. 3:24; Ruth 3:8; I Sam. 24:3; Ezek. 16:25).

57:9-10 This seems to refer to the political rituals to assure their safety against foreign invasion.

57:9 "king" This could be understood as referring to the fertility god Molech, whose name has the same consonants as "king" in Hebrew. The UBS Text Project gives "king" a B rating (some doubt).

▣ "Sheol" See SPECIAL TOPIC: Where Are the Dead? at 44:23.

NASB (UPDATED) TEXT: 57:11-13
¹¹"Of whom were you worried and fearful
When you lied, and did not remember Me
Nor give Me a thought?
Was I not silent even for a long time
So you do not fear Me?
¹²I will declare your righteousness and your deeds,
But they will not profit you.
¹³When you cry out, let your collection of idols deliver you.
But the wind will carry all of them up,
And a breath will take them away.
But he who takes refuge in Me will inherit the land
And will possess My holy mountain."

57:11-13 This strophe starts with a series of questions from YHWH to His faithless covenant people. The tragedy was that they were "religious" (cf. vv. 12,13a) but had

1. not remembered (Qal perfect, BDB 269, KB 269, negated) Him

2. nor give Me a thought (lit. "lay it to heart of you," Qal perfect, BDB 962, KB 1321, negated)

The reasons they had neglected YHWH was His silence (v. 11d). This may refer to true prophets who were not sent or at least not heard.

The idols are "vanity" and "emptiness." The wind will carry them away and along with them, those who trust in them.

57:11

NASB, NJB"for a long time"
NKJV"from of old"
TEV"for so long"
JPSOA"so long"
REB"look away"
NAB"unseeing"

The JPSOA mentions an emendation that results in "and shut my eyes" (p. 898), which is followed by REB and NAB. The same Hebrew consonants םלעמו can be translated "and from eternity" or "and being hidden."

57:13d-e But those few faithful ones who trust in YHWH and take "refuge" (Qal participle, BDB 340, KB 337) in Him will be preserved and rewarded by the giving of

1. the Promised Land

2. YHWH's presence (i.e., the temple)

NASB (UPDATED) TEXT:57:14-21
¹⁴And it will be said,
"Build up, build up, prepare the way,
Remove every obstacle out of the way of My people."
¹⁵For thus says the high and exalted One<br> Who lives forever, whose name is Holy,
"I dwell on a high and holy place,
And also with the contrite and lowly of spirit
In order to revive the spirit of the lowly
And to revive the heart of the contrite.
¹⁶For I will not contend forever,
Nor will I always be angry;
For the spirit would grow faint before Me,
And the breath of those whom I have made.
¹⁷Because of the iniquity of his unjust gain I was angry and struck him;
I hid My face and was angry,
And he went on turning away, in the way of his heart.
¹⁸I have seen his ways, but I will heal him;
I will lead him and restore comfort to him and to his mourners,
¹⁹Creating the praise of the lips.
Peace, peace to him who is far and to him who is near,"
Says the Lord, "and I will heal him."
²⁰But the wicked are like the tossing sea,
For it cannot be quiet,
And its waters toss up refuse and mud.
²¹"There is no peace," says my God, "for the wicked."

57:14 There is a series of imperatives whereby YHWH commands that all necessary preparations be made for His faithful ones to return from exile (cf. 40:3-4; 62:10).

1. build up (twice) - Qal imperative, BDB 699, KB 757

2. prepare the way - Piel imperative, BDB 815, KB 937

3. remove every obstacle - Hiphil imperative, BDB 926, KB 1202

57:15 Notice the titles and characterizations of God.

1. the high One - Qal participle, BDB 926, KB 1202 (same verb used in v. 14 translated "remove," i.e., lift up)

2. the exalted One - Niphal participle, BDB 669, KB 724 (same verb used in vv. 7,13, but in different senses)

3. who lives forever - Qal participle, BDB 1014, KB 1496, (lit. "who inhabits eternity"; the NET Bible [p. 1275] thinks in this context it should be understood as "the One who rules forever")

4. whose name is Holy

5. dwells on a high and holy place - Qal imperfect, BDB 1014, KB 1496 (in contrast to the fertility gods)

6. with a contrite (BDB 194 I) and lowly (BDB 1050) spirit (BDB 924)

7. to revive the heart of the contrite - Hiphil infinitive construct, BDB 310, KB 309, used twice

a. of YHWH, #6

b. of His faithful

57:16a-b This continues a description of YHWH by YHWH.

1. "I will not contend forever" - Qal imperfect, BDB 936, KB 1224, cf. Gen. 6:3

2. "neither will I always be angry" - Qal imperfect, BDB 893, KB 1124, cf. Ps. 79:5; 85:5; 103:9; Micah 7:18-19

This should not be interpreted as a period of time set by God after which His grace ceases, but the reality that when humans ignore and violate His word and will, there is a terrible consequence of hardening. The human heart becomes unable to hear and respond!

It is interesting that the OT contrasts the human emotions of love and anger when describing God.

1. love is long lasting and sure - Deut. 5:10; 7:9; Ps. 30:5; Isa. 54:7-8; Jer. 31:3

2. anger is short lived - Deut. 5:9; Ps. 30:5; Isa. 26:20; 54:7-8; 57:16-19

57:16c-d YHWH reveals the reasons why He does not remain angry (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) at 41:2). This is very similar to Ps. 103:8-14.

1. for the spirit (see Special Topic at 40:7) would grow faint before Me

2. the breath would grow faint

Notice the parallelism of "spirit" (BDB 924) and "breath" (BDB 675) as in 42:5. The frail physical and now psychological condition of fallen mankind cannot endure the silence (vv. 11,17) and anger (vv. 16,17) of their Creator and Redeemer!

57:17 YHWH's judgment is analogous to a parent's punishment (cf. Hosea 11). He does it so His children will learn and turn from it, but sadly some will not, cannot (v. 17c; 1:3,4).

57:18-21 There is an obvious contrast between the way YHWH will treat the contrite and the rebellious.

1. contrite - vv. 15-16,18-19

2. rebellious - v. 17,20-21

57:18-19 Notice what YHWH will do for the contrite and lowly of spirit (v. 15), those both near and far (v. 19).

1. revive, v. 15 - Hiphil infinitive construct (BDB 310, KB 309)

2. I will not contend, v. 16 - Qal imperfect (BDB 936, KB 1224)

3. I will not always be angry, v. 16 - Qal imperfect (BDB 893, KB 1124)

4. I will heal, v. 18 - Qal imperfect (BDB 950, KB 1272)

5. I will lead, v. 18 - Hiphil imperfect (BDB 634, KB 685)

6. I will restore comfort, v. 18 - Piel imperfect (BDB 1022, KB 1532)

7. I will create their praise of peace, v. 19 Qal participle (BDB 135, KB 153)

8. I will heal them, v. 19 Qal perfect (BDB 950, KB 1272)

57:20-21 The rebellious, faithless covenant people are described as

1. the tossing sea

2. sea that cannot be quiet

3. sea that tosses up refuse

4. sea that tosses up mud

5. no peace

Passage:

Isaiah

Isaiah 58

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Observance of Fasts	Fasting That Pleases God	The Lord Does Not Desire Fasting, but Kindness and Justice	True Fasting	Fasting Pleasing To God
58:1-12 (1-12)	58:1-3a (1-3a)	58:1-5 (1-5)	58:1-2	58:1-12 (1-12)
			58:3a
	58:3b-5 (3b-5)		58:3b-5
	58:6-9a (6-9a)	58:6-9a (6-9a)	58:6-7
			58:8-9a
	58:9b-12 (9b-12)	58:9b-12 (9b-12)	58:9b-12
Keeping the Sabbath			The Reward For Keeping the Sabbath	The Sabbath
58:13-14 (13-14)	58:13-14 (13-14)	58:13-14 (13-14)	58:13-14	58:13-14 (13-14)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. This chapter is a condemnation of religious ritual without personal faith (cf. Isa 29:13; Jeremiah 7).

B. This is the spiritual problem that caused the Exile.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 58:1-12
¹"Cry loudly, do not hold back;
Raise your voice like a trumpet,
And declare to My people their transgression
And to the house of Jacob their sins.
²Yet they seek Me day by day and delight to know My ways,
As a nation that has done righteousness
And has not forsaken the ordinance of their God.
They ask Me for just decisions,
They delight in the nearness of God.
³'Why have we fasted and You do not see?
Why have we humbled ourselves and You do not notice?'
Behold, on the day of your fast you find your desire,
And drive hard all your workers.
⁴Behold, you fast for contention and strife and to strike with a wicked fist.
You do not fast like you do today to make your voice heard on high.
⁵Is it a fast like this which I choose, a day for a man to humble himself?
Is it for bowing one's head like a reed
And for spreading out sackcloth and ashes as a bed?
Will you call this a fast, even an acceptable day to the Lord?
⁶Is this not the fast which I choose,
To loosen the bonds of wickedness,
To undo the bands of the yoke,
And to let the oppressed go free
And break every yoke?
⁷Is it not to divide your bread with the hungry
And bring the homeless poor into the house;
When you see the naked, to cover him;
And not to hide yourself from your own flesh?
⁸Then your light will break out like the dawn,
And your recovery will speedily spring forth;
And your righteousness will go before you;
The glory of the Lord will be your rear guard.
⁹Then you will call, and the Lord will answer;
You will cry, and He will say, 'Here I am.'
If you remove the yoke from your midst,
The pointing of the finger and speaking wickedness,
¹⁰And if you give yourself to the hungry
And satisfy the desire of the afflicted,
Then your light will rise in darkness
And your gloom will become like midday.
¹¹And the Lord will continually guide you,
And satisfy your desire in scorched places,
And give strength to your bones;
And you will be like a watered garden,
And like a spring of water whose waters do not fail.
¹²Those from among you will rebuild the ancient ruins;
You will raise up the age-old foundations;
And you will be called the repairer of the breach,
The restorer of the streets in which to dwell.

58:1 This chapter, like many chapters in Isaiah (i.e., a typical literary marker for a new poem), starts with a series of imperatives. The questions of interpretation are:

1. who is the speaker?

2. who is the recipient?

Here is the list of what is commanded (note the parallelism):

1. cry loudly - Qal imperative, BDB 894, KB 1128

2. do not hold back - Qal imperfect, BDB 362, KB 359, used in a jussive sense

3. raise your voice - Hiphil imperative, BDB 926. KB 1202

4. declare - Hiphil imperative, BDB 616, KB 665

The speaker is YHWH by the mouth of His prophet and the recipients are:

1. pre-exilic Israel

2. exilic Israel

3. returning Israel

4. eschatological people of God

▣ "trumpet" This is BDB 1051. See Special Topic below.

SPECIAL TOPIC: HORNS USED BY ISRAEL

▣ "their transgression. . .their sins" Formal ritual had replaced personal righteousness. They were religious but far from YHWH (cf. II Tim. 3:5). Religion can be a barrier to true personal faith!

58:2 Notice how the false faith is characterized.

1. They seek Me day by day.

2. They delight to know My ways.

3. A nation. . .has not forsaken the ordinance of their God.

4. They ask Me for just decisions.

5. They delight in the nearness of God.

All of this sounds great but it was a show, a farce, a religious game; words, not deeds (cf. 29:13).

▣ "As a nation that has done righteousness" This is sarcasm.

▣ "ask Me for just decisions" This refers to

1. the Urim and Thummin (i.e., the High Priest, cf. Exod. 28:30; Num. 27:23; Deut. 33:8; Neh. 7:65

2. the prophets

3. local Levites

58:3 "fasted. . .humbled ourselves" The word "fasted" (Qal perfect, BDB 847, KB 1012) parallels "humbled" (Piel perfect, BDB 776, KB 853, cf. Lev. 16:29,31). They thought God must bless their religious acts. The OT has only one fast a year (Leviticus 16), the Day of Atonement (cf. v. 6a). During the Exile the Jews had multiplied this to four fast days to commemorate tragic events in their national life (i.e., the fall of Jerusalem, the destruction of the Temple, etc., cf. Zech. 7:3,5; 8:19).

▣ "on the day of your fast you find your desire

And drive hard all your workers" They fasted for "religious" reasons and would not allow their laborers off to participate! The effects of the Fall continue!

58:4 The fast days produced irritation not faith.

NASB"to strike with a wicked fist"
AB"strike the poor with the fist"
LXX"strike a humble person with your fists"

The MT has "to hit the wicked with fist," but notice how the LXX takes a clue from v. 3c-d.

▣ "to make your voice heard on high" One purpose of fasting was to help with prayers, but it caused the opposite reaction (cf. 1:15; 59:2).

58:5 This is a list of outward signs of mourning, like sackcloth and ashes, but in reality these were only for show (cf. Matt. 6:5,16-18). See Special Topic at 47:1.

58:6-7 "Is this not the fast which I chose" God lists what He really wants from His people (i.e., daily social justice, cf. Exod. 21:2; Lev. 25:39-41; Deut. 15:12; and Jer. 34:8-11, which refers to the year of Jubilee; Titus 1:16).

1. to loosen the bonds of wickedness - Piel infinitive absolute, BDB 834, KB 986

2. to undo the bonds of the yoke - Hiphil infinitive absolute, BDB 684, KB 736

3. to let the oppressed go free - Piel infinitive absolute, BDB 1018, KB 1511

4. to break every yoke - Piel passive participle, BDB 954, KB 1285

5. to divide your bread with the hungry - Qal infinitive absolute, BDB 828, KB 969

6. to bring the homeless poor into the house - Hiphil imperfect, BDB 97, KB 112, cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; Titus 1:8; Heb. 13:2; I Pet. 4:9

7. to cover the naked - Piel perfect, BDB 491, KB 487, cf. James 2:14-18

8. not to hide yourself from your own flesh - Hithpael perfect, BDB 761, KB 834, cf. I Tim. 5:8

This is the origin of the glorified Messiah's criteria for dividing the sheep (faithful believers) from the goats (unbelievers who act selfishly) in Matt. 25:31-46. This is not a works-righteousness, but lifestyle evidence that the results of the Fall (i.e., self) have been reversed (i.e., others).

58:8-9b This is the promised restoration if they will repent and exhibit lifestyle faith. Notice what true faithfulness brings.

1. your light will break out like the dawn

2. your recovery will speedily spring forth

3. your righteousness will go before you

4. the glory of the Lord will be your rear guard

5. you will call and the Lord will answer

6. you will cry, and He will say "Here I am" (cf. 65:1)

This is what God wanted to do for His people, but their sin and rebellion caused judgment and separation!

▣ "the Lord will be your rear guard" This refers to the Shekinah cloud of glory being their protection as it was during the Exodus period (cf. Exod. 14:19 and Isa. 52:12).

58:9c-10 "If" This (cf. vv. 9 and 10) shows the conditional element of God's reciprocal covenantal relationship with His people. Note the conditions.

1. remove the yoke

2. stop the pointing of the finger, cf. Pro. 6:13

3. stop speaking wickedness

4. give yourself to the hungry (Hiphil jussive, BDB 807, KB 920)

5. satisfy the desire of the afflicted

58:9 "the pointing of the finger" This refers to evil gestures and words (cf. Pro 6:13).

58:10c-12 The "then" (blessing) part of the conditional covenant (cf. Leviticus 26; Deuteronomy 28-29) is spelled out.

1. your light will rise in darkness

2. your gloom will become like midday

3. the Lord will continually guide you

4. the Lord will satisfy your desire

5. the Lord will give strength to your bones

6. you will be like a watered garden

7. you will be like a spring of water whose waters do not fail

8. you will rebuild the ancient ruins

9. you will raise up the age old foundations

10. you will be called the repairer of the breach

11. you will be called the restorer of the streets

The prophet uses several sources of imagery to describe YHWH's presence and blessing.

1. light vs. darkness

2. shepherd imagery

3. agricultural blessing

4. rebuilding imagery

58:11 There are two textual issues in this verse.

1. v. 11b

NASB"satisfy your desire"
NKJV"satisfy your soul in drought
TEV"satisfy you with good things"
NJB"will satisfy your needs in the scorched land"
JPSOA"He will slake your thirst in parched places"
Peshitta"satisfy your soul with rich food"
LXX"you shall be satisfied exactly as your soul desires"

The word "desire" is nephesh (BDB 659) which has many connotations.

The "scorched places" is found only here (BDB 850, KB 1019) and the meaning is uncertain.

2. v. 11e

NASB, NKJV "whose waters do not fail"

The MT's verb (BDB 469, KB 467, Piel imperfect) means "to lie" or "to deceive." The sense seems to be "the waters God provides never 'lie' or 'deceive'" (i.e., always flows [NJB])

58:12

NASB"the restorer of the streets in which to dwell"
JPSOA"restorer of lanes for habitation"
LXX"you shall cause the paths between them to rest"
Peshitta"the restorer of paths to dwell in"
REB"the restorer of houses in ruins"

The MT has "paths" (BDB 677), probably to be understood as "streets" because of the verb "to dwell" (Qal infinitive construct, BDB 442, KB 444).

NASB (UPDATED) TEXT: 58:13-14
¹³"If because of the sabbath, you turn your foot
From doing your own pleasure on My holy day,
And call the sabbath a delight, the holy day of the Lord honorable,
And honor it, desisting from your own ways,
From seeking your own pleasure
And speaking your own word,
¹⁴Then you will take delight in the Lord ,
And I will make you ride on the heights of the earth;
And I will feed you with the heritage of Jacob your father,
For the mouth of the Lord has spoken."

58:13-14 This strophe uses obedience to the Sabbath requirements as a way to know a person's attitude and faithfulness.

1. turn your foot from doing your own pleasure, to YHWH's sabbath (cf. v. 13)

2. delight in the sabbath by calling it "honorable" (the verb דבכ, BDB 457, KB 455, is used twice in v. 13)

Notice again the conditional covenant ("if. . .then"). The benefits are listed in v. 14b,c.

58:13 "the sabbath" See Exodus 20:8-11 and Isaiah 56. See Special Topic below.

SPECIAL TOPIC: SABBATH

58:14 "For the mouth of the Lord has spoken" This expresses the trustworthiness and power of God's promises (cf. Isa. 55:11)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the difference between biblical faith and religiosity?

2. How is ethics related to theology?

3. What is the purpose of fasting?

4. What is the purpose of the Sabbath? Is it valid in our day?

Passage:

Isaiah

Isaiah 59

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Separation From God	Separation From God	Call to National Repentance	The Prophet Condemns the People's Sins	Penitential Psalm
59:1-8 (1-8)	59:1-3 (1-3)	59:1-8 (1-8)	59:1-3	59:1-4 (1-4)
	59:4-5 (4-5)		59:4-8
				59:5-8 (5-8)
	59:6-8 (6-8)
A Confession of Wickedness	Sin Confessed		The People Confess Their Sin
59:9-15a (9-15a)	59:9-15a (9-15a)	59:9-15a (9-15a)	59:9-11	59:9-11 (9-11)
			59:12-15a	59:12-15a
	The Redeemer of Zion		The Lord Prepares To Rescue His People
59:15b-20 (15b-20)	59:15b-19 (15b-19)	59:15b-19 (15b-19)	59:15b-21	59:15b-20
	59:20 (20)	59:20 (20)		Prophecy
59:21	59:21	59:21		59:21

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. It is difficult to see how the different poems (i.e., chapters) relate in this section of Isaiah. I agree with R. K. Harrison that Isaiah is an anthology of Isaiah's preaching/teaching/writing assembled after his death. It is organized in an eastern way (thematic, word play) not a western chronological way.

B. One wonders about these prophecies.

1. Are they multiple fulfillment (i.e., 7:14; and Dan. 11:31; 12:11)?

2. Do they express God's heart and desire for Israel, knowing that even with all the benefits of covenant (cf. Rom. 9:4-5) they could not perform?

3. Are they poems/prophecies from different periods of Isaiah's ministry, addressing different periods of Israel's history, but now arranged in a pattern that moderns do not comprehend?

C. Modern interpreters must remember

1. this is poetry, not historical narrative

2. these poems are presented without their specific historical setting

3. many of the words are used only once in the Bible or known Semitic literature.

4. Be careful of dogmatic doctrinal assertions from limited lines of poetry. Attempt to see

a. parallelism

b. parallel passages especially in Isaiah and Micah

c. NT usage of the text/concept (cf. F. F. Bruce, Answers To Questions, pp. 87-88)

D. The Jewish Study Bible (p. 901) sees this chapter in three parts.

1. the prophet addresses the peoples' sin (i.e., corporately)

2. the faithful in the nation acknowledge their sin (individually)

3. the prophet announces YHWH's

a. mercy to the faithful who repent (cf. vv. 20,21)

b. judgment to the hardened

(1) Jews

(2) the coastlands (i.e., Gentiles)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:59:1-8
¹Behold, the Lord's hand is not so short
That it cannot save;
Nor is His ear so dull
That it cannot hear.
²But your iniquities have made a separation between you and your God,
And your sins have hidden His face from you so that He does not hear.
³For your hands are defiled with blood
And your fingers with iniquity;
Your lips have spoken falsehood,
Your tongue mutters wickedness.
⁴No one sues righteously and no one pleads honestly.
They trust in confusion and speak lies;
They conceive mischief and bring forth iniquity.
⁵They hatch adders' eggs and weave the spider's web;
He who eats of their eggs dies,
And from that which is crushed a snake breaks forth.
⁶Their webs will not become clothing,
Nor will they cover themselves with their works;
Their works are works of iniquity,
And an act of violence is in their hands.
⁷Their feet run to evil,
And they hasten to shed innocent blood;
Their thoughts are thoughts of iniquity,
Devastation and destruction are in their highways.
⁸They do not know the way of peace,
And there is no justice in their tracks;
They have made their paths crooked,
Whoever treads on them does not know peace.

59:1-2 These opening phrases clearly show the problem with God's promises to Israel; it was not His word, character, or power but their repeated and continuing sin.

Verse 1 reflects the prophet's reaction to the questioning he hears from the Israelites of his day (i.e., where are the Lord's promises?). Isaiah records the murmurings of the people several times (i.e., 40:27; 49:4,14).

59:1 "hand" This is often a Hebrew idiom for activity (cf. 51:9). See Special Topic at 40:2.

Notice the number of human body parts used to describe Deity (see Special Topic at 41:2).

1. hand

2. ear

3. face

Also notice how many human body parts describe human evil.

1. hands, v 3

2. fingers, v. 3

3. lips, v 3

4. tongue, v. 3

5. feet alluded to in v. 8

▣ "dull" This word (BDB 457, KB 455, Qal perfect) means "to be heavy," "to be burdensome," or "to be honored." In this context it refers to an inability to hear. It is used in this same way as the "eyes" in Gen. 48:10 and of Pharaoh's "heart" in Exod. 9:7.

59:2 "made a separation between you and your God" The verb (BDB 95, KB 110, Hiphil participle) is used in several senses.

1. God separating light from dark in Gen. 1:4

2. God setting Israel apart from other peoples

3. making a distinction between clean and unclean

4. dividing into parts (i.e., sacrifices)

5. YHWH and Moses setting apart Levites (especially Aaron, I Chr. 23:13)

6. cutting off a person from Israel (cf. Deut. 29:20)

7. excluding foreigners (cf. Neh. 13:3)

8. setting apart musicians

9. separating oneself from foreigners and pagans in one's society (cf. Ezra 6:21; 9:1; 10:11; Neh. 9:2)

10. separating oneself to a leader (i.e., David, I Chr. 12:8)

In this context it is used in a unique sense. Israel's sins had emotionally and spiritually separated the covenant people from the covenant God and His presence, promises, provisions, and protection!

One way to illustrate this terrible spiritual condition is the next parallel line of poetry. God hid His face from them (i.e., He would not hear their prayers)!

59:3-8 These verses list (in parallel lines) the sins of Israel that had caused the separation.

1. your hands are defiled with blood, v. 3

2. your lips have spoken falsehood, v. 3

3. courts are corrupt, v. 4 (notice the four infinitive absolutes)

4. you plan evil and violence, vv. 5-7 (cf. Job 8:14-15; 15:35; Pro. 1:16; for v. 7 see Rom. 3:15-17)

5. they did not know the way of peace (cf. 26:3,12; 57:20-21; Luke 1:79) or justice, v. 8 (notice the four perfect verbs)

59:4 Verse 4, like v. 13, uses infinitive absolutes to describe evil human behavior.

1. they trust in confusion, Qal. BDB 105, KB 120

2. they speak lies, Piel, BDB 180, KB 210

3. they conceive mischief, Qal, BDB 247, KB 255 (cf. Job 15:35)

4. they bring forth iniquity, Hiphil BDB 408, KB 411

NASB (UPDATED) TEXT:59:9-20
⁹Therefore justice is far from us,
And righteousness does not overtake us;
We hope for light, but behold, darkness,
For brightness, but we walk in gloom.
¹⁰We grope along the wall like blind men,
We grope like those who have no eyes;
We stumble at midday as in the twilight,
Among those who are vigorous we are like dead men.
¹¹All of us growl like bears,
And moan sadly like doves;
We hope for justice, but there is none,
For salvation, but it is far from us.
¹²For our transgressions are multiplied before You,
And our sins testify against us;
For our transgressions are with us,
And we know our iniquities:
¹³Transgressing and denying the Lord,
And turning away from our God,
Speaking oppression and revolt,
Conceiving in and uttering from the heart lying words.
¹⁴Justice is turned back,
And righteousness stands far away;
For truth has stumbled in the street,
And uprightness cannot enter.
¹⁵Yes, truth is lacking;
And he who turns aside from evil makes himself a prey.
Now the Lord saw,
And it was displeasing in His sight that there was no justice.
¹⁶And He saw that there was no man,
And was astonished that there was no one to intercede;
Then His own arm brought salvation to Him,
And His righteousness upheld Him.
¹⁷He put on righteousness like a breastplate,
And a helmet of salvation on His head;
And He put on garments of vengeance for clothing
And wrapped Himself with zeal as a mantle.
¹⁸According to their deeds, so He will repay,
Wrath to His adversaries, recompense to His enemies;
To the coastlands He will make recompense.
¹⁹So they will fear the name of the Lord from the west
And His glory from the rising of the sun,
For He will come like a rushing stream
Which the wind of the Lord drives.
²⁰"A Redeemer will come to Zion,
And to those who turn from transgression in Jacob," declares the Lord.

59:9-11 These verses describe the results of Israel's sins (vv. 3-8).

1. justice is far from us

2. righteousness does not overtake us

3. hope for light, but darkness comes

4. hope for brightness but walk in gloom

5. grope along the wall like blind men (BDB 178, KB 206, Piel cohortative, twice, cf. Deut. 28:29; Jer. 13:16; Amos 5:18,20)

6. growl like bears

7. moan like doves

8. hope for justice, but none comes

9. hope for salvation but it is far away

Number 6 is a metaphor, found only here in the OT. The TEV translates (paraphrases) it and the next line as "we are frightened and distressed." The NASB Study Bible footnote characterizes it as "impatient and frustrated."

Number 7's metaphor is found in 38:14; Ezek. 7:16; and Nahum 2:7.

59:12 Verse 12 describes the current spiritual situation.

1. Israel's transgressions are multiplied before YHWH

2. Israel's sins testify against them

3. Israel's transgressions are present with them

4. Israel knows her sins

Notice that Isaiah, like Ezra, confesses the corporate sin of the covenant people (cf. Ezra 9:6-7). This is what the High Priest did on the Day of Atonement (cf. Leviticus 16). There is corporate guilt with consequences, as there is individual sin and its consequences!

59:13 Verse 13 describes the sins.

1. transgressing - BDB 833, KB 981, Qal infinitive absolute

2. denying the Lord - BDB 471, KB 469, Piel infinitive absolute

3. turning away from God - BDB 690, KB 744, Niphal infinitive absolute

4. speaking oppression and revolt - BDB 180, KB 210, Piel infinitive absolute

5. conceiving from the heart lying words - BDB 247, KB 255, Poel infinitive absolute

6. speaking/uttering from the heart lying words - BDB 211, KB 237, Poel infinitive absolute

Notice how the author artistically uses the infinitive absolutes in vv. 4 and 13! The faithless seed of Abraham show their true orientation (i.e., self) by their lifestyle (cf. Titus 1:16). They speak of YHWH but live for self (cf. 6:9-10; 29:13).

59:14-15a What are the results of these premeditated spiritual rebellions?

1. justice is turned back

2. righteousness stands far away

3. truth stumbles in the street

4. uprightness cannot enter

5. truth is lacking

Notice the personifications! The one who tries to be righteous is a target and prey for the sinful!

59:15b-16b Israel, the covenant people, was YHWH's means of revealing Himself to the world. They had miserably failed.

1. their actions and attitudes were displeasing

2. there was no justice

3. there was no righteous man

4. there was no one to intercede (cf. Ezek. 22:30)

Therefore, YHWH must act Himself. This is similar theologically to Ezek. 36:22-38, which describes the "new covenant" of Jer. 31:31-34.

Notice that the prophet speaks about YHWH in vv. 15b-20. YHWH speaks for Himself in v. 21.

59:16d In light of fallen humanity's (even covenant humanity) ability YHWH chooses to act.

1. His own arm brought salvation to Him, cf. 52:10; 63:5

2. His righteousness upheld Him

Who is the "Him"? In context it could be the Suffering Servant (i.e., Messiah) or YHWH's prophet (i.e., Isaiah).

59:17 YHWH is described as a "warrior" preparing for battle. This text is the OT background for Paul's use of this military imagery in Eph. 6:10-17.

1. He puts on righteousness like a breastplate

2. He puts on a helmet of salvation

3. He puts on garments of vengeance

4. He wrapped Himself with zeal as a mantle

59:18 "According to their deeds, so He will repay" This is a recurrent truth in Scripture.

1. Job 34:11

2. Psalm 28:4; 62:12

3. Proverbs 24:12

4. Ecclesiastes 12:14

5. Jeremiah 17:10; 32:19

6. Matthew 16:27; 25:31-46

7. Romans 2:6; 14:12

8. I Corinthians 3:8; II Corinthians 5:10

9. Galatians 6:7-10

10. II Timothy 4:14

11. I Peter 1:17

12. Revelation 2:23; 20:12; 22:12

All humans reap what they sow! There are consequences to choices and actions that follow us through time. Thank God for divine forgiveness and forgetfulness!

▣ "the coastlands" This word (BDB 15 I) is used often in this section of Isaiah (cf. 40:15; 41:1,5; 42:4,10,12,15; 49:1; 51:5; 59:18; 60:9; 66:19. It is used often in the sense of other nations or Gentile nations.

59:19-20 The purpose of YHWH's recompense (BDB 168) is for redemption (i.e., fear the name of the Lord). A Redeemer (cf. 41:14; 43:1; 44:22) comes from Israel (i.e., the Messiah). He comes for all who "turn" (BDB 996, KB1427, Qal participle, see Special Topic at 44:22).

In the NT the context that struggles with Jewish unbelief and rebellion is Romans 9-11. Paul uses v. 20 in 11:26-27. I think that Rom. 3:21-31; 9-10; Galatians 3; and the book of Hebrews are the best NT texts to understand how the Old Covenant and New Covenant diverge and merge again!

59:19 "the name of the Lord" See Special Topic at 52:6.

NASB (UPDATED) TEXT:59:21²¹"As for Me, this is My covenant with them," says the Lord: "My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the Lord, "from now and forever."

59:21 YHWH speaks ("as for Me") to Israel (or the spiritual faith seed of Abraham, cf. Rom. 2:28-29; 9:6; Gal. 6:16). He promises

1. His Spirit

2. His revelation

3. His influence through generations

▣ "from now and forever" See Special Topic at 45:17. One of my favorite books on interpreting prophecy is D. Brent Sandy, Plowshares and Pruning Hooks. He has a good discussion of the metaphorical use of "forever," see pp. 99-101. He states that often it "serves to intensify the verb it modifies."

Passage:

Isaiah

Isaiah 60

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Glorified Zion	The Gentiles Bless Zion	Jerusalem's Glorious Restoration	The Future Glory of Jerusalem	The Splendor of Jerusalem
60:1-3 (1-3)	60:1-3 (1-3)	60:1-3 (1-3)	60:1-3 (1-3)	60:1-11 (1-11)
60:4-9 (4-9)	60:4-7 (4-7)	60:4-16 (4-16)	60:4-5 (4-5)
			60:6-7 (6-7)
	60:8-9 (8-9)		60:8-9 (8-9)
60:10-14 (10-14)	60:10-12 (10-12)		60:10-12 (10-12)
				60:12 (12)
	60:13-14 (13-14)		60:13-14 (13-14)	60:13-18 (13-18)
60:15-22 (15-22)	60:15-16 (15-16)		60:15-16 (15-16)
	60:17-18 (17-18)	60:17-22 (17-22)	60:17-18 (17-18)
	God the Glory of His People
	60:19-22 (19-22)		60:19-22 (19-22)	60:19-22 (19-22)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There is a radical change in the mood between chapter 59 and chapters 60-62.

B. Chapters 60-62 form a unit that deals with the glorious future of God's people as depicted in the restoration of Jerusalem.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 60:1-3
¹"Arise, shine; for your light has come,
And the glory of the Lord has risen upon you.
²For behold, darkness will cover the earth
And deep darkness the peoples;
But the Lord will rise upon you
And His glory will appear upon you.
³Nations will come to your light,
And kings to the brightness of your rising.

60:1 "Arise, shine" Two Qal imperatives implore the covenant people to be what they were called to be for themselves and for the world.

Light is a recurrent metaphor in this chapter to describe:

1. God's presence, 60:1,2,9-20; Rev. 21:23; 22:5

2. spiritual holiness, 60:1,3,5,21; 62:1

3. this recurring metaphor of light in Isaiah (cf. 9:2; 58:8; 59:9)

▣ "your light has come" The subject of vv. 1-22 is "Zion" (cf. v. 14), which symbolizes the people of God.

The common verb "come" (BDB 97, KB 112) is used several times in this chapter.

1. has come - Qal perfect, v. 1

2. come - Qal perfect, v. 4

3. will come - Qal imperfect, v. 4

4. will come - Qal imperfect, v. 5

5. will come - Qal imperfect, v. 6

6. will bring - Hiphil infinitive construct, v. 9

7. bring - same as #6, v. 11

8. will come - Qal imperfect, v. 13

9-10. will bring - Hiphil imperfect, twice, v. 17

11. will set - Qal imperfect, v. 20

Remember the time element is not in the Hebrew verb but in its use in context.

▣ "the glory of the Lord" This is parallel to "light" in line 1. It is used in other places in Isaiah connected to light/lights (cf. 24:23; 58:8) and agricultural abundance (cf. 35:2). The Hebrew term for "glory" (BDB 458), because of its association with the Shekinah cloud of glory (cf. Exod. 13:21-22; 14:19,20,24; 19:16-18; 20:21), symbolized YHWH's personal presence with the Israelites during the Exodus. Fire and lightning were associated with the coming of YHWH to Mt. Sinai (cf. Exodus 19-20), so brightness became an aspect of "glory."

60:2 This has some allusion to the physical darkness of Gen. 1:1-2 or Exod. 10:21-23 or even Isa. 9:2, and the spiritual darkness caused by sin. YHWH will not allow the darkness of the Fall (cf. Genesis 3), which covers all humans, to remain. His light of revelation and salvation will rise (Qal imperfect, BDB 280, KB 281).

60:3 "Nations will come to your light" It is obvious that God's original purpose for Israel was to bring the world to Himself (cf. 61:6,11b; 62:2,11; Gen. 12:3; Exod. 19:5-6). See Special Topic at 40:15.

Of all the prophets, with the possible exceptions of Micah and Jonah, it is Isaiah who saw the universal implications of

1. monotheism

2. OT Patriarchal promises

3. Israel's evangelistic purpose

Note 2:3; 45:14,22-25; 49:23. This is surely the precursor of John 3:16; 4:42; I Tim. 2:4; Titus 2:11; II Pet. 3:9; I Jn. 2:1; 4:14. The NT, following the teachings of Jesus, universalized the OT promises to Israel(cf. Gen. 12:3; Exod. 19:5), to the whole world (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

NASB (UPDATED) TEXT: 60:4-9
⁴"Lift up your eyes round about and see;
They all gather together, they come to you.
Your sons will come from afar,
And your daughters will be carried in the arms.
⁵Then you will see and be radiant,
And your heart will thrill and rejoice;
Because the abundance of the sea will be turned to you,
The wealth of the nations will come to you.
⁶A multitude of camels will cover you,
The young camels of Midian and Ephah;
All those from Sheba will come;
They will bring gold and frankincense,
And will bear good news of the praises of the Lord.
⁷All the flocks of Kedar will be gathered together to you,
The rams of Nebaioth will minister to you;
They will go up with acceptance on My altar,
And I shall glorify My glorious house.
⁸Who are these who fly like a cloud
And like the doves to their lattices?
⁹Surely the coastlands will wait for Me;
And the ships of Tarshish will come first,
To bring your sons from afar,
Their silver and their gold with them,
For the name of the Lord your God,
And for the Holy One of Israel because He has glorified you.

60:4 "Lift up. . .see" These are two Qal imperatives (cf. 49:18; John 4:35). Imperatives often begin a new strophe.

▣ "Your sons will come from afar" In chapters 60-62, there are two major eschatological signs that deal with traveling.

1. the people of God will return to their ancestral home, symbolized by the city of Jerusalem

2. the nations, instead of taking the Jews prisoner and deporting them, will flow into the people of God with gifts and praise

60:5 As a result of God's repentant people "seeing" (Qal imperfect, BDB 906, KB 1157), notice the stated consequences of seeing the light of God (cf. vv. 1,4,19,20).

1. be radiant - Qal perfect, BDB 626, KB 676

2. thrill (lit. tremble) - Qal perfect, BDB 808, KB 922

3. rejoice - Qal perfect, BDB 931, KB 1210

The reasons for this hope and joy are God's gracious acts.

1. the abundance of the seas will be turned to you (i.e., the wealth of the seafaring peoples)

2. the wealth of the nations will come to you (cf. vv. 6-7,11; 61:6)

These parallel lines of poetry describe the gratitude of the nations for Israel's

1. revealing of YHWH

2. bringing the reality of YHWH's presence to earth

3. opening a way for their inclusion to God's covenant family (cf. 56:7)

60:6 "will bear good news of the praises of the Lord" The verb (Piel imperfect, BDB 142, KB 163) refers to the grace of God to Israel and to all nations (cf. 40:9-10; 41:27; 42:10-13; 52:7). Isn't it shocking to hear of the pagan nations praising the God of Israel? This is the obvious theological goal of monotheism (see Special Topic at 40:14). There is one God and all humans are created in His image and likeness (cf. Gen. 1:26-27) for fellowship (implication of Gen. 3:8; Lev. 26:12). The promise of Gen. 3:15 to all humans and the hope of covenant blessings to the families of the earth in Gen. 12:3 have come to fruition.

60:7 "Nabaioth" This refers to Arabian tribes, as the phrase, "the flocks of Kedar," does. This tribe is mentioned in Gen. 25:13. They are called the Nabateans by the Greeks and Romans.

60:8 "Who are these who fly like a cloud
And like the doves to their lattices" This refers to sails of ships on the horizon coming to the restored and renewed Jerusalem (cf. v. 9).

60:9 "Surely the coastlands will wait for Me" The "coastlands" (or "islands") is used in this section of Isaiah as a metaphor for all Gentiles.

The verb "wait" (Piel imperfect, BDB 875, KB 1082) is often used of trusting in YHWH (cf. 8:17; 25:9; 26:8; 33:2). Notice how it is used of YHWH in 30:18!

▣ "the ships of Tarshish" Tarshish could refer to

1. Southern Spain

2. Sardinia

3. a proverbial use of the ends of the earth

▣ Notice the covenant names for Deity (also notice vv. 14,16).

1. YHWH (God as Savior and Redeemer)

2. Elohim (God as creator and provider)

3. Holy One of Israel (covenant God)

See Special Topic at 40:3.

NASB (UPDATED) TEXT: 60:10-14
¹⁰"Foreigners will build up your walls,
And their kings will minister to you;
For in My wrath I struck you,
And in My favor I have had compassion on you.
¹¹Your gates will be open continually;
They will not be closed day or night,
So that men may bring to you the wealth of the nations,
With their kings led in procession.
¹²For the nation and the kingdom which will not serve you will perish,
And the nations will be utterly ruined.
¹³The glory of Lebanon will come to you,
The juniper, the box tree and the cypress together,
To beautify the place of My sanctuary;
And I shall make the place of My feet glorious.
¹⁴The sons of those who afflicted you will come bowing to you,
And all those who despised you will bow themselves at the soles of your feet;
And they will call you the city of the Lord,
The Zion of the Holy One of Israel.

60:10 "For in My wrath I struck you,

And in My favor I have had compassion on you" Here we see the two major actions of YHWH in the Bible: His grace (long term, cf. Ps. 103:10-14) and His wrath (short term, cf. 57:16; Ps. 103:9). His judgment is parental in nature and meant to cause His creation to return to Him (cf. Romans 1-3; Heb. 12:1-13).

60:11 "Your gates will be open continually" This phrase is used to show (1) security is assured (2) availability is certain (cf. Rev. 21:25).

60:12 "the nation and the kingdom which will not serve you will perish" This warning is similar to God's covenant with Abraham in Gen. 12:3 (cf. Gen. 27:29).

60:13 This verse speaks of the construction of a new Holy Place (i.e., temple) with the beautiful lumber from Lebanon.

▣ "the place of My sanctuary;
And I shall make the place of My feet glorious" The Ark of the Covenant and the Holy of Holies symbolize God's presence on earth. The Jews conceived of the space between the wings of the Cherubim as the footstool of God (cf. Ps. 99:5; 132:7); His throne was in heaven.

60:14 "Zion" The term "Zion" (BDB 851) is synonymous with the City of Jerusalem. The Temple was built on Mt. Moriah, but the city was seldom referred to by this term (cf. 62:1).

NASB (UPDATED) TEXT: 60:15-22
¹⁵"Whereas you have been forsaken and hated
With no one passing through,
I will make you an everlasting pride,
A joy from generation to generation.
¹⁶You will also suck the milk of nations
And suck the breast of kings;
Then you will know that I, the Lord, am your Savior
And your Redeemer, the Mighty One of Jacob.
¹⁷Instead of bronze I will bring gold,
And instead of iron I will bring silver,
And instead of wood, bronze,
And instead of stones, iron.
And I will make peace your administrators
And righteousness your overseers.
¹⁸Violence will not be heard again in your land,
Nor devastation or destruction within your borders;
But you will call your walls salvation, and your gates praise.
¹⁹No longer will you have the sun for light by day,
Nor for brightness will the moon give you light;
But you will have the Lord for an everlasting light,
And your God for your glory.
²⁰Your sun will no longer set,
Nor will your moon wane;
For you will have the Lord for an everlasting light,
And the days of your mourning will be over.
²¹Then all your people will be righteous;
They will possess the land forever,
The branch of My planting,
The work of My hands,
That I may be glorified.
²²The smallest one will become a clan,
And the least one a mighty nation.
I, the Lord, will hasten it in its time."

60:15-22 This passage is very similar to Rev. 21:1-27, which describes "New Jerusalem." There have been two major opinions on the relationship of the OT promises to the NT:

1. They are meant to be taken literally and Jerusalem will be rebuilt with its central sacrificial temple, i.e., dispensational premillennialism.

2. These passages are symbolic of the church and their significance is caught up in the NT as the new people of God, i.e., a millennialism.

The same ambiguity can be seen in 61:6, where Israel is referred to as a "Kingdom of Priests" (cf. Exod. 19:6). But these same terms are used in I Pet. 2:5,9 and Rev. 1:6 to describe the church. Israel's purpose has always been to bring the world to God (cf. 62:2,11; see Special Topic at 40:15). However, they failed and God has chosen the church to fulfill this task. See Special Topic at 40:9!

60:15 "you have been forsaken and hated" This phrase is a Hebrew idiom relating to marriage. We can see this in the terms to describe "Leah" in Gen. 29:21ff. This same idiom of marriage is continued in 62:4-5 and in the NT as the church in Eph. 5:22-33. "Hate" is a Hebrew idiom of comparison.

60:17 This is possibly an allusion to I Kgs. 14:26-27 relating to the stripping of precious metals from the Temple to pay a tribute to Egypt.

▣ "And I will make peace your administrators
And righteousness your overseers" This may reflect the Messianic government mentioned in chapters 7-14.

60:18 This prophecy is surely not applicable to Israel's subsequent history! This seems to show the absence of social violence and problems in the Messianic Age.

60:19-20 John uses this imagery in Rev. 21:23; 22:5. YHWH's presence is the true light!

60:20 "your mourning will be over" A new day has/will dawn, cf. Isa. 35:10; 65:19; Rev. 21:4.

60:21 "all your people will be righteous" God's blessings will come only when the people repent (see Special Topic at 44:22). He, Himself, will provide a new heart and a new mind (cf. Jer. 31:31-34; Ezek. 36:22-38).

This type of promise is the source of the theological debate over sovereignty and free will. Can fallen mankind do anything toward their own salvation or is everything (i.e., faith, repentance) a gift from God (cf. Acts 5:31; 11:18; II Tim. 2:25). Other texts point toward a preaching that draws humans to repent (i.e., free will response to a Divine offer, cf. Matt. 3:8; Luke 3:8; John 1:12; Acts 2:38; etc.). somehow both are biblical! This is the western problem with eastern paradox!

▣ "They will possess the land forever" This may be an allusion to Gen. 17:8. The word "forever" is the interpretive problem. See Special Topic at 45:17.

▣ "The branch of My planting" This same metaphor is used in 61:3. It seems to reflect Psalm 1, but is also seen in Isa. 11:1. The OT uses many agricultural metaphors.

60:22 "clan" This term can mean "thousands." See Special Topic below.

SPECIAL TOPIC: THOUSAND (ELEPH)

▣ "I, the Lord, will hasten it in its time" History is in God's hands (cf. 45:23; 61:11).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is this chapter replete with metaphors that describe "brightness" or "light"?

2. Will there be a literal restoration of the Jews or does this refer to the Messianic Age?

3. Why would the Gentiles flow into Jerusalem?

4. What is the connection between vv. 15-22 and the book of Revelation?

Passage:

Isaiah

Isaiah 61

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Exaltation of the Afflicted	The Good News of Salvation	The Mission to Zion	The Good News of Deliverance (61:1-62:12)	A Prophet's Mission
61:1-3 (1-3)	61:1-3 (1-3)	61:1-4 (1-4)	61:1-4 (1-4)	61:1-9 (1-9)
61:4-9 (4-9)	61:4-7 (4-7)
		61:5-7 (5-7)	61:5-7 (5-7)
	61:8-9 (8-9)	61:8-11 (8-11)	61:8-9 (8-9)	Thanksgiving
61:10-11 (10-11)	61:10-11 (10-11)		61:10-11 (10-11)	61:10-11 (10-11)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapter 60 describes the end result, while chapter 61 describes the means of God's blessing.

B. Jesus uses this passage of Himself in Luke 4:16-21; 7:18-23. Because of this, this passage must be Messianic (i.e., the Servant).

C. The Spirit of the Lord here is obviously analogous (i.e., foreshadowing) to the Spirit in the NT Trinitarian sense.

1. see Special Topic: "Spirit" in the Bible at 40:7

2. see SPECIAL TOPIC: THE TRINITY at 40:13

D. It is obvious that this is an example of a local historical situation in the life of Israel being used to depict future events in the time of the Messiah (i.e., typology).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 61:1-3
¹The Spirit of the Lord God is upon me,
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners;
²To proclaim the favorable year of the Lord
And the day of vengeance of our God;
To comfort all who mourn,
³To grant those who mourn in Zion,
Giving them a garland instead of ashes,
The oil of gladness instead of mourning,
The mantle of praise instead of a spirit of fainting.
So they will be called oaks of righteousness,
The planting of the Lord, that He may be glorified.

61:1 "The Spirit of the Lord God is upon me" This occurred visibly in Jesus' life at His baptism (cf. 11:1-2; 42:1; Matt. 3:13-17; Mark 1:9-11; Luke 3:21,22; John 1:31-34), but the spirit had always been with Jesus. See SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT at 42:1.

▣ "anointed" This is the same word meaning "Messiah" (BDB 602, see Special Topic at 40:10) or the Anointed One. This was a sign of God's unique blessing and equipping for a task (cf. Ps. 23:5). In the OT prophets, priests, and kings were anointed as a symbolic act of God's unique presence and call upon their lives. From this John Calvin derived his threefold category for describing Christ's ministry as prophet, priest, and king (cf. Heb. 1:2-3).

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)

▣ "To bring good news to the afflicted" The Messiah's (see SPECIAL TOPIC: MESSIAH at 40:10) message will be one of hope and forgiveness to the outcast, ostracized, and socially oppressed (cf. 35:5-6).

Notice the series of infinitive constructs in vv. 1-3 that describe the Messiah's task.

1. to bring good news to the afflicted - Piel, BDB 142, KB 163

2. to proclaim liberty to captives - Qal, BDB 894, KB 1128

3. to proclaim the favorable year of the Lord - same as #2

4. to comfort all who mourn - Piel BDB 636, KB 688

5. to grant those who mourn in Zion a garland instead of ashes

a. grant - Qal, BDB 962, KB 1321

b. give - Qal BDB 678, KB 733

6. another infinitive construct but directed towards the Messiah, Himself - "that He may be glorified" - Hithpael, BDB 802, KB 908

61:2 "the favorable year of the Lord" This is an allusion to the year of Jubilee (cf. Lev. 25:10). This was a year of release from all debts and a return of all lands to the original owners every fifty years. There is not one example in the OT that this was ever historically enacted.

▣ "the day of vengeance of our God" It is significant to notice that the favorable year and the day of vengeance occur at the same time. To those who know God in the Messiah, it is a day of reward. To those who do not know our Christ, it is a day of judgment and great sorrow. There must be bad news before there is good news! (cf. Romans 1-3).

61:3 Notice the contrasts (i.e., "instead").

1. a garland instead of ashes

2. oil of gladness instead of mourning

3. the mantle of praise instead of a spirit of fainting

Also notice the same contrast in v. 7.

1. double portion instead of shame

2. shout of joy instead of humiliation

▣ "garland. . .ashes" These are examples of types of things put on the head (cf. Ezek. 24:17).

▣ "The oil of gladness" The ancients lacked the availability of makeup, therefore, to prepare themselves for times of joy and festival, they anointed themselves with olive oil (cf. Ps. 45:7).

▣ "The mantle of praise" Here is an OT example of clothing used as a metaphor for attitude and spiritual position.

▣ "oaks of righteousness. . .The planting of the Lord" In Psalm 1 it refers to God's initiating love and ongoing support and provision (cf. Jer. 17:7-8). Here it refers to the Messiah (cf. 60:1-2).

NASB (UPDATED) TEXT: 61:4-9
⁴Then they will rebuild the ancient ruins,
They will raise up the former devastations;
And they will repair the ruined cities,
The desolations of many generations.
⁵Strangers will stand and pasture your flocks,
And foreigners will be your farmers and your vinedressers.
⁶But you will be called the priests of the Lord;
You will be spoken of as ministers of our God.
You will eat the wealth of nations,
And in their riches you will boast.
⁷Instead of your shame you will have a double portion,
And instead of humiliation they will shout for joy over their portion.
Therefore they will possess a double portion in their land,
Everlasting joy will be theirs.
⁸For I, the Lord , love justice,
I hate robbery in the burnt offering;
And I will faithfully give them their recompense
And make an everlasting covenant with them.
⁹Then their offspring will be known among the nations,
And their descendants in the midst of the peoples.
All who see them will recognize them
Because they are the offspring whom the Lord has blessed.

61:4 "they will rebuild the ancient ruins" It is hard for a non-Jew to imagine the intensity of the feeling that is connected with the Promised Land (cf. 49:8; 58:12; 60:10).

This verse lists several things the one set free will do.

1. rebuild the ancient ruins

2. raise up the former devastations

3. repair the ruined cities

The last line of v. 4 shows that the author is addressing those returning from Mesopotamian exile.

61:5 Verse 5 continues the theme of foreigners coming to Jerusalem with gifts and service, to worship the God of Israel.

From NT revelation we now know that this refers to the new covenant in Christ available for all through repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21)!

I interpret the OT promises to national Israel as multiple fulfillment prophecies. They were never fulfilled in Israel's history because of their sin and rebellion. They only find fulfilment in Christ. See the Special Topics at 40:9 and 40:15!

▣ "you will be called the priests of the Lord" Israel was meant to be a nation of priests, now they will be! Peter uses this very same phrase to describe the church in I Pet. 2:5,9 (cf. Exod. 19:56-6; also see the usage in Rev. 1:6).

61:7 "double portion" This seems to refer to the inheritance of the eldest son in the inheritance structure of ancient Israel (cf. Deut 21:17). As Israel had a double portion of YHWH's wrath (cf. 40:2), now a double reward.

▣ "Everlasting joy will be theirs" This same wonderful promise is found in Ps. 16:11. The question is when will this happen.

1. it did not happen to the returnees from Mesopotanian exile

2. it did not happen to the Jews under Greece or Rome

3. the future then

a. Israel after the Messiah comes

b. the church

c. the millennium

d. restored Garden of Eden

This is ancient, inspired poetry! It does not address all the modern questions. It is best to take the central meaning of the strophe and view it through NT revelation!

61:8 "For I, the Lord, love justice" YHWH is an ethical, moral being. He demands ethical, moral actions from His people!

Note His listed characteristics.

1. loves justice

2. hates robbery in sacrifices

Other wonderful texts that describe YHWH's character are Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8-14; 145:8-9! See Special Topic at 49:7.

▣ "in burnt offerings" The Septuagint and possibly some variations of the Masoretic Text have "with iniquity" (same consonants). The UBS Text Project gives the sacrificial phrase a B rating.

▣ "I will. . .make an everlasting covenant with them" The Jews continually broke the first covenant, as a reading of I and II Kings and I and II Chronicles will show. Because of this, God finally allowed the Covenant to be terminated (His Spirit leaving the temple; Fall of Jerusalem). The purpose of this termination was the beginning of a new covenant with even greater spiritual significance (cf. Jer. 31:31-34; Ezek. 36:22-38).

61:9 Here is another reference to Israel as a sign and message (i.e., a light, cf. 42:6; 49:6; 51:4; Acts 13:47) about the nature of God to other nations.

NASB (UPDATED) TEXT: 61:10-11
¹⁰I will rejoice greatly in the Lord,
My soul will exult in my God;
For He has clothed me with garments of salvation,
He has wrapped me with a robe of righteousness,
As a bridegroom decks himself with a garland,
And as a bride adorns herself with her jewels.
¹¹For as the earth brings forth its sprouts,
And as a garden causes the things sown in it to spring up,
So the Lord God will cause righteousness and praise
To spring up before all the nations.

61:10 "I will rejoice greatly in the Lord,
My soul will exult in my God" This verse could refer to the Messiah or the nation (cf. 12:1-2; 25:9; 41:16) rejoicing in YHWH's provision. The AB suggests that this chapter has three speakers.

1. the prophet, vv. 1-7 (possibly the Servant)

2. YHWH, vv. 8-9

3. personified Zion, vv. 10-11 (p. 181)

This shows the ambiguity of these poems as to speakers and recipients (i.e., period of time). Many commentators think 61:1-3 is a fifth Servant Song.

I think vv. 10-11 are the restored and redeemed humanity (cf. Gen. 3:15), which is described in Eph. 2:11-3:13; Romans 9-11.

The verbal phrase, "I will rejoice greatly," is a Qal infinitive absolute and a Qal imperfect verb of the same root (BDB 965, KB 1314). It was a Hebraic grammatical way of showing intensity.

The next line is parallel and the verb "exalt" is a Qal jussive (BDB 162, KB 189).

▣ "He has clothed me with garments of salvation" Here is an example of the joy of a wedding feast used as a metaphor for the spiritual joy of knowing God. This metaphor is extended to the NT to refer to believers as having Christ's robes of righteousness (cf. II Cor. 5:21).

61:11 See Isa. 40:8 and 55:10-11.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. If this refers to the Messiah, why is it phrased in such nationalistic terms?

2. Define the term Messiah.

3. In what sense and to what purpose are the Jews a kingdom of priests?

4. Why did God break His first everlasting covenant with the Jewish nation?

5. Why is v.10's use of a clothing metaphor so significant? How is it used in the NT for the believer standing before God?

Passage:

Isaiah

Isaiah 62

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Zion's Glory and New Name	Assurance of Zion's Salvation	The Glory of God's People	The Good News of Deliverance (61:1-62:12)	The Splendor of Jerusalem
62:1-5 (1-5)	62:1-5 (1-5)	62:1-9 (1-9)	62:1-5 (1-5)	62:1-5 (1-5)
62:6-9 (6-9)	62:6-7 (6-7)		62:6-7 (6-7)	62:6-9 (6-9)
	62:8-9 (8-9)		62:8-9 (8-9)	Conclusion
62:10-12 (10-12)	62:10-12 (10-12)	62:10-12 (10-12)	62:10-12 (10-12)	62:10-11 (10-11)
				62:12 (12)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 62:1-5
¹For Zion's sake I will not keep silent,
And for Jerusalem's sake I will not keep quiet,
Until her righteousness goes forth like brightness,
And her salvation like a torch that is burning.
²The nations will see your righteousness,
And all kings your glory;
And you will be called by a new name
Which the mouth of the Lord will designate.
³You will also be a crown of beauty in the hand of the Lord ,
And a royal diadem in the hand of your God.
⁴It will no longer be said to you, "Forsaken,"
Nor to your land will it any longer be said, "Desolate"
But you will be called, "My delight is in her,"
And your land, "Married";
For the Lord delights in you,
And to Him your land will be married.
⁵For as a young man marries a virgin,
So your sons will marry you;
And as the bridegroom rejoices over the bride,
So your God will rejoice over you.

62:1 "Zion. . .Jerusalem" These are in a Hebrew parallel relationship. Jerusalem was built on seven hills. Mount Zion was not the site of the Temple, but the location of David's palace and came to be a reference to the whole city of Jerusalem.

▣ The verbs "be silent" (Qal imperfect, BDB 364, KB 361) and "be quiet" (Qal imperfect, BDB 1052, KB 1641), negated, are related to the positive statement of 61:1. The "I" could refer to the prophet or the Servant/Messiah (Deity breaks the silence mentioned in 42:14; 57:11; 64:12; 65:6). Obviously chapters 60-62 are a literary unit.

▣ "righteousness. . .salvation" These two words also are in a parallel relationship. Righteousness (see Special Topic at 48:1) speaks of the position and lifestyle of the people of God which results in their physical deliverance from their enemies. In the OT the term "salvation" primarily refers to a physical deliverance, while in the NT the term refers primarily to spiritual forgiveness and a standing before God. Zion's (cf. 61:10-11) new day has come and will affect the whole world (cf. v. 2; 60:3)!

SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)

▣ "brightness. . .burning" Again the presence of YHWH is connected to light, as it was on Mt. Sinai (cf. Exodus 19-20). See note at 60:1.

Israel was meant to be "the light" of YHWH to the darkness of paganism and fertility worship. However, she was captured by them. The NT gives this same mission of revelation (cf. Jesus is God's ultimate Light, cf. John 1:4; 8:12; 12:35) and evangelism to believers (cf. Matt. 5:14-16).

62:2 "The nations will see your righteousness" Israel was chosen by God to be a witness to the entire world to bring them to YHWH (cf. v. 11; 52:10; 60:3; 61:6,11; I Pet. 2:5,9; Rev. 1:6). This is the true meaning of the phrase "a kingdom of priests" (cf. Exod. 19:5-6).

▣ "And you will be called by a new name" The imparting of a new name implies the new age of the Spirit. The new covenant is realized.

The term "new" (BDB 294 I) is used extensively in the second part of Isaiah to describe the new day of righteousness.

1. new things, 42:9; 48:6

2. new song, 42:10 (cf. Rev. 5:9; 14:3)

3. something new, 43:19 (cf. Rev. 3:12)

4. new name, 62:2 (cf. 56:5)

5. new heavens and a new earth, 65:17; 66:22 (cf. II Pet 3:13)

The "new" day (cf. Rev. 21:5) was, in reality, the day that God always wanted for humans, but the Fall in Genesis 3 caused a terrible disruption! It is surely possible that the Bible's imagery of heaven is a restored Garden of Eden (cf. Rev. 21:2).

62:3 The Jerome Bible Commentary, vol. 1, p. 383, mentions that ancient eastern people believed their gods wore a crown shaped like the city that worshiped them. If so, then this may be a cultural allusion to this concept. This view depends on

1. YHWH being the speaker of chapter 62

2. how widespread this pagan concept was known

The Bible does use pagan imagery to describe and magnify YHWH. Four of many possible examples:

1. "God of Heaven" in Nehemiah

2. allusion to Persian Zoroastrian deity, Mal. 4:2

3. allusion to the twelve signs of the zodiac in Rev. 12:1

4. allusion to evil as a dragon

In Isa. 28:5 YHWH Himself is the crown of the covenant people. He is their glory, light, provision, protection, and victory!

In Zech. 9:16 the covenant people are the jewels in YHWH's crown.

62:4 "forsaken. . .desolate" This describes Israel's own interpretation of the Exile (i.e., this is their title for themselves). They felt they had been forsaken (cf. 54:6-7) by God and wondered if He would ever love them again.

▣ "My delight is in her" "Delight" may be the name "Hephzibah" (BDB 343, cf. II Kgs. 21:1). This is the beginning of a sustained metaphor about God as marriage partner (cf. vv. 4-5). It is hard to describe an infinite Holy Creator God, therefore, we have to use human analogies (see Special Topic at 41:2). It is common in the Bible to describe God as Father, as husband, as near kinsman.

▣ "married" This can also be translated "Beulah" (BDB 127). Lines 4 and 5 may be the "new name" of v. 2.

This verb (BDB 127, KB 42) is used four times in vv. 4-5.

1. Qal passive participle, v. 4

2. Niphal imperfect, v. 4

3. Qal imperfect, v. 5

4. same as #3

62:5

NASB, NKJV"so your sons will marry you"
NRSV"so shall your builder marry you"
TEV"He who formed you will marry you"
NJB"your rebuilder will wed you"
REB"so will you be wedded to him who rebuilds you"
LXX"so shall your son dwell with you"

By a revocalization of the consonants (ךינב) "sons" becomes "builder" (i.e., YHWH, cf. Ps. 51:18; 102:16; 147:2), which fits the marriage imagery of the strophe.

The Expositor's Bible Commentary, vol. 1, p. 336, says of this verse

"Verse 5 presents as strange an analogy as that in 60:16. In both cases there seems to be an intentional breach in the normal application of the analogy, perhaps in the interests of vivid impression. Such analogies puzzle us, but we do not forget them!"

NASB (UPDATED) TEXT: 62:6-9
⁶On your walls, O Jerusalem, I have appointed watchmen;
All day and all night they will never keep silent.
You who remind the Lord, take no rest for yourselves;
⁷And give Him no rest until He establishes
And makes Jerusalem a praise in the earth.
⁸The Lord has sworn by His right hand and by His strong arm,
"I will never again give your grain as food for your enemies;
Nor will foreigners drink your new wine for which you have labored."
⁹But those who garner it will eat it and praise the Lord;
And those who gather it will drink it in the courts of My sanctuary.

62:6 This refers to prophets (cf. 52:8; 56:10 [negated]; Jer. 6:17; Ezek. 3:17; 33:7), although the rabbis see it referring to angels (cf. Zech. 1:12-17).

▣ "You who remind the Lord. . .give Him no rest until He establishes. . .Jerusalem" This may refer to the theological truth that God has limited Himself to the prayers of His children (cf. James 4:2). It is not overcoming the reluctance of an apathetic Deity, but it is the intercessory ministry of the people of God claiming the promises of God (see Special Topic in Vol. 11A, at 37:21-24).

The verbs "appointed" and "remind" are both Hiphils.

62:8 "The Lord has sworn by His right hand and by His strong arm" This is an anthropomorphic phrase (see Special Topic at 41:2). God does not have a body. He is Spirit (cf. John 4:24), yet He swears by His own ability to act! YHWH is a God who has, will, and does act in individual lives, as well as nations.

God's oath is a significant promise (cf. 54:9; Heb. 6:13-20; 7:20-28). It reminds us of

1. the power of God's word, 55:11; 66:2d

2. the trustworthy character of God, 45:22-23

God has an eternal redemptive plan for all humans made in His image and likeness (cf. Acts 2:23; 3:18; 4:28; I Pet. 1:20, see Special Topic at 40:15). The Suffering Servant Song of 52:13-53:12 is the mechanism for universal redemption (cf. Rom. 5:12-21). The fellowship of Eden will be restored for those who repent and believe in God's Messiah.

▣ "enemies. . .foreigners" This refers to the invasion of Palestine by foreigners. It is a direct reference to the blessing versus cursing action of Lev. 26:16 and Deut. 28:30-33. Israel broke the Covenant. Israel suffered the consequences. YHWH promises a future day when the blessings will be a reality.

62:9 "will drink it in the courts of My sanctuary" This refers to the fellowship meal between God and His covenant partner (cf. Deut. 12:18). These people are back in the land and the temple is restored.

NASB (UPDATED) TEXT: 62:10-12
¹⁰Go through, go through the gates,
Clear the way for the people;
Build up, build up the highway,
Remove the stones, lift up a standard over the peoples.
¹¹Behold, the Lord has proclaimed to the end of the earth,
Say to the daughter of Zion, "Lo, your salvation comes;
Behold His reward is with Him, and His recompense before Him."
¹²And they will call them, "The holy people,
The redeemed of the Lord"
And you will be called, "Sought out, a city not forsaken."

62:10-11 This is a message for the people given by the prophet on YHWH's behalf. There is a series of eight imperatives.

1. go through - Qal, BDB 716, KB 778

2. go through - same as #1

3. clear the way - Piel, BDB 815, KB 937

4. build up - Qal, BDB 699, KB 757

5. build up - same as #4

6. remove the stones - Piel, BDB 709, KB 768

7. lift up a standard - Hiphil, BDB 926, KB 1202

8. say - Qal, BDB 55, KB 65

62:10 "go through the gates" This could refer to

1. the gates of the cities of Mesopotamia where the Israelites and Judeans were exiled (esp. Babylon)

2. possibly out of chronological order and referring to the gates of the rebuilt

a. Jerusalem (Ezra, Nehemiah)

b. the temple

▣ "lift up a standard" This refers to the flag of a tribe or military unit. Notice here the standard is over "the peoples" and v. 11a "to the end of the earth." The insignia of Israel is now the flag of all who believe, receive, and acknowledge YHWH.

▣ "Clear the way for the people;

Build up, build up the highway"

This is a common metaphor of preparing the road for a royal visit (cf. Isa. 35:6-10; 40:3-4; 57:14). This is used several ways in the Bible.

1. it is used of the return of the exiled

2. it is used by John the Baptist as a self-designation of his own ministry

62:11 "to the end of the earth" It is this universal aspect of YHWH's promises that signal that His love and salvation are for all humans, not just Israel. See Special Topic at 40:15.

▣ "Say. . ." There are three truths to be spoken (Qal imperatives).

1. your salvation comes (cf. 49:6)

2. His reward is with Him

3. His recompense before Him (cf. 40:10)

62:12 "they will call them" This is an allusion to "the new name" of v. 2. The non-Israelites will now call them, not "Forsaken" or "Desolate" (v. 4), but

1. the holy people

2. the redeemed of the Lord

3. sought out

▣ "The redeemed of the Lord" "Redeemed" (BDB 145 I, see Special Topic at 41:14) is related to the concept of Go'el. This was the kinsman redeemer who bought back his relative from poverty or capture. YHWH as a go'el is another example of Deity described in close intimate personal family terms.

▣ "Sought out, a city not forsaken" This title was very significant because it states the truth that God was not running from the Jews but running toward the Jews!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does Isaiah 62 refer only to the Exile or is it a typology referring to the reign of the Messiah?

2. Define the OT terms "righteousness" and "salvation."

3. Why does God have to be reminded in v. 6 of His promises?

4. Does God have a special love for Israel that He does not have for other nations?

Passage:

Isaiah

Isaiah 63

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Vengeance on the Nations	The Lord in Judgment and Salvation	Poem on Divine Vengeance	The Lord's Victory Over the Nations	Judgment on the Nations
63:1-6 (1-6)	63:1a (1a)	63:1a (1a)	63:1a	63:1-6 (1-6)
	63:1b (1b)	63:1b (1b)	63:1b
	63:2 (2)	63:2 (2)	63:2
	63:3-6 (3-6)	63:3-6 (3-6)	63:3-6
The Ancient Mercies Recalled	God's Mercy Remembered	Psalm of Intercession (63:7-64:12)	The Lord's Goodness to Israel	Mediation of the History of Israel (63:7-64:11)
63:7-14 (7-14)	63:7-10 (7-10)	63:7-9 (7-9)	63:7 (7)	63:7 (7)
			63:8-10	63:8-10 (8-10)
		63:10-14 (10-14)
	63:11-14 (11-14)		63:11-13a	63:11-14 (11-14)
			63:13b-14
"You Are Our Father"	A Prayer of Penitence (63:15-64:12)		A Prayer For Mercy and Help (63:15-64:12)
63:15-19 (15-19)	63:15-19 (15-19)	63:15-19 (15-19)	63:15-17	63:15-19b (15-19b)
			63:18-64:7
				63:19c-64:11 (19c-64:11)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 63:1-6
¹Who is this who comes from Edom,
With garments of glowing colors from Bozrah,
This One who is majestic in His apparel,
Marching in the greatness of His strength?
"It is I who speak in righteousness, mighty to save."
²Why is Your apparel red,
And Your garments like the one who treads in the wine press?
³"I have trodden the wine trough alone,
And from the peoples there was no man with Me.
I also trod them in My anger
And trampled them in My wrath;
And their lifeblood is sprinkled on My garments,
And I stained all My raiment.
⁴For the day of vengeance was in My heart,
And My year of redemption has come.
⁵I looked, and there was no one to help,
And I was astonished and there was no one to uphold;
So My own arm brought salvation to Me,
And My wrath upheld Me.
⁶I trod down the peoples in My anger
And made them drunk in My wrath,
And I poured out their lifeblood on the earth."

63:1-6 This is a dialogue or diatribe (question-answer) between the prophet/Servant and YHWH.

1. Prophet asks the first question, v. 1 - YHWH is described as coming from Edom in majestic apparel, vv. 1a-d,2

2. YHWH speaks, v. 1e

a. speak in righteousness

b. mighty to save

3. Prophet asks a second question, v. 2

4. YHWH answers, vv. 3-6

a. trodden the wine trough alone (i.e., judgment)

b. no one from the peoples with Him (cf. v 5; 59:16)

63:1 "Edom" This neighboring nation is often a symbol for all Gentile nations (cf. 34:5-15) that are judged by YHWH.

SPECIAL TOPIC: EDOM AND ISRAEL

▣ "Bozrah" This was a major city in Edom, often its capital. It is mentioned often in the "Woe" oracles of judgment (cf. Isa. 34:6; 63:1; Jer. 49:13,22; Amos 1:12).

NASB, NRSV,
TEV, NJB"marching"
NKJV"traveling"
JPSOA"pressing forward"
REB"striding along"

In 51:14 the word (צעה, BDB 858, KB 1040) is understood as "stooping," but here that connotation does not fit. Some suggest an emendation to the root, דעצ (KB 1040), which means "marching" or "striding." The UBS Text Project gives "stooping" a B rating, but it does not fit the parallelism.

63:3 "the wine trough" This imagery of judgment is also found in Lam. 1:15; Joel 3:13; Rev. 14:19,20; 19:15. This is God/Messiah as the Divine Warrior.

63:4 Notice how the day of vengeance (cf. 34:8; 35:4,8; 61:2) is a necessary precursor to the day (year) of redemption!

The Day of the Lord and the day of salvation are two sides of one coming! For the faithful God's coming is a great reunion of fellowship; for those who are unfaithful His coming is the final act of separation and rejection (cf. Matt. 25:31-46; Rev. 20:11-15)!

63:5 "So My own arm brought salvation to Me,

And My wrath upheld Me" This is related to lines 1-2. YHWH could depend on no human help in bringing salvation. He and He alone could do it (cf. Ezek. 36:22-38). This text may be the imagery the Apostle John used in Revelation 5, only one is worthy to open the book, only one, the crucified, risen Lamb of God/Messiah/Servant!

63:6 YHWH's judgment is described by the use of three metaphors (i.e., YHWH as the Divine Warrior, cf. 59:17; Exod. 15:3).

1. trod down - Qal imperfect, BDB 100, KB 115 (parallel to "tread," used three times in vv. 2-3)

2. made them drunk - Piel imperfect, BDB 1016, KB 1500 (judgment as drunkenness, cf. 51:22-23; Ps. 75:8)

3. poured out (lit. "brought down their juice to the earth") - Hiphil imperfect, BDB 432, KB 434 (people lying dead on the ground)

NASB (UPDATED) TEXT: 63:7-14
⁷I shall make mention of the lovingkindnesses of the Lord , the praises of the Lord ,
According to all that the Lord has granted us,
And the great goodness toward the house of Israel,
Which He has granted them according to His compassion
And according to the abundance of His lovingkindnesses.
⁸For He said, "Surely, they are My people,
Sons who will not deal falsely."
So He became their Savior.
⁹In all their affliction He was afflicted,
And the angel of His presence saved them;
In His love and in His mercy He redeemed them,
And He lifted them and carried them all the days of old.
¹⁰But they rebelled
And grieved His Holy Spirit;
Therefore He turned Himself to become their enemy,
He fought against them.
¹¹Then His people remembered the days of old, of Moses.
Where is He who brought them up out of the sea with the shepherds of His flock?
Where is He who put His Holy Spirit in the midst of them,
¹²Who caused His glorious arm to go at the right hand of Moses,
Who divided the waters before them to make for Himself an everlasting name,
¹³Who led them through the depths?
Like the horse in the wilderness, they did not stumble;
¹⁴As the cattle which go down into the valley,
The Spirit of the Lord gave them rest.
So You led Your people,
To make for Yourself a glorious name.

63:7 "the lovingkindness of the Lord" This is the special covenant noun, hesed. See Special Topic at 40:6.

▣ "according" Notice how the NASB uses this word three times to describe YHWH.

1. the great goodness

2. His compassion

3. multitude of His lovingkindness

63:8 "they are My people" This is covenant language (cf. Exod. 6:7; Isa. 51:4).

▣ "Sons who will not deal falsely" This is the exact opposite of 1:2-3 (cf. Jer. 3:22).

▣ "So He became their Savior" Notice the contrast between vv. 5 and 8b. Although God's sovereignty is emphasized, still there is a place for Israel's faithfulness!

63:9 "In all their affliction He was afflicted" In English this is a powerful statement of the unity between YHWH and His covenant people (cf. 57:15), but the MT is difficult to follow.

1. This phrase may relate with the last line of v. 8 (NRSV, TEV).

2. This phrase may relate to the second line of v. 9 (NJB).

The MT has "not" (לא) but the Masoretic scholars suggest לו, "him" (qere, JPSOA).

▣ "the angel of His presence" This is a direct allusion to Exod. 23:20-23; 33:14,15. It refers to events during the Wilderness Wandering Period. Israel's sin caused YHWH to replace Himself with a personal representative (i.e., the angel of the Lord).

YHWH affirmed His personal presence (cf. Deut. 32:9-14).

1. He redeemed them - Qal perfect, BDB 145, KB 169

2. He lifted them - Piel imperfect, BDB 642, KB 694

3. He carried them - Piel imperfect, BDB 669, KB 724 (cf. 46:3; Deut. 1:31)

Also note the three NT Divine Persons in vv. 9-10.

1. the Father, v. 9a

2. the pre-incarnate Messiah, v. 9b

3. the Holy Spirit, v. 10b

SPECIAL TOPIC: THE TRINITY

63:10 Notice two verbs describe Israel's sin and two verbs describe YHWH's reaction (synonymous parallelism).

1. rebelled - Qal perfect, BDB 598, KB 632

2. grieved His Holy Spirit - Piel perfect, BDB 780, KB 864 (cf. Acts 7:51; see Special Topic: The Personhood of the Spirit at 42:1; for a good article entitled "Who Is the OT Holy Spirit?" see Hard Sayings of the Bible, pp. 273-274, also pp. 306-207)

3. He turned Himself to become their enemy - Niphal perfect, BDB 245, KB 253, cf. Lam. 2:4-5

4. He fought against them - Niphal perfect, BDB 535, KB 526

63:11-14 This lists the things that YHWH did for Israel during the Exodus.

1. brought them up out of the sea (cf. Exodus 14-15)

2. put His Holy Spirit in the midst of them (cf. Num. 11:17,25,29; Haggai 2:5)

3. caused His glorious arm to go at the right hand of Moses (cf. Exod. 6:6; 15:16)

4. divided the waters before them

a. Red Sea - Exodus 14-15 (Isa. 11:15; 51:10)

b. Jordan River - Joshua 3

5. led them through the depths (same as #4)

6. gave them rest (i.e., the Spirit, cf. Josh. 21:44; 23:1)

7. led Your people

YHWH did all of this for Israel "to make Thyself a glorious name." YHWH wanted to reveal Himself to all humanity through Israel. His acts toward them were for the greater good (i.e., eternal redemptive plan, see Special Topic at 40:15).

NASB (UPDATED) TEXT: 63:15-19
¹⁵Look down from heaven and see from Your holy and glorious habitation;
Where are Your zeal and Your mighty deeds?
The stirrings of Your heart and Your compassion are restrained toward me.
¹⁶For You are our Father, though Abraham does not know us
And Israel does not recognize us.
You, O Lord, are our Father,
Our Redeemer from of old is Your name.
¹⁷Why, O Lord, do You cause us to stray from Your ways
And harden our heart from fearing You?
Return for the sake of Your servants, the tribes of Your heritage.
¹⁸Your holy people possessed Your sanctuary for a little while,
Our adversaries have trodden it down.
¹⁹We have become like those over whom You have never ruled,
Like those who were not called by Your name.

63:15 "Look. . .see" These are two imperatives seeking YHWH's attention.

1. look - Hiphil imperative, BDB 613, KB 661, cf. Deut. 26:15

2. see - Qal imperative, BDB 906, KB 1157, cf. Ps. 80:14

▣ "Your holy and glorious habitation" This is a way of speaking about the temple. For the ancient Israelites, the Ark of the Covenant was a footstool for YHWH, who dwelt in heaven (cf. I Chr. 28:2; Ps. 99:5; 132:7; Isa. 66:1; Lam. 2:1; Matt. 5:35; Acts 7:49).

A new book by John Walton, The Lost World of Genesis One, asserts that Gen. 1:1-2:3 is YHWH building His temple.

▣ "The stirrings of Your heart and Your compassion are restrained toward me" This powerful poetry is personifying Jerusalem pleading for YHWH to again recognize and return to her.

63:16 "You are our Father" This is the logical conclusion from Israel being called "sons" (i.e., 1:2). The phrase is repeated in 64:8.

SPECIAL TOPIC: FATHERHOOD OF GOD

▣ ". . .though Abraham does not know us

And Israel does not recognize us"

The Patriarchs would not know/recognize these Judeans because of

1. the time between their generations

2. the sin of these descendants

▣ "Redeemer" See note at 41:14. For the concept of "redeem" see Special Topic at 41:14.

63:17 The first two lines of this verse show how the concept of the sovereignty of God can be used to diminish personal responsibility. See Special Topics: Election/Predestination and the Need for Theological Balance at 44:18 and Predestination versus Human Free Will below.

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE (Calvinism) Versus Human Free Will (Arminianism)

▣ "return for the sake of Your servants" This is a Qal imperative (BDB 996, KB 1427) used as a prayer.

63:18-19 These verses show how the Judeans perceived themselves.

1. they had the temple for only a short time

2. their enemies had taken control of it

3. they had become like "just another nation"

4. they had become like the nations who were never called by YHWH's name

Passage:

Isaiah

Isaiah 64

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Mercy and Help	A Prayer of Penitence (63:15-64:12)	Psalm of Intercession (63:7-64:12)	A Prayer for Mercy and Help (63:15-64:12)	Meditation on the History of Israel (63:7-64:12) (63:19b-64:12)
			63:18-64:7
64:1-7 (1-7)	64:1-5 (1-5)	64:1-12
	64:6-7 (6-7)
64:8-12 (8-12)	64:8-12 (8-12)		64:8-12

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 64:1-7
¹Oh, that You would rend the heavens and come down,
That the mountains might quake at Your presence-
²As fire kindles the brushwood, as fire causes water to boil-
To make Your name known to Your adversaries,
That the nations may tremble at Your presence!
³When You did awesome things which we did not expect,
You came down, the mountains quaked at Your presence.
⁴For from days of old they have not heard or perceived by ear,
Nor has the eye seen a God besides You,
Who acts in behalf of the one who waits for Him.
⁵You meet him who rejoices in doing righteousness,
Who remembers You in Your ways.
Behold, You were angry, for we sinned,
We continued in them a long time;
And shall we be saved?
⁶For all of us have become like one who is unclean,
And all our righteous deeds are like a filthy garment;
And all of us wither like a leaf,
And our iniquities, like the wind, take us away.
⁷There is no one who calls on Your name,
Who arouses himself to take hold of You;
For You have hidden Your face from us
And have delivered us into the power of our iniquities.

64:1 The first two lines are labeled as 63:19 in the MT. There is a series of perfect verbs from v. 18 through v. 19.

YHWH, who lives on high, "rends" (Qal perfect, BDB 902, KB 1146, cf. 34:4; Rev. 6:14) the atmosphere of the earth (i.e., heavens, cf. Gen. 1:1).

As the creator approaches the creation quakes (Niphal perfect, BDB 272, KB 272 [this form occurs only here and Jdgs. 5:5, which is Deborah's praise/psalm of the defeat of Hazor and its army], cf. v. 2; Ps. 18:7-15; 68:8; 77:18; 144:5)

For "heavens" see Special Topic below.

SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN

64:2 "fire" See Special Topic at 47:14.

▣ Notice the purpose of YHWH is that His name be known and that the nations tremble (hopefully in repentance, cf. Ps. 99:1-5; Jer. 33:9).

64:3

NASB, NKJV,
NRSV, REB"awesome things"
TEV"terrible things"
NJB"unexpected miracles"
JPSOA"wonders"

The Hebrew word (BDB 431, KB 432, Niphal participle) literally means "fear," but in this form it can denote the majestic, awesome miracles of YHWH on behalf of Israel (cf. Deut. 10:21; II Sam. 7:23;

I Chr. 17:21; Ps. 66:3,5-6; 106:22; 145:6).

In Ps. 139:14 several Hebrew words are used in parallel.

1. BDB 431 - fearful

2. BDB 811 and 810 - wonderful

See Special Topic below.

SPECIAL TOPIC: WONDERFUL THINGS (אלפ)

64:4 The interpretive question is to whom does the pronoun "they" refer.

1. national Israel

2. the faithful returnees

3. the nations (cf. v. 2)

4. #2 and #3 together

▣ "a God besides you" See SPECIAL TOPIC: MONOTHEISM at 40:14.

▣ "Who acts. . ." The word is "works" (Qal imperfect, BDB 793, KB 889). This is the theological distinction between YHWH and the idols. They cannot see, hear, act, speak, but He can and does!

▣ "the one who waits for Him" This describes the person of faith. He/she waits (Piel participle, BDB 314, KB 313). This word has the connotation of "hoping, trusting, waiting" of God (cf. 8:17; 30:18; Hab. 2:3). Another root (BDB 875 I) is also translated "wait," but often not as theologically significant (cf Isa. 25:9; 26:8; 33:2; 40:31; Ps. 25:3; 27:14; 37:34; 40:1; 130:5; Pro. 20:22).

64:5 "You meet him who. . ." The verb (Qal perfect, BDB 803, KB 910) in this context denotes an encounter of/for fellowship and/or kindness.

Notice the kind of people YHWH "meets" with.

1. him who rejoices in doing righteous

2. him who remembers You in Your ways

These are parallel (see Appendix One: Hebrew Poetry).

▣ Lines 3-5 ask a pertinent question. Israel is a covenant-breaking people. Can a sinful people be "saved" (i.e., "delivered," BDB 446, KB 448)

1. from the physical consequences of sin

2. from the spiritual consequences of sin

I want to believe, "Yes, yes, yes" (cf. vv. 8-9)! But only divine mercy and grace (this chapter is a prayer for YHWH's intervention) can do it (recommended translation of UBS Text Project, p. 164). The consequences of Genesis 3 are staggering and relentless.

However, in this context (i.e., vv. 4-7) this verse is not redemptive but condemnatory (vv. 8-12 are a cry for mercy). Israel sinned in the past and the present. If this is to be accepted as the meaning then the verb "delivered" (ונושע, BDB 446, KB 448) must be changed to "and we were evil" (ונרשע, UBS Text Project, p. 163; NET Bible, #16, p. 1283).

NASB"We continued in them a long time;
And shall we be saved?"
NKJV"In these ways we continue'
And we need to be saved"
NRSV"Because you hid yourself we transgressed"
NJB"now we persist in your ways and we shall be saved"
JPSOA"We have been steeped in them from of old
And can we be saved?"
LXX"therefore we went away"

The MT is uncertain. AB suggests an emendation involving two consonants which yields, "we have long been rebels" (p. 190).

64:6-7 Notice the consequences of sin.

1. all of us - scope of the problem (cf. Rom. 3:9-18,23; 11:32; Gal. 3:22)

2. unclean (BDB 379)

3. our righteousness is a polluted garment (cloth of menstruation, BDB 723, cf. Lev. 15:19-24)

4. wither (BDB 614, KB 663, Qal imperfect, cf. 1:30; 34:4) like a leaf

5. the wind takes us away

6. none call on the name of the Lord (i.e., worship)

YHWH reacts to this tragedy of a sinful covenant people, meant to promote and clarify His own character.

1. He hid His face (cf. 1:15; 54:8; Deut. 31:18)

2. He delivered us (MT "melted," BDB 556, KB 555) into the power (i.e., consequences) of our iniquities (this is theologically parallel to Rom. 1:24,26,28!)

These verses serve as a petition of confession. There is no reason why YHWH should forgive/forget, but He does (cf. 55:6-7)! The new covenant is in view here (cf. Jer. 31:31-34; Ezek. 36:22-38). YHWH will deal with them (i.e., Israel) and with all humans in a new way based on His character, His acts, His purposes, and through His Son and Spirit!

NASB (UPDATED) TEXT: 64:8-12
⁸But now, O Lord, You are our Father,
We are the clay, and You our potter;
And all of us are the work of Your hand.
⁹Do not be angry beyond measure, O Lord,
Nor remember iniquity forever;
Behold, look now, all of us are Your people.
¹⁰Your holy cities have become a wilderness,
Zion has become a wilderness,
Jerusalem a desolation.
¹¹Our holy and beautiful house,
Where our fathers praised You,
Has been burned by fire;
And all our precious things have become a ruin.
¹²Will You restrain Yourself at these things, O Lord?
Will You keep silent and afflict us beyond measure?

64:8-12 This is a prayer of hope for YHWH to remember His covenant and not His children's sin.

1. You are our Father (see Special Topic at 63:16)

2. You are the potter

3. we are the work of Your hands (cf. 29:16; 45:9)

64:9 There is a series of commands in the sense of prayer requests.

1. do not be angry beyond measure - Qal imperfect (BDB 893, KB 1124) used in a jussive sense, cf. 54:7-8

2. do not remember iniquity forever - Qal imperfect (BDB 269, KB 269) used in a jussive sense, cf. 43:25

3. look, all of us are Your people - Hiphil imperative (BDB 613, KB 661)

All of these are similar to 57:16-17; Ps. 103:8-14.

64:10-11 All of the verbs are perfects ("become" used four times). They describe the complete destruction of YHWH's wrath.

1. the cities of Palestine are a wilderness

2. Jerusalem is desolate

3. the temple burnt with fire (i.e., Babylon in 586 b.c. and Titus in 70 a.d.)

4. all Israel's precious things are in ruin

64:12 God's people cry out for restraint and compassion. Please, please, no more, they cry. Please come to us again!

Passage:

Isaiah

Isaiah 65

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Rebellious People	The Righteousness of God's Judgment	God's Answer	God's Punishment of the Rebellious	The Coming Judgment
65:1-7 (1-7)	65:1-7 (1-7)	65:1-16 (1-16)	65:1-5	65:1-7 (1-7)
			65:6-7
65:8-12 (8-12)	65:8-12 (8-12)		65:8-10	65:8-25 (8-25)
			65:11-16
65:13-16 (13-16)	65:13-16 (13-16)
New Heaven and New Earth	The Glorious New Creation		The New Creation
65:17-25 (17-25)	65:17-19 (17-19)	65:17-25 (17-25)	65:17-25
	65:20-23 (20-23)
	65:24-25 (24-25)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. These last two chapters are contained in a literary unit which runs from chapter 56 to chapter 66. It could be characterized as "A New Day" or "The New Age."

B. OT prophets used contemporary occurrences to foreshadow future events. The return of the exiles seems to be the foreshadowing of the spiritual return of all of God's human creation to an original Adamic fellowship of Eden (cf. Special Topic at 40:15).

C. Chapter 65 is possibly a response to Isaiah's corporate prayer for help and mercy which is recorded in 63:7-64:12. God's basic answer is that He has always been ready (cf. 55:6-7), but His people have always turned away from Him (v. 5).

D. It is quite interesting that Paul uses Isa. 65:1-2 in Rom. 10:20-21. Paul interprets v. 1 as referring to the Gentiles and v. 2 as referring to the Jews. In context they both seem to be related to the returning Judeans of Ezra's and Nehemiah's day. However, v. 1d, which contains the phrase, "to a nation which did not call on My name," could refer to the Jewish nation unless it is used in some kind of idolatrous, sarcastic, ironical way.

E. Chapter 65 is also unique in prophecy because it takes the concept of corporality into the area of individual response. The two groups can be clearly seen in 65:10c and 11a. God will make a distinction within the nation between those who know Him and those who reject Him (cf. Ezek. 18:1-21; 33:10-20; and Jer. 31:29-30.

F. Isaiah 65 culminates Isaiah's unique emphasis on the universal love of God and its inclusion of the Gentiles (i.e., 2:2-4; 42:6; 49:6; 51:4-5; 56:7; 60:1,3). He goes so far as to say that God will even make some Gentiles priests and Levites (cf. 66:21). This is very significant in light of the obvious conclusions of Jewish monotheism and the call of Abraham in Gen. 12:1-3, which also included all of the world (see Special Topic at 40:15).

G. It is surprising that this new age is described without any allusions to the Messiah of chapters 9 and 11.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 65:1-7
¹"I permitted Myself to be sought by those who did not ask for Me;
I permitted Myself to be found by those who did not seek Me.
I said, 'Here am I, here am I,'
To a nation which did not call on My name.
²I have spread out My hands all day long to a rebellious people,
Who walk in the way which is not good, following their own thoughts,
³A people who continually provoke Me to My face,
Offering sacrifices in gardens and burning incense on bricks;
⁴Who sit among graves and spend the night in secret places;
Who eat swine's flesh,
And the broth of unclean meat is in their pots.
⁵Who say, 'Keep to yourself, do not come near me,
For I am holier than you!'
These are smoke in My nostrils,
A fire that burns all the day.
⁶Behold, it is written before Me,
I will not keep silent, but I will repay;
I will even repay into their bosom,
⁷Both their own iniquities and the iniquities of their fathers together," says the Lord.
"Because they have burned incense on the mountains
And scorned Me on the hills,
Therefore I will measure their former work into their bosom."

65:2 "I permitted Myself to be sought. . .to be found" God always takes the initiative in spiritual matters (i.e., John 6:44,65). Even in this context He is allowing Himself to be found, really presenting Himself to the Jews and to the Gentiles. These opening verses remind me of Romans 11.

▣ "Here am I, here am I" The doubling is for emphasis! These are words of a Hebrew idiom of availability (i.e., 6:8). God was always available but His people would not respond ("ask," "seek").

▣ "To a nation which did not call on My name" In context this refers either to (1) the Jewish nation who called upon idols, particularly the fertility gods or (2) the Gentiles (cf. Rom. 10:20-21). The concept of calling upon someone's name is the idea of responding to them. Paul uses this same concept of calling upon the name of the Lord in Rom. 10:9-13 (cf. Acts 7:59; 9:14,21; 22:16; I Cor. 1:2; II Tim. 2:22). This was considered an act of trust and worship.

SPECIAL TOPIC: THE NAME OF THE LORD

65:2 "I spread out My hands all day long to a rebellious people" This is an anthropomorphic (see Special Topic at 41:2) metaphor which shows the intensity and openness of God's love (cf. Rom. 10:21). Usually it is a gesture of prayer but here of welcome.

▣ "Who walk in the way which is not good, following their own thoughts" The following verses list several aspects of idolatry which characterize the Jewish people. It is very difficult in this period of history to completely understand each one of these aspects in detail (cf. vv. 3-7). Some say that they are all caught up in the garden worship mentioned in v. 3, while others differentiate between the groups. What is obvious is that God's people had turned to other gods. Some possible enumerations of these idolatrous traits are

1. offering sacrifice in gardens

2. burning incense on bricks

3. sitting among graves

4. spending nights in secret places

5. eating swine's flesh

6. having the broth of unclean meat in their pots

7. burning incense on mountains

8. scorning Me on the hills

9. setting a table for Fortune, v. 11

10. filling cups of mixed wine for Destiny

65:3 "A people who continually provoke Me to My face" This is a Hebrew metaphor of repeated, open defiance to God. Idolatry had become so common and accepted that it was not even hidden.

▣ "Offering sacrifice in gardens" We are not sure if this is the ancient veneration of trees that can be seen in Isa. 1:29 or if this is a particularized worship within a garden setting (cf. 66:17).

▣ "burning incense on bricks" It has been suggested that the term "bricks" can simply refer to

1. an altar made with cut stones (cf. Lev. 20:24-25)

2. the pillars of Ba'al worship (cf. Lev. 26:1)

3. the roof tiles which relate to the worship of Babylonian astral deities

4. incense altars (see IVP Bible Background Commentary: OT, p. 640)

These numerous possibilities show us that we simply do not know what this really means.

65:4 "Who sit among graves" This seems to be some kind of worship or communication with the dead, possibly necromancy or ancestral worship (cf. Deut. 18:10-12).

▣ "spend the night in secret places" The Hebrew term translated "secret places" (BDB 665) literally means "watch," "guard," or "keep" but here it seems to denote a secret.

1. secret things, Isa. 48:6

2. secret places, Isa. 65:4

3. secret minded, Pro. 7:10

We really do not have any idea what this has reference to but it seems to involve the cultic arts in some way.

▣ "Who eat swine's flesh,

And the broth of unclean meat is in their pots" Usually these two acts are connected by commentators although this is uncertain. They are a violation of the food laws of Leviticus (cf. 11:7). Pigs were common sacrifices of the surrounding nations (i.e., Ugaritic Texts).

The MT has (kethiv) "fragment" (פרק, BDB 830) but BDB suggests (qere) מרק, BDB 600 II, "a rich broth," along with DSS, LXX, and Aramaic Targum.

65:5 "Who say, 'Keep to yourself, do not come near me,

For I am holier than you!'" The first two verbs are commands.

1. keep to yourself - Qal imperative, BDB 897, KB 1132

2. do not come near me - Qal imperfect, BDB 620, KB 670 used in a jussive sense

Notice that these commands are from the idolaters (cf. vv. 2-4,7,11-12), possibly their "priests." They were concerned about

1. a transfer of "holiness" (cf. Ezek. 44:19, i.e., somehow a reduction of their power or prestige)

2. a transfer with possible negative effect to common pagan worshipers

NASB, NKJV"I am holier than you"
NRSV"I am too holy for you"
TEV"we are too holy for you to touch"
NJB"lest my sanctity come near you"
JPSOA"I would render you consecrated"
REB"my holiness will infect you"
Peshitta"I am sanctified"

The UBS Text Project gives a different vocalization, "I have sanctified you," but notes the MT's, "I am sacred for you" has a "B" rating.

▣ "These are smoke in My nostrils,

A fire that burns all the day" This idiom shows God's irritation and anger at this type of attitude and idolatrous activity.

65:6 "Behold, it is written before Me,

I will not keep silent, but I will repay" The idea of something "written" is an ancient metaphor which refers to the memory of God (cf. The Book of Deeds and the Book of Life, Dan. 7:10; Rev. 20:12-15). The truth is that judgment will come one day. This is a word that all humans need to hear. Notice what YHWH will do.

1. I will not keep silent

2. I will repay

3. I will repay into their bosom

SPECIAL TOPIC: THE TWO BOOKS OF GOD

▣ "I will repay into their bosom" The metaphor for "bosom" means "I will return to them their own sin" (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

65:7 "Both their own iniquities and the iniquities of their fathers together" This is a combination of corporate sin and individual, volitional sin. We are affected not only by the past corporately, and the present corporately, but also by individual choice in the present. We learn from the Ten Commandments in Exod. 20:5; Deut. 5:9, that we are affected by the sins of the parents to the third and fourth generation. We also learn from Ezekiel 18 the opposite truth that we are responsible only for our sins.

▣ "Because they have burned incense on the mountains
And scorned Me on the hills" This, according to the prophet Hosea, is an aspect of the worship of the fertility god Ba'al (cf Hos. 4:13-14).

NASB, NKJV"their former work"
NRSV"full payment"
TEV"their past deeds"
NJB, JPSOA"in full"

The NASB follows the MT text. The NRSV, NJB, and JPSOA suggest an emendation הנשאר (BDB 911) meaning "former," to ושארב (BDB 1168) meaning "in full" (Lev. 6:5) or "first" (Jer. 16:18).

NASB (UPDATED) TEXT: 65:8-12
⁸Thus says the Lord,
"As the new wine is found in the cluster,
And one says, 'Do not destroy it, for there is benefit in it,'
So I will act on behalf of My servants
In order not to destroy all of them.
⁹I will bring forth offspring from Jacob,
And an heir of My mountains from Judah;
Even My chosen ones shall inherit it,
And My servants will dwell there.
¹⁰Sharon will be a pasture land for flocks,
And the valley of Achor a resting place for herds,
For My people who seek Me.
¹¹But you who forsake the Lord,
Who forget My holy mountain,
Who set a table for Fortune,
And who fill cups with mixed wine for Destiny,
¹²I will destine you for the sword,
And all of you will bow down to the slaughter.
Because I called, but you did not answer;
I spoke, but you did not hear.
And you did evil in My sight
And chose that in which I did not delight."

65:8 "As the new wine is found in the cluster" This is a metaphor that says that even in a cluster of grapes which contains some bad fruit there are always some good grapes. This is the beginning of a discussion that runs from v. 8 to v. 10 which states that a remnant of Jews (see Special Topic at 46:3) will be faithful to YHWH. However, vv. 11-13 show the complete rejection and judgment of those of Judah who continue to reject God. This is the beginning of the painful but true emphasis that judgment will begin with the house of God. There is a form of our religion in which God takes no pleasure. God looks at the heart (cf. Isa. 29:13).

For "new wine" see Special Topic below.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

65:10-11 "For My people who seek Me.
But you who forsake the Lord" This shows a new concept in the OT. God had always dealt in a corporate aspect with the nation. The entire nation was blessed or the entire nation was cursed (i.e., Leviticus 26; Deuteronomy 28-29). Now we are coming to the individualized focus of Ezek. 18:32; 30:10-19; and Jer. 31:29-30, where there is a distinction within the people of God as to those who believe and those who do not believe (cf. Deut. 29:24-28). Later in chapter 66 there will be a distinction between all mankind, of those who reject and those who receive YHWH.

65:11 "you who forsake the Lord" The verb (Qal participle, BDB 736 I, KB 806) means "to abandon" or "to leave." It is regularly used of forsaking God (cf. Deut. 28:20; 31:16; Jdgs. 10:10; Jer. 1:16; Jonah 2:8). They abandoned YHWH for idols (cf. II Kgs. 9-22; II Chr. 36:13-21). God will forsake them (cf. Deut. 31:17; Isa. 41:17; 49:14; 54:7).

▣ "Who set a table for Fortune,
And who fill cups with mixed wine for Destiny" The term "Fortune" (BDB 151 II, KB 176 II) and the Hebrew "Destiny" (BDB 584, KB 602) are names for pagan gods, possibly relating to the worship of planetary deities (cf. Jer. 7:18; 44:17), which was the worship of "the queen of heaven." It is certain that these terms refer to idolatrous worship of some type!

65:12

NASB"I will destine you for the sword"
NKJV"I will number you for the sword"
NRSV, NJB"I will destine you to the sword"

Notice the play on the verb (Qal perfect, BDB 584, KB 599), which is used as a title for a false god in v. 11, "Destiny" (BDB 584).

▣ "Because I called, but you did not answer" This is a summary of vv. 1-7. God continually loved them and called them but they refused and rejected His call (cf. 41:28; 50:2; 66:4; Hos. 11:2).

The last lines of v. 12 are repeated in 66:4.

NASB (UPDATED) TEXT: 65:13-16
¹³Therefore, thus says the Lord God,
"Behold, My servants will eat, but you will be hungry.
Behold, My servants will drink, but you will be thirsty.
Behold, My servants will rejoice, but you will be put to shame.
¹⁴Behold, My servants will shout joyfully with a glad heart,
But you will cry out with a heavy heart,
And you will wail with a broken spirit.
¹⁵You will leave your name for a curse to My chosen ones,
And the Lord God will slay you.
But My servants will be called by another name.
¹⁶Because he who is blessed in the earth
Will be blessed by the God of truth;
And he who swears in the earth
Will swear by the God of truth;
Because the former troubles are forgotten,
And because they are hidden from My sight!

65:13-16 This is the continuing emphasis on the contrast between the two types of seed (i.e., descendants) of Abraham-believing and unbelieving. In the NT this turns to all humans (cf. Rom. 2:28-29).

65:14 Notice the contrast between

1. the faithful - shout with a glad heart

2. the unfaithful - cry out with a heavy, painful heart

There is a division among humans (cf. Matt. 7:13-14,15-23,24-27; Luke 13:22-30), even those who seem "religious"!

65:15 "You will leave your name for a curse to My chosen ones" This is another play on the word "name" (BDB 1027). Here it is the concept that the name of the unbelievers will become accursed, while the believers will have a new name. From the immediate context we do not know the new name by which they will be called. A new name for God is given in v. 16-"the God of Amen," "the God of Truth," or "the God of faithfulness" (cf. Rev. 3:14). The believer's new name will possibly be related to that.

In Genesis YHWH's promise to Abraham carried a warning and a blessing related to the treatment of Abraham using "name" to represent him as a person (cf. Gen. 12:2; 18:18; 22:18).

65:16 "Because the former troubles are forgotten,
And because they are hidden from My sight" In the Bible "when God forgets" is a metaphor for total forgiveness. Notice the continuing metaphor that sins are hidden from His sight. This is a repeated theme of the OT. When God forgives, God forgets (cf. Ps. 103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; and Micah 7:19)!

NASB, NKJV,
NJB"the God of truth"
NRSV"the God of faithfulness"
TEV"the faithful God"
LXX, JPSOA"the true God"
REB"by God whose name is Amen"

The title for Deity, "God," אלה (BDB 43), is often used in ancient poems (cf. Deut. 32:15,17; Job 3:4; Ps. 18:32; 50:22; 114:7; 139:19; Pro. 30:5; Isa. 44:8; Hab. 3:3).

The second part of the title is "Amen." See Special Topic below.

SPECIAL TOPIC: AMEN

NASB (UPDATED) TEXT: 65:17-25
¹⁷"For behold, I create new heavens and a new earth;
And the former things will not be remembered or come to mind.
¹⁸But be glad and rejoice forever in what I create;
For behold, I create Jerusalem for rejoicing
And her people for gladness.
¹⁹I will also rejoice in Jerusalem and be glad in My people;
And there will no longer be heard in her
The voice of weeping and the sound of crying.
²⁰No longer will there be in it an infant who lives but a few days,
Or an old man who does not live out his days;
For the youth will die at the age of one hundred
And the one who does not reach the age of one hundred
Will be thought accursed.
²¹They will build houses and inhabit them;
They will also plant vineyards and eat their fruit.
²²They will not build and another inhabit,
They will not plant and another eat;
For as the lifetime of a tree, so will be the days of My people,
And My chosen ones will wear out the work of their hands.
²³They will not labor in vain,
Or bear children for calamity;
For they are the offspring of those blessed by the Lord,
And their descendants with them.
²⁴It will also come to pass that before they call, I will answer; and while they are still speaking, I will hear. ²⁵The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent's food. They will do no evil or harm in all My holy mountain," says the Lord.

65:17 "For behold, I create new heavens and a new earth" The context of vv. 17-25 is extremely important because it is the key, not only of these last two chapters-that God is going to make all things new (cf. 42:9; 48:6; 66:22; II Pet. 3:13), but it is a discussion of the New Age or the Age of the Messiah (cf. Rom. 8:18-25). It also implies that the current order will be destroyed (cf. Isa. 51:6 and II Pet. 3:10). There is also a relation between vv. 16 and 17 that the New Order will not contain sins because they will be forgiven, as is mentioned in the latter part of v. 16.

The terminology of "a new heaven and a new earth" is common in Jewish Apocalyptic Literature (cf. II Esdras 6:11-24; I Enoch 91:16). This becomes the imagery for Revelation 21-22! The earth will return to its pre-Genesis 3 glory and purpose. See full note at 62:2.

65:18 The first line of poetry has two parallel imperatives.

1. be glad - Qal imperative, BDB 965, KB 1314, cf. 61:10 (twice); 62:5; 64:5; 65:18,19; 66:10,14

2. rejoice - Qal imperative, BDB 162, KB 189, cf. 61:10; 65:18,19; 66:10

AB, p. 198, sees these as new titles for Jerusalem and the returnees.

▣ "forever" This term (BDB 723 I) denotes perpetual fellowship with the Creator and His human vessels (cf. I Chr. 28:9; Micah 7:18).

65:19 "And there will no longer be heard in her
The voice of weeping and the sound of crying" This is the continual theme of Isaiah that the New Age will not have the pain of this former sin-cursed earth (cf. Isa. 25:8; 30:1; 35:10; 55:11). This seems to be alluded to in Rev. 21:4.

65:20 "No longer will there be in it an infant who lives but a few days,

Or an old man who does not live out his days" This hyperbolic statement can have one of two origins.

1. an allusion to the long lives of Genesis 1-5, thereby denoting a return to the Garden of Eden time

2. an OT way of describing the "new age," which we know from the NT involves not just protracted physical life but a new eternal life (zoa)

For a good discussion of Isaiah's discussion of extended lives and the NT discussion of eternal life, see Hard Sayings of the Bible, pp. 307-309.

65:22 These are metaphors to describe the fact that the people will live in the land and enjoy its fruits. It is a direct allusion to the exile and the promise of a return to Palestine. See Special Topic at 40:9.

The Septuagint sees the word "tree" (BDB 781) as referring to the "tree of life" in the Garden of Eden, as do the Aramaic Targums.

65:24 This is a beautiful promise of instantaneous answered prayer and is even more extensive than Matt. 6:8.

65:25 "The wolf and the lamb will graze together" Here again is the idyllic picture of God and mankind together in a garden setting with the animals (cf. Isa. 11:6-9; Genesis 1,2; Rev. 21:22). This goes along with my particular theology that we are not going to heaven, but heaven is coming back to a recreated and cleansed earth. It will be as it was!

▣ "and dust will be the serpent's food" This is a rather unusual idiom because dust was commonly understood as the food of serpents in that day. However, it may be a reference to

1. Gen. 3:14, which shows that Satan's temptations will be completely finished as far as their effect on believing and renewed mankind

2. Isa. 11:8, a strophe that also describes the new age

Passage:

Isaiah

Isaiah 66

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Heaven Is God's Throne	True Worship and False	Concluding Oracles	The Lord Judges the Nations	Prophecy On the Temple
66:1-2 (1-2)	66:1-2 (1-2)	66:1-2 (1-2)	66:1-2 (1-2	66:1-2 (1-2)
Hypocrisy Rebuked
66:3-6 (3-6)	66:3-4 (3-4)	66:3-5 (3-5)	66:3-4 (3-4)	66:3-4 (3-4)
	The Lord Vindicates Zion			Judgment On Jerusalem
	66:5 (5)		66:5-6 (5-6)	66:5 (5)
	66:6 (6)	66:6 (6)		66:6 (6)
66:7-9 (7-9)	66:7-9 (7-9)	66:7-9 (7-9)	66:7-9 (7-9)	66:7-9 (7-9)
Joy In Jerusalem's Future
66:10-17 (10-17)	66:10-11 (10-11)	66:10-11 (10-11)	66:10-11 (10-11)	66:10 (10)
				66:11 (11)
	66:12-13 (12-13)	66:12-16 (12-16)	66:12-14	66:12a (12a)
	The Reign and Indignation of God			66:12b-13 (12b-13)
	66:14-16 (14-16)			66:14 (14)
			66:15-16	66:15 (15)
				66:16-17 (16-17)
	66:17 (17)	66:17	66:17-19a	An Eschatological Discourse
66:18-24 (22-24)	66:18-21	66:18-21		66:18-22
			66:19b-21
	66:22-23 (22-23)	66:22-23 (22-23)	66:22-24
				66:23-24 (23-24)
	66:24 (24)	66:24

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 66:1-2
¹Thus says the Lord,
"Heaven is My throne and the earth is My footstool.
Where then is a house you could build for Me?
And where is a place that I may rest?
²For My hand made all these things,
Thus all these things came into being," declares the Lord.
"But to this one I will look,
To him who is humble and contrite of spirit, and who trembles at My word.

66:1 "Heaven is My throne and the earth is My footstool.

Where then is a house you could build for Me?

And where is a place that I may rest?" This is an obvious allusion to the dedicatory prayer of Solomon in I Kgs. 8:27 and is again alluded to in Acts 8:47-48.

What is difficult to know is to what historical period this relates. Some see it relating to the return from the exile and the rebuilding of the Temple, which is possible from the context. However, others say that God does not live in manmade buildings and that this refers to

1. the temple of the human body which God has made

2. the family of God, the faith seed of Abraham (Jews and Gentiles of faith, cf. Rom. 2:28-29)

3. the cosmic temple of Genesis 1, see John H. Walton, The Lost World of Genesis One

66:2 "For My hand made all these things" For "hand" see Special Topic at 40:2. We learn from the NT that God's agent in creation was no one other than the pre-Incarnate Jesus Christ (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2).

▣ "But to this one I will look,

To him who is humble and contrite of spirit, and who trembles at My word" God looks first at the motives and character of the human heart. YHWH knows the thoughts and intents of the heart (cf. v. 18).

1. I Sam. 2:3; 16:7

2. I Kgs. 8:39

3. I Chr. 28:9

4. II Chr. 6:30

5. Ps. 7:9; 17:3; 26:2; 44:21; 139:1,23

6. Pro. 15:11; 16:2; 21:2; 24:12

7. Jer. 11:20; 17:9-10; 20:12

8. Luke 16:15

9. Acts 1:24; 15:8

10. Rom. 8:27

Jesus also knows the inner thoughts and motives of humans, see John 2:24-25; 6:61,64; 13:11!

This same description is used of David's contrition over the sin with Bathsheba (cf. Ps. 51:17); note 57:15; Ps. 34:18; Matt. 5:3-4; Luke 18:13-14.

This also has two titles for God's people that are very beautiful and descriptive.

1. a humble and repentant people

2. those who tremble at His word (cf. v. 5)

NASB (UPDATED) TEXT: 66:3-6
³"But he who kills an ox is like one who slays a man;
He who sacrifices a lamb is like the one who breaks a dog's neck;
He who offers a grain offering is like one who offers swine's blood;
He who burns incense is like the one who blesses an idol.
As they have chosen their own ways,
And their soul delights in their abominations,
⁴So I will choose their punishments
And will bring on them what they dread.
Because I called, but no one answered;
I spoke, but they did not listen.
And they did evil in My sight
And chose that in which I did not delight."
⁵Hear the word of the Lord, you who tremble at His word:
"Your brothers who hate you, who exclude you for My name's sake,
Have said, 'Let the Lord be glorified, that we may see your joy.'
But they will be put to shame.
⁶A voice of uproar from the city, a voice from the temple,
The voice of the Lord who is rendering recompense to His enemies.

66:3-4 This shows that ritual alone is not satisfactory (cf 29:13; Jeremiah 7), but combined with ritual must be a humble and repentant heart. That which we do over and over again tends to become common, but in the area of faith, our motive is the key (cf. v. 2).

66:3 "And their soul delights in their abominations" This refers to various pagan worship rites (cf. 65:4,7,11). They loved and chose (BDB 103, KB 119, used three times in vv. 3-4) sin (cf. 1:4; 57:17; 65:2; 66:18; Ps. 81:11-12)!

66:4

NASB "punishments"
NKJV "delusions"
NRSV, JPSOA "mock"
TEV "disaster"
NJB "making fools of them"
REB "a willful course"

The word (BDB 760, KB 1768) is found only here and 3:4. KB suggests

1. acts of mischief (done by a child from the root, ללוע (BDB 760) for 3:4

2. ill treatment here

The NET Bible gets a meaning from עלל (BDB 760), "deal severely."

▣ "And will bring on them what they dread" Oh my! What a terrible curse from God (cf. Pro. 1:27; 10:24)!

▣ "Because I called, but no one answered" Here again is the repetition of the theme (cf. 41:28; 50:2; 65:12).

66:5 There is a distress and tension even within the people of God (cf. Rom. 9:6-8). The persecution of the prophets by fellow Jews is a good example of this (cf. Matt. 5:10-12; 10:22). Many horrible things have been done by "religious" people in God's name!

Notice how the true people of God should respond to persecution - joy (BDB 970, cf. 51:11; 55:12; 61:7; note 66:10 which has several other words synonymous with joy.

1. be glad - BDB 162

2. rejoice - BDB 965 (twice)

3. also Qal imperative of "joy" (BDB 970)

There are three commands in v. 5.

1. Hear the word of the Lord - Qal imperative, BDB 1033, KB 1570

2. Let the Lord be glorified - Qal imperfect, BDB 457, KB 455, used in a jussive sense (the LXX translates it as passive)

3. That we may see your joy - Qal imperect, BDB 906, KB 157, used in a cohortative sense

66:6 There has been much discussion among commentators about how this verse relates to the context. Some say it is an unknown historical event, while others say it is related directly to v. 5, which shows the judgment of prideful, unbelieving Jews.

NASB (UPDATED) TEXT: 66:7-9
⁷"Before she travailed, she brought forth;
Before her pain came, she gave birth to a boy.
⁸Who has heard such a thing? Who has seen such things?
Can a land be born in one day?
Can a nation be brought forth all at once?
As soon as Zion travailed, she also brought forth her sons.
⁹Shall I bring to the point of birth and not give delivery?" says the Lord.
"Or shall I who gives delivery shut the womb?" says your God.

66:7-13 This context refers to Zion bringing forth a nation in one day which includes Gentiles. Some see this as the return from exile, but in this event no Gentiles were included. Therefore, it must be eschatological (i.e., NT).

NASB (UPDATED) TEXT: 66:10-17
¹⁰"Be joyful with Jerusalem and rejoice for her, all you who love her;
Be exceedingly glad with her, all you who mourn over her,
¹¹That you may nurse and be satisfied with her comforting breasts,
That you may suck and be delighted with her bountiful bosom."
¹²For thus says the Lord, "Behold, I extend peace to her like a river,
And the glory of the nations like an overflowing stream;
And you will be nursed, you will be carried on the hip and fondled on the knees.
¹³As one whom his mother comforts, so I will comfort you;
And you will be comforted in Jerusalem."
¹⁴Then you will see this, and your heart will be glad,
And your bones will flourish like the new grass;
And the hand of the Lord will be made known to His servants,
But He will be indignant toward His enemies.
¹⁵For behold, the Lord will come in fire
And His chariots like the whirlwind,
To render His anger with fury,
And His rebuke with flames of fire.
¹⁶For the Lord will execute judgment by fire
And by His sword on all flesh,
And those slain by the Lord will be many.
¹⁷"Those who sanctify and purify themselves to go to the gardens,
Following one in the center,
Who eat swine's flesh, detestable things and mice,
Will come to an end altogether," declares the Lord.

66:10 As a result of what YHWH has done in restoring His people to their Promised Land (i.e., Gen. 12:1; 15:16), the commands are

1. be joyful - Qal imperative, BDB 970, KB 1333

2. rejoice - Qal imperative, BDB 162, KB 189

3. be exceedingly glad - the Qal imperative and the noun, BDB 965, KB 965

66:12 The parental imagery of God's love for His people is so powerful in this verse. YHWH is described in feminine metaphors (cf. 49:15; 66:9-13; see Special Topic at 41:2).

The fact that God would use "a nursing woman" to describe Himself says volumes.

SPECIAL TOPIC: WOMEN IN THE BIBLE

66:13 The word "comforts" (BDB 636, KB 688) is used three times in this verse.

1-2. Piel imperfect (twice)

3. Pual imperfect

This reminds one of 40:1 (Piel imperative, twice); also note 12:1; 53:3 (twice),12,19; 52:9; 61:2 (57:18, BDB 637). This is the theme of Isaiah 40-66. YHWH has acted to forgive, forget, and restore those who trust Him and tremble at His word (vv. 2,5)!

66:15-16 Notice the different metaphors used to describe YHWH's judgment.

1. fire (BDB 77; see Special Topic at 47:14)

2. whirlwind (BDB 693 I, cf. 5:28; Jer. 4:13)

3. His anger (BDB 60 I) with fury (BDB 404, cf. 42:25; 51:20; 63:3,6)

4. His rebuke with flames of fire, cf. 29:6; 30:30

5. judgment by fire

6. His sword on all flesh, cf. 65:12

66:16 "those slain by the Lord will be many" This shows that judgment will begin with the household of God. We need to remember that there are many within the Jewish community and, God help us, within the Church, who do not really know Christ Jesus, the Messiah.

66:17 "to the gardens" This seems to be a reference to a type of pagan worship (cf. 65:3).

▣ "Following one in the center" The word translated "center" (BDB 1063) is also used of the "tree of life" in Gen. 3:3. The Septuagint sees 65:22 as also referring to the tree of life. Here this may refer to the Asherah poles or carved stake of Canaanite fertility worship. See Special Topic at 57:5-6.

▣ "Who eat. . ."

1. swine's flesh, cf. 69:4

2. detestable things (BDB 1054, cf. Lev. 11:10,11,12,13,20,23,41,42)

3. mice (BDB 747, cf. Lev. 11:29)

I think the food laws of Leviticus 11 are not hygienic but cultic. They were meant to keep Israel from any social or religious contact with Canaanites.

NASB (UPDATED) TEXT: 66:18-24
¹⁸"For I know their works and their thoughts; the time is coming to gather all nations and tongues. And they shall come and see My glory. ¹⁹I will set a sign among them and will send survivors from them to the nations: Tarshish, Put, Lud, Meshech, Tubal and Javan, to the distant coastlands that have neither heard My fame nor seen My glory. And they will declare My glory among the nations. ²⁰Then they shall bring all your brethren from all the nations as a grain offering to the Lord, on horses, in chariots, in litters, on mules and on camels, to My holy mountain Jerusalem," says the Lord, "just as the sons of Israel bring their grain offering in a clean vessel to the house of the Lord. ²¹I will also take some of them for priests and for Levites," says the Lord.
²²"For just as the new heavens and the new earth
Which I make will endure before Me," declares the Lord,
"So your offspring and your name will endure.
²³And it shall be from new moon to new moon
And from sabbath to sabbath,
All mankind will come to bow down before Me," says the Lord.
²⁴"Then they will go forth and look
On the corpses of the men
Who have transgressed against Me.
For their worm will not die
And their fire will not be quenched;
And they will be an abhorrence to all mankind."

66:18-21 "the time is coming to gather all nations and tongues" The word "time" has been provided by Eben Ezra in his translation of the Masoretic Text. There is some confusion as to the exact setting of this verse. The verb "know" is not in the Hebrew text.

This is a reference somehow to the gathering of the nations. They seem to come for hostile purposes against the people of God (i.e., "survivors"). But, in God's defeat of them (cf. v. 24b) some come to believe in Him. Then God sends them as a sign, v. 19 (cf. 11:10,12), to their own nations as evangelists. And, wonder of wonders - the heathen respond to the message and come back to God at Jerusalem to worship and He even makes some of them into priests and Levites (cf. v. 21).

This section, vv. 19-24, is absolutely shocking in its universal thrust. This has caused great consternation and uncertainty among the rabbis, but in context, it is obviously the fulfillment of the Abrahamic promise of Gen. 3:15; 12:1-3. See Special Topic at 40:15.

66:18 "For I know their words and their thoughts" God knows the hearts of all men. See full note at 1:2. YHWH knows the thoughts and intentions of the heart (cf. v. 18)

1. I Sam. 2:3; 16:7

2. I Kgs. 8:39

3. I Chr. 28:9

4. II Chr. 6:30

5. Ps. 7:9; 17:3; 26:2; 44:21; 139:1,23

6. Prov. 15:11; 16:2; 21:2; 24:12

7. Jer. 11:20; 17:9-10; 20:12

8. Luke 16:15

9. Acts 1:24; 15:8

10. Rom. 8:27

Jesus also knows the inner thoughts and motives of humans, cf. John 2:24-25; 6:61,64; 13:11!

66:20 This is one of several texts that speak of the Gentile nations bringing gifts and offerings to Jerusalem/temple (cf. 2:2-3; 56:7; Ps. 22:27; 86:9; Jer. 3:17; Micah 4:1-2).

66:22 See full note at 65:17.

The verb "endure" (BDB 763, KB 840) is used twice.

1. the new heavens and earth will endure - Qal imperfect (see full note at 62:2)

2. the seed of the faithful will endure - Qal perfect

This word, though used often in this section of Isaiah (cf. 44:11; 46:7; 47:12,13; 48:13; 50:8; 59:14; 61:5), is translated "endure" only in 66:22.

66:23 "All mankind will come to bow down before Me," says the Lord" The verb (BDB 1005, KB 295) is a rare Hishtapael (found only here). This is the obvious implication of monotheism (see Special Topic at 40:14). For a full list of the universal emphasis in Isaiah see 45:22.

66:24 This is the description of the unfaithful of both Jews and Gentiles. I do not think one can build a theology of end-time punishment based on this verse. This is the possible source of Jesus' use of the word Gehenna, which means "the valley of the sons of Hinnon," which was the garbage dump of Jerusalem. Jesus used this term to describe eternal separation from God (see Special Topic at 57:9). Notice the elements of the worm that does not die and the fire that is not quenched. These are the metaphors chosen by Jesus Himself to describe the fate of those who refuse to believe in Him (cf. Matt. 25:46).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the central theme of Isaiah 65-66?

2. List the pagan worship rites of chapter 65.

3. To whom does 65:1 and 2 refer and why?

4. What is so unique about Isaiah 65 which is particularly seen in vv. 10 and 11?

5. Why does God create a new heaven and a new earth?

6. What is the significance of Isa. 66:19-23?

Passage:

Isaiah

Appendix One: Introduction to Hebrew Poetry

I. INTRODUCTION

A. This type of literature makes up 1/3 of the Old Testament. It is especially common in the "Prophets" (all but Haggai and Malachi contain poetry) and "Writings" sections of the Hebrew canon.

B. It is very different from English poetry. English poetry is developed from Greek and Latin poetry, which is primarily sound-based. Hebrew poetry has much in common with Canaanite poetry. It is basically thought-based in balanced, parallel lines.

C. The archaeological discovery north of Israel at Ugarit (Ras Shamra) has helped scholars understand OT poetry. This poetry from the 15th century b.c. has obvious literary connections with biblical poetry.

II. GENERAL CHARACTERISTICS OF POETRY

A. It is very compact.

B. It tries to express truth, feelings or experiences in imagery.

C. It is primarily written not oral. It is highly structured. This structure is expressed in:

1. balanced lines (parallelism)

2. word plays

3. sound plays

III. THE STRUCTURE (R. K. Harrison, Introduction to the Old Testament, pp.965-975)

A. Bishop Robert Lowth in his book, Lectures on the Sacred Poetry of the Hebrews (1753) was the first to characterize biblical poetry as balanced lines of thought. Most modern English translations are formatted to show the lines of poetry.

1. synonymous – the lines express the same thought in different words:

a. Psalm 3:1; 49:1; 83:14; 103:13

b. Proverbs 19:5; 20:1

c. Isaiah 1:3,10

d. Amos 5:24; 8:10

2. antithetical – the lines express opposite thoughts by means of contrast or stating the positive and the negative:

a. Psalm 1:6; 90:6

b. Proverbs 1:29; 10:1,12; 15:1; 19:4

3. synthetic – the next two or three lines develop the thought – Ps. 19:7-9

4. chiasmic – a pattern of poetry expressing the message in a descending and ascending order. The main point is found in the middle of the pattern.

B. Charles A. Briggs in his book, General Introduction to the Study of Holy Scripture (1899) developed the next stage of analysis of Hebrew poetry:

1. emblematic – one clause literal and the second metaphorical, Ps. 42:1; 103:3

2. climatic or stair-like – the clauses reveal truth in an ascending fashion, Ps. 19:7-14; 29:1-2; 103:20-22

3. introverted – a series of clauses, usually at least four are related by the internal structure of line 1 to 4 and 2 to 3 – Ps. 30:8-10a

C. G. B. Gray in his book, The Forms of Hebrew Poetry (1915), developed the concept of balanced clauses further by:

1. complete balance – where every word in line one is repeated or balanced by a word in line two – Psalm 83:14 and Isaiah 1:3

2. incomplete balance where the clauses are not the same length - Ps. 59:16; 75:6

D. Today there is a growing recognition of literary structural pattern in Hebrew called a chiasm, which usually denotes a number of parallel lines (a.b,b,a; a,b,c,b,a) forming an hour glass shape, often the central line(s) is emphasized.

E. Type of sound patterns found in poetry in general, but not often in eastern poetry

1. play on alphabet (acrostic, cf. Ps. 9,34,37,119; Pro. 31:10ff; Lamentations 1-4)

2. play on consonants (alliteration, cf. Ps. 6:8; 27:7; 122:6; Isa. 1:18-26)

3. play on vowels (assonance, cf. Gen. 49:17; Exod. 14:14; Ezek. 27:27)

4. play on repetition of similar sounding words with different meanings (paronomasia)

5. play on words which, when pronounced, sound like the thing they name (onomatopoeia)

6. special opening and close (inclusive)

F. There are several types of poetry in the Old Testament. Some are topic related and some are form related.

1. dedication song – Num. 21:17-18

2. work songs – (alluded to but not recorded in Jdgs. 9:27); Isa. 16:10; Jer. 25:30; 48:33

3. ballads – Num. 21:27-30; Isa. 23:16

4. drinking songs – negative, Isa. 5:11-13; Amos 6:4-7 and positive, Isa. 22:13

5. love poems – Song of Songs, wedding riddle - Jdgs. 14:10-18, wedding song - Psalm 45

6. laments/dirge – (alluded to but not recorded in II Sam. 1:17 and II Chr. 35:25) II Sam. 3:33; Ps. 27, 28; Jer. 9:17-22; Lam.; Ezek. 19:1-14; 26:17-18; Nah. 3:15-19)

7. war songs – Gen. 4:23-24; Exod. 15:1-18,20; Num. 10:35-36; 21:14-15; Josh. 10:13; Jdgs. 5:1-31; 11:34; I Sam. 18:6; II Sam. 1:18; Isa. 47:1-15; 37:21

8. special benedictions or blessing of leader – Genesis 49; Num. 6:24-26; Deuteronomy 32; II Sam. 23:1-7

9. magical texts – Balaam, Num. 24:3-9

10. sacred poems – Psalms

11. acrostic poems – Ps. 9,34,37,119; Prov. 31:10ff and Lamentations 1-4

12. curses – Num. 21:22-30

13. taunt poems – Isa. 14:1-22; 47:1-15; Ezek. 28:1-23

14. a book of war poems (Jashar) – Num. 21:14-15; Josh. 10:12-13; II Sam. 1:18

IV. GUIDELINE TO INTERPRETING HEBREW POETRY

A. Look for the central truth of the stanza or strophe (this is like a paragraph in prose.) The RSV was the first modern translation to identify poetry by stanzas. Compare modern translations for helpful insights.

B. Identify the figurative language and express it in prose. Remember this type of literature is very compact, much is left for the reader to fill in.

C. Be sure to relate the longer issue-oriented poems to their literary context (often the whole book) and historical setting. Try to express the central truth in your own words.

D. Judges 4 & 5 are very helpful in seeing how poetry expresses history. Judges 4 is prose and Judges 5 is poetry of the same event (also compare Exodus 14 & 15).

E. Attempt to identify the type of parallelism involved, whether synonymous, antithetical, or synthetic. This is very important.

Biblical Topics:

Introductions, Arguments, Outlines

Appendix Two: Introduction to Old Testament Prophecy

I. INTRODUCTION

A. Opening Statements

1. The believing community does not agree on how to interpret prophecy. Other truths have been established as to an orthodox position throughout the centuries, but not this one.

2. There are several well defined stages of OT prophecy

a. premonarchial

(1) individuals called prophets

(a) Abraham – Gen. 20:7

(b) Moses – Num. 12:6-8; Deut. 18:15; 34:10

(d) Miriam – Exod. 15:20

(e) Medad and Eldad – Num. 11:24-30

(f) Deborah – Jdgs. 4:4

(g) unnamed – Jdgs. 6:7-10

(h) Samuel – I Sam. 3:20

(2) references to prophets as a group – Deut. 13:1-5; 18:20-22

(3) prophetic group or guild – I Sam. 10:5-13; 19:20; I Kgs. 20:35,41; 22:6,10-13; II Kgs. 2:3,7; 4:1,38; 5:22; 6:1, etc.

(4) Messiah called prophet – Deut. 18:15-18

b. non-writing monarchial (they address the king):

(1) Gad – I Sam. 22:5; II Sam. 24:11; I Chr. 29:29

(2) Nathan – II Sam. 7:2; 12:25; I Kgs. 1:22

(3) Ahijah – I Kgs. 11:29

(4) Jehu – I Kgs. 16:1,7,12

(5) unnamed – I Kgs. 18:4,13; 20:13,22

(6) Elijah – I Kings 18 - II Kings 2

(7) Milcaiah – I Kings 22

(8) Elisha – II Kgs. 2:8,13

c. classical writing prophets (they address the nation as well as the king): Isaiah – Malachi (except Daniel)

B. Biblical Terms

1. Ro'eh = "seer," I Sam. 9:9. This reference itself shows the transition to the term nabi. Ro'eh is from the general term "to see." This person understood God's ways and plans and was consulted to ascertain God's will in a matter.

2. Hozeh = "seer," II Sam. 24:11. It is basically a synonym of Ro'eh. It is from a rarer term "to see." The participled form is used most often to refer to prophets (i.e., "to behold").

3. Nabi' = "prophet," cognate of Akkadian verb Nabu = "to call" and Arabic Naba'a = "to announce." This is the most common term in the Old Testament to designate a prophet. It is used over 300 times. The exact etymology is uncertain but "to call" at present seems the best option. Possibly the best understanding comes from YHWH's description of Moses' relationship to Pharaoh through Aaron (cf. Exod. 4:10-16; 7:1; Deut. 5:5). A prophet is someone who speaks for God to His people (Amos 3:8; Jer. 1:7,17; Ezek. 3:4.)

4. All three terms are used of the prophet's office in I Chr. 29:29; Samuel – Ro'eh; Nathan – Nabi' and Gad – Hozeh.

5. The phrase, 'ish ha – 'elohim, "Man of God," is also a broader designation for a speaker for God. It is used some 76 times in the OT in the sense of "prophet."

6. The term "prophet" is Greek in origin. It comes from: (1) pro = "before" or "for" and (2) phemi = "to speak."

II. DEFINITION OF PROPHECY

A. The term "prophecy" had a wider semantic field in Hebrew than in English. The history books of Joshua through Kings (except Ruth) are labeled by the Jews as "the former prophets." Both Abraham (Gen. 20:7; Ps. 105:15) and Moses (Deut. 18:18) are designated as prophets (also Miriam, Exod. 15:20). Therefore, beware of an assumed English definition!

B. "Propheticism may legitimately be defined as that understanding of history which accepts meaning only in terms of divine concern, divine purpose, divine participation," Interpreter's Dictionary of the Bible, vol. 3, p. 896.

C. "The prophet is neither a philosopher nor a systematic theologian, but a covenant mediator who delivers the word of God to His people in order to shape their future by reforming their present," Prophets and Prophecy, Encyclopedia Judaica vol. 13 p. 1152.

III. PURPOSE OF PROPHECY

A. Prophecy is a way for God to speak to His people, providing guidance in their current setting and hope in His control of their lives and world events. Their message was basically corporate. It is meant to rebuke, encourage, engender faith and repentance, and inform God's people about Himself and His plans. They hold God's people to fidelity to God's covenants. To this must be added that often it is used to clearly reveal God's choice of a spokesman (Deut. 13:1-3; 18:20-22). This, taken ultimately, would refer to the Messiah.

B. Often, the prophet took a historical or theological crisis of his day and projected this into an eschatological setting. This end-time view of history is unique in Israel and its sense of divine election and covenant promises.

C. The office of prophet seems to balance (Jer. 18:18) and usurp the office of High Priest as a way to know God's will. The Urim and Thummim transcend into a verbal message from God's spokesman. The office of prophet seems to also have passed away in Israel after Malachi. It does not reappear until 400 years later with John the Baptist. It is uncertain how the New Testament gift of "prophecy" relates to the Old Testament. New Testament prophets (Acts 11:27-28; 13:1; 15:32; I Cor. 12:10,28-29; 14:29,32,37; Eph. 4:11) are not revealers of new revelation or Scripture, but forth-tellers and foretellers of God's will in covenant situations.

D. Prophecy is not exclusively or primarily predictive in nature. Prediction is one way to confirm his office and his message, but it must be noted "less than 2% of OT prophecy is Messianic. Less than 5% specifically describes the New Covenant Age. Less than 1% concerns events yet to come." (Fee and Stuart, How to Read the Bible For All Its Worth, p. 166)

E. Prophets represent God to the people, while Priests represent the people to God. This is a general statement. There are exceptions like Habakkuk, who addresses questions to God.

F. One reason it is difficult to understand the prophets is because we do not know how their books were structured. They are not chronological. They seem to be thematic but not always the way one would expect. Often there is no obvious historical setting, time frame or clear division between oracles. These books are difficult

1. to read through in one sitting

2. to outline by topic

3. to ascertain the central truth or authorial intent in each oracle

IV. CHARACTERISTICS OF PROPHECY

A. In the Old Testament there seems to be a development of the concept of "prophet" and "prophecy." In early Israel there developed a fellowship of prophets, led by a strong charismatic leader such as Elijah or Elisha. Sometimes the phrase, "the sons of the prophets," was used to designate this group (II Kings 2). The prophets were characterized by forms of ecstasy (I Sam. 10:10-13; 19:18-24).

B. However, this period passed rapidly into individuals prophets. There were those prophets (both true and false) who identified with the King, and lived at the palace (Gad, Nathan). Also, there were those who were independent, sometimes totally unconnected with the status quo of Israeli society (Amos). They are both male and female (II Kgs. 22:14.)

C. The prophet was often a revealer of the future, conditioned on man's immediate response. Often the prophet's task was an unfolding of God's universal plan for His creation which is not affected by human response. This universal eschatological plan is unique among the prophets of the Ancient Near East. Prediction and Covenant fidelity are twin foci of the prophetic messages (cf. Fee and Stuart, p. 150). This implies that the prophets are primarily corporate in focus. They usually, but not exclusively, address the nation.

D. Most prophetic material was orally presented. It was later combined by means of theme, chronology or other patterns of Near Eastern Literature which are lost to us. Because it was oral it is not as structured as written prose. This makes the books difficult to read straight through and difficult to understand without a specific historical setting.

E. The prophets use several patterns to convey their messages.

1. Court Scene – God takes His people to court, often it is a divorce case where YHWH rejects his wife (Israel) for her unfaithfulness (Hosea 4; Micah 6).

2. Funeral dirge – the special meter of this type of message and its characteristic "woe" sets it apart as a special form (Isaiah 5; Habakkuk 2).

3. Covenant Blessing Pronouncement – the conditional nature of the Covenant is emphasized and the consequences, both positively and negatively, are spelled out for the future (Deuteronomy 27-28).

V. HELPFUL GUIDELINES FOR INTERPRETING PROPHECY

A. Find the intent of the original prophet (editor) by noting the historical setting and the literary context of each oracle. Usually it will involve Israel breaking the Mosaic Covenant in some way.

B. Read and interpret the whole oracle, not just a part; outline it as to content. See how it relates to surrounding oracles. Try to outline the whole book.

C. Assume a literal interpretation of the passage until something in the text itself points you to figurative usage; then put the figurative language into prose.

D. Analyze symbolic action in light of historical setting and parallel passages. Be sure to remember this Ancient Near Eastern literature is not western or modern literature.

E. Treat prediction with care.

1. Are they exclusively for the author's day?

2. Were they subsequently fulfilled in Israel's history?

3. Are they yet future events?

4. Do they have a contemporary fulfillment and yet a future fulfillment?

5. Allow the authors of the Bible, not modern authors, to guide your answers.

F. Special concerns

1. Is the prediction qualified by conditional response?

2. Is it certain to whom the prophecy is addressed (and why)?

3. Is there a possibility both biblically and/or historically for multiple fulfilment?

4. The NT authors under inspiration were able to see the Messiah in many places in the OT that are not obvious to us. They seem to use typology or word play. Since we are not inspired we best leave this approach to them.

VI. HELPFUL BOOKS

A. A Guide to Biblical Prophecy by Carl E. Amending and W. Ward Basque

B. How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stuart

C. My Servants the Prophets by Edward J. Young

D. Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic by D. Brent Sandy

E. New International Dictionary of Old Testament Theology and Exegesis, vol. 4, pp. 1067-1078

Biblical Topics:

Introductions, Arguments, Outlines

Appendix Three: A Brief Historical Survey of the Powers of Mesopotamia

(using dates based primarily on John Bright’s A History of Israel, p. 462ff.)

I. Assyrian Empire (Gen.10:11)

A. Religion and culture were greatly influenced by the Sumerian/Babylonian Empire.

B. Tentative list of rulers and approximate dates:

1.	1354-1318	— Asshur-Uballit I:
	(a) conquered the Hittite city of Carchemish (b) began to remove Hittite influence and allowed Assyria to develop
2.	1297-1266	— Adad-Nirari I (powerful king)
3.	1265-1235	— Shalmaneser I (powerful king)
4.	1234-1197	— Tukulti-Ninurta I
		— first conquest of Babylonian empire to the south
5.	1118-1078	— Tiglath-Pileser I
		— Assyria becomes a major power in Mesopotamia
6.	1012-972	— Ashur-Rabi II
7.	972-967	— Ashur-Resh-Isui II
8.	966-934	— Tiglath-Pileser II
9.	934-912	— Ashur-Dan II
10.	912-890	— Adad-Nirari II
11.	890-884	— Tukulti-Ninurta II
12.	883-859	— Asshur-Nasir-Apal II
13.	859-824	— Shalmaneser III
		— Battle of Qarqar in 853
14.	824-811	— Shamashi-Adad V
15.	811-783	— Adad-Nirari III
16.	781-772	— Shalmaneser IV
17.	772-754	— Ashur-Dan III
18.	754-745	— Ashur-Nirari V
19.	745-727	— Tiglath-Pileser III:

a. called by his Babylonian throne name, Pul, in II Kings 15:19

b. very powerful king

c. started the policy of deporting conquered peoples

d. In 735 b.c.. there was the formation of the “Syro-Ephramatic League” which was an attempt to unify all the available military resources of the transjordan nations from the head waters of the Euphrates to Egypt for the purpose of neutralizing the rising military power of Assyria. King Ahaz of Judah refused to join and was invaded by Israel and Syria. He wrote to Tiglath-Pileser III for help against the advise of Isaiah (cf. II Kgs. 16; Isa. 7-12).

e. In 732 Tiglath-Pileser III invades and conquers Syria and Israel and places a vassal king on the throne of Israel, Hoshea (732-722). Thousands of Jews from the Northern Kingdom were exiled to Media (cf. II Kings 15).

20. 727-722 — Shalmaneser V

a. Hoshea forms an alliance with Egypt and is invaded by Assyria (cf. II Kgs.17)

b. besieged Samaria in 724 b.c.

21. 722-705 — Sargon II:

a. After a three year siege started by Shalmaneser V, his successor Sargon II conquers the capital of Israel, Samaria. Over 27,000 are deported to Media.

b. The Hittite empire is also conquered.

c. In 714-711 another coalition of transjordan nations and Egypt rebelled against Assyria. This coalition is known as “the Ashdad Rebellion.” Even Hezekiah of Judah originally was involved. Assyria invaded and destroyed several Philistine cities.

22. 705-681 — Sennacherib:

a. In 705 another coalition of transjordan nations and Egypt rebelled after the death of Sargon II. Hezekiah fully supported this rebellion. Sennacherib invaded in 701. The rebellion was crushed but Jerusalem was spared by an act of God (cf. Isa. 36-39 and II Kgs. 18-19).

b. Sennacherib also put down the rebellion in Elam and Babylon.

23. 681-669 — Esarhaddon:

a. first Assyrian ruler to attack and conquer Egypt

b. had great sympathy with Babylon and rebuilt its capital city

24. 669-633 — Ashurbanipal:

a. also called Osnappar in Ezra 4:10

b. His brother Shamash-shum-ukin was made king of Babylon (later demoted to viceroy). This brought several years of peace between Assyria and Babylon, but there was an undercurrent of independence which broke out in 652 led by his brother (who had been demoted to Viceroy).

c. fall of Thebes, 663 b.c.

d. defeated Elam, 653, 645 b.c.

25. 633-629 — Asshur-Etil-Ilani

26. 629-612 — Sin-Shar-Ishkun

27. 612-609 — Asshur-Uballit II:

a. enthroned king in exile in Haran

b. the fall of Assher in 614 b.c. and Nineveh in 612 b.c.

II. Neo-Babylon Empire:

A. 703-? — Merodach-Baladan

— Started several revolts against Assyrian rule

B. 652 Shamash-shum-ukin:

1. Esarhaddon’s son and Asshurbanipal’s brother

2. he started a revolt against Assyria but was defeated

C. 626-605 Nabopolassar:

1. was the first monarch of the Neo-Babylonian Empire

2. he attacked Assyria from the south while Cyaxares of Media attacked from the northeast

3. the old Assyrian capital of Asshur fell in 614 and the powerful new capital of Ninevah fell in 612 b.c.

4. the remnant of the Assyrian army retreated to Haran. They even installed a king.

5. In 608 Pharaoh Necho II (cf. II Kings 23:29) marched north to help the remnant of the Assyrian army for the purpose of forming a buffer zone against the rising power of Babylon. Josiah, the godly king of Judah (cf. II Kings 23), opposed the movement of the Egyptian army through Palestine. There was a minor skirmish at Megiddo. Josiah was wounded and died (II Kgs. 23:29-30). His son, Jehoakaz, was made king. Pharaoh Necho II arrived too late to stop the destruction of the Assyrian forces at Haran. He engaged the Babylonian forces commanded by the crown prince Nebuchadnezzar II and was soundly defeated in 605 b.c. at Carchemesh on the Euphrates River.

On his way back to Egypt Pharaoh Necho stopped at Jerusalem and sacked the city. He replaced and deported Jehoahaz after only three months. He put another son of Josiah, Jehoiakim, on the throne (cf. II Kings 23:31-35).

6. Nebuchadnezzar II chased the Egyptian army south through Palestine but he received word of his father’s death and returned to Babylon to be crowned. Later, in the same year, he returned to Palestine. He left Jehoiakim on the throne of Judah but exiled several thousand of the leading citizens and several members of the royal family. Daniel and his friends were part of this deportation.

D. 605-562 — Nebuchadnezzar II:

1. From 597-538 Babylon was in complete control of Palestine.

2. In 597 another deportation from Jerusalem occurred because of Jehoakim’s alliance with Egypt (II Kings 24). He died before the arrival of Nebuchadnezzar II. His son Jehoiachin was only king for three months when he was exiled to Babylon. Ten thousand citizens, including Ezekiel, were resettled close to the City of Babylon by the Canal Kebar.

3. In 586, after continued flirtation with Egypt, the City of Jerusalem was completely destroyed by Nebuchadnezzar (II Kgs. 25) and a mass deportation occurred. Zedekiah, who replaced Jehoiachin, was exiled and Gedaliah was appointed governor.

4. Gedaliah was killed by Jewish renegade military forces. These forces fled to Egypt and forced Jeremiah to go with them. Nebuchadnezzar invaded a fourth time (605, 596, 586, 582) and deported all remaining Jews that he could find.

E. 562-560 — Evil-merodach, Nebuchadnezzar’s son, was also known as Amel-Marduk (Akkadian, “Man of Marduk”)

— He released Jehoiachin from prison but he had to remain in Babylon (cf. II Kings 25:27-30; Jer. 52:31).

F. 560-556 — Neriglissar

— He assassinated Evil-merodach, who was his brother-in-law

— He was previously Nebuchadnezzar’s general who destroyed Jerusalem (cf. Jer. 39:3,13)

G. 556 — Labaski-Marduk

— He was Neriglissar’s son who assumed kingship as a boy, but was assassinated after only nine months (Berossos).

H. 556-539 — Nabonidus (Akkadian, “Nebo is exalted”):

1. Nabonidus was not related to the royal house so he possibly (Herodotus) married a daughter (Nitocris) of Nebuchadnezzar (Nitocris was one of his Egyptian wives).

2. He spent most of the time building a temple to the moon god “Sin” in Tema. He was the son of the high priestess of this goddess. This earned him the enmity of the priests of Marduk, chief god of Babylon.

3. He spent most of his time trying to put down revolts (in Syria and north Africa) and stabilize the kingdom.

4. He moved to Tema and left the affairs of state to his son, Belshazzar, in the capital, Babylon (cf. Dan.5).

I. ? - 539 — Belshazzar (co-reign)

— The city of Babylon fell very quickly to the Persian Army under Gobryas of Gutium by diverting the waters of the Euphrates and entering the city unopposed. The priests and people of the city saw the Persians as liberators and restorers of Marduk. Gobryas was made Governor of Babylon by Cyrus II. Gobryas may have been the Darius the Mede of Dan. 5:31; 6:1. “”Darius”“ means “”royal one.”“

III. Medio-Persian Empire: Survey of the Rise of Cyrus II (Isa. 41:2,25;44:28-45:7; 46:11; 48:15):

A. 625-585 — Cyaxares was the king of Media who helped Babylon defeat Assyria.

B. 585-550 — Astyages was king of Media (capital was Ecbatana). Cyrus II was his grandson by CambysesI (600-559, Persian) and Mandane (daughter of Astyages, Median).

C. 550-530 — Cyrus II of Ansham (eastern Elam) was a vassal king who revolted:

1. Nabonidus, the Babylonian king, supported Cyrus.

2. Astyages’ general, Harpagus, led his army to join Cyrus’ revolt

3. Cyrus II dethroned Astyages.

4. Nabonidus, in order to restore a balance of power, made an alliance with:

a. Egypt

b. Croesus, King of Lydia (Asia Minor)

5. 547 — Cyrus II marched against Sardis (capital of Lydia) and it fell in 546 b.c.

6. 539 — In mid-October the general Ugbaru and Gobryas, both of Gutium, with Cyrus' army, took Babylon without resistance. Ugbaru was made governor, but died of war wounds within weeks, Gobryas was then made governor of Babylon.

7. 539 — In late October Cyrus II "the Great" personally entered as liberator. His policy of kindness to national groups reversed years of deportation as a national policy.

8. 538 — Jews and others (cf. the Cyrus Cylinder) were allowed to return home and rebuild their native temples (cf. II Chr. 36:22,23; Ezra 1:1-4). He also restored the vessels from YHWH’s temple which Nebuchadnezzar had taken to Marduk’s temple in Babylon (cf. Ezra 1:7-11; 6:5).

9. 530 — Cyrus’ son, Cambyses II, succeeded him briefly as co-regent, but later the same year Cyrus died while in a military campaign.

D. 530-522 — reign of Cambyses II

1. added Egyptian empire in 525 b.c. to the Medo-Persian Empire;

2. he had a short reign:

a. some say he committed suicide;

b. Heroditus said he cut himself with his own sword while mounting his horse and died of the resulting infection.

3. brief usurpation of the throne by Pseudo-Smerdis (Gaumata) - 522

E. 522-486 — Darius I (Hystapes) came to rule

1. He was not of the royal line but a military general.

2. He organized the Persian Empire using Cyrus’ plans for Satraps (cf. Ezra 5-6; also during Haggai’s and Zechariah’s time).

3. He set up coinage like Lydia.

4. He attempted to invade Greece, but was repulsed.

F. 486-465 — Reign of Xerxes I:

1. put down Egyptian revolt

2. intended to invade Greece and fulfill Persian dream but was defeated in the battle of Thermopoly in 480 b.c. and Salamis in 479 b.c.

3. Esther's husband, who is called Ahasuerus in the Bible, was assassinated in 465 b.c.

G. 465-424 — Artaxerxes I (Longimanus) reigned (cf Ezra 7-10; Nehemiah; Malachi):

1. Greeks continued to advance until confronted with the Pelopanisian Civil Wars

2. Greece divides (Athenian - Pelopanisian)

3. Greek civil wars lasted about 20 years

4. during this period the Jewish community is strengthened

5. brief reign of Xerxes II and Sekydianos - 423

H. 423-404 — Darius II (Nothos) reigned

I. 404-358 — Artaxerxes II (Mnemon) reigned

J. 358-338 — Artaxerxes III (Ochos) reigned

K. 338-336 — Arses reigned

L. 336-331 — Darius III (Codomannus) reigned until the Battle of Issus 331 and was defeated by Greece

IV. Survey of Egypt:

A. Hyksos (Shepherd Kings - Semitic rulers)-1720/10-1550

B. 18th Dynasty (1570-1310):

1. 1570-1546 — Amosis

a. made Thebes the capital

b. invaded southern Canaan

2. 1546-1525 — Amenophis I (Amenhotep I)

3. 1525-1494 — Thutmosis I

4. 1494-1490 — Thutmosis II - married Thutmosis I’s daughter, Hatshepsut

5. 1490-1435 — Thutmosis III (nephew of Hatshepsut)

6. 1435-1414 — Amenophis II (Amenhotep II)

7. 1414-1406 — Thutmosis IV

8. 1406-1370 — Amenophis III (Amenhotep III)

9. 1370-1353 — Amenophis IV (Akhenaten)

a. worshiped the Sun, Aten

b. instituted a form of high-god worship (monotheism)

c. Tel-El-Amarna letters are in this period

10. ? Smenhkare

11. ? Tutankhamun (Tutankhaten)

12. ? Ay (Aye-Eye)

13. 1340-1310 — Haremhab

C. 19th Dynasty (1310-1200):

1. ? Rameses I (Ramses)

2. 1309-1290 — Seti I (Sethos)

3. 1290-1224 — Ramesses II (Ramses II)

a. from archaeological evidence most likely Pharaoh of the exodus

b. built the cities of Avaris, Pithom and Ramses by Habaru (possibly Semites or Hebrew) slaves

4. 1224-1216 — Marniptah (Merenptah)

5. ? Amenmesses

6. ? Seti II

7. ? Siptah

8. ? Tewosret

D. 20th Dynasty (1180-1065)

1. 1175-1144 — Rameses III

2. 1144-1065 — Rameses IV — XI

E. 21st Dynasty (1065-935):

1. ? Smendes

2. ? Herihor

F. 22nd Dynasty (935-725 — Libyan):

1. 935-914 — Shishak (Shosenk I or Sheshong I)

a. protected Jeroboam I until Solomon’s death

b. conquered Palestine about 925 (cf. I Kgs. 14-25; II Chr. 12)

2. 914-874 — Osorkon I

3. ? Osorkon II

4. ? Shoshnek II G. 23rd Dynasty (759-715 — Libyan)

H. 24th Dynasty (725-709)

I. 25th Dynasty (716/15-663 — Ethiopian/Nubian):

1. 710/09-696/95 — Shabako (Shabaku)

2. 696/95-685/84 — Shebteko (Shebitku)

3. 690/689, 685/84-664 — Tirhakah (Taharqa)

4. ? Tantamun

J. 26th Dynasty (663-525 — Saitic):

1. 663-609 — Psammetichus I (Psamtik)

2. 609-593 — Neco II (Necho)

3. 593-588 — Psammetichus II (Psamtik)

4. 588-569 — Apries (Hophra)

5. 569-525 — Amasis

6. ? — Psammetichus III (Psamtik)

K. 27th Dynasty (525-401 — Persian):

1. 530-522 — Cambyses II (Cyrus II’‘s son)

2. 522-486 — Darius I

3. 486-465 — Xerxes I

4. 465-424 — Artaxerxes I

5. 423-404 — Darius II

L. Several brief dynasties (404-332)

1. 404-359 — Artaxerxes II

2. 559/8 - 338/7 — Artaxerxes III

3. 338/7 - 336/7 — Arses

4. 336/5 - 331 — Darius III

*for a differing chronology see Zondervan’s Pictorial Bible Encyclopedia, vol. 2 p. 231.

V. Survey of Greece:

A. 359-336 — Philip II of Macedon:

1. built up Greece

2. assassinated in 336 b.c.

B. 336-323 — Alexander II “the Great” (Philip’s son):

1. routed Darius III, the Persian king, at the battle of Isus

2. died in 323 b.c. in Babylon of a fever at 32/33 yrs. of age

3. Alexander’s generals divided his empire at his death:

a. Cassender — Macedonia and Greece

b. Lysimicus — Thrace

c. Seleucus I — Syria and Babylon

d. Ptolemy — Egypt and Palestine

e. Antigonus — Asia Minor (He did not last long)

C. Seleucids vs. Ptolemies struggle for control of Palestine:

1. Syria (Seleucid Rulers):

a. 312-280 — Seleucus I

b. 280-261 — Antiochus I Soter

c. 261-246 — Antiochus II Theus

d. 246-226 — Seleucus II Callinicus

e. 226-223 — Seleucus III Ceraunus

f. 223-187 — Antiochus III the Great

g. 187-175 — Seleucus IV Philopator

h. 175-163 — Antiochus IV Epiphanes

i. 163-162 — Antiochus V

j. 162-150 — Demetrius I

2. Egyptian (Ptolemaic Rulers):

a. 327-285 — Ptolemy I Soter

b. 285-246 — Ptolemy II Philadelphus

c. 246-221 — Ptolemy III Evegetes

d. 221-203 — Ptolemy IV Philopator

e. 203-181 — Ptolemy V Epiphanes

f. 181-146 — Ptolemy VI Philometor

3. Brief Survey:

a. 301 — Palestine under Ptolemy rule for 181 years.

b. 175-163 — Antiochus IV Epiphanes, the eighth Seleucid ruler, wanted to Hellenize Jews by force, if necessary:

(1) constructed gymnasiums

(2) constructed pagan altars of Zeus Olympius in the Temple

c. 168 — December 13 — hog slain on the altar in Jerusalem by Antiochus IV Epiphanes. Some consider this to be “the abomination of desolation” in Daniel 9 & 11.

d. 167 — Mattathias, priest in Modin, and sons rebel. The best known of his sons was Judas Maccabeas, “Judas the Hammer.”

e. 165 — December 25 — Temple rededicated. This is called Hanukkah or “Festival of Lights.”

For a good discussion of the dating problems, procedures and presuppositions see The Expositors Bible Commentary, vol. 4, pp. 10-17.

Biblical Topics:

History

Appendix Four: Kings and Events of the Babylonian, Persian, and Greek Dynasties

612 b.c.		Nineveh falls to neo-Babylonian army (Nebuchadnezzar)
608		Pharaoh Necho II marched to Carchemesh to halt expansion of neo-Babylonian power
		Josiah, King of Judah, tries to stop him
		Death of Josiah and assumption of throne by his son, Jehoahaz
		Jehoiakim, another son of Josiah, replaced Jehoahaz on the authority of Pharaoh Necho II within 3 months
		Palestine and Syria under Egyptian rule
		Josiah’s reforms dissipate
605		Nabopolassar sends troops to fight remaining Assyrian army and the Egyptians at Carchemesh
		Nebuchadnezzar chased them all the way to the plains of Palestine
		Nebuchadnezzar got word of the death of his father (Nabopolassar) so he returned to Babylon to receive the crown
		On the way back he takes Daniel and other members of the royal family into exile
605 - 538		Babylon in control of Palestine, 597; 10,000 exiled to Babylon
586		Jerusalem and the temple destroyed and large deportation
582		Because Jewish guerilla fighters killed Gedaliah another last large deportation occurred

SUCCESSORS OF NEBUCHADNEZZAR

562 - 560		Evil-Merodach released Jehoiakim (true Messianic line) from custody
560 - 556		Neriglissar
556		Labaski-Marduk reigned
556 - 539		Nabonidus:
		Spent most of the time building a temple to the mood god, Sin. This earned enmity of the priests of Marduk.
		Spent the rest of his time trying to put down revolts and stabilize the kingdom.
		He moved to Tema and left the affairs of state to his son, Belshazzar
		Belshazzar:
		Spent most of his time trying to restore order.
		Babylonia’s great threat was Media.

		Rise of Cyrus
585 - 550		Astyages was king of Media (Cyrus II was his grandson by Mandane)
550		Cyrus II, a vassal king, revolted
		Nabonidus, to restore balance of power, made alliances with:
		1. Egypt 2. Crecus, King of Lydia
547		Cyrus marched against Sardis (capital Lydia) and captured all of Asia Minor
539		Gobiyas took Babylon without resistance (Dan. 5; Belshazzar Nabonidus’ co-regent; also Gobiyas possibly Darius the Mede, Dan. 5:31).
Oct. 11, 539		Cyrus entered as liberator from Nabonidus’ moon goddess, Zin
		Cyrus’ Successors
530		Cyrus’ son succeeded him (Cambyses II)
530 - 522		Reign of Cambyses (Elephantine Papyri)
		Added Egypt in 525 to the Medo-Persian Empire
522 - 486		Darius I came to rule
		He organized the Persian Empire along Cyrus’ plan of satraps
		He set up coinage like Lydia’s
486 - 465		Xerxes I (Esther)
		Put down Egyptian revolt
		Intended to invade Greece, but was defeated in the Battle of Thermopoly in 480
		Xerxes I was assassinated in 465
480		Battle of Thermopoly
465 - 424		Artaxerxes I Longimanus (Ezra 7-10, Nehemiah, and Malachi)
		Greeks continued to advance until confronted with Pelopanisian Wars
		Wars lasted about 20 years
		During this period the Jewish community is reconstructed
423 - 404		Darius II
		Authorized the feast of unleavened bread in the Elephantine Temple
404 - 358		Artaxerxes II
358 - 338		Artaxerxes III
338 - 336		Arses
336 - 331		Darius III

GREECE

359 - 336		Philip II of Macedon built up Greece
		He was assassinated in 336
336 - 323		Alexander the Great (Philip’s son)
		Routed Darius II at battle of ISUS
		He died in 323 in Babylon of a fever after conquering the eastern Mediterranean and the Near East
		Alexander’s generals divided his empire at his death:
		1. Cassander - Macedonia and Greece 2. Lysimicus - Thrace 3. Selects I - Syria and Babylon 4. Ptolemy - Egypt and Palestine 5. Antigonus - small part of Asia Minor
		Seleucids vs. Ptolemies
301		Palestine was under Ptolemy’s rule for 100 years
175 - 163		Antiochus Epiphanes
		Wanted to Hellenize Jews, constructed gymnasium
		Constructed pagan altars; priests were mistreated
Dec. 13, 168		Hog was slain on the altar by Antiochus Epiphanies. Some consider this to be the abomination of desolation.
167		Mattathias and sons rebel. Mattathias killed. Judas took control.
		Judas Maccabeaus wages successful guerilla warfare
Dec. 25, 165		Temple rededicated

RULERS

BABYLON	MEDIA
626 - 605	Nabopolassar dies (“Nabu, Protect the Sun”) 625 - 585
	Cyrzares
605 - 562	Nebuchadnezzar II (“Nebo, Protect the Boundary”) 585 - 550 Astyages
562 - 560	Evil Merodack 550 Cyrus II
556	Labaski Marduk
556 - 539	Nabonidus
	Belshazzar
539 -	Gobiyas

MEDO-PERSIAN

550 - 530		Cyrus II (538 Medo-Persian dominate power called Achaemenian Empire)
530 - 522		Cambyses II (Egypt added and Cyprus)
522		Gaumata or Pseudo, Smerdis (reign 6 months)
522 - 486		Darius I (Hystaspes)
486 - 465		Xerxes I (Esther’s husband)
465 - 424		Artaxerxes I (Ezra and Nehemiah in Palestine)
423 -		Xerxes II
424 - 404		Darius II Nothus
404 - 359		Artaxerxes II Mnemon
359 - 338		Artaxerxes III Ochus
338 - 336		Arses
336 - 331		Darius III Codomannus

GREEK

359 - 336		Philip II of Macedon
336 - 323		Alexander the Great
323 -		Generals divide Empire
		1. Cassander - Macedonia 2. Lysimicus - Syria 3. Seleucus I - Syria and Babylon 4. Ptolemy - Egypt 5. Antigonus - Asia Minor (killed in 301 b.c.)
The Ptolemies controlled Palestine, but in 175 - 163 control passed to the Seleucids
175 - 163		Antiochus IV Epiphanes, the eighth Seleucid ruler

*Dates and names have been mostly taken from A History of Israel by John Bright, pp. 461-471.

Biblical Topics:

History

Appendix Five: Kings of the Divided Kingdom

KINGS OF THE DIVIDED KINGDOM

Judah’s Kings (I Chr. 3:1-16; Matt. 1:6-11)

Israel’s Kings

Names & Dates

Bright

Young

Harrison

Bible Texts

Names & Dates

Bright

Young

Harrison

Bible Texts

Rehoboam	922-915	933-917	931/30-913	I Kgs. 11:43-12:27; 14:21- 31 II Chr. 9:31-12:16	Jeroboam I	922-901	933-912	931/30-910/09	I Kgs. 11:26-40; 12:12- 14:20
Abijah (Abijam)	915-914	916-914	913-911/10	I Kgs. 14:31-15:8 II Chr. 11:20,22
Asa	913-873	913-873	911/10-870/69	I Kgs. 15:8-30; 16:8,10, 23,29; 22:41,43,46 Jer. 41:9	Nadab Baasha	901-900 900-877	912-911 911-888	910/09-909/08 909/08-886/85	I Kgs. 14:20; 15:25-31 I Kgs.15:16-16:7; II Kgs..9:9 II Chr. 16:1-6 Jer. 41:9
Jehoshaphat	873-849	873-849	870/69-848	I Kgs. 15:24; 22:1-51 II Kgs. 3:1-12; 8:16-19 I Chr. 3:10 II Chr. 17:1-21:1	Elah	877-876	888-887	886/85-885/84	I Kgs. 16:8-14
(Jehoram Co- regent)	------------	-----------	853-848	I Kgs. 22:50 II Kgs. 1:17; 8:16; 12:18	Zimri (Army General) Omri (Army General)	876 876-869	887 887-877	885/84 885/84-874/73	I Kgs. 16:9-20 II Kgs. 9:31 I Kgs. 16:15-28 II Kgs. 8:26 Micah 6:16
Jehoram (Joram)	849-842	849-842	848-841	I Chr. 221:1-20 Matthew 1:8
Ahaziah	842	842	-------------	II Kgs. 8:24-9:29 II Chr. 22:1-9	Ahab	869-850	876-854	874/73-853	I Kgs. 16:29-22:40
					Ahaziah	850-849	854-853	853-852	I Kgs. 22:40,41,49,51-53 II Chr. 18:1-3,19
Athaliah (Queen)	842-337	842-836	841-835	II Kgs. 8:26; 11:1-20 II Chr. 22:2-23:21	Jehoram (Joram)	849-842	853-842	852-841	II Kgs. 1:17; 3:1-27; 8:16- 9:29
Joash (Jehoash)	837-800	836-797	835-796	II Kgs. 11:2-3; 12:1-21 II Chr. 22:11-12; 24:1-27	Jehu (Army General)	842-815	842-815	841-814/13	I Kgs. 19:16-17 II Kgs. 9:1-10:36; 15:12 II Chr. 22:7-9 Hosea 1:4

Judah’s Kings (I Chr. 3:1-16; Matt. 1:6-11) [Con’t.]

Israel’s Kings (Con’t.)

Names &Dates

Bright

Young

Harrison

Bible Texts

Names &Dates

Bright

Young

Harrison

Bible Texts

Amaziah	800-783	797-779	796-767	II Kgs. 12:21; 14:1-22 II Chr. 25:1-28
(Uzziah Co- regent)	-----------	----------	791/90-767	II Kgs. 14:21; 15:1-7	Jehoahaz	815-801	814-798	814/13-798	II Kgs. 10:35; 13:1-9
Uzziah (Azariah)	783-742	779-740	767-740/39	II Chr. 26:1-23 Hosea 1:1; Amos 1:1 Zechariah 14:5	Jehosah	801-786	798-783	798-782/81	II Kgs. 13:9-13,25 II Chr. 25:17-25 Hosea 1:1; Amos 1:1
(Jotham Co- regent)	750-742	----------	750-740/39	II Kgs.15:7,32-38	(Jer. II Co- regent)	---------	-----------	793/92-782/81	II Kgs. 13:13; 14:16,23-29 Hosea 1:1
Jotham	742-735	740-736	740/39-732/31	I Chr. 5:17 II Chr. 26:23-27:9 Isa. 1:1; 7:1 Hosea 1:1; Micah 1:1	Jeroboam II Zechariah	786-746 746-745	783-743 743	782/81-753 753-752	Amos 1:1; 7:9-11 II Kgs.15:8-12
(Ahaz Co-regent)	-----------	----------	744/43-732/31	II Kgs. 15:30-16:20 II Chr. 27:9-28:27	Shallum	745	743	752	II Kgs. 15:10,13-15
Ahaz	735-715	736-728	732/31-716/15	Isa. 1:1; 7:1ff; 14:28; 38:8 Hosea 1:1; Micah 1:1	Menahem	745-738	743-737	752-742/41	II Kgs. 15:14,16-22
(Hezekiah Co-regent)	-----------	----------	729-716/15	II Kgs. 16:20; 18:1-20,21 II Chr. 28:27-32:33 Prov. 25:1	Pekahiah	738-737	737-736	742/41-740/39	II Kgs. 15:23-26
Hezekiah	715-687	727-699	716/15-687/86	Isa. 1:1; 36:1-39:8 Hosea 1:1; Micah 1:1 Matt. 1:9-10	Pekah	737-732	736-730	740/39-732/31	II Kgs. 15:27-31; 16:5 II Chr. 28:6; Isa. 7:1
(Manaseh Co- regent)	-----------	----------	696/95-687/86	II Kgs. 20:21-21:18; 23:12,26; 24:2	Hoshea	732-724	730-722	732/31-723/22	II Kgs. 17:1-18
Manasseh	687/86-642	698-643	687/86-642/41	II Chr. 32:33-33:20 Jer. 15:4ff; II Kgs. 21:18-26	Fall of Samaria to Assyria	724 B.C.	722 B.C.	722 B.C.
Amon	642-640	643-641	642/41-640/39	II Chr. 33:20-25 Jer. 1:2; Zeph. 1:1 I Kgs. 13:2-3

Judah’s Kings (Con’t.)

Israel’s Kings (Con’t.)

Names & Dates	Bright	Young	Harrison	Bible Texts	Names & Dates	Bright	Young	Harrison	Bible Texts
Josiah	610-609	640-609	640/39-609	II Kgs. 21:24; 22:1-23:30 II Chr. 33:25-35:27 Jer. 1:2; Zeph. 1:1 Matt. 1:10-11
Jehoahaz	609 (3 months)	609	609	II Kgs. 23:30-34 II Chr. 36:1-4
Jehoiakim	609-598	609-598	609-597	II Kgs. 23:34-24:6,19 II Chr. 36:4-8 Jer. 1:3; 22:18-23; 25:1ff; 26:1ff; 27:1ff; 35:1ff; 36:1ff Dan. 1:1-2
Jehoiachin	598/97 (3 months)	598	597	II Kgs. 24:6,8-17; 25:27-30 II Chr. 36:8-9 Jer. 52:31; Ezek. 1:2
Zedekiah	597-586	598-587	597-587	II Kgs. 24:17-25:7 II Chr. 36:10-11 Jer. 1:3; 21:1-7; 24:8-10; 27:1ff; 32:4-5; 34:1-22; 37:1-39:7; 52:1-11
Fall of Jerusalem to Babylon	586 B.C.	587 B.C.	587 B.C.	Lamentations

For a good discussion on the problems of dating see E. R. Thiele, The Mysterious Numbers of the Hebrew Kings.

Biblical Topics:

History