PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prophecy About Damascus	Proclamation Against Syria and Israel	Against the Syro-Ephraimite Alliance	God Will Punish Syria and Israel	Against Damascus and Israel
17:1-3 (1-3)	17:1-3 (1-3)	17:1-3 (1-3)	17:1-3	17:1-3 (1-3)
17:4-11 (4-11)	17:4-8 (4-8)	17:4-6 (4-6)	17:4-6	17:4-6 (4-6)
		17:7-8	17:7-8	17:7-8
	17:9 (9)	17:9	17:9	17:9-11 (9-11)
	17:10-11 (10-11)	17:10-11 (10-11)	17:10-11
			Enemy Nations are Defeated
17:12-14 (12-14)	17:12-14 (12-14)	17:12-14 (12-14)	17:12-14	17:12-14 (12-14)

READING CYCLE THREE (see introduction)

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). 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.

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 17:1-3
¹The oracle concerning Damascus.
"Behold, Damascus is about to be removed from being a city
And will become a fallen ruin.
²The cities of Aroer are forsaken;
They will be for flocks to lie down in,
And there will be no one to frighten them.
³The fortified city will disappear from Ephraim,
And sovereignty from Damascus
And the remnant of Aram;
They will be like the glory of the sons of Israel,"
Declares the Lord of hosts.

17:1 "Damascus" This was the capital of Aram/Syria. The invasion and destruction of Syria have been alluded to earlier in 7:16; 8:4; 10:9. It was an ancient city (cf. Gen. 14:15; 15:2) and an important city located on the northern and northeastern trade routes.

▣ Notice the synonymous parallelism of lines 2 and 3. Tiglath-pileser III partially destroyed Damascus in 732 b.c. It was rebuilt as a regional Assyrian capital. Remember all prophecy is hyperbolic (see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic).

17:2 "The cities of Aroer" This phrase is confusing.

1. This is the name of a city, not a region.

2. There are several cities that go by this name (BDB 792, which may refer to a "tree" or a "mountain crest," AB, vol. 1, p. 399). Three of the four possible sites are south of Syrian territory.

3. The LXX leaves out the place name (as does REB).

4. The Peshitta spells it Adoer.

It seems that Syria and Israel are linked together in this chapter. They had formed a political/military alliance against Assyria and tried to make Judah join. This co-alliance caused the Syro-Ephraimite war where these two northern nations invaded Judah (cf. 7:16; 8:4; 10:9).

Most of the references are to the Northern Ten Tribes called Israel/Jacob (v. 4); Samaria or Ephraim (v. 3). Syria was under Israelite control during the United Monarchy period.

Aroer is probably a reference to the fortress located on the Arnon River.

▣ Lines 2 and 3 describe the total destruction and depopulation of the site.

17:3 The walled fortified cities of Syria and Ephraim will disappear (BDB 991, KB 1407, Niphal perfect). The JPSOA has a footnote that supports a textual emendation from "Ephraim" (BDB 68) םירפאמ to םרא "Aram" (BDB 78), which would be a true parallelism. But if the first strophe is about the Syro-Ephraimite War, then the parallelism is already there. I think v. 3 has an AB, BA poetic pattern (chiasim), as it is in the MT.

▣ "the remnant of Syria" This phrase could refer to

1. the capital as the only place of Syrian power that remains (and it will fall, v. 6)

2. when the capital falls even the refugees will not survive

 

▣ Although the last two lines of v. 3 appear to be positive, they are not. Ephraim is destroyed in 3a, now Syria shares her fate (sarcastically, "glory," cf. v. 4). "Glory" could refer to the capital of Israel, "Samaria," which fell after an extended siege to Assyria under Sargon II in 722 b.c.

▣ "Declares the Lord of hosts" YHWH is in control of history, especially those events that affect His covenant people.

For the title "Lord of hosts" see SPECIAL TOPIC: NAMES FOR DEITY at 1:1.

NASB (UPDATED)TEXT: 17:4-11
⁴Now in that day the glory of Jacob will fade,
And the fatness of his flesh will become lean.
⁵It will be even like the reaper gathering the standing grain,
As his arm harvests the ears,
Or it will be like one gleaning ears of grain
In the valley of Rephaim.
⁶Yet gleanings will be left in it like the shaking of an olive tree,
Two or three olives on the topmost bough,
Four or five on the branches of a fruitful tree,
Declares the Lord, the God of Israel.
⁷In that day man will have regard for his Maker
And his eyes will look to the Holy One of Israel.
⁸He will not have regard for the altars, the work of his hands,
Nor will he look to that which his fingers have made,
Even the Asherim and incense stands.
⁹In that day their strong cities will be like forsaken places in the forest,
Or like branches which they abandoned before the sons of Israel;
And the land will be a desolation.
¹⁰For you have forgotten the God of your salvation
And have not remembered the rock of your refuge.
Therefore you plant delightful plants
And set them with vine slips of a strange god.
¹¹In the day that you plant it you carefully fence it in,
And in the morning you bring your seed to blossom;
But the harvest will be a heap
In a day of sickliness and incurable pain.

17:4 "in that day" It is uncertain how the text which follows should be divided into poetic strophes. This phrase could denote the start of a new strophe (cf. v. 4, v. 7, v. 9, v. 11). It is difficult to know the difference between poetry and elevated prose (note paragraph divisions and poetic lines of different translations at the beginning of the chapter).

NASB"fade"
NKJV"wane"
NRSV"brought low"
TEV"come to an end"
NJB"diminish"

This verb (BDB 195, KB 223, Niphal imperfect) originally referred to low hanging fruit or limbs, but the Niphal stem denoted that which was brought low or laid low (cf. Jdgs. 6:6). The Qal stem is used in 19:6 and 38:14.

This is the first of several negative statements describing Israel.

1. glory. . .will fade, v. 4

2. fatness of his flesh will become lean, v. 4

3. Israel will be cut down, v. 5

4. only a few olives left at the very top, v. 6

 

17:5 "the valley of Rephaim" This refers to a fertile valley southwest of Jerusalem which is mentioned several times in the OT (cf. II Sam. 5:18,22; 23:13; I Chr. 11:15; 14:9; and here). It must have served as the origin of Isaiah's imagery of expected fruitfulness thwarted (cf. v. 4). Why he used a site in Judah, not Israel, is uncertain.

17:6 The initial harvest of olive trees was by shaking or striking the tree (cf. 24:13; Deut. 24:20). There were always a few olives left that would not fall. These were usually left for the poor (i.e., gleaners). Isaiah uses them as a symbol for a remnant of survivors.

▣ "Two or three. . .Four or five" This is an example of Hebrew idiom for an indefinite amount.

17:7-8 These verses form a contrast. Verse 7 denotes repentance, verse 8 what they turn from (i.e., idolatry). The question is to whom are these two verses directed.

1. Israel

2. Israel and Syria

3. Israel, Syria, and Assyria

4. all ANE cultures (i.e., "men," האבם).

Is this meant to be parallel to chapters 7, 9, and 11? Also notice the promised victory of God's people in vv. 12-14 (esp. 14b)!

17:7 The parallelism of the verse links "Maker" (i.e., the Creator of heaven and earth or the creator of Israel, cf. 51:13) with "the Holy One of Israel" (a title used almost exclusively by Isaiah). This is an allusion to monotheism!

17:8 Instead of God being the "maker" they have made their own gods (i.e., Ba'als and Asherim, line 3; 2:8,20; 30:22; 31:7).

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

▣ "incense stands" The term (BDB 329 calls it a "sun-pillar," but KB 329 calls it a transportable "incense-altar") is always used in a negative sense in the context of idol worship (cf. Lev. 26:30; II Chr. 14:5; 34:4,7; Isa. 17:8; 27:9; Ezek. 6:4,6).

17:9 This seems to begin a new thought unit. It describes the coming judgment in hyperbolic agricultural metaphors (MT)

1. like the forsaken places of the forest

2. like branches which they abandoned

3. the land will be a desolation

This verse is translated very differently by the Septuagint and its translation is followed by JB, NRSV, and REB (and the JPSOA seems to acknowledge its validity in its footnote). The phrase denotes (1) a rapid exodus where useless things are abandoned or (2) people groups conquered by the Israelites in the Conquest (i.e., the Amorites and Hivites).

17:10 This verse is uniquely addressed to Israel and the reason for their judgment by their covenant Deity.

1. forgotten the God of your salvation (i.e., Ps. 78:11,42)

2. not remembered the rock of your refuge (i.e., Ps. 18:1-3; 78:35)

3. planted delightful plants in honor of a strange god (cf. 1:29-30; 65:3; 66:17, i.e., sacred gardens or trees. It may refer to Adonis/Tammuz, a vegetation god to whom flowers were planted early in the spring, cf. AB, vol. 6, p. 318)

 

▣ "the God of your salvation" This is a recurrent description of Israel's God (cf. 12:2; 17:10; 33:2; 45:17; 61:16; 62:10; Ps. 65:5; 68:19; 85:4). Salvation denotes deliverance from any force or pressure that denies or cancels YHWH's covenant desire for His people. Only Israel's sin can thwart His desires for them and yet, He remains "the God of your salvation" (cf. Micah 7:7; Hab. 3:13,18).

17:11 This refers to the sacred gardens #3 in v. 10 above.

1. they plant it carefully

2. they fence it

3. they fertilize it

It will grow and reproduce amazingly fast, but will result in

1. harvest a heap

2. sickliness

3. incurable pain (cf. Job 34:6; Jer. 15:18; 17:9; 30:12,15; Micah 1:9)

 

NASB (UPDATED)TEXT: 17:12-14
¹²Alas, the uproar of many peoples
Who roar like the roaring of the seas,
And the rumbling of nations
Who rush on like the rumbling of mighty waters!
¹³The nations rumble on like the rumbling of many waters,
But He will rebuke them and they will flee far away,
And be chased like chaff in the mountains before the wind,
Or like whirling dust before a gale.
¹⁴At evening time, behold, there is terror!
Before morning they are no more.
Such will be the portion of those who plunder us
And the lot of those who pillage us.

17:12-14 This is the final strophe of chapter 17. It is characterized by parallelism and the repeated use of two roots.

1. BDB 242, KB 250, "murmur," "grown," "roar," or "be boisterous"

a. noun, v. 12

b. Qal infinitive construct, v. 12

c. Qal imperfect verb, v. 12

2. BDB 980, KB 1367, "roar," "uproar," "din," or "crash"

a. noun (BDB 981), v. 12

b. noun (BDB 981), v. 12

c. Niphal imperfect verb, v. 12

d. noun (BDB 981), v. 13

e. Niphal imperfect verb, v. 13

3. parallel imagery, v. 13

a. like chaff, v. 13

b. like dust, v. 13

YHWH's roar is louder than the tumult of the nations and they will retreat as a result! He overcomes the chaotic waters again as in creation (cf. Psalm 29).

4. contrast

a. at evening, behold there is terror

b. before morning they are no more

5. synonyms, v. 14

a. plunder, BDB 1042, KB 1367, Qal active participle

b. pillage, BDB 102, KB 117, Qal active participle

 

17:14 "Before morning they are no more" This phrase has no verbal, which would denote emphasis. This line gives a restorative context to vv. 12-14. This strophe is parallel to the thoughts of Psalm 2. YHWH sends the nations (i.e., to punish His people for their covenant disobedience and lack of faithfulness), but He judges the very same nations. His people are safe in Him! This reversal is similar to 10:33-34.

Often in Isaiah God's deliverance is connected to the coming of light (cf. 8:22-9:2; 17:14; 29:18; 30:26; 33:2; 42:16; 49:9-10; 58:8,10; 60:1-3,19-20).

▣ "the portion" This term (BDB 324) denotes God's will in the imagery of a divine lot cast. It does not mean an arbitrary destiny or fate, but events are in the hand of God (cf. Jer. 13:25).

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Message to Egypt	Proclamation Against Egypt	Against Egypt	God Will Punish Egypt	Against Egypt
19:1-4 (1-4)	19:1 (1)	19:1-4 (1-4)	19:1-4	19:1-4 (1-4)
	19:2-4 (2-4)
19:5-10 (5-10)	19:5-10 (5-10)	19:5-10 (5-10)	19:5-10	19:5-15 (5-15)
19:11-15 (11-15)	19:11-15 (11-15)	19:11-15 (11-15)	19:11-15
		Conversion of Egypt and Assyria	Egypt Will Worship the Lord	The Conversion of Egypt
19:16-17	19:16-17	19:16-17	19:16-17	19:16-23
	Egypt, Assyria and Israel Blessed
19:18	19:18	19:18	19:18
19:19-22	19:19-22	19:19-22	19:19-22
19:23	19:23	19:23	19:23-25
19:24-25	19:24-25	19:24-25		19:24-25

READING CYCLE THREE (see introduction)

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). 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.

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 19:1-4
¹The oracle concerning Egypt.
Behold, the Lord is riding on a swift cloud and is about to come to Egypt;
The idols of Egypt will tremble at His presence,
And the heart of the Egyptians will melt within them.
²"So I will incite Egyptians against Egyptians;
And they will each fight against his brother and each against his neighbor,
City against city and kingdom against kingdom.
³Then the spirit of the Egyptians will be demoralized within them;
And I will confound their strategy,
So that they will resort to idols and ghosts of the dead
And to mediums and spiritists.
⁴Moreover, I will deliver the Egyptians into the hand of a cruel master,
And a mighty king will rule over them," declares the Lord God of hosts.

19:1 "the Lord is riding on a swift cloud" This is metaphorical language describing YHWH as

1. controller of nature

2. director of nature's power

3. swift in His coming

See Ps. 18:10; 104:3. The phrase has Messianic connections in Dan. 7:13 and Matt. 26:64; Mark 14:62.

As with many OT phrases that describe YHWH we find that similar ones are used of pagan deities or rulers of the ANE. Riding on clouds is used of Ba'al in Ugaritic poems. As God's people encountered the hyperbolic statements/claims of the surrounding nations, she attributed them to her God, the only God, the one in whom they may truly find their fulfillment. This is true of phrases such as "King of kings and Lord of lords" and so many other popular titles of YHWH.

▣ "and is about to come to Egypt" YHWH's presence again is both a judgment (vv. 1-15) and a salvation (vv. 16-23). It is this double meaning that runs through much of Hebrew prophecy. The literary technique known as "reversal" dominates this genre. It is like antithetical parallelism taken to a larger piece of writing (as is paradox).

Egypt will be judged to be cleansed and prepared to worship YHWH. He will come to her in deliverance as He has to Judah. YHWH's heart is directed at humans made in His image (cf. Gen. 1:26-27), not just a select group of humans (i.e., Israel). He uses Abraham's seed to accomplish a larger purpose (cf. Gen. 3:15)!

▣ "The idols of Egypt" Egypt had many gods (Exod. 12:12; Num. 33:4). Her idolatry and spiritism are delineated in v. 3.

1. idols (BDB 47)

2. ghosts of the dead (BDB 31, found only here)

3. mediums (BDB 15, "necromancers," cf. Deut. 18:11)

4. spiritists (BDB 396, "wizards," "familiar spirits," cf. Deut. 18:11)

See note at 8:19.

The plagues of the Exodus purposefully depreciated many of the Egyptian gods for the purposes of producing faith in both Israelites and Egyptians (i.e., "mixed multitude," cf. Exod. 12:38).

In this text the people claimed to have the power or spiritual connection (i.e., familiar spirit) to communicate with the dead (cf. Lev. 19:31; 20:6,27; Deut. 18:11; I Sam. 28:8; II Kgs. 21:6; II Chr. 33:6; Isa. 8:19; 19:3). They were seeking information about and control of the future, but apart from YHWH. This is caused by

1. the fallen nature of humanity

2. self-deceived priests/prophets

3. demon activity

4. search for spiritual power over our lives and the lives of others

 

▣ The last two lines of v. 1 are parallel.

1. the idols of Egypt will tremble, BDB 631, KB 681, Qal perfect, cf. 6:4; 7:2 (twice); 19:1; 24:20 (twice); 29:9; 37:22

2. the heart of the Egyptians will melt within them, BDB 587, KB 606, Niphal imperfect, cf. 13:7; Josh. 2:11; 5:1; 7:5 (i.e., "holy war" terminology)

 

19:2 One wonders if this relates to

1. the military advance of the Nubian rulers against the native Egyptians of the Delta region

2. the conflicts between the different cities of Egypt, each with their special gods

This internal conflict between the same people and their armies is another example of "holy war" (i.e., Jdgs. 7:22; I Sam. 14:20; II Chr. 20:23).

▣ "I will. . ." Isaiah is speaking directly for YHWH (vv. 2,3,4). YHWH causes

1. civil war, v. 2

2. demoralization, v. 3a

3. confused counsel/strategy, v. 3b

4. reliance on false gods, v. 3,c,d

5. the coming of a cruel master, a mighty king, v. 4

 

NASB, REB"I will incite"
NKJV"I will set"
NRSV, TEV,
NJB, LXX,
Peshitta"I will stir up"

This verb (BDB 696 I or BDB 1127) is used twice in the Pilpel stem (Isa. 9:11 and here). In context it seems to mean

1. stir up

2. provoke

3. incite (Ethiopian root)

The Arabic root means "to stink" (cf. NIDOTTE, vol. 3, p. 233).

19:3 "confound" This Hebrew root (BDB 118 I) normally means "to swallow." Many scholars assume a second meaning for the same root, "confound" or "confuse" (BDB 118 III, cf. 3:12; 9:15; 28:7).

19:4 In context (cf. 20:4) this could refer to (1) Assyria (cf. chap. 20) or (2) Nubian invaders (cf. chap. 18). The same terminology is used for Babylon in Jer. 46:26; Ezek. 29:19. YHWH directs world empires for His purposes.

You must decide if this is typical ANE royal hyperbole, so common in the ancient world, or reality (i.e., a biblical world view). Inspired authors take the terminology of the ANE and apply it to YHWH. Its validity is a faith issue! Is the Bible a unique, inspired, self-revelation of the one true God? This is the issue! See my sermons on "Why I Trust the OT" and "Why I Trust the NT" online at www.freebiblecommentary.org in the "Biblical Interpretation Seminar" section (revised Video Seminar 2009, Lesson 3).

▣ "I will deliver" This verb (BDB 698, KB 755, Piel perfect) means "hand over to" (cf. Targums, LXX, Peshitta). The Piel appears only here. The verb does appear in the Niphal in Gen. 8:2 and Ps. 63:12, where it means "be stopped." The Piel connotation comes from an old Aramaic root. Therefore, there may be two separate Hebrew roots.

NASB (UPDATED)TEXT: 19:5-10
⁵The waters from the sea will dry up,
And the river will be parched and dry.
⁶The canals will emit a stench,
The streams of Egypt will thin out and dry up;
The reeds and rushes will rot away.
⁷The bulrushes by the Nile, by the edge of the Nile
And all the sown fields by the Nile
Will become dry, be driven away, and be no more.
⁸And the fishermen will lament,
And all those who cast a line into the Nile will mourn,
And those who spread nets on the waters will pine away.
⁹Moreover, the manufacturers of linen made from combed flax
And the weavers of white cloth will be utterly dejected.
¹⁰And the pillars of Egypt will be crushed;
All the hired laborers will be grieved in soul.

19:5-10 This strophe describes YHWH's judgment on Egypt.

1. their abundant water from the Nile dries up.

2. with its loss the river vegetation dies.

3. with its loss irrigated crops die.

4. with its loss the fishing industry will lament and languish.

5. with the loss the clothing industry stops.

6. Egyptian society comes to a crushing, grinding stop.

7. all hired laborers will grieve.

There are three related verbs which denote the loss of water.

1. "dry up," BDB 677, KB 732, Niphal perfect, v. 5; 41:17;

2. "be parched," BDB 351, KB 349, Qal imperfect, vv. 5,6; 11:15; 37:25; 44:27; 50:2; 51:10

3. "be dry," BDB 386, KB 384, Qal perfect, vv. 5,7; 15:6; 27:11; 40:7,8,24; 42:15 (twice); 44:27

God's ability to control water (the only physical material that God does not audibly create in Genesis 1) is recurrent in the OT.

1. separated water above and water below, Gen. 1:7

2. gathered the waters so dry land could appear, Gen. 1:9-10

3. sent the flood, Gen. 7:4,7

4. dried up the flood, Gen. 8:2-3

5. provided a well of water for Hagar, Gen. 21:19

6. split and restored the Sea of Reeds, Exod. 14:16,27

7. purified the water at Marah, Exod. 15:22-25

8. provided water that came from rocks in the wilderness, Num. 20:8,11

9. promised agricultural abundance if covenant was obeyed, Deuteronomy 27-28

10. split the Jordan River, Josh. 3:14-17; 4:23-24

11. dried up the Nile and its tributaries, Isa. 19:5

12. will dry up the Euphrates, Rev. 16:12

13. water flows from the new temple (Ezek. 47:1) from Jerusalem (Zech. 14:8) and the new heavenly city, Rev. 22:1

For desert people these were truly mighty miracles and proof of God's power because water was a symbol of life itself. Remember, the Nile was viewed as one of the main deities of Egypt (as was Re, the sun god, cf. v. 18).

19:6 "will emit a stench" This verb (BDB 276 II, KB 276, Hiphil perfect) occurs only here. It seems to reflect an Arabic root. The abundant dead vegetation begins to rot!

19:9

NASB, NJB"white cloth"
NKJV"fine fabric"
NRSV, REB"grow pale"
LXX"linen"
JPSOA"chagrined"

The MT has חורי, "white cloth" (for Aramaic parallel see Dan. 7:9), but the parallelism fits better with חורו, "grow pale" (cf. Isa. 29:22 and DSS of this text). There is obviously an intended play on "white" (חור, BDB 301).

19:10

NASB"the pillars"
NKJV, JPSOA"its foundations"
NRSV, TEV,
NJB"its weavers"

The MT (BDB 1011, only here) has "foundation" or "stay" (of society), which would refer to the upper class leaders. "Weavers" comes from those who are looking for a balanced parallelism to "hired laborers" (DSS, Targums from Aramaic root, "weavers") in the second line. The question is, "Is the parallelism synonymous (weavers) or antithetical (upper class and lower class)?" The Hebrew text remains ambiguous (cf. LXX and Peshitta).

NASB (UPDATED)TEXT: 19:11-15
¹¹The princes of Zoan are mere fools;
The advice of Pharaoh's wisest advisers has become stupid.
How can you men say to Pharaoh,
"I am a son of the wise, a son of ancient kings"?
¹²Well then, where are your wise men?
Please let them tell you,
And let them understand what the Lord of hosts
Has purposed against Egypt.
¹³The princes of Zoan have acted foolishly,
The princes of Memphis are deluded;
Those who are the cornerstone of her tribes
Have led Egypt astray.
¹⁴The Lord has mixed within her a spirit of distortion;
They have led Egypt astray in all that it does,
As a drunken man staggers in his vomit.
¹⁵There will be no work for Egypt
Which its head or tail, its palm branch or bulrush, may do.

19:11-15 This strophe is an elaboration of v. 3.

1. v. 11, "the princes of Zoan" (Tanis, capital of the Delta region) are mere fools (BDB 17, used of Judah in Jer. 4:22)

2. v. 11, "the advice of Pharaoh's wisest advisers has become stupid" (lit. "brutish," BDB 129 II, KB 146, Niphal participle, cf. Jer. 10:14,21; 51:17)

3. v. 13, "the princes of Zoan have acted foolishly" (BDB 383, KB 381, Niphal participle, cf. Jer. 5:4; 50:36)

4. v. 13, "the princes of Memphis (Noph, another Egyptian capital) are deluded" (BDB 674, KB 728, Niphal perfect; Hiphil perfect used in Gen. 3:13)

5. v. 13, "have led Egypt astray" (BDB 1073, KB 1766, Hiphil perfect, cf. v. 14; 3:12; 9:16; Jer. 23:13,32; Hos. 4:12; Micah 3:5)

6. v. 14, "led astray. . .staggers" (same verb as #5, here denoting drunkenness)

 

19:11 Line 4 is idiomatic for a group of wise men, similar to which Daniel was a part in Babylon. The word "son" functions as "member of a group."

19:12 YHWH asks a sarcastic rhetorical question. It is furthered by two imperfects (BDB 616, KB 615, and BDB 393, KB 390) used in a jussive sense (i.e., "let them. . .").

They claimed to be wise (v. 11d; I Kgs. 4:30; Acts 7:22). They claimed to have plans (v. 3b), but their wisdom and plans are negated in YHWH's purposes (v. 12a).

19:13 "Those who are the cornerstone of her tribes" Here "cornerstone" (BDB 819) denotes leaders (cf. Jdgs. 20:2; I Sam. 14:38).

19:14

NASB, LXX"mixed"
NKJV, Peshitta"mingled"
NRSV, JB"poured"
REB, NJB"infused"

The MT has the verb "mixed" (ךסמ, BDB 587, KB 605, Qal perfect), which denotes a strong drink (cf. 5:22). However, because of Isa. 29:10 it is possible the verb should be נסך ("poured out," BDB 650, KB 703, Qal perfect), which is found in the DSS. In either case the point is drunkenness as a metaphor for confusion and instability.

19:15 The second line has two idioms which denote all levels of society (cf. 9:14-15).

1. head - tail

2. palm - bulrush

There will be a God-sent (cf. v. 14a) total inability! Those who claimed to be wise (cf. vv. 11d, 12a, 13c) have proven to be unwise because they trusted in (1) false gods; (2) false religionists; and (3) poor plans (cf. v. 3)! All of Egypt's leadership (cf. vv. 11-12), civil and religious, are out of a job, as are all her laborers (cf. vv. 8-10).

NASB (UPDATED)TEXT: 19:16-17
¹⁶In that day the Egyptians will become like women, and they will tremble and be in dread because of the waving of the hand of the Lord of hosts, which He is going to wave over them. ¹⁷The land of Judah will become a terror to Egypt; everyone to whom it is mentioned will be in dread of it, because of the purpose of the Lord of hosts which He is purposing against them.

19:16-17 This describes what YHWH's actions (i.e., "the waving of the hand of the Lord of hosts") will do, His purpose (v. 17b, BDB 420).

1. Egyptians will become like women, v. 16

2. they will tremble, v. 16 (BDB 353, KB 350, Qal perfect)

3. they will be in dread, v. 16 (BDB 808, KB 922, Qal perfect)

4. Judah will become a terror to Egypt, v. 17 (verb, Qal perfect, noun, "terror," BDB 291, but found only here)

5. they will be in dread, v. 17 (BDB 808, KB 922, Qal imperfect, see #3)

 

19:16 "the Lord of hosts" As the phrase "in that day" links these last five strophes (cf. vv. 16, 18, 19, 23, 24), so does this recurrent title for YHWH (cf. vv. 16, 17, 18, 20, 25 and Lord alone in vv. 19, 20, 21, 22). The covenant God is very active in these wonderfully redemptive strophes for the nations!

NASB (UPDATED)TEXT: 19:18
¹⁸In that day five cities in the land of Egypt will be speaking the language of Canaan and swearing allegiance to the Lord of hosts; one will be called the City of Destruction.

19:18 This is a separate paragraph. It denotes a conversion from idol worship to the worship of YWHH. The "language of Canaan" would denote Hebrew (BDB 488 I). This may be an allusion to Isa. 6:5 or even Gen. 11:1.

The phrase "swearing allegiance" (BDB 989, KB 1396, Niphal participle) denotes a new relationship with Judah's God (cf. vv. 19-22, 23, 24-25). This has always been the purpose of divine judgment!

▣ "In that day" Notice the recurrent phrase, "in that day," vv. 16, 18, 19, 23, 24. This points toward specific future days.

1. one of judgment and dread, vv. 16-17

2. one of conversion (vv. 18, 19-22) and worldwide worship (vv. 23, 24-25)

Again, a current crisis (cf. v. 20) in the ANE reflects an eschatological event. Judgment has a redemptive purpose (cf. v. 22). Evil, rebellion, and ignorance will not be the last word! YHWH has an eternal redemptive plan and purpose for the whole world (cf. v. 24b).

▣ "five cities" The reason for this specific number is uncertain. It denotes a conversion, but not a complete (i.e., half of ten, see Special Topic: Symbols and Numbers in Scripture at 11:12) conversion. The question remains, "To whom does it refer?"

1. cities of Jewish settlers

2. cities of Egyptian deities

Because of vv. 19-22, 23, 24-25 I choose option #2. This context is not addressing Jews, but Egyptians.

NASB, NKJV"the City of Destruction"
NRSV, TEV,
NJB"the City of the Sun"

The MT's "destruction" (BDB 249) appears only here. The verb of the same root (BDB 248) means "to throw down," "break," or "tear down." It may be a play on the Egyptian city who worshiped the "Sun" god (On, Heliopolis).

1. ההרס, city of the Sun (BDB 357, cf. DSS, Targums, Vulgate)

2. החרס, city of destruction

The implication is that the temples to Re (Sun god) have been torn down.

The Hebrew word "sun" has the same consonants as "ban" (i.e. devoted to destruction). There may be a double wordplay.

NASB (UPDATED)TEXT: 19:19-22
¹⁹In that day there will be an altar to the Lord in the midst of the land of Egypt, and a pillar to the Lord near its border. ²⁰It will become a sign and a witness to the Lord of hosts in the land of Egypt; for they will cry to the Lord because of oppressors, and He will send them a Savior and a Champion, and He will deliver them. ²¹Thus the Lord will make Himself known to Egypt, and the Egyptians will know the Lord in that day. They will even worship with sacrifice and offering, and will make a vow to the Lord and perform it. ²²The Lord will strike Egypt, striking but healing; so they will return to the Lord, and He will respond to them and will heal them.

19:19

NASB, NKJV,
Peshitta"in the midst of the land of Egypt"
NRSV, NJB"in the center of the land of Egypt"
REB"in the heart of Egypt"
LXX"at its border"

The use of this term (BDB 1063) in Josh. 3:17; 4:3,9,10,18 should be understood as "brink," not "middle." This is the origin of "by its border" in the LXX.

When does this event occur?

1. the small Jewish temple built by Jewish mercenaries on an island in the Nile (Elephantine, modern Aswan, at the first cataract of the Nile), sometime before 525 b.c.

2. the Jewish temple (modeled after the temple in Jerusalem) built at Leontopolis by Onias IV, an outcast Jewish high priest from Jerusalem, about 160 b.c. (cf. Josephus, Antiq. 12.9.7; 13.3.3)

3. an eschatological event

 

19:19-20 What a wonderful, but surprising event that a physical presence of YHWH will be established in Egypt.

19:20 This process is comparable to how YHWH dealt with Israel in the book of Judges. The cruel judgment of invasion and occupation (cf. v. 4) brings repentance and faith in God and His ability and willingness to act in deliverance. Egypt has come to that spiritual moment and YHWH responds.

What a great witness this context is about the character of Israel's God. He is willing to forgive and fully accept His covenant people's enemies. He is truly the God of the nations, the Savior of the world (cf. John 3:16; Titus 1:3; 2:10; 3:4).

▣ "a Savior and a Champion" In context this refers to one who will defeat the cruel master and mighty king of v. 4, but ultimately it has Messianic implications. In Isaiah this "Savior" is YHWH Himself and no other (cf. 43:3,11; 45:15,21), but from the NT we know it was the Messiah acting as YHWH's representative (i.e., Isa. 28:16; Rom. 9:30-33; 10:9-13; I Pet. 2:6-10).

1. a Savior, BDB 446, KB 448, Hiphil participle

2. a defender, BDB 936, KB 1224, Qal participle

3. a deliverer, BDB 664, KB 717, Hiphil perfect

 

19:21 "the Lord will make Himself known to Egypt, and the Egyptians will know the Lord" This is a play on the Hebrew word "know" (BDB 393, KB 390), which denotes both knowledge of and personal relationship with.

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

▣ "worship" Notice the elements of worship (BDB 712, KB 773, Qal perfect) mentioned. 

1. sacrifice, BDB 257

2. offering, BDB 585

3. vow, BDB 623, KB 674, Qal perfect

They will not only do the rituals of worship, but will live out (BDB 1022, KB 1532, Piel perfect, lit. "perform") those rituals (i.e., vows).

19:22 YHWH's actions toward Egypt mimic His actions toward the covenant people.

1. He strikes them (twice, BDB 619, KB 669)

2. they cry out to Him, v. 20

3. He heals them (twice, BDB 950, KB 1272)

4. they return to Him (BDB 996, KB 1427, this is the Hebrew term for repentance)

5. He responds to them (BDB 801 I, KB 905, Niphal perfect, see imperfect in Gen. 25:21; II Chr. 33:13; Ezra 8:23. YHWH hears and responds to repentance supplication).

Be sure to note that judgment (i.e., striking) was for the purpose of establishing (or for Israel, restoring) a relationship with YHWH.

NASB (UPDATED)TEXT: 19:23
²³In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians.

19:23 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

 

NASB (UPDATED)TEXT: 19:24-25
²⁴In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, ²⁵whom the Lord of hosts has blessed, saying, "Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance."

19:25 These are covenant phrases now used for the hated Egyptians and Assyrians.

Compare this with 45:14-17. What a contrast. It is so hard to hold these together (i.e., the nations loved, the nations judged). I choose v. 22! I choose v. 20!

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God Commands That Babylon Be Taken	The Fall of Babylon Proclaimed	Against Babylon	A Vision of the Fall of Babylon	The Fall of Babylon
21:1-10 (1-5)	21:1-2 (1b-2)	21:1-10	21:1-2a	21:1-5 (1-5)
			21:2b
	21:3-5 (3-5)		21:3-4
			21:5
(6-7)	21:6-9 (6-9)		21:6-7	21:6-10 (6-10)
(8-10)			21:8
			21:9
	21:10 (10)		21:10
Oracles About Edom and Arabia	Proclamation Against Edom	Concerning Edom	A Message About Edom	On Edom
21:11-12 (11-12)	21:11-12 (11-12)	21:11-12 (11b-12)	21:11	21:11
			21:12	21:12
	Proclamation Against Arabia	Concerning Arabia	A Message About Arabia	Against the Arabs
21:13-15 (13-15)	21:13-15 (13-15)	21:13-15 (13-15)	21:13-15	21:13a
				21:13b-15 (13b-15)
21:16-17	21:16-17	21:16-17	21:16-17	21:16-17

READING CYCLE THREE (see introduction)

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). 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. This chapter lists several nations addressed by YHWH through His prophet, all introduced by the literary marker, "the oracle about."

 

B. I have mentioned earlier that I think the oracle addressed to the "king of Babylon" really deals with Assyria (i.e., 13:1-14:27). This chapter (i.e., vv. 1-10) is about Babylon.

This is not Neo-Babylon of Nabonidus and Nebuchadnezzar, but the Chaldean people close to the mouth of the Tigris and Euphrates. Their capital would be the city of Babylon and their king Merodach-baladan, who rebelled in 720 b.c., but was defeated by Sargon II and escaped into the marshes and fled to Elam in 710 b.c. (IVP Bible Background Commentary, p. 611). The city of Babylon was destroyed by Assyria in 703 b.c. and the King of Assyria took the title "King of Babylon."

C. This chapter also addresses

1. Edom, vv. 11-12

2. Arabia, vv. 13-17

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 21:1-10
¹The oracle concerning the wilderness of the sea.
As windstorms in the Negev sweep on,
It comes from the wilderness, from a terrifying land.
²A harsh vision has been shown to me;
The treacherous one still deals treacherously, and the destroyer still destroys.
Go up, Elam, lay siege, Media;
I have made an end of all the groaning she has caused.
³For this reason my loins are full of anguish;
Pains have seized me like the pains of a woman in labor.
I am so bewildered I cannot hear, so terrified I cannot see.
⁴My mind reels, horror overwhelms me;
The twilight I longed for has been turned for me into trembling.
⁵They set the table, they spread out the cloth, they eat, they drink;
"Rise up, captains, oil the shields,"
⁶For thus the Lord says to me,
"Go, station the lookout, let him report what he sees.
⁷When he sees riders, horsemen in pairs,
A train of donkeys, a train of camels,
Let him pay close attention, very close attention."
⁸Then the lookout called,
"O Lord, I stand continually by day on the watchtower,
And I am stationed every night at my guard post.
⁹Now behold, here comes a troop of riders, horsemen in pairs."
And one said, "Fallen, fallen is Babylon;
And all the images of her gods are shattered on the ground."
¹⁰O my threshed people, and my afflicted of the threshing floor!
What I have heard from the Lord of hosts,
The God of Israel, I make known to you.

21:1 "the wilderness of the sea" This may be an attempt to translate (1) the Assyrian name for Babylon (Mat + Amil, cf. JB footnote) or (2) the Akkadian title "Land of the Sea" (Mat tam-tim), but it was now destroyed, so "land" changed to "wilderness." The Peshitta translates it as "the desert of the sea," probably referring to the marshy area near the mouths of the Tigris and Euphrates Rivers. TEV just has "Babylon." The term "wilderness" (BDB 184) denotes large pieces of uninhabited land.

21:1-2a Isaiah tries to express his deep emotion when he receives this oracle.

1. like a windstorm in the Negev, v. 1 

2. from a wilderness, v. 1

3. from a terrifying (BDB 431, KB 432, Niphal participle) land, v. 1

4. harsh (BDB 904) vision, v. 2a

 

21:2b This describes the invader of Babylon (i.e., Assyria, cf. v. 9).

1. the treacherous one still deals treacherously, play on BDB 93, KB 108, two Qal active participles, 24:16; 33:1; Jer. 3:20; 5:11 (it is possible that the NIV translation "traitor," REB, "traitor," or NRSV, "betrayer" historically fits Merodach-baladan, the king of Babylon, better)

2. the destroyer still destroys, play on BDB 994, KB 1418, two Qal active participles, 16:4; 33:1; Jer. 6:26

 

21:2c God commands two northern Mesopotamian powers to attack Babylon.

1. "Go up" (BDB 748, KB 828, Qal imperative) Elam (BDB 743). This is surprising since initially Elam helped Babylon to hold off Assyrian domination.

2. "Lay siege" (BDB 848, KB 1015, Qal imperative) Media (BDB 552). This was another ethnic group in the northern Euphrates area.

It is possible that these are war cries of those in the anti-Assyrian coalition (i.e., Elam, Media, so says the Jewish commentator Ibn Ezra). This would make more sense if Babylon of Isaiah's day is being addressed.

21:2d The NASB has "I have made an end of all the groaning she has caused." The MT has "all the sighing I bring to an end" (BDB 991, KB 1407, Hiphil perfect). The phrase, "she has caused," NASB, is not in the MT. If it is to be assumed, it must be stated that this line of poetry fits Neo-Babylon better. This later empire had a much larger area of influence (i.e., Nebuchadnezzar, cf. Daniel 4).

Again, some (including me) see this last line as a statement from the Babylonian king (Merodach-baladan) or his deities (Marduk) directed to a "to-be-defeated" Assyria/Nineveh. There are so many speakers in this chapter it is hard to know the intended speaker (the prophet, YHWH, Babylonian king, several watchmen, unknown voices).

21:3-4 The prophet describes the effect the message had on him personally. Daniel also experienced physical distress at YHWH's revelations (cf. Dan. 7:15,28; 8:27; 10:16-17).

1. loins are full of anguish

2. pains have seized me like the pains of a woman in labor, cf. 13:8; 26:17

3. I am so bewildered I cannot hear, cf. 19:14 (i.e., an idiom of drunkenness)

4. so terrified I cannot see

5. my mind reels

6. horror overwhelms me

7. the twilight I longed for has been turned for me into trembling ("twilight" possibly Babylon's defeat meant a stronger, more expansionistic Assyria)

 

All of these verbs are perfects, which denote a complete situation. Why was he so distressed? There is no one to stop Assyria now! She is coming!

21:4 This verse expands on v. 2a ("a harsh vision"). It describes Isaiah's reaction to this oracle.

1. my mind reels, BDB 1073, KB 1766, Qal perfect

2. horror overwhelms me, BDB 129, KB 147, Piel perfect

3. the twilight I long for has been turned for me into trembling, BDB 962, KB 1321, Qal perfect

The question is, "Why was Isaiah so upset at the fall of Babylon?" Possibly because of

1. the terrible violence involved

2. Babylon kept Assyria in balance. Now Assyria was free to expand region-wide (see Exposition Bible Commentary, vol. 6, p. 134).

 

21:5 This verse has a series of four Qal infinitive absolutes (functioning as imperatives) and then two Qal imperatives.

1. set the table

2. spread the rugs (see note following)

3. eat

4. drink

This would denote a lavish meal. Some commentators see this as referring to Daniel 5. If so, then this chapter refers to Neo-Babylon of a later period (i.e., Nebuchadnezzar).

In the midst of the party a messenger arrives and calls them to military preparations ("captains," BDB 978).

1. rise up, BDB 877, KB 1086, Qal imperative

2. oil the shields, BDB 602, KB 643, Qal imperative. The ancient warriors covered their shields with leather so that flaming arrows would penetrate the soft leather and be extinguished, cf. II Sam. 1:21.

 

NASB, NJB"spread out the cloth"
NKJV, Peshitta"set a watchman in the tower"
NRSV, TEV,
REB"spread the rugs"
JB"cover it with cloth"

This phrase is made up of a noun and a very similar verbal root.

1. noun, צפית (BDB 860 II) found only here, some scholars see it as "carpet," others as "watchman" (BDB 859, מצפה

2. verbal, צפה (BDB 860 II, infinitive absolute), meaning "lay out" or "lay over"

Since people of the ANE ate sitting on the floor with pillows, this could refer to this type of sitting/eating arrangement (i.e., "arrange the pillows," cf. NIDOTTE, vol. 3, p. 832).

21:6 Notice the prophet is relaying YHWH's words.

1. go, BDB 229, KB 246, Qal imperative

2. station the sentry, BDB 763, KB 840, Hiphil imperative ("sentry," lit. "one who watches," BDB 859, KB 1044, Piel participle)

3. let him report, BDB 616, KB 665, Hiphil imperfect used in a jussive sense

 

21:7 He is instructed to watch for a very specific kind of military formation.

1. riders on horses in pairs

2. a train of donkeys

3. a train of camels

The term "riders" (BDB 935) could be understood as chariots pulled by two horses (NKJV, Peshitta). For #2 and #3, this could also designate riders (cf. NRSV, LXX).

At the sight of this type of military equipment and formation, he is to report immediately (double use of "attention," BDB 904). Assyria is coming!

21:8 This is a way of announcing a loud military-type (i.e., like a lion) report by the watchman on the wall. He has so far seen nothing.

The MT is difficult and the Hebrew manuscripts from DSS make the watchman call out like a lion, which is the best option for understanding a cryptic Hebrew text.

However, it is possible to see "lion," אריה (BDB 71) as a copyist's error for "saw," ראה (BDB 906), thereby resulting in the translation, "then the one who sees the sentry" (i.e., watchman) cries out.

21:9 Suddenly the military formation and equipment come into view! Its presence in Palestine shows the previous fall of the city of Babylon. This fall is expressed by doubling the verb (BDB 656, KB 709, Qal perfects), which is so common in Isaiah. The city of Babylon fell several times to different Assyrian kings.

Her demise is complete as illustrated by the shattering (BDB 990, KB 1402, Piel perfect) of her idols (cf. chapters 46-47). With Babylon defeated and Elam and Media inactive, Assyria can resume her expansionistic intentions!

21:10 The prophet tells the oppressed covenant people that their God (i.e., "Lord of hosts," "God of Israel") has acted, but how?

1. The fall of Babylon was not a victory for them, but a sure promise that Assyria will come.

2. The question remains which Babylon is the prophet referring to?

a. Babylon of Merodach-baladan of Isaiah's day

b. Neo-Babylon of Nebuchadnezzar of Ezekiel and Jeremiah's day

The issue is not one of the reality of the predictive prophecy, but of historical setting!

Just a note about an alternate way of interpreting this verse. It is possible that the ones who are addressed are the Babylonians who Assyria will destroy. YHWH has earlier heard the fall of Moab (cf. 15:5; 16:11) and the prayers of the oppressed Egyptians (cf. 19:20).

▣ "my afflicted of the threshing floor" This is a Hebrew idiom "son of my threshing floor." The Hebrew term "son" has many semantic usages in Isaiah.

1. son of fatness, 5:1

2. son of dawn, 14:12

3. son of the wise, 19:11

4. son of man, 56:2

5. son of a foreign land, 56:6

 

NASB (UPDATED)TEXT: 21:11-12
¹¹The oracle concerning Edom.
One keeps calling to me from Seir,
"Watchman, how far gone is the night?
Watchman, how far gone is the night?"
¹²The watchman says,
"Morning comes but also night.
If you would inquire, inquire;
Come back again."

21:11 A new message starts (i.e., use of the literary marker, "oracle"). The MT has "dumah" (BDB 189). It is a play on the Hebrew term for "silence" (BDB 189). Edom will be silenced. The LXX has "Idumea." Edom was part of the anti-Assyrian coalition, as was Philistia. All were crushed in 711 b.c. by Sargon II's army.

▣ "Seir" This (BDB 973) can refer to the land of Edom (cf. Gen. 32:3; 36:30; Num. 24:18; Deut. 2:4,8, 12,22,29; Jdgs. 5:4).

21:11c-12 This is a very cryptic strophe with several imperatives. A watchman on the wall, as in vv. 6 and 8, is addressed by an unknown voice which asks about the time of the night (twice). The answer is also strange.

1. morning comes

2. but also night

3. ask again

4. ask again

It possibly means, "when will all this take place?"

NASB (UPDATED)TEXT: 21:13-15
¹³The oracle about Arabia.
In the thickets of Arabia you must spend the night,
O caravans of Dedanites.
¹⁴Bring water for the thirsty,
O inhabitants of the land of Tema,
Meet the fugitive with bread.
¹⁵For they have fled from the swords,
From the drawn sword, and from the bent bow
And from the press of battle.

21:13 A new message (use of the literary transition marker, "oracle") is addressed to Arabia. It is unsure who the antagonist is.

1. Assyria (invasion)

2. Kedar (civil war)

It is interesting that "Dumah" (v. 11) and Seir (v. 11) are also place names in, or close to, Arabia.

▣ "the thickets" Isaiah uses "forestry" imagery often. This term (BDB 420) can mean

1. forest

2. thicket

Since Arabia is desert, the second fits best. It would refer to ravines with thick brushy vegetation, where animals hide. Now fugitives, refugees, and caravan traders (i.e., Dedanites were a Bedouin people associated with Sheba) hide there to escape military invasion (cf. v. 15). They could not use the usual roads or resting places.

21:14 The Arabians are commanded (BDB 87, KB 102, Hiphil imperative) to bring water and food for them.

▣ "Tema" This was a major northern city, home to the worship of the moon goddess. See SPECIAL TOPIC: MOON WORSHIP at 3:18.

NASB (UPDATED)TEXT: 21:16-17
¹⁶For thus the Lord said to me, "In a year, as a hired man would count it, all the splendor of Kedar will terminate; ¹⁷and the remainder of the number of bowmen, the mighty men of the sons of Kedar, will be few; for the Lord God of Israel has spoken."

21:16 "In a year, as a hired man would count it" This same idiom of precise timing is found earlier in Isa. 16:14.

▣ "Kedar" This is another large city of Arabia. It, and by implication all of Arabia's army, will be defeated. Sargon II attacked this area in 715 b.c.

Again the theological phrase "for the Lord God of Israel has spoken." It was not the power of ancient armies that directed ANE events, but the God of Israel! This is a claim to monotheism.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Fall of Tyre	Proclamation Against Tyre	The Oracle Concerning Sidon	A Message About Phoenicia	Against Tyre
23:1-7 (1-7)	23:1-7 (1)	23:1-12 (1-7)	23:1-3	23:1-14 (1b-4)
	(2-3)
	(4-5)		23:4
			23:5	(5-6)
	(6-7)		23:6-9
				(7-14)
23:8-11 (8-11)	23:8-14 (8-9)	(8-12)
	(10-12)		23:10-13
23:12 (12)
23:13-18	(13)	23:13-18
(14)	(14)	(14)	23:14
	23:15-18		23:15	23:15
(16)	(16)	(16)	23:16 (16)	23:16 (16)
			23:17-18	23:17-18

READING CYCLE THREE (see introduction)

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). 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. This condemnation of Phoenicia is paralleled in Ezekiel 26-28; Amos 1:9-10. Tyre (capital of Phoenicia) was a powerful and wealthy maritime nation, which caused them to be prideful and self-reliant.

 

B. Because it was such a widespread empire several nations and geographical areas mourned for the loss of trade.

1. ship of Tarshish (i.e., western Mediterranean area), vv. 1,6,14

2. coastlands, vv. 2,6

3. merchants of Sidon (i.e., second largest Phoenician city), v. 2

4. Egypt, vv. 3,5

5. Canaan, v. 11

6. Cyprus, vv. 12

 

C. Notice the number of imperatives directed at Tyre/Phoenicia.

1. wail, v. 1, BDB 410, KB 413, Hiphil imperative, cf. 13:6; 14:31; 15:2,3; 16:7 (twice); 65:14

2. be silent (lit. "be still"), v. 2, BDB 198, KB 226, Qal imperative

3. be ashamed, v. 4, BDB 101, KB 116, Qal imperative, cf. 1:29; 19:9; 20:5; 24:23; 26:11; 29:22; 30:5; 37:27; 41:11; 42:17; 44:9,11; 45:16,17,24; 49:23; 50:7; 54:4; 65:13; 66:5; Micah 3:7; 7:16

4. pass over, v. 6, BDB 716, KB 778, Qal imperative, cf. 23:2

5. wail, v. 6, same as #1

6. overflow (lit. "pass over"), v. 10, same as #4

7. arise, v. 12, BDB 877, KB 1086, Qal imperative

8. pass over, v. 12, same as #4,6

9. wail, v. 14, same as #1,5

10. take your harp, v. 16, BDB 542, KB 534, Qal imperative

11. walk about the city, v. 16, BDB 685, KB 738, Qal imperative

12. pluck the strings (lit. "play skillfully"), v. 16, BDB 405, KB 408, Hiphil imperative, cf. I Sam. 16:17; Ps. 33:3; Ezek. 33:32

13. sing many songs, v 16, BDB 915, KB 1176, Hiphil imperative

 

D. As always in trying to interpret the poems of Isaiah the historical setting would be very helpful in understanding the details and allusions, but these poems could fit several different invasions. The book of Isaiah is a collection of messages from throughout his life combined at some future date. They are structured in non-chronological ways based on

1. related words

2. related geographical areas

3. word plays

4. themes

5. and more

Moderns do not know how, when, or by whom the OT books were finally compiled/edited.

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 23:1-7
¹The oracle concerning Tyre.
Wail, O ships of Tarshish,
For Tyre is destroyed, without house or harbor;
It is reported to them from the land of Cyprus.
²Be silent, you inhabitants of the coastland,
You merchants of Sidon;
Your messengers crossed the sea
³And were on many waters.
The grain of the Nile, the harvest of the River was her revenue;
And she was the market of nations.
⁴Be ashamed, O Sidon;
For the sea speaks, the stronghold of the sea, saying,
"I have neither travailed nor given birth,
I have neither brought up young men nor reared virgins."
⁵When the report reaches Egypt,
They will be in anguish at the report of Tyre.
⁶Pass over to Tarshish;
Wail, O inhabitants of the coastland.
⁷Is this your jubilant city,
Whose origin is from antiquity,
Whose feet used to carry her to colonize distant places?

23:1 "Wail, O ships of Tarshish" "Wail" (ילל, BDB 410, KB 413, Hiphil imperative) denotes loud shrieking. It is used often in Isaiah (cf. 13:6; 14:31; 15:2,3; 16:7 [twice]; 23:1,6,14; 52:5; 65:14 and a related term [יללה] in 15:8 [twice]). See SPECIAL TOPIC: GRIEVING RITES at 15:2-3.

Note this same phrase appears in v. 14. Often a repeated phrase marks a literary unit, but here that does not fit well.

The ships of Tarshish were large commercial grain carriers, usually from Egypt. They became an idiom (as did "Phoenicia" and "Canaanite") for merchants.

▣ "Tarshish" This place name (BDB 1077) could refer to

1. a city in southern Spain on the Atlantic side, which was a Phoenician colony (i.e., Tartessus, v. 7)

2. the island of Sardinia (cf. Gen. 10:4)

3. a city on the north African coast (Carthage was a colony of Phoenicia)

4. a metaphor for a far distant port

5. a type of large sea-going commercial ship

6. a rival maritime nation (cf. I Kgs. 10:22)

 

▣ "without house or harbor" The city of Tyre had two divisions.

1. most of the houses and shops were located on the mainland coast (cf. Josh. 19:29; II Sam. 24:7)

2. the palace, temple, and fortress were on an island (originally two small islands) just off the coast (cf. Ezek. 27:32)

This made it almost invulnerable until Alexander the Great in 332 b.c. destroyed the coastal part and used the debris to build a causeway to the island fortress (cf. Ezek. 26:3-5).

The ships from Tarshish had no where to offload their cargo, nor receive different cargo to take home.

There is a textual issue connected to "harbor." It is literally "come in" (NJB, "no way of getting in," BDB 97, KB 112, Qal infinitive construct), which may denote a harbor or haven.

It is parallel to v. 14, so NRSV translates the line as "for your fortress is destroyed."

▣ "Cyprus" The MT has "Kittim" (BDB 508), possibly taken from the name of a Roman city on the island of Cyprus called "Citium," which was originally a Phoenician colony (cf. v. 7).

Some identify the inhabitants with one of the sons of Javan, Elishah (cf. Gen. 10:4; Ezek. 27:7).

23:2 "Be silent" This Qal imperative is parallel to "wail" in v. 1 (BDB 198 I). There is speculation based on a Ugaritic root that it reflects a separate root (BDB 199 II) "lament" ("wail," TEV; "lament," REB).

▣ "Sidon" This was a coastal city (cf. Gen. 10:19) of Phoenicia about twenty-five miles north of Tyre. It was originally the main city (cf. Josh. 13:4,6). The name seems to have come from the eldest son of Canaan, son of Ham (cf. Gen. 10:15). Tyre and Sidon are often linked together in the NT in reference to the nation of Phoenicia (cf. Matt. 11:21,22; 15:21; Acts 12:20).

NASB, NRSV,
NJB"Your messengers crossed the sea"
NKJV"Whom those who cross the sea have filled"
TEV"You sent agents"
JB"whose goods traveled over the sea"

The NASB follows the Isaiah scroll from the DSS. The MT has "passed over the sea (BDB 569, KB 583, Piel perfect) they replenish you." The term "your messengers," in its inflected form, is very similar in Hebrew to the verb "fill."

1. verb, מלאוך ("fill,"BDB 569, NKJV)

2. noun, מלאכיך ("messenger," BDB 521, NASB)

 

23:3

NASB, JB"the grain of the Nile"
NKJV, NRSV,
REB"the grain of Shihor"
NJB"the grain of the Canal"
Peshitta"the harvest of the river"

The MT has "grain of Shihor, harvest of the Nile." Shihor (BDB 1009) means "the pond of Horus" (KB 1477). It referred to

1. an eastern branch of the Nile (BDB 1009)

2. a canal of black (BDB 1007 I) water

3. a lake in the eastern delta region

It is spelled differently in

1. Josh. 13:13; I Chr. 13:5, שׁיחור

2. Jer. 2:18, שׁחור

3. Isa. 23:3, שׁחר

but all refer to the same area in Egypt.

▣ "she was the market of nations" See Ezek. 27:3-23.

23:4 "Be ashamed" The verb (BDB 101, KB 116, Qal imperative) is used of God's judgment on idols (cf. Jer. 50:2). Here it denotes the shame of a defeated nation (cf. 1:29; 19:9; 37:27; 41:11). These nations can experience forgiveness and restoration if they will turn to YHWH (cf. 49:23); this is also true of His own people (cf. 29:23; 45:17; 54:4).

▣ Sidon is personified. The NRSV footnote says "Ruined Sidon is barren like the sea without sailors (i.e., young men)."

23:7 This describes Tyre (cf. v. 5)

1. jubilant city (i.e., prideful and self-satisfied, cf. 22:2; 24:8; 32:13)

2. very old city (i.e., pride in their antiquity)

3. colonizing nation (pride in their international influence)

 

NASB (UPDATED)TEXT: 23:8-11
⁸Who has planned this against Tyre, the bestower of crowns,
Whose merchants were princes, whose traders were the honored of the earth?
⁹The Lord of hosts has planned it, to defile the pride of all beauty,
To despise all the honored of the earth.
¹⁰Overflow your land like the Nile, O daughter of Tarshish,
There is no more restraint.
¹¹He has stretched His hand out over the sea,
He has made the kingdoms tremble;
The Lord has given a command concerning Canaan to demolish its strongholds.

23:8-12 This strophe is united by the use of the verb "planned" (lit. "advised" or "purposed," BDB 419, KB 421, Qal perfect, cf. vv. 8,9; 14:24, 26, 27; 19:12,17). There is an intentionality behind history-YHWH! The kingdoms of this world make their plans (v. 8), but the God of creation also makes His (v. 9).

23:8

NASB, NRSV"the bestower of crowns"
NKJV, Peshitta"the crowning city"
TEV"the imperial city"
NJB"who used to hand out crowns"
REB"the city with crowns in its gifts"

The verb (BDB 742, KB 815, Hiphil participle) means "to crown." It could refer to

1. crown bestower (NASB, NRSV, NJB, REB)

2. crown wearer (TEV, NKJV, Peshitta)

 

23:10 The rival maritime empire of Tarshish is invited to expand and overflow because of the destruction of Phoenicia.

An alternate understanding of the phrase is in the Septuagint, "Till your land; for no more ships come out of Carthage." This is followed by the REB, "Take to the tillage of your fields, you people of Tarshish; for your market is lost." Your trading days are over, just settle down and farm your own land.

23:11 "He has stretched His hand out over the sea" See note at 14:26.

▣ "He has made the nations tremble" The verb (BDB 919, KB 1182, Hiphil perfect) is used of YHWH "shaking" several things.

1. mountains, 5:25

2. heavens, 13:13

3. Sheol, 14:9

4. sea, 23:11

5. YHWH Himself, 28:21

6. those who feel secure, 32:10,11

7. nations, 64:2

and once of Judah as she opposes YHWH in 37:29.

▣ "Canaan" This could refer to Tyre as the only good fortress/harbor on the Canaanite coast or Canaan as a way of referring to the merchant kingdom of Phoenicia.

NASB (UPDATED)TEXT: 23:12
¹²He has said, "You shall exult no more, O crushed virgin daughter of Sidon.
Arise, pass over to Cyprus; even there you will find no rest."

23:12 In this chapter Phoenicia (NIV) is called by the name of its old capital, "Sidon," and its new current capital, "Tyre."

▣ "Arise, pass over to Cyprus; even there you will find no rest" Some see this as referring specifically to the king of Sidon, "Lulli," fleeing from the Assyrian army to Cyprus in 701 b.c., where he was killed (JB footnote, p. 1177). This is surely possible, but not certain. Hebrew poetry is ambiguous.

NASB (UPDATED)TEXT: 23:13-18
¹³Behold, the land of the Chaldeans-this is the people which was not; Assyria appointed it for desert creatures-they erected their siege towers, they stripped its palaces, they made it a ruin.
¹⁴Wail, O ships of Tarshish,
For your stronghold is destroyed.
¹⁵Now in that day Tyre will be forgotten for seventy years like the days of one king. At the end of seventy years it will happen to Tyre as in the song of the harlot:
¹⁶Take your harp, walk about the city,
O forgotten harlot;
Pluck the strings skillfully, sing many songs,
That you may be remembered.
¹⁷It will come about at the end of seventy years that the Lord will visit Tyre. Then she will go back to her harlot's wages and will play the harlot with all the kingdoms on the face of the earth. ¹⁸Her gain and her harlot's wages will be set apart to the Lord; it will not be stored up or hoarded, but her gain will become sufficient food and choice attire for those who dwell in the presence of the Lord.

23:13 "the land of the Chaldeans" This seems to refer to the destruction of Babylon (not Neo-Babylon) by Assyria (cf. chapters 13-14). There are two "Babylons" mentioned in the Prophets.

1. small semi-autonomous region close to the mouth of the Tigris and Euphrates rivers that rebelled against Assyria and was invaded and their capital "Babylon" destroyed by Sargon II (722-705 b.c.), who took the Babylonian throne name "King of Babylon." Then it would refer to the Babylonian kings

a. Merodach-baladan, reigned 721-710 and again 703-702 b.c. (He sent messengers to Hezekiah in 712 b.c., cf. II Kgs. 20:12-21; Isaiah 39)

b. Shamash-shum-ukim, son of Esarhaddon, 681-669 b.c. and rival brother to Ashurbanipal [669-633 b.c.] who was made king of Assyria

2. a new (i.e., "new") Babylon appeared on the scene in 626 b.c. with the rise of Nabopolassor (626-605 b.c.), the father of Nebuchadnezzar II (605-562 b.c.). Nabopolassor was instrumental in the fall of Asshur (one Assyrian capital) in 614 b.c. and Nineveh (the main Assyrian capital) in 612 b.c. (see of "Brief Historical Survey of the Powers of Mesopotamia" in Appendix Three).

 

▣ "it" Does this refer to the Chaldean capital Babylon or Sidon/Tyre? In context it refers to Babylon destroyed by Sargon II in 710 or Sennacherib in 689 b.c. Tyre would look like Babylon. Assyria, Neo-Babylon, and Alexander the Great are coming!!!

▣ "for desert creatures" This term (BDB 850 II) denotes wild desert animals of some kind. It has the added connotation of being inhabited by the demonic (cf. NIDOTTE, vol. 3, p. 79, and NEB, REB translations).

23:15 "for seventy years" The time designation appears here and in v. 17. It seems to allude to a complete time (from 7 x 10, see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE at 11:12). Notice some of its usages in Scripture.

1. revenge, Gen. 4:24

2. age of Terah when Abram was born, Gen. 11:26

3. seventy in Jacob's family moved to Egypt, Exod. 1:5

4. seventy elders during the Wilderness Wandering Period, Exod. 24:1,9; Num. 11:16,24,25 (also Ezek. 8:11)

5. number of Abimelech's brothers who were killed, Jdgs. 9:56

6. expected life span, Ps. 90:10 (double is a special blessing from God, Job 42:16)

7. the plague of YHWH killed 70,000, II Sam. 24:15; I Chr. 21:14

8. Ahab's seventy sons, II Kgs. 10:1,6,7

9.  seventy year judgment

a. Judah in Babylon, Jer. 25:11; Dan. 9:2; Zech. 7:5

b. Tyre, Isa. 23:15

10. Jesus sent out seventy, Luke 10:1,17

11. forgiveness 70 times 7, Matt. 18:22

 

▣ "like the days of one king" This phrase designates the expected reign of a monarch. Seventy years was the time span for a normal life, but here it refers to a very long reign, which probably shows the symbolic nature of the round number.

23:17-18 The riches of Phoenicia will flow to God's restored people (note also 18:7 and 45:14, which denote similar actions). Phoenicia will not respond to the witness of Israel, but will remain pagan (i.e., Ba'al worship).

 

Copyright © 2012 Bible Lessons International