PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Song of Trust in God's Protection	A Song of Salvation	Song of Victory	God Will Give His People Victory	A Hymn of Thanksgiving
26:1-6 (1-6)	26:1-11 (1b-6)	26:1-6 (1-6)	26:1-19 (1-6)	26:1-6 (1-6)
		Apocalyptic Psalm		A Psalm
26:7-10 (7-10)	(7-9)	26:7-15 (7-15)	(7-18)	26:7-19 (7-11)
	(10-11)
26:11-19 (11-19)
	26:12-19 (12-15)			(12-15)
	(16-18)	26:16-19 (16-19)		(16-19)
	(19)		(19)
	Take Refuge From the Coming Judgment	Fourth Eschatological Section (26:20-27:1)	Judgment and Restoration	The Lord's Judgment
26:20-21 (20-21)	26:20-27:1 (20-21)	26:20-21 (20-21)	26:20-21	26:20-27:1 (20-21)

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. It must be remembered that Isaiah 26 and 27 form part of a literary unit which began in chapter 24.

 

B. Chapters 24-27 are a literary unit positioned at the conclusion of a series of judgment oracles against the surrounding nations found in Isaiah 13-23. Judgment is not the last word! The God of grace and mercy has an eternal, inclusive, redemptive plan!

 

C. This entire section is a play on two cities.

1. the cities formed by the fallen human children of Cain, who try to meet their needs completely in their own resources (i.e., Genesis 10-11).

2. the city of Zion, where God dwells (i.e., above the wings of the two Cherubim located over the Ark of the covenant in the holiest inner shrine of the temple in Jerusalem) and where His people (Jew and Gentile) come to Him and worship Him (cf. 2:2-4; 19:18-25; Heb. 11:10; 12:22; 13:14; Rev. 21:1-2).

 

D. Cities represent people groups/nations.

 

Human Cities	God’s City
1:7,8, burned Judean cities	1:26, the city of righteousness, a faithful city
1:21, the faithful city has become a harlot 6:11, Judean cities devastated 14:17,21, all cities devastated 14:31 cities of Philistia 17:1-3,9, cities of Syria ruined
19:2, cities of Egypt destroy each other	19:18-22, Egyptian cities worship God 19:23-25, all Egypt and Assyria included in God’s people
22:2,9, the exultant city, Jerusalem falls 23, Tyre destroyed 24:1-25:5, universal destruction of cities
25:10-12, Moab and her palace, fortified	25:6-9, banquet on God’s mountain (i.e., cities trampled  Jerusalem)
26:5, the unassailable city, probably Moab	26:1, a strong city, Jerusalem, restored
27:10, fortified cities fall 29:1, "Ariel” (Jerusalem) 33:2,19, the jubilant city (Jerusalem)
	45:13, My city (cf. 44:23)
48:2, the holy city, but in name only
	52:1-6, the holy city 60:14, the city of the Lord 62:12, a city not forsaken
	66:6, a voice of uproar from the city, a voice from the temple

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 26:1-6
¹In that day this song will be sung in the land of Judah:
"We have a strong city;
He sets up walls and ramparts for security.
²Open the gates, that the righteous nation may enter,
The one that remains faithful.
³The steadfast of mind You will keep in perfect peace,
Because he trusts in You.
⁴Trust in the Lord forever,
For in God the Lord, we have an everlasting Rock.
⁵For He has brought low those who dwell on high, the unassailable city;
He lays it low, He lays it low to the ground, He casts it to the dust.
⁶The foot will trample it,
The feet of the afflicted, the steps of the helpless."

26:1 "In that day" This refers to God visiting His creation. It can be for blessing or for judgment. See full note at 2:11.

▣ "song" There are several songs in this literary unit (i.e., chapters 24-27).

1. judgment, 23:15-18

2. judgment, 24:7-11

3. worship, 24:14-16

4. thanksgiving and praise, 25:1,3,6,9

5. rejoicing, 26:1,19

6. rejoicing, 27:2

The type of music/praise reflects the coming of YHWH in judgment or blessing (cf. Deuteronomy 27-28).

▣ "We have a strong city" The city referred to in vv. 1-6, with the possible exception of v. 5, is God's city, restored Jerusalem, which is symbolic of God's restoration of all His earth. See D in Background above.

▣ "He sets up walls and ramparts for security" These ramparts were earthen works which did not allow siege machines to reach the walls of the city. The pronoun refers to YHWH.

The term "security" is literally "salvation" (BDB 446), see Special Topic at 33:2.

26:2 "Open the gates, that the righteous nation may enter" This refers to access to the holy city and the temple (cf. 60:11,18; 62:10).

The word "nation" (BDB 156) is usually used in a derogatory way referring to Gentiles, but here it has a positive connotation referring to the faithful of Judah. Remember, context, context, context!

▣ "The one that remains faithful" Verses 2-4 seem to be a play on the Hebrew word "faithful" or "trustworthy." See Special Topic at 22:23. The verse emphasizes the continuance of faith by

1. the Qal active participle of "keeps" (BDB 1036, KB 1581)

2. the plural of "faith" (BDB 53)

Again, it is uncertain if this is an individual being referred to or a national entity (cf. NRSV, JB, REB). It is somewhat similar to the problem in 24:13 (cf. Isa. 30:15). This idea of remaining faithful can be related to the concept of waiting on the Lord (cf. 25:9; 26:8). In the midst of judgment God's true people still trust Him.

26:3 "The steadfast of mind You will keep in perfect peace" Notice the covenantal aspect.

1. The believer's mind is stayed on YHWH (BDB 701, KB 759, Qal passive participle, but used in an active sense, cf. I Chr. 29:18).

2. YHWH keeps him/her (BDB 665 I, KB 718, Qal imperfect, the covenant relationship has two participants, see Special Topic at 1:19).

3. "Perfect peace" is a doubling of shalom (BDB 1022, cf. DSS). This doubling of words is very common in this section of Isaiah.

 

▣ "he trusts in You" The word "trust" (BDB 105, KB 120, Qal passive participle) means "trust" in YHWH (cf. 12:2; 26:4; 36:15; 37:10; 50:10). Notice that the next verse has the same word as an imperative. This is such an important theological concept of the need for a personal relationship with God, not just obedience. Both are crucial!

26:4 "Trust in the Lord forever" For the verb (BDB 105, KB 120, Qal imperative), see Special Topic at 22:23.

The name for Deity in the first line of v. 4 is YHWH; in the second line a contractionYah and YHWH, see Special Topic at 1:1.

The term "forever" (BDB 723 I), first the plural form and then the singular form (construct, cf 65:18; Ps. 83:18; 92:8). This construction, along with "everlasting" (BDB 761), used of YHWH, implies a personal relationship beyond this life (cf. vv. 14,19; Ps. 23:6).

▣ "we have an everlasting rock" The word "rock" is a metaphor for God's unchanging character (cf. Psa. 18:1, 2; Isa. 17:10; 30:29; 44:8).

26:5 "the unassailable city" This may refer to the pride of Moab (cf. 25:10-12), particularly v. 12. Human pride and arrogance always result in Divine judgment.

26:6 Here YHWH acts on behalf of His people. The concept of "trampling" links this with 25:10, which is God's judgment on Moab that seems, in this context, to be a symbol of all human, sinful, rebellious society (similar to the use of Babylon in Revelation).

Notice the different words that relate to the foot.

1. verb, "tramples" (BDB 942, KB 1245, Qal imperfect)

2. noun, "foot" (BDB 919, singular)

3. noun, "foot" (BDB 919, plural)

4. noun, "steps" (BDB 821)

This chapter has several doubled words, which is characteristic of the larger context.

1. peace, v. 3

2. YHWH, v. 4

3. foot, v. 6

Remember all the doubled verbals in chapters 24-27.

1. "writhes," BDB 615, KB 663, Qal perfect, 24:4

2. "ceases," BDB 991, KB 1407, Qal perfect, 24:8

3. "drink," BDB 1059, KB 1667, Qal imperfect and participle, 24:9

4. "treacherously," BDB 93, KB 108, Qal participle and perfect (twice), 24:16

5. "be trodden," BDB 190, KB 218, Niphal perfect and infinitive, 25:10

6. "spread out," BDB 831, KB 975, Piel perfect and imperfect, 25:11

7. "swim," BDB 965, KB 1314, Qal participle and infinitive construct, 25:11

8. "trust," BDB 105, KB 120, Qal passive participle and Qal imperative, 25:3,4

9. "brought low," BDB 1050, KB 1631, Niphal imperfect (twice), 26:5

10. "see," BDB 302, KB 301, Qal imperfect (twice), 26:11

11. "increase," BDB 414, KB 418, Qal perfect (twice), 26:15

12. "let him make," BDB 793, KB 889, Qal imperfect used in a jussive sense (twice), 27:5

13. "strike," BDB 645, KB 697, Hiphil participle and perfect, 27:7

 

▣ "The feet of the afflicted, the steps of the helpless" It is YHWH who tramples, but He often uses delegates (i.e., Assyria, Babylon). Here the weak and poor who have been abused will be His delegates (cf. 3:14-15).

NASB (UPDATED)TEXT: 26:7-10
⁷The way of the righteous is smooth;
O Upright One, make the path of the righteous level.
⁸Indeed, while following the way of Your judgments, O Lord,
We have waited for You eagerly;
Your name, even Your memory, is the desire of our souls.
⁹At night my soul longs for You,
Indeed, my spirit within me seeks You diligently;
For when the earth experiences Your judgments
The inhabitants of the world learn righteousness.
¹⁰Though the wicked is shown favor,
He does not learn righteousness;
He deals unjustly in the land of uprightness,
And does not perceive the majesty of the Lord.

26:7 "The way. . .smooth. . .level" This is a play on the concept of preparing a road for a royal visit. It came to be used metaphorically for the spiritual preparation for the visitation of God. This is the concept that John the Baptist used to describe his own ministry (cf. 40:3,4; 42:16; 45:13; Matt. 3:3; Mark 1:3; Luke 3:4-6; John 1:25).

A level, smooth path would bring to mind a straight path which would denote lifestyle godliness and covenant obedience. A faithful believer is characterized by

1. a heart for God (personal relationship, cf. v. 9)

2. a life for God (obedience, cf. v. 8)

These must go together! They cannot be separate (cf. Luke 6:46).

NASB, NJB"O Upright One"
NKJV"O Most Upright"
NRSV, JPSOA"O Just One"

This is the only place in the Bible that this title is used for God. Some see it as being related to the concept of the "Righteous One" (cf. 24:16), while other translations make this a title for God, while others say it relates to His righteous followers' (LXX, Peshitta, JB, REB) smooth travel as they return to Him in a restored Jerusalem (cf. 42:16).

26:8 "the way" Notice how this word (lit. path, BDB 73) relates to "the way" of v. 7.

1. v. 7, literal path

2. v. 8, lifestyle

 

▣ "We have waited for You eagerly" The verb (BDB 875, KB 1082, Piel perfect) is translated by the NASB by adding the English adverb "eagerly." Other English translations do not have it. This reflects a patient trusting/waiting in God in the midst of difficult circumstances (cf. 8:17; 25:9; 33:2).

SPECIAL TOPIC: Terms for God's Revelation (Using Deuteronomy and Psalms)

▣ "Your name, even Your memory, is the desire of our souls" This is the personal longing of a worshiper for his God (cf. v. 9; 25:9). "Your name" represented God's character (i.e., Exod. 3:15; Ps. 135:13). "Your memory" represented His great acts of redemption proclaimed in praise.

26:9 The first two lines of v. 9 sound like the Psalms. The worshiper deeply desires YHWH, not facts about Him, but He, Himself.

1. longs, BDB 16, KB 20, Piel perfect

2. seeks, BDB 1007, KB 1465, Piel imperfect, Ps. 63:1; 78:34; Hos. 5:15

This is such powerful, personal language. It reminds me of Ps. 42:1-2. We were made to know Him. We cannot find peace apart from Him! Our spirits, made in His image and likeness, long for Him!

▣ The second two lines and v. 10 speak of the wicked who misunderstand God's patience and take advantage of His kindness (cf. Rom. 2:4-5). God's law (i.e., judgment) was meant to help the nations know Him (cf. v. 11), but Israel's disobedience clouded the revelation. Even Israelites themselves took advantage of their family traditions (i.e., the promises to Abraham).

The faithful inhabitants of the world learn righteousness (v. 9d), but the wicked do not (v. 10b).

▣ "judgments" See Special Topic: Judge, Judgment, Justice in Isaiah at 3:1.

26:10 "though the wicked is shown favor" This verse describes YHWH's revelatory intent (i.e., reach the wicked so as to convert them) and actions.

1. He shows them favor (i.e., gracious), BDB 335, KB 334, Hophal imperfect

2. they are allowed to live "in the land of uprightness"

3. He clearly signals (i.e., lifts His hand) them, v. 11

What is the wicked's response to YHWH's revelation of Himself?

1. does not learn righteousness, v. 10

2. does not deal justly, v. 10

3. does not perceive the majesty of the Lord, v. 10

4. does not see His zeal for His people, v. 11

 

NASB (UPDATED)TEXT: 26:11-19
¹¹O Lord, Your hand is lifted up yet they do not see it.
They see Your zeal for the people and are put to shame;
Indeed, fire will devour Your enemies.
¹²Lord, You will establish peace for us,
Since You have also performed for us all our works.
¹³O Lord our God, other masters besides You have ruled us;
But through You alone we confess Your name.
¹⁴The dead will not live, the departed spirits will not rise;
Therefore You have punished and destroyed them,
And You have wiped out all remembrance of them.
¹⁵You have increased the nation, O Lord,
You have increased the nation, You are glorified;
You have extended all the borders of the land.
¹⁶O Lord, they sought You in distress;
They could only whisper a prayer,
Your chastening was upon them.
¹⁷As the pregnant woman approaches the time to give birth,
She writhes and cries out in her labor pains,
Thus were we before You, O Lord.
¹⁸We were pregnant, we writhed in labor,
We gave birth, as it seems, only to wind.
We could not accomplish deliverance for the earth,
Nor were inhabitants of the world born.
¹⁹Your dead will live;
Their corpses will rise.
You who lie in the dust, awake and shout for joy,
For your dew is as the dew of the dawn,
And the earth will give birth to the departed spirits.

26:11 "Your hand is lifted up" This is an idiom for YHWH's actions, both past and present. They are clear, but the enemies of His people do not see and understand Him (cf. v. 10; 5:12,25: 8:11; 9:12; 10:4,10; 11:15; 13:2; 14:26-27; 23:11; 25:10; 28:2, etc.).

▣ "fire will devour Your enemies" This could be an imperfect used in a jussive sense (i.e., "let fire devour Your enemies").

26:12 This is a strong affirmation of the sovereignty of YHWH. He acts on Israel's behalf (cf. Ezek. 36:22-38) for His greater redemptive purposes!

26:13 "other masters" It is possible that this refers to the false gods of 2:8; 27:9, but it could be an allusion to the national enemies (Syria, Assyria, Babylon) who Israel faced.

▣ "other masters than You have ruled us" This verb (BDB 127, KB 142, Qal perfect) can mean

1. possess as a wife or concubine, Gen. 20:3; Exod. 21:3,22; Deut. 22:22; 24:1

2. rule over, 26:13; I Chr. 4:22

This verse may refer to idolatry, particularly fertility worship. YHWH is their only true "master," "husband" (cf. Hos. 2:14-20).

NASB"we confess Your name"
NKJV"we make mention of Your name"
NRSV"we acknowledge your name"
NJB, REB"we invoke your name"
LXX"we name your name"

The verb (BDB 269II, KB 269, Hiphil imperfect) means "remember." KB says it means "to profess in praise" (i.e., hymns). This, therefore, denotes a worship setting where the character and acts of Israel's God are extolled (positively, i.e., Ps. 71:14-16; and negatively, do not mention other gods in praise, Exod. 23:13).

Notice that it is YHWH (i.e., "through You") that His people are able to worship.

1. national deliverance (cf. v. 15, the temple)

2. personal deliverance (cf. v. 16, desire to go there)

 

26:14 "The dead will not live, the departed spirits will not rise" This seems to be linked to v. 13, "the other masters," which refers to foreign kings who will not trouble Israel again. This verse is not meant to teach theology about the afterlife, specifically the annihilation of the wicked. There are too many other passages in the Bible which teach a general resurrection (cf. Dan. 12:2; Matt. 25:46; John 5:28-29; Acts 24:15). This verse is saying that those kings, now judged and dead, will never again come back to life personally or symbolically, in another time, to hurt the people of God.

NASB"departed spirits"
NRSV, JPSOA"shades"
TEV, JB"ghosts"
NJB"shadows"

The Hebrew term (BDB 952 I) seems to be linked to the sunken ones, the powerless dead (cf. Job 26:5; Pro. 2:18; Isa. 14:9; in 26:19); the word is used for the righteous who are to be raised).

The same root (BDB 952 II) was one of the terms used for the giants. See Special Topic at 14:9. It is possible the Rephaim became a standardized metaphor for great warriors and symbolically for kings of powerful nations.

26:15 This was the covenant purpose of God towards Abraham's descendants. This is the same imagery often extended into the eschaton, whereby all nations come and worship YHWH in Jerusalem.

26:16 "They could only whisper a prayer" God's faithful were suffering under God's judgment on His people collectively. They sought God in low and guarded prayers amidst God's heavy hand.

There may be a theological word play.

1. whisper a prayer (BDB 538 #3)

2. whisper as part of Israel's idolatry (BDB 538 #1,2, cf. 3:3,20)

Remember, context, context, context determines meaning!

26:17 "As the pregnant woman" Often in the Bible, birth is used as a metaphor for the sudden coming of the pain of God's judgment. Some interpret vv. 17-18 as the Messianic birth (i.e., metaphor of the birth pains of the New Age, cf. Mark 13:8), but in context it seems to refer to judgment.

26:18 "We gave birth, as it were, only to wind.

We could not accomplish deliverance for the earth,

Nor were inhabitants of the world born" This verse is a reference to the missionary mandate of Israel to be a royal priesthood (cf. Exod. 19:4-6). She was meant to be a light to the nations (cf. Isa. 42:6; 49:6; 51:4). However, because she never kept the law of God, the peoples of the earth only saw YHWH in judgment. This was not God's intent (cf. v. 15); therefore, God's purpose (cf. 25:1) for Israel and the world was thwarted.

The term "wind" (BDB 924) has several connotations in Isaiah.

1. breath, 11:4; 25:4; 27:8; 30:28,33; 33:11; 59:19

2. wind, 7:2; 11:15; 17:13; 26:18; 32:2; 41:16,29; 57:13; 64:6

3. spirit

a. God's Spirit, 11:2 (4 times); 30:1; 32:15; 34:16; 40:13; 42:1; 44:3; 48:16; 59:21; 61:1; 63:10, 11,14

b. human spirit, 4:4; 19:3,14; 26:9; 28:6; 29:10,24; 31:3; 37:7; 38:16: 42:5; 54:6; 57:15 (twice), 16; 61:3; 65:14; 66:2

However in Wisdom Literature the term denotes meaninglessness or emptiness (i.e., Eccl. 1:14,17; 2:11,17,26; 4:4,6,16; 5:16; 6:9). I think Isaiah's usage in 26:18 and 41:29 best fits this second connotation. Abraham's seed could not bring the nations to YHWH because of

1. their personal, individual fallenness

2. the nations' fallenness

but YHWH can (cf. v. 12)!

The term "born" (BDB 656, KB 709, Qal imperfect) in v. 18d literally means "to drop" or "to fall," but is used metaphorically of giving birth. The Arabic root means to give birth; it is primarily used of animals (cf. NIV).

26:19 "Your dead will live;

Their corpses will rise" Verse 19 is contrasted with v. 14. That is why v. 14 cannot be the source of theology. Verse 19 has much theological affinity to 25:8. The question we looked at in 26:3 deals with whether this refers to a national entity or to an individual. The term "their" in v. 19b is literally "my" in Hebrew. Here again is this play on the individual versus the national. This resurrection of national Israel has much in common with Ezekiel 37.

There are two imperatives in the verse which describe what the dead ("you who lie in the dust") should do.

1. awake, BDB 884, KB 1098, Hiphil imperative

2. shout, BDB 943, KB 1247, Piel imperative

Resurrection is a concept that was apparently common in the ANE.

1. Job (Edom in 2000 b.c. period), 14:13-15; 19:25-27

2. Egypt mummification (starting 3000+ b.c., perfected in the Twenty First Dynasty)

3. but not in Mesopotamia

If humans were created for fellowship with God but sin caused death, then a reversal for the faithful seems logical. The rabbis (i.e., Pharisees) believed in a resurrection (cf. Acts 23:6; Heb. 6:1-2). Jesus believed in a resurrection (cf. Matt. 22:23-33; Luke 14:14; John 11:24-25). The concept of heaven is a fellowship issue. Gehenna is the permanent isolation of those who refuse faith and fellowship! The imagery of the Bible for the future is a restored Eden (cf. Revelation 21-22).

NASB"the dew of the dawn"
NKJV"the dew of herbs"
NRSV, NJB"a radiant dew"
TEV"as the sparkling dew"
REB"a dew of sparkling light"
Peshitta"a dew of light"
JPSOA"the dew or fresh growth"

This is literally "for a dew of light." The word "light" (BDB 21) has two connotations.

1. light of life vs. darkness of death (plural, BDB 21 I, possibly Esther 8:16)

2. herb (BDB 21 II, Gen. 1:11,12)

There are only two rainy seasons in Palestine. Between these times crops were sustained and grew by means of dew. Therefore, both "dew" and "light" are symbols of life and growth!

NASB (UPDATED)TEXT: 26:20-21
²⁰Come, my people, enter into your rooms
And close your doors behind you;
Hide for a little while
Until indignation runs its course.
²¹For behold, the Lord is about to come out from His place
To punish the inhabitants of the earth for their iniquity;
And the earth will reveal her bloodshed
And will no longer cover her slain.

26:20 God's people have sinned. There are consequences. Judgment is coming upon them, but it will pass.

There are four imperatives in this verse that address the faithful and how they should act during the period of divine judgment.

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

2. enter, BDB 97, KB 112, Qal imperative

3. close, BDB 688, KB 742, Qal imperative

4. hide, BDB 285, KB 285, Qal imperative

They are all masculine singular, but refer collectively to the faithful.

This is an allusion to the Passover experience of Exodus 12.

1. close door

2. verb, "pass over" (BDB 716) is not the same verb used in Exodus 12 (BDB 820), but the same idea

The faithful are saved from God's judgment.

26:21 "the Lord is about to come out from His place" This phrase is used only here and Micah 1:3. It seems to refer to

1. heaven (i.e., God's throne)

2. the temple (i.e., God's footstool)

 

▣ "the earth" Chapters 24-27 speak of a worldwide judgment!

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
		Oracles Concerning Judah and Ephraim (28:1-35:10)
Ephraim's Captivity	Woe to Ephraim and Jerusalem	Against Religious Leaders	A Warning to the Northern Kingdom	Against Samaria
28:1-8 (1-8)	28:1-4 (1-4)	28:1-13 (1-4)	28:1-4	28:1-4 (1-4)
	28:5-8 (5-6)	(5-8)	Isaiah and the Drunken Prophets of Judah	Against False Prophets
	(7-8)		28:5-6 28:7-8	28:5-6 (5-6) 28:7-13 (7-13)
28:9-13 (9-13)	28:9-10 (9-10)	(9-10)	28:9-10
	28:11-13 (11-13)	(11-13)	28:11-13
Judah Is Warned		Against Civil Leaders	A Cornerstone for Zion	Against Evil Counselors
28:14-22 (14-15)	28:14-15 (14-15)	28:14-22 (14-22)	28:14-17a	28:14-17a (14-17a)
	A Cornerstone in Zion
(16-22)	28:16-22 (16b-19)
			28:17b-21	28:17b-22 (17b-22)
	(20-22)
			28:22
	Listen to the Teaching of God	Parable of the Farmers	God's Wisdom	A Parable
28:23-29 (23-29)	28:23-29 (23-26)	28:23-29 (23-26)	28:23-29	28:23-29 (23-29)
	(27-29)	(27-29)

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. Isaiah 28:1-33:24 forms a unit (six "woe" pronouncements) that deals with Judah's alliance with Egypt against Assyria in the reign of King Hezekiah of Judah (for the dates of his reign see chart of "The Kings of the Divided Monarchy" in Appendix Four, #3.) I use the dates of these three scholars: John Bright, 715-687; E. J. Young, 727-699; R. K. Harrison, 716/15-687/86). The historical background is apparently the time surrounding (i.e., 705-701 b.c.) the invasion of the Assyrian monarch Sennacherib in 701 b.c.

 

B. Isaiah 28:1-6 deals with the fall of Israel to Assyria. Israel's capital, Samaria, fell in 722 b.c. to Sargon II after a three-year siege.

 

C. Sargon II died in 705 b.c. (see chart of "A Brief Historical Survey of the Powers of Mesopotamia" in Appendix Three). Many of the vassal nations took this opportunity to rebel against Assyria. Sennacherib, the next Assyrian monarch, invaded Judah in 701 b.c. We know from Assyrian documents that he captured forty-six walled villages in Judah and put down the revolt.

 

D. Brief Outline of this Chapter

1. woe to drunkards of Ephraim, vv. 1-6

2. woe to drunk priests and prophets of Judah, vv. 7-13

3. woe to the civic leadership of Judah, vv. 14-22

4. a parable from agriculture, vv. 23-29

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 28:1-8
¹Woe to the proud crown of the drunkards of Ephraim,
And to the fading flower of its glorious beauty,
Which is at the head of the fertile valley
Of those who are overcome with wine!
²Behold, the Lord has a strong and mighty agent;
As a storm of hail, a tempest of destruction,
Like a storm of mighty overflowing waters,
He has cast it down to the earth with His hand.
³The proud crown of the drunkards of Ephraim is trodden under foot.
⁴And the fading flower of its glorious beauty,
Which is at the head of the fertile valley,
Will be like the first-ripe fig prior to summer,
Which one sees,
And as soon as it is in his hand,
He swallows it.
⁵In that day the Lord of hosts will become a beautiful crown
And a glorious diadem to the remnant of His people;
⁶A spirit of justice for him who sits in judgment,
A strength to those who repel the onslaught at the gate.
⁷And these also reel with wine and stagger from strong drink:
The priest and the prophet reel with strong drink,
They are confused by wine, they stagger from strong drink;
They reel while having visions, They totter when rendering judgment.
⁸For all the tables are full of filthy vomit, without a single clean place.

28:1 "Woe" This term (BDB 222) characterizes this entire section (six "woes," cf. 28:1; 29:1,15; 30:1; 31:1; 33:1, similar to the six woes of 5:8-22). The term "woe" reflects the poetic meter of a funeral dirge.

▣ "the drunkards of Ephraim" Verses 1-4 are the prophet's words of judgment to the religious and political leadership of the Northern Ten Tribes. There is a series of references to their abuse of alcohol (cf. vv. 1 (twice), 3,7; Hos. 7:5). Alcohol abuse is often used as a metaphor of poor judgments which result in divine judgment. See Special Topic at 1:22.

Since the division of the united monarchy (under David and Solomon) in the time of Rehoboam (i.e., 922 b.c.), the northern group was known by their names.

1. Israel (collective title)

2. Ephraim (the largest tribe)

3. Samaria (the capital city)

 

NASB"which is at the head of the fertile valley"
NKJV"which is at the head of the verdant valleys"
NRSV, JPSOA"which is on the head of those bloated with rich food"
NJB"sited at the head of the lush valley"
Peshitta"at the entrance of the fertile valley"
REB"on the heads of those who drip with perfumes"

This ambiguous phrase might refer to

1. Samaria located on a high hill

2. the heads of the drunkards

The REB follows the DSS manuscript of Isaiah.

28:2 "the Lord has a strong and mighty agent" This refers to the Assyrian empire sent by YHWH (cf. Isa. 8:7; 10:5-6) to punish Israel. The destruction of the Northern Ten Tribes was consummated in the fall of the capital city Samaria after a three year siege by Sargon II in 722 b.c.(cf. II Kgs. 17:6; 18:9-12). All her people were exiled to Media. The vast majority never returned.

Notice how the Lord's agent is characterized.

1. strong

2. mighty

3. a storm of hail (cf. 30:30)

4. a tempest of destruction

5. a storm of mighty overflowing waters (cf. 8:7-8)

6. "He has cast it down to earth with His hand" (i.e., YHWH sent it)

 

28:4 This is an agricultural metaphor related to the greatly prized first ripe figs (cf. Hos. 9:10; Mic. 7:1). These fruits were eaten quickly and gone. So too, the fertile land of the Northern Ten Tribes is captured and occupied by foreigners.

28:5 "In that day" See note at 2:11. The day of YHWH's visitation.

▣ "a beautiful crown" This is obviously in contrast to "the proud crown of the drunkards of Ephraim" in v. 1. In 28:1 it refers to Samaria, here possibly a restored Jerusalem where the Messiah reigns (cf. vv. 16-17).

▣ "diadem" This is a rare noun (BDB 862) which is parallel to "crown" (BDB 742), used of the royal line in Samaria (cf. v. 1) and of Judah (62:3).

God's appointed leaders, even of the Davidic family, failed. He Himself will be their king, as it should be (cf. I Sam. 8:7; 10:19).

▣ "the remnant of His people" See Special Topic at 1:9. This verse is still in the strophe referring to Israel. This may refer to those (few) of the northern tribes who will one day return to Jerusalem.

28:6 This verse describes God's new appointed Davidic leader (cf. 9:1-7; 11:1-5,10).

1. a spirit of justice (esp. 11:2)

2. a rallying of the defenders of the city (i.e., Jerusalem)

 

28:7 I agree with JPSOA, TEV, and NJB that a paragraph break should occur between v. 6 and v. 7. Verses 7 and 8 describe the current drunken leadership of Judah (cf. v. 14; Jer. 13:12-14, seven of the verbs are Qal perfects, which denotes a settled state), similar to vv. 1-4, which describe the drunken leadership of Israel.

NASB, NRSV,
NJB"confused by wine"
NKJV, ASV,
LXX"swallowed up by wine"
TEV"in confusion"
JB"muddled with wine"
REB"befuddled with wine"

The verb in BDB 118 (Niphal perfect) means "swallow down" or "swallow up" (cf. 25:8; Gen. 41:7,24; Exod. 7:12; 15:12; Num. 16:30,32,34; 26:10; Deut. 11:6; Jer. 51:34).

However, NIDOTTE, vol. 1, pp. 666-668 and KB 135-136 list three possible roots.

1. KB 135 I, swallow, engulf

2. KB 136 II, announce, communicate

3. KB 136 III, Niphal confuse; Piel in 3:12; Pual in 9:16

 

28:8 "tables" This term (BDB 1020) can refer to

1. the king's table, cf. 21:5

2. governor's table, cf. Neh. 5:17

3. private parties

4. sacrifices, cf. Exod. 25:23; Lev. 24:6; Num. 3:31; 4:7 (in tabernacle)

 

NASB (UPDATED)TEXT: 28:9-22
⁹"To whom would He teach knowledge,
And to whom would He interpret the message?
Those just weaned from milk?
Those just taken from the breast?
¹⁰For He says,
'Order on order, order on order,
Line on line, line on line,
A little here, a little there.'"
¹¹Indeed, He will speak to this people
Through stammering lips and a foreign tongue,
¹²He who said to them, "Here is rest, give rest to the weary,"
And, "Here is repose," but they would not listen.
¹³So the word of the Lord to them will be,
"Order on order, order on order,
Line on line, line on line,
A little here, a little there,"
That they may go and stumble backward, be broken, snared and taken captive.
¹⁴Therefore, hear the word of the Lord, O scoffers,
Who rule this people who are in Jerusalem,
¹⁵Because you have said, "We have made a covenant with death,
And with Sheol we have made a pact.
The overwhelming scourge will not reach us when it passes by,
For we have made falsehood our refuge and we have concealed ourselves with deception."
¹⁶Therefore thus says the Lord God,
"Behold, I am laying in Zion a stone, a tested stone,
A costly cornerstone for the foundation, firmly placed.
He who believes in it will not be disturbed.
¹⁷I will make justice the measuring line
And righteousness the level;
Then hail will sweep away the refuge of lies
And the waters will overflow the secret place.
¹⁸Your covenant with death will be canceled,
And your pact with Sheol will not stand;
When the overwhelming scourge passes through,
Then you become its trampling place.
¹⁹As often as it passes through, it will seize you;
For morning after morning it will pass through, anytime during the day or night,
And it will be sheer terror to understand what it means."
²⁰The bed is too short on which to stretch out,
And the blanket is too small to wrap oneself in.
²¹For the Lord will rise up as at Mount Perazim,
He will be stirred up as in the valley of Gibeon,
To do His task, His unusual task,
And to work His work, His extraordinary work.
²²And now do not carry on as scoffers,
Or your fetters will be made stronger;
For I have heard from the Lord God of hosts
Of decisive destruction on all the earth.

28:9-10 Isaiah's words (or YHWH's words through him) were attacked by (1) the religious leadership or (2) those he addressed in vv. 7-8 (cf. Jer. 26:9-15; Amos 7:12; Mic. 2:6-11).

28:10,13 This is a very cryptic reference. It involved the repetition of וצ (BDB 846, in Hos. 5:11 it means "command") and וק (BDB 876 II, in v. 17 it means "a measuring line"). The religious drunkards were accusing Isaiah's messages of being childish and difficult to understand (KB 1081 I #2). Verse 11 is God's reaction to their reaction to Isaiah's message.

28:11-13 This is Isaiah's response to the religious elite and arrogant of his day in Jersualem.

28:11 "Through stammering lips and a foreign tongue" This is God's response to their rejection of His prophet. In essence He says, "If you are having a hard time understanding his basic ABC's, wait until you hear the Assyrian language" (cf. v. 13; 33:19; Jer. 5:15). Paul quotes this verse in I Cor. 14:21 in his discussion of "speaking in tongues."

See my commentary on I Corinthians online at www.freebiblecommentary.org.

28:12 "Here is rest, give rest to the weary" YHWH wanted His people to have "rest" (BDB 629) and peace (cf. 11:10; 30:15; 32:17,18). The verb (BDB 628, KB 679) is a Hiphil imperative. This refers to Isaiah's messages of hope and restoration, if only they would turn to YHWH, but they would not (v. 12b)!

Jesus gave a similar call to them in Matt. 11:28-29.

28:13 YHWH's only message to them was Isaiah's message, which they rejected to their ruin.

1. stumble backward, BDB 505, KB 502, Qal perfect, cf. 3:8; 59:14

2. be broken, BDB 990, KB 1402, Niphal perfect, cf. 8:15

3. be snared, BDB 430, KB 432, Niphal perfect, cf. 8:15

4. be taken captive, BDB 539, KB 530, Niphal perfect, cf. 8:15; 24:18

 

28:14 "hear" This verb (BDB 1033, KB 1570, Qal imperative) was both a call to obedience and an introduction to judgment. They would not listen (cf. 28:12,14,22,23 [twice]; 29:18; 30:9,19,21,30; 32:3, 9; 33:13,15,19; 34:1 [twice]. What a recurrent theme-God tries to instruct, but they refuse to listen!

"Hear the word of the Lord" is the literary marker of a "judgment oracle."

▣ "O scoffers" This is a construct ("men," BDB 35 and "scorning" BDB 539). They are mentioned often in Proverbs (i.e., 1:22; 29:8). How surprising that this refers to the leaders of Judah and Jerusalem who should have known better and trusted more! Crisis reveals true leadership or lack of it.

28:15 "We have made a covenant with death" Isaiah sarcastically characterizes the thoughts of the leaders of Jerusalem. This refers to a treaty (i.e., "covenant," BDB 136, see Special Topic at 1:19 and the rare term, "pact," BDB 302, cf. v. 18) that Judah made with the Egyptians (cf. 30:1-7). It is a theological play on God's word through Moses of providing His people with a choice of life or death in Deut. 30:15-20 (see notes from Deuteronomy online at www.freebiblecommentary.org.). In this instance, the choice involved choosing protection from an earthly military source or trusting in God. They chose death.

▣ "Sheol" This refers to the holding place of the dead and is synonymous with the Greek term "Hades." See Special Topic at 5:14.

NASB"overwhelming scourge"
NKJV, NRSV"overflowing scourge"
NJB"scourging flood"
JB"destructive whip"
LXX"the rushing storm"
REB"raging flood"

The first term is a participle (BDB 1009, KB 1474, Qal active). It is the second term that presents options (NIDOTTE, vol. 4, pp. 64-65)

1. שׁטף, BDB 1009, "overflow," cf. 8:8; 10:22 (i.e., an invading army)

2. שׁוט, BDB 1002, "scourge," "whip," cf. I Kgs. 12:11,14

 

▣ "passes by" This verb (BDB 716, KB 778) is either a Qal imperfect (qere) or a Qal perfect (kethiv, cf. 26:20). The verb means "to pass over," "to pass through," or "to pass by." It is used thirty-four times in Isaiah in this literary unit (i.e., chapters 28-35, cf. 28:15,18,19 [twice]; 29:5; 31:9; 33:8,21; 34:10; 35:8).

▣ "For we have made falsehood our refuge and we have concealed ourselves with deception" What a tragedy for God's people: a self induced state of trusting in the arm of flesh!

1. falsehood, BDB 469, cf. v. 17 (common in Psalms and Proverbs)

2. deception, BDB 1005, cf. 9:15; 32:7; 44:20; 57:4; 59:3,13 (common in Psalms and Proverbs, used often in Jeremiah)

The verb form of "refuge" (BDB 340) denotes placing confidence and trust in something or someone. It is often used of taking refuge in YHWH.

1. YHWH as the rock, Deut. 32:37; Ps. 18:2

2. YHWH as a mother bird, Ruth 2:12; Ps. 36:7; 57:1; 61:4; 91:4

3. YHWH as shield, II Sam. 22:3,31; Ps. 18:30; 144:2; Pro. 30:5

4. in Him, Ps. 2:12; 5:11; 7:1; 11:1; 16:1; 25:20; 31:1,19; 34:8,22; 37:40; 57:1; 64:10; 71:1; 118:8,9; 141:8; Isa. 57:13; Nah. 1:7

5. YHWH's right hand, Ps. 17:7

6. Zion, Isa. 14:32

7. YHWH's name, Zeph. 3:12

 

28:16 This verse is a shocking change of mode, a theological reversal of hope amidst judgment. YHWH's redemptive universal plan reveals itself again. Messiah will come! It is only one verse, but what a verse!

This is a series of Messianic titles using "construction" metaphors.

1. The term "stone" (BDB 6) is often used of God; however, the term "cornerstone" (BDB 819) has a unique connection with the Messiah (cf. Ps. 118:22; Matt. 21:42, 44: Luke 20:17; Acts 4:11; Rom. 9:33; 10:11; Eph. 2:20; I Pet. 2:6-8).

2. The term "tested" (BDB 103) is an Egyptian loan word for a fine grain stone suitable for carving. This seems to mean that God is going to inscribe the cornerstone with the phrase found in 16d. The key to this thought is the term "believes" (cf. Isa. 30:15 for a similar emphasis on "trust").

3. The term "foundation" (BDB 414) is found only here and II Chr. 8:16, where it refers to Solomon's laying the foundation of the temple. Notice that this foundation is "firmly placed" (NASB margin, "well-laid"). The Hebrew has another doubling of a word. This is where the description "firmly" or "well-laid" comes from.

See Special Topics: Cornerstone at 8:14-15 and Special Topic: Believe, Trust, Faith, and Faithfulness in the OT at 22:23.

28:17 "justice" See Special Topic: Judge, Judgment, Justice at 3:1.

▣ "measuring-line. . .level" These were ways of measuring the straightness (cf. II Kgs. 21:13) of the horizontal (BDB 876 II) and vertical (BDB 1054).

▣ "righteousness" See SPECIAL TOPIC: RIGHTEOUSNESS at 1:4.

▣ Lines c and d are again plays on water (cf. 27:12). The "refuge of lies" and "the secret place" may refer to the practice of idolatry in the temple itself (cf. Ezekiel 8 and Deut. 27:15). YHWH does not act or speak in a secret, dark place, but openly in the light (cf. 45:19; 48:16).

28:18

NASB"canceled"
NKJV, NRSV,
JB"annulled"
TEV"abolished"
NJB"broken"
LXX, Peshitta,
REB"will not stand"

This Hebrew verb (BDB 877, KB 1086,Qal imperfect) means "to arise," "to stand," or "to stand up." It is metaphorical for that which will not happen (cf. 7:7; 8:10; 28:18; Pro. 15:22). God's will and plan supersede human plans (cf. 14:24-27; 40:8; 46:10; Ps. 35:10-11; Pro. 19:21; Jer. 44:28)!

28:19 This verse relates to "the overwhelming scourge" of v. 18. It (the invader, cf. II Kgs. 24:2) will come again and again and bring terror and confusion. They will not be able to understand why (in contrast to 50:4).

28:20 This proverb reflects the inadequacy of human plans.

28:21 "Mount Perazim. . .the valley of Gibeon" These both refer to God's aid to David in his battle against the Philistines; however, in the current situation God is not on Judah's side, but on Assyria's (cf. II Sam. 5:17-21; I Chr. 14:13-17).

▣ "To do His task, His unusual task,

And to do His work, His extraordinary work" Many people refer this unusual task to God's judgment of His own people; however, I think, because of the context, the unusual task is God's judgment, but through the use of the godless Assyrian Empire (cf. Habakkuk, NIDOTTE, vol. 1, p. 775).

28:22

NASB"of decisive destruction"
NKJV"a destruction determined"
NRSV"a decree of destruction"
TEV"decision to destroy"
NJB"irrevocably decided"
REB"destruction decreed"

The verb (BDB 358, KB 356, Qal perfect) in the Qal stem denotes "to cut," "decree," or "to determine."

1. human life span, Job 14:5

2. future events, Isa. 10:22-23; Dan. 9:26-27

History is not undirected; it is teleological. It has a divine plan and purpose (i.e., the redemption of fallen humanity, cf. Gen. 3:15). Notice the statements of

1. Luke 22:22

2. Acts 2:23

3. Acts 3:18

4. Acts 4:28

5. Acts 13:29

 

▣ "on all the earth" The universal judgment seen in chapters 24-27 is repeated, but thank God, there will also be a universal redemption (i.e., v. 16)!

NASB (UPDATED)TEXT: 28:23-29
²³Give ear and hear my voice,
Listen and hear my words.
²⁴Does the farmer plow continually to plant seed?
Does he continually turn and harrow the ground?
²⁵Does he not level its surface
And sow dill and scatter cummin
And plant wheat in rows,  
Barley in its place and rye within its area?
²⁶For his God instructs and teaches him properly.
²⁷For dill is not threshed with a threshing sledge,
Nor is the cartwheel driven over cummin;
But dill is beaten out with a rod, and cummin with a club.
²⁸Grain for bread is crushed,
Indeed, he does not continue to thresh it forever.
Because the wheel of his cart and his horses eventually damage it,
He does not thresh it longer.
²⁹This also comes from the Lord of hosts,
Who has made His counsel wonderful and His wisdom great.

28:23-29 This is a parable using agricultural metaphors on how to sow and reap certain crops. This speaks of the fact that God knows what He is doing. He is working with His people in appropriate purposeful ways. He has an eternal redemptive plan that is working itself out in human history!

28:23 This verse has a series of imperatives from God (cf. v. 29) through His prophet to His people.

1. give ear, BDB 24, KB 27, Hiphil imperative

2. hear my voice, BDB 1033, KB 1570, Qal imperative, cf. vv. 12,14,22

3. listen, BDB 904, KB 1151, Hiphil imperative

4. hear my words, same as #2

But they would not; they could not (cf. 6:9-10)!

28:28 "he does not continue to thresh it forever" This is the infinitive absolute and imperfect verb of the same root (BDB 190, KB 218) used for intensity. YHWH administers just the right amount of judgment, not too much, not too little!

29:29 Hope, help, and happiness come in hearing and honoring God's Word!

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Judah Warned Against Egyptian Alliance	Futile Confidence in Egypt	Concerning the Embassy Sent to Egypt	A Useless Treaty with Egypt	Against the Embassy to Egypt
30:1-5 (1-5)	30:1-5 (1-5)	30:1-7 (1-5)	30:1-5	30:1-5 (1-5)
				Another Prophecy Against An Embassy
30:6-17 (6-11)	30:6-7 (6-7)	(6-7)	30:6-7	30:6-7
	A Rebellious People	Judah's Connivance with Egypt	The Disobedient People	Testament
	30:8-11 (8-11)	30:8-17 (8-14)	30:8-11	30:8-17 (8-11)
(12b-14)	30:12-17 (12b-14)		30:12-14	(12-14)
(15b-17)	(15b-17)	(15-17)	30:15-18	(15-17)
God is Gracious and Just	God Will Be Gracious	Hope for the Afflicted		God Will Forgive
30:18 (18)	30:18-22 (18)	30:18 (18)	God Will Bless His People	30:18 (18)
30:19-22	(19-22)	30:19-22	30:19-26	30:19-26 (19-26)
30:23-33 (27-33)	30:23-26 (23-26)	30:23-26
	Judgment on Assyria	Oracle Against Assyria	God Will Punish Assyria	Against Assyria
	30:27-33 (27-28)	30:27-28 (27-28)	30:27-29	30:27-33 (27-33)
	(29-33)	30:29-33
			30:30-33

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 context refers to the many revolts against Assyria after the death of Sargon II in 705 b.c. These revolts by numerous vassal states were put down by the new King Sennacherib.

 

B. The Egypt that Hezekiah sought a political/military alliance with was the Twenty-fifth Dynasty. It was led by the Cushite/Nubian king, Shabaka, who aggressively tried to rally all the small nations, from the head waters of the Euphrates to Egypt's borders, against Assyria.

 

C. There are six woe oracles in this literary unit (i.e., chapters 28-33).

1. woe to the northern and southern tribes of Israel, chapter 28

2. woe to Jerusalem, 29:1-14

3. woe to those who seek help in political alliances and not in YHWH, 29:15-24

4. woe to those seeking help from Egypt, chapter 30

5. woe to those seeking help from Egypt, chapters 31-32

6. woe to Assyria, chapter 33

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 30:1-5
¹"Woe to the rebellious children," declares the Lord,
"Who execute a plan, but not Mine,
And make an alliance, but not of My Spirit,
In order to add sin to sin;
²Who proceed down to Egypt
Without consulting Me,
To take refuge in the safety of Pharaoh
And to seek shelter in the shadow of Egypt!
³Therefore the safety of Pharaoh will be your shame
And the shelter in the shadow of Egypt, your humiliation.
⁴For their princes are at Zoan
And their ambassadors arrive at Hanes.
⁵Everyone will be ashamed because of a people who cannot profit them,
Who are not for help or profit, but for shame and also for reproach."

30:1 "Woe" See note at 18:1.

▣ "rebellious children" This title implies two truths.

1. they are "children" (i.e., descendants of Abraham, heir of the promises, cf Rom. 9:4-5)

2. they act "rebelliously" (BDB 710, KB 770, Qal active participle, cf. 1:23), where it is translated "rebels," also note 65:2. The basic meaning of the root is "stubborn" (cf. Hos. 4:16). In Ps. 78:8 this word and a synonym (BDB 598) are parallel (cf. Deut. 1:26,43; 9:7,23,24; 21:18,20; 31:27). This attitude has characterized God's people from ancient times. It is part of the curse of the Fall!

Notice that Isaiah makes very specific what they have done to be titled "rebellious children."

1. they have devised their own plan to protect themselves against Assyria (cf. 29:15)

2. they made a political alliance (see note below) with Egypt (cf. 20:5; 31:3; 36:9), but ignored YHWH's Spirit (His presence, promises, and protection, cf. 28:14-22; 29:15-16)

 

NASB, NRSV"make an alliance"
NASB margin"pour out a drink offering"
NKJV"devise plans"
TEV"sign treaties"
NJB"make alliances"
REB"weave schemes"
LXX"make agreement"
Peshitta"offer wine offerings"

This Hebrew root has several meanings.

1. נסך, verb, BDB 650 I in Qal stem

a. pour out, metaphorically, Isa. 29:10

b. pour out, literally, Isa. 30:1; Hos. 9:4

c. cast metal idols, Isa. 40:19; 44:10

2. נסך, verb, BDB 651 II means "weave," Isa. 25:7, REB

Although a libation (Deut. 32:38) was not part of known alliance procedures, it may have been because of the religious nature of ancient agreements (cf. Isa. 57:6).

30:2 "refuge. . .shelter in the shadow of" These reflect two terms (BDB 731, KB 797 and BDB 340, KB 337, both Qal infinitive constructs) usually used of YHWH, but here they are used to describe Egypt.

SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE

▣ "Without consulting Me" These Judeans apparently consulted the occult (cf. 8:19), but not YHWH's prophet (lit. "without asking my mouth," cf. Exod. 4:16; Josh. 9:14).

30:3 There is no hope in Egypt (cf. vv. 3,5,7; 20:5-6; 36:6). Amazingly Judah left her covenant God for the protection of a previous task master! Judah will do it again in Jeremiah's day (cf. Jer. 2:13; 42:18-22)!

30:4 "their princes" The MT has "his," which is followed by most English translations. NASB may assert that these "princes" refer to Pharaoh's leaders (cf. 19:11), but in context it refers to Hezekiah's representatives seeking a political/military alliance with Egypt.

▣ "Zoan. . .Hanes" These were two cities that were recently freed by the Twenty-fifty Dynasty. They were used to show the power of the Egyptian army.

The two cities mentioned are connected to the delta region of the Nile.

1. Zoan is also known as Tanis or Avaris (cf. Num. 13:22; Ps. 78:12,43; Isa. 19:11).

2. Hanes is unknown (LXX omits), but possibly connected to Tahpanhes (cf. Jer. 2:16; 43:7,8,9; 44:1; 46:14), a nearby fortress. Some scholars relate this name to Heracleopolis Magna because it was a regional capital during the Nubian Dynasty.

 

30:5

NASB, NKJV"ashamed"
NRSV"shame"
TEV"regret"
NJB"disappointed"

All of these English translations chose the Qere option (i.e., marginal reading) of the Masoretic scholars (שיבה, BDB 101, KB 116, Hiphil perfect, the noun [BDB 102] is used later in this verse). The MT text (Kethib) has "cause to stink" (שיאבה, BDB 92, KB 107, Hiphil perfect; the verb is used in 50:2 and the noun in 34:3).

NASB (UPDATED)TEXT: 30:6-17
⁶The oracle concerning the beasts of the Negev.
Through a land of distress and anguish,
From where come lioness and lion, viper and flying serpent,
They carry their riches on the backs of young donkeys
And their treasures on camels' humps,
To a people who cannot profit them;
⁷Even Egypt, whose help is vain and empty.
Therefore, I have called her
"Rahab who has been exterminated."
⁸Now go, write it on a tablet before them
And inscribe it on a scroll,
That it may serve in the time to come
As a witness forever.
⁹For this is a rebellious people, false sons,
Sons who refuse to listen
To the instruction of the Lord;
¹⁰Who say to the seers, "You must not see visions";
And to the prophets, "You must not prophesy to us what is right,
Speak to us pleasant words,
Prophesy illusions.
¹¹Get out of the way, turn aside from the path,
Let us hear no more about the Holy One of Israel."
¹²Therefore thus says the Holy One of Israel,
"Since you have rejected this word
And have put your trust in oppression and guile, and have relied on them,
¹³Therefore this iniquity will be to you
Like a breach about to fall,
A bulge in a high wall,
Whose collapse comes suddenly in an instant,
¹⁴Whose collapse is like the smashing of a potter's jar,
So ruthlessly shattered
That a sherd will not be found among its pieces
To take fire from a hearth
Or to scoop water from a cistern."
¹⁵For thus the Lord God, the Holy One of Israel, has said,
"In repentance and rest you will be saved,
In quietness and trust is your strength."
But you were not willing,
¹⁶And you said, "No, for we will flee on horses,"
Therefore you shall flee!
"And we will ride on swift horses,"
Therefore those who pursue you shall be swift.
¹⁷One thousand will flee at the threat of one man;
You will flee at the threat of five,
Until you are left as a flag on a mountain top
And as a signal on a hill.

30:6-7 This describes the Judean caravans that were sent through the dangerous Judean and Egyptian deserts (i.e., v. 6b,c), bearing gifts (v. 6d,e) in an attempt to try to form a political alliance with Egypt (i.e., Rahab, BDB 923, see note at 27:1).

The NASB Study Bible makes the comment that the caravan might have had to take the back roads to Egypt because of the Assyrian army's control of the main caravan routes (p. 997, also IVP Bible Background Commentary, p. 621).

The NIDOTTE, vol. 3, p. 87, makes the comment that this might represent a reverse Exodus. But I think in context option #one (i.e., political alliance) fits best. I listed some of the interpretive options to illustrate.

1. how ambiguous Hebrew poetry can be

2. how different allusions can be seen behind different words and phrases

3. to emphasize again the importance of finding the main point of the strophe and its relationship to the larger context and not basing one's main theological points on the details of Hebrew poetry

 

30:6 Notice the "beasts" (BDB 96) of the Negev (BDB 616) listed.

1. lioness, BDB 522

2. lion, BDB 539 I

3. viper, BDB 821

4. flying serpent, BDB 977 I with the Polel participle "flying" (BDB 733, KB 800), see note at 14:29

5. donkeys, BDB 747

6. camels, BDB 168

Numbers 1-4 speak of the danger of the trip, while 5-6 speak of the beasts of burden that carried the financial incentive.

30:7

NASB"Rahab who has been exterminated"
NKJV"Rahab-Hem-Shebeth" ("Rahab sits idle," footnote)
NRSV"Rahab who sits still"
TEV"So I have nicknamed Egypt, 'The Harmless Dragon'"
NJB"and so I call her 'Rahab-the-collapsed'"

The MT has "Rahab who sits still." Rahab refers to Egypt. (See full note at 51:9). The UBS Hebrew Text Project gives the MT "they (are) cessation" a "B" rating (some doubt). The whole point is Egypt cannot stop or even help against the Assyrian invasion of Palestine. The serpent (Rahab, BDB 923, KB 1193) is toothless!

30:8 There are two reasons for having a written record (1) God wants a written evidence of His people's rebellion so when He brings them to court, the evidence is obvious (cf. 8:1; Hab. 2:2) and (2) to show His control of history, thereby confirming Himself and His prophet so that future generations may trust in His word.

There are several commands in this verse.

1. go, BDB 97, KB 112, Qal imperative

2. write, BDB 507, KB 503, Qal imperative

3. inscribe, BDB 349, KB 347, Qal imperative

4. let it be a witness forever, BDB 224, KB 243, Qal jussive

The MT has "a witness" (BDB 723 I), "forever" (BDB 761, cf. NKJV, NJB, LXX, Peshitta), but the root, דע, normally means "perpetuity" (i.e., "a segment of time," similar to 'olam). Often English translations do not fully reflect the possible semantic range of Hebrew terms. That is why comparing English translations is helpful.

30:9 "For this is a rebellious people, false sons,

Sons who refuse to listen

To the instruction of the Lord" See v. 1; 1:2-3; 6:9-10; 29:9-12.

The verbal "to listen" (BDB 1033, KB 1570, Qal infinitive construct) denotes "hearing so as to do" (i.e., Deut. 4:1; 6:4). This concept of a lifestyle response to divine revelation is the heart of OT faith (cf. Deut. 29:4). As this verse clearly shows, obedience is a recurrent problem for fallen humanity. The weakness of the OT is not its revelation, but the human covenant partners (cf. Galatians 3). Herein is the need for a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38). The new one, like the first one, is designed to promote fellowship between God and mankind and to reveal God's characteristics to a fallen world. Obedience is crucial in both (cf. Matt. 11:29; Luke 6:46).

30:10-11 The godless Judeans not only do not want to follow YHWH, they do not want to hear from His messengers!

1. to the seers, see not

a. seers, BDB 906, KB 1157, Qal active participle

b. see not, BDB 906, KB 1157, negated Qal imperfect

2. to the prophets, prophesy not

a. prophets, BDB 302

b. prophesy not, BDB 302, KB 301, negated Qal imperfect

3. speak to us pleasant words, BDB 180, KB 210, Piel imperative

4. prophesy illusions, BDB 302, KB 301, Qal imperative. "Illusions" (BDB 1122) is found only here. They wanted any message but YHWH's message!

5. get out of the way (lit. "turn aside from the way"), BDB 693, KB 747, Qal imperative

6. turn aside from the path, BDB 639, KB 692, Hiphil imperative

7. let us hear no more about the Holy One of Israel (lit. "remove from before us"), BDB 991, KB 1407, Hiphil imperative

These are shocking statements. Isaiah is using diatribe to forcibly make his point. These people are YHWHists in name only!

30:10 "seers" This term (BDB 909) is obviously related to the common verb "to see" (BDB 906).

SPECIAL TOPIC: PROPHET (THE DIFFERENT HEBREW TERMS)

30:12 "And have put your trust in" This verb (BDB 105, KB 120, Qal imperfect) is used often in Isaiah.

1. trust in God, cf. 12:2; 26:3,4; 36:7,15; 37:10; 50:10 (in the name of the Lord)

2. trust in things

a. 30:12, oppression and guile

b. 31:1, Egyptian military

c. 36:6,9, Egypt

d. 42:17, idols

e. 47:10, wickedness

f. 59:4, confusion

3. trust in persons, 36:5,6,9

 

▣ "relied" This verb (BDB 1043, KB 1612, Niphal imperfect) is parallel to "trust" (cf. II Chr. 13:18; 14:11; 16:7,8). It is found only in the Niphal stem and is used several times in Isaiah (cf. 10:20 [twice]; 31:1; 50:10). It literally means "to lean on" or "support oneself" (cf. Gen. 18:4).

30:13-14 These are two metaphors used for the destruction to come: (1) the imminent collapse of a wall and (2) the complete shattering of a clay pot.

30:15 Notice the names for Judah's God.

1. Adon YHWH (Lord God)

2. the Holy One of Israel, cf. vv. 11,12

These are covenant titles! (See Special Topic at 1:1.) These should have been covenant people!

▣ "In repentance and rest you will be saved" Verses 15-17 describe two reactions to God's promises. Verse 15 describes true faith (cf. Ps. 118:6-9), while vv. 16-17 describe false faith.

Salvation (BDB 446, KB 448, Niphal imperfect) is described with two nouns.

1. repentance (lit. "turning back"), BDB 1000, KB 1435; this is a rare term found only here. Some scholars suggest a connection with Micah 2:8, but this is not certain. The basic root, שׁוב, means "to turn back" and fits the context.

2. rest, BDB 629 I, KB 692 II, means "calm," "patience," "peace"

a. Job 17:16; Eccl. 6:5, rest in death

b. Pro. 29:9, no rest for the fool

c. Isa. 30:15, possibly rest from war, based on the parallel with Micah 2:8, #1 above

The evangelical in me wants to turn these key words, "saved," "repentance," and "rest," into a gospel message, but this is not the NT! This is a strophe about Judea seeking a military alliance with Egypt. She has turned away from her God and is not resting in Him (cf. 15d).

▣ "In quietness and trust is your strength" This line is parallel to the above line, so there are four terms used in YHWH's address to them.

1. repentance, see above

2. rest, see above

3. quietness, BDB 1052, KB 1641, Hiphil infinitive absolute, cf. 7:4; 32:17

4. trust, BDB 105, cf. 32:17

Remember this is a theological parallel to Isaiah's call for Ahaz to "take care, and be calm, have no fear and do not be fainthearted" in 7:4. Now YHWH is addressing Hezekiah with the same message! Trust Me!

30:16 "those who will pursue you will be swift" Judah was trusting in military might which she planned on getting from Egypt (cf. 2:6-7; 31:1). However, as she trusted in the swiftness of her mercenary cavalry, God asserts the swiftness of His surrogate Assyrian army.

30:17 "One thousand will flee at the threat of one man" This is Holy War terminology (cf. Lev. 26:8; Deut. 32:30; Josh. 23:10). It is taken from the Exodus and Conquest of Palestine. However, the tables are now turned as God is on Assyria's side.

NASB (UPDATED)TEXT: 30:18
¹⁸Therefore the Lord longs to be gracious to you,
And therefore He waits on high to have compassion on you.
For the Lord is a God of justice;
How blessed are all those who long for Him.

30:18 "the Lord longs to be gracious to you" What a wonderful verse (and a shocking reversal) that reveals the character of YHWH.

1. longs to be gracious

a. longs (lit. "waits"), BDB 314, KB 313, Piel imperfect

b. gracious, BDB 335, KB 334, Qal infinitive construct

2. waits on high to have compassion

a. waits (lit. "is on high"), BDB 926, KB 1202, Qal imperfect

b. compassion, BDB 933, KB 1216, Piel infinitive construct

Humans must trust in the character of God. He wants to bless (BDB 80) all those who long (lit. "wait," same verb as #1 above, but here a Qal active participle, cf. 25:9; 26:8; 33:2; Ps. 33:20) for Him. This "waiting" expresses a trusting, patient world-view of YHWH's presence, promises, and purposes (cf. 48:9-11; Hos. 11:8-11), even in times of crises and uncertainty.

NASB (UPDATED)TEXT: 30:19-22
¹⁹O people in Zion, inhabitant in Jerusalem, you will weep no longer. He will surely be gracious to you at the sound of your cry; when He hears it, He will answer you. ²⁰Although the Lord has given you bread of privation and water of oppression, He, your Teacher will no longer hide Himself, but your eyes will behold your Teacher. ²¹Your ears will hear a word behind you, "This is the way, walk in it," whenever you turn to the right or to the left. ²²And you will defile your graven images overlaid with silver, and your molten images plated with gold. You will scatter them as an impure thing, and say to them, "Be gone!"

30:19-22 Notice what YHWH will do in the future for a repentant, faithful Judah.

1. they will weep no longer - this is emphatic. The Qal infinitive absolute and the Qal imperfect verb of the same root (BDB 113, KB 129). This new day is also alluded to in 25:8; 60:20; 61:1-3.

2. He will surely be gracious - this is made emphatic by using the Qal infinitive absolute and Qal imperfect verb of the same root (BDB 335, KB 334; see note at v. 18).

3. He hears the sound of their cry - BDB 1033, KB 1570, Qal infinitive construct.

4. He will answer - BDB 772, KB 851, Qal perfect, cf. 58:9; 65:24 (i.e., the covenant is active and strong)

5. He will no longer hide Himself - BDB 489, KB 486, Niphal imperfect. This is a rare term found only here. It literally means "to thrust into a corner" (NKJV). The NASB gets "hide" from an Arabic root, "to enclose" or "to guard."

6. your eyes will behold your Teacher - BDB 906, KB 1157, Qal active participle.

7. your ears will hear a word behind you - BDB 1033, KB 1570, Qal imperfect. This is the reversal of 6:9-10 and the reinstatement of Deut. 29:4. The "word" (BDB 182) which they will hear is the rest of the verse, which are metaphors of lifestyle faith.

a. the way, BDB 202 (i.e., covenant living, cf. 35:8-9; 42:16; Ps. 25:8-9)

b. walk in it, BDB 229, KB 246, Qal imperative (cf. Lev. 26:3; Deut. 8:6; 10:12; 11:22; 28:9; I Kgs. 6:12; 8:36,61; II Chr. 6:16,27; Neh. 10:29; Isa. 2:3; Jer. 6:16; 44:10,23; Ezek. 5:6-7; 11:20; 18:17; 20:13,16,19,21; 33:15; 37:24; Dan. 9:10; Micah 4:2)

c. turn to the right or to the left (another idiom related to staying in the way)

8. you will turn from your idols

a. defile them, BDB 379, KB 375, Piel perfect

b. scatter them, BDB 279, KB 280, Qal imperfect

c. say to them "Be gone," BDB 422, KB 425, Qal imperative

Isaiah is unique in its assertion that Jerusalem will never fall, but Jeremiah asserts that it will. Both assert it will be restored if and when it turns back to YHWH!

30:20 In this verse there are several persons mentioned.

1. "the Lord" - Adon

2. "your Teacher" (twice)

3. "you" (i.e., Judeans, plural)

The "teacher" could refer to

1. YHWH (plural of majesty, TEV, cf. 45:15, "You are a God who hides Himself," but different verb)

2. Messiah (YHWH representative)

3. prophets/priests (i.e., restoration of true revelation, cf. Ps. 74:9)

The term "teacher" (מוריך, BDB 435) can be understood as

1. singular, John J. Owens, Analytical Key to the OT, vol. 4, p. 90, see NASB, JPSOA, NRSV, ASV

2. plural, Benjamin Davidson, Analytical Hebrew and Chaldee Lexicon, p. 475, see NKJV, REB

The form could reflect either one (NIDOTTE, vol. 2, p. 538).

30:22

NASB"an impure thing"
NKJV"an unclean thing"
NRSV"like filthy rags"
NJB"like the polluted things"
Peshitta"like unclean water of a menstrous woman"

This is the term (BDB 188) which denotes the rags used during a woman's menstrual period (cf. Lev. 15:33; 20:18). This would have been a strong cultural idiom of a ceremonially unclean thing which must be set apart (cf. 64:6).

The LXX (REB) takes the next word "be gone" (BDB 422, KB 425) as a similar term, "feces," which would be another cultural idiom of ceremonial defilement.

NASB (UPDATED)TEXT: 30:23-26
²³Then He will give you rain for the seed which you will sow in the ground, and bread from the yield of the ground, and it will be rich and plenteous; on that day your livestock will graze in a roomy pasture. ²⁴Also the oxen and the donkeys which work the ground will eat salted fodder, which has been winnowed with shovel and fork. ²⁵On every lofty mountain and on every high hill there will be streams running with water on the day of the great slaughter, when the towers fall. ²⁶The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the Lord binds up the fracture of His people and heals the bruise He has inflicted.

30:23-26 This describes the agricultural and pastoral blessing promised to Abraham's seed if they walk in YHWH's covenant (cf. Leviticus 26 and Deuteronomy 27-28).

1. rain at the proper time, vv. 23,25, cf. 35:6,7; 41:18; 43:19,20

2. good crops, v. 23

a. rich (BDB 206)

b. plenteous (BDB 1032)

3. green pastures for the livestock, v. 23, cf. 32:20

4. a special food for the working livestock, v. 24 (term BDB 330 is found only here)

5. enemies defeated, v. 25 ("on every high hill." This same idiom was used for Ba'al worship in Hosea)

6. plenty of light for health and growth, v. 26, cf. 60:20-21 (seven being symbolic of the perfect amount and light being symbolic of God's presence, i.e., His name, v. 27)

 

30:26 These blessings of restoration (cf. 11:6-9; Rom. 8:18-22) are after

1. the day of great slaughter when the towers fall, v. 25

2. the day of the Lord binds up the fracture of His people, v. 26

3. the day the Lord heals the bruise He has inflicted, v. 26

 

▣ "heals the bruise He has inflicted" This phrase and others like it (i.e., Deut. 32:39; I Samuel 2:6; II Kgs. 5:7; Job 5:18; Isa. 45:7; Jer. 1:10; 24:6; 31:28; Hos. 6:1; Amos 3:6) have caused moderns to question the merciful character of God. These are all idiomatic ways of asserting monotheism (i.e., one and only one causality). Modern western people assume that there are many causalities in their experiences and their histories. The Bible asserts the sovereignty of God in all areas of reality. He is present and active!

NASB (UPDATED)TEXT: 30:27-33
²⁷Behold, the name of the Lord comes from a remote place;
Burning is His anger and dense is His smoke;
His lips are filled with indignation
And His tongue is like a consuming fire;
²⁸His breath is like an overflowing torrent,
Which reaches to the neck,
To shake the nations back and forth in a sieve,
And to put in the jaws of the peoples the bridle which leads to ruin.
²⁹You will have songs as in the night when you keep the festival,
And gladness of heart as when one marches to the sound of the flute,
To go to the mountain of the Lord, to the Rock of Israel.
³⁰And the Lord will cause His voice of authority to be heard,
And the descending of His arm to be seen in fierce anger,
And in the flame of a consuming fire
In cloudburst, downpour and hailstones.
³¹For at the voice of the Lord Assyria will be terrified,
When He strikes with the rod.
³²And every blow of the rod of punishment,
Which the Lord will lay on him,
Will be with the music of tambourines and lyres;
And in battles, brandishing weapons, He will fight them.
³³For Topheth has long been ready,
Indeed, it has been prepared for the king.
He has made it deep and large,
A pyre of fire with plenty of wood;
The breath of the Lord, like a torrent of brimstone, sets it afire.

30:27-33 This strophe reflects God's judgment on Assyria in the idiom of a theophany as an approaching storm (cf. Exod. 19:16ff; Jdgs. 5:4-5; Ps. 18:7ff; 50:3-5; Hab. 3:3-4).

1. elements of theophany - vv. 27, 30a-c, 33e

2. elements of storm - vv. 28, 30d

3. elements of restoration - v. 29

4. elements of judgment - Assyria, vv. 31-33

 

30:27

NASB"dense is His smoke"
NKJV"His burden is heavy"
NRSV"in thick rising smoke"
NJB"heavy his threat"

The MT has כבד, BDB 457, KB 451, construct BDB 673, "rising smoke." The first word can mean

1. be heavy

2. weighty

3. burdensome

4. honored

The second term (משאה, BDB 673, KB 640) is found only here in the OT. BDB says it means "the uplifted" (cloud). KB says it means "lifting up, exaltation," but it also lists Jdgs. 20:38-40 as a parallel where משאת, v. 38, denotes rising smoke from a burning city. The context of 30:27 is one of theophany and judgment, so both fit.

1. exaltation, denoting a cloud (i.e., Shekinah)

2. heavy smoke

 

30:28 "Which reaches to the neck" This same idiom was used of the Assyrian invasion in 8:8. Here the idiom is reversed and YHWH fights on Judah's side against Assyria.

30:29 "the mountain of the Lord, to the Rock of Israel" These are idioms for the temple in Jerusalem because of parallelism. Often "the rock" refers to YHWH Himself (cf. 17:10; Deut. 32:4,18,30; I Sam. 2:2; Ps. 18:2,31,46; 28:1; 31:3; 42:9).

30:30 "His voice" Literally, "the majesty (BDB 217) of His voice." God's will is accomplished through speaking (i.e., creation, Genesis 1). His voice is effective (cf. Isa. 45:23; 55:11; Matt. 24:35). The imagery of Jesus with a two-edged sword (cf. Heb. 4:12) coming out of His mouth (cf. Isa. 49:2; Rev. 1:16; 2:12,16; 19:15) is theologically parallel, as is "the rod of His mouth" in Isa. 11:4.

▣ "hailstones" God used them in Josh. 10:11 as a way to defeat the Canaanites and give victory to Israel (cf. Josh. 10:14,42; 23:3,10).

30:31

NASB, TEV,
NJB"will be terrified"
NKJV"will be beaten down"
NRSV"will be terror-stricken"
JB"will be battered"
LXX, Peshitta"will be defeated"

The verb (BDB 369, KB 365, Qal imperfect) literally means "be shattered," denoting a complete defeat in battle which is preceded by a numbing, paralyzing fear of the upcoming defeat (cf. 7:8; 8:9 [thrice]; 9:4; 20:5; 30:31; 31:4,9; 37:27; 51:6,7). YHWH is fighting on His people's side against Assyria. The fear and panic and loss experienced by Israel and Judah is now being felt by Assyria (the rod of YHWH's anger, cf. 10:5).

▣ "He strikes with a rod" In Isaiah 10:5, Assyria is called the "rod of God's anger," but here the roles are reversed and God is back on His people's side. The rod now feels the rod!

30:32 The judgment of the Lord is expressed by the idiom of a beating with a rod. It is possible that the next two lines (v. 32c,d) depict

1. strokes being given at the musical beat of rejoicing

2. that Judah's rejoicing follows Assyria's defeat by YHWH (cf. v. 32d).

 

30:33 "Topheth" This is the Hebrew word for "place of burning" (BDB 1075). It is often used in connection with the worship of the god Molech. Here the context could imply

1. a place of sacrifice to YHWH prepared by the king of His restored people

2. the funeral pyre for Assyria's king prepared by YHWH Himself (cf. 31:9)

3. "the King" which refers to Molech, the Phoenician fire god (cf. Lev. 18:21)

In context #2 fits best.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Glorious Future	A Reign of Righteousness	The Coming Age of Justice	A King With Integrity	A Good King
32:1-8 (1-8)	32:1-8 (1-4)	32:1-8 (1-8)	32:1-8	32:1-5 (1-5)
	(5-8)			Niggard and Noble
	Consequences of Complacency	Against the Complacency of Judah's Women	Judgment and Restoration	32:6-8 (6-8)
				Against the Women of Jerusalem
32:9-20 (9-20)	32:9-15 (9-11) (12-15)	32:9-14 (9-14)	32:9-14	32:9-14 (9) (10) (11) (12-13) (14)
		The Age of the Spirit Will See the Transformation of All Creation		Outpouring of the Spirit
	The Peace of God's Reign	32:15-20 (15-20)	32:15-20	32:15-20 (15-17)
	32:16-20 (16-19)
				(18-20)
	(20)

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. Chapters 31-32 are the fifth of the six woes (28:1; 29:1,15; 30:1; 31:1; 33:1) which deal with Hezekiah's attempt to form a political military alliance with the Nubian Pharaoh of the Twenty-Fifth Dynasty of Egypt.

 

B. Judah trusted in Egypt, but not YHWH, for protection. Isaiah saw this as a violation of trust/faith in His covenant promises and presence.

 

C. This chapter focuses on the future government of a Righteous King in Jerusalem (cf. v. 1; 9:6-7; 11:1-5; Micah 5:2-5a). This was what Hezekiah should have been. He came close in his faith, seen in 37:14-20,30.

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 32:1-8
¹Behold, a king will reign righteously
And princes will rule justly.
²Each will be like a refuge from the wind
And a shelter from the storm,  
Like streams of water in a dry country,
Like the shade of a huge rock in a parched land.
³Then the eyes of those who see will not be blinded,
And the ears of those who hear will listen.
⁴The mind of the hasty will discern the truth,
And the tongue of the stammerers will hasten to speak clearly.
⁵No longer will the fool be called noble,
Or the rogue be spoken of as generous.
⁶For a fool speaks nonsense,
And his heart inclines toward wickedness:
To practice ungodliness and to speak error against the Lord,
To keep the hungry person unsatisfied
And to withhold drink from the thirsty.
⁷As for a rogue, his weapons are evil;
He devises wicked schemes
To destroy the afflicted with slander,
Even though the needy one speaks what is right.
⁸But the noble man devises noble plans;
And by noble plans he stands.

32:1 "a king. . .princes" Verses 1-8 reflect the reign of a godly king and his/His government (cf. 9:6-7; 11:1-5; 16:5; Micah 5:2-5a). There seems to be a purposeful ambiguity so that Hezekiah (possibly the immediate fulfillment of 7:14-15) and the coming Messiah (the ultimate fulfillment cf. 7:14, cf. Matt. 1:23) are both reflected in this passage.

32:2 This verse describes in "desert" metaphors the reign of this godly leader and his associates.

1. a refuge (BDB 285, lit. "hiding place," this form is found only here) from the wind

2. shelter (BDB 712) from the storm (parallel to #1)

3. streams of water in a dry country

4. the shade (BDB 853) of a huge rock in a parched land

Similar metaphors are used of YHWH in 25:4. Now they describe all of God's people or at least the leadership (i.e., "rulers will rule," verb, BDB 979, KB 1362, Qal imperfect).

The verb "each will be" (BDB 224, KB 243 Qal perfect) could refer to "the princes" of v. 1 or to the people of the "new covenant" described in Jer. 31:31-34.

32:3-4 This reflects the spiritual condition of the restored covenant people as contrasted with 6:9-10 (cf. Deut. 29:4).

1. they will see

2. they will hear

3. they will discern truth

4. they will speak truth ("the stammerers," BDB 748, occurs only here)

 

32:5-8 "fool. . .rogue" These two groups will still be present in society, but they will be seen for what they are (v. 6-7). Verses 6-7 seem to describe the two wicked persons, while v. 8 describes the "true" noble person.

1. the "fool" (BDB 614) described in v. 6

a. speaks nonsense

b. inclines the heart toward wickedness

(1) practices ungodliness

(2) speaks error against the Lord

c. does not feed the hungry

d. does not give drink to the thirsty

2. the "rogue" (BDB 647, found only here, twice) described in v. 7

a. has evil weapons

b. devises wicked schemes

c. destroys the afflicted with slander

d. disregards the true testimony of the needy

3. the noble man (BDB 622), v. 8

a. devises noble (or "generous") plans in contrast to those mentioned in vv. 6 and 7

b. his plans stand, remain

 

NASB (UPDATED)TEXT: 32:9-20
⁹Rise up, you women who are at ease,
And hear my voice;
Give ear to my word,
You complacent daughters.
¹⁰Within a year and a few days
You will be troubled, O complacent daughters;
For the vintage is ended,
And the fruit gathering will not come.
¹¹Tremble, you women who are at ease;
Be troubled, you complacent daughters;
Strip, undress and put sackcloth on your waist,
¹²Beat your breasts for the pleasant fields, for the fruitful vine,
¹³For the land of my people in which thorns and briars shall come up;
Yea, for all the joyful houses and for the jubilant city.
¹⁴Because the palace has been abandoned, the populated city forsaken.
Hill and watch-tower have become caves forever,
A delight for wild donkeys, a pasture for flocks;
¹⁵Until the Spirit is poured out upon us from on high,
And the wilderness becomes a fertile field,
And the fertile field is considered as a forest.
¹⁶Then justice will dwell in the wilderness
And righteousness will abide in the fertile field.
¹⁷And the work of righteousness will be peace,
And the service of righteousness, quietness and confidence forever.
¹⁸Then my people will live in a peaceful habitation,
And in secure dwellings and in undisturbed resting places;
¹⁹And it will hail when the forest comes down,
And the city will be utterly laid low.
²⁰How blessed will you be, you who sow beside all waters,
Who let out freely the ox and the donkey.

32:9-12 This strophe speaks of the rich, wealthy society women of Jerusalem (cf 3:16-4:1). Notice how they are addressed.

1. rise up you women who are at ease, v. 9, BDB 877, KB 1086, Qal imperative. The same verb was used in the previous verse in the sense of "stand" or "remain," but here it means "stand up" when I the Lord (or His prophet) address you.

2. hear my voice, v. 9, BDB 1033, KB 1570, Qal imperative

3. give an ear to my word, v. 9, BDB 24, KB 27, Hiphil imperative (cf. 28:23). Notice how the second and third verbs are parallel, as are the descriptive phrases "women who are at ease," (cf. v. 11) and "you complacent daughters," and again in vv. 10,11.

4. you will be troubled, v. 10, BDB 919, KB 1182, Qal imperfect. This term denotes "agitation," "shaking," "being perturbed." Note the "time" elements in v. 10.

a. within a year and a few days 

b. time of the vintage is ended

c. the fruit gathering will not come

5. tremble, v. 11, BDB 353, KB 350, Qal imperative, cf. 10:29; 19:16; 41:5. This is parallel to "troubled" in v. 10 (surprisingly all the imperatives of v. 11 are masculine, but addressed to women).

6. be troubled, v. 11, BDB 919, KB 1182, Qal imperative, same verb as v. 10

7. strip, v. 11, BDB 832 II, KB 980, Qal imperative. This could be a sign of (1) mourning (cf. Ezek. 26:16) or (2) humiliation (cf. Hos. 2:5).

8. undress, v. 11, BDB 792, KB 889, Qal imperative

9. put sackcloth on your waist, v. 11, BDB 291, KB 291, Qal imperative, also a sign of mourning. See Special Topic at 15:2-3.

10. beat your breasts, v. 12, BDB 704, KB 763, Qal active participle, another sign of mourning, Luke 18:13; 23:48.

All of these relate to the period of the siege of Jerusalem by Sennacherib in 701 b.c. Sieges were horrible experiences of deprivation and disease.

32:9,10,11

NASB, NKJV,
NRSV"complacent daughters"
NJB"over-confident daughters"
REB"daughters without a care"
LXX"daughters of hope"
JPSOA"confident ladies"

The Hebrew term (BDB 105, KB 120) normally means "security" or "confidence," though some scholars see another root (BDB 105 II, KB 121) meaning "fall to the ground" (NIDOTTE, vol. 1, p. 649).

This term also occurs in 32:17 and is translated "confidence" or "security" (NASB margin). These wealthy, elite women were over-confident (NJB).

32:10 "Within a year and a few days" This is a very specific time reference (possibly connected to the harvest season) and seems to relate to the invasion of Sennacherib in 701 b.c.

32:12 "Beat your breasts" There are two ways to deal with this phrase.

1. relate it to the stripped and bare-breasted women of v. 11

2. change the Hebrew "breast" (rare poetic term, BDB 994, שׁד) to "fields" (BDB 961, שדי, cf. 56:9), as JPSOA lists in a footnote. If option #2 is followed, then "fields," "the pleasant fields," and "the fruitful vine" become parallel for the loss of agricultural abundance.

3. see it as an idiom for mourning whether male or female (Peshitta)

 

32:13 "the joyful houses" This same term "joyful" (BDB 965) is used in v. 14 for "a delight for wild donkeys." Isaiah uses

1. doubling

2. word plays

3. repeated metaphors

to communicate his messages. The Hebrew text of Isaiah is far more dynamic and artistic than in translation. He was a master poet. One wonders if YHWH communicated the messages in poetry or Isaiah crafted them. Since all of YHWH's revelations are not in artistic poetry, it seems this was Isaiah's skill. Many of the word choices in Isaiah have far more to do with sound plays than lexical meaning. Rare words are used, as are unique meanings to common words. This is where the ambiguity for modern interpreters is exacerbated!

▣ "the jubilant city" See note at 24:10 and the chart at the introduction to chapter 26, D. God wanted to uniquely bless the people of the covenant to attract the attention of "the nations," but because of Israel and Judah's rebellion, instead of abundance and peace came thorns and briars (cf. 5:6; 7:23-25; 9:18; 10:17; 27:4; Gen. 3:18).

32:14 This verse describes the destruction of Jerusalem (cf. 6:11; 64:10), which is unusual for Isaiah who usually sees its deliverance (cf. 1:8-9; 8:8; 29:1-8; 37:36-37). Isaiah asserts Jerusalem's sanctity because of YHWH's presence there (i.e., the temple), but later Jeremiah clearly adds to this theological issue by focusing on the conditional nature of YHWH's promises to His covenant people (i.e., Deuteronomy 27-28). Isaiah trusts God's word, but His promises must be matched by appropriate human faith and obedience. Covenant is a two-way street!

Notice how the destruction is characterized.

1. the palace has been abandoned (i.e., the Davidic seed forsaken)

2. the populated city has been forsaken (i.e., the Abrahamic seed forsaken)

3. NASB, "hill"

NJB "Ophel" (BDB 779), a section of the southeastern ridge of ancient Jerusalem (or a metaphor for the whole city, similar to "Zion"). It is mentioned in II Chr. 27:3; 33:14; Neh. 3:26-27; 11:21

4. #3 is parallel to "watch-tower"; both would denote the fortifications of Jerusalem being destroyed

5. a delight for wild donkeys

6. a pasture for flocks, both #5 and #6 denote a deserted, destroyed city, inhabited only by animals (cf. 13:21; 34:13)

There are two parallel verbs.

1. has been abandoned, BDB 643, KB 695, Pual perfect, the Pual occurs only here

2. forsaken, BDB 736, KB 806, Qal passive (or Pual) perfect, cf. Jer. 49:25

 

NASB"caves"
NKJV"lairs"
NRSV"dens"
NJB"the Keep"

The term (BDB 792) means "cave," but in this context, "an animal's den." It is possible that Isaiah chose this term because of its sound similarity to

1. "sepulcher" (Arabic root), ערר (context of death and destruction)

2.  "strip oneself," ערר, rare verb used in v. 11

3. "bare field," מערה from Arabic root (NIDOTTE, vol. 2, p. 1034)

 

▣ "forever" This is the relative use of the Hebrew term 'olam. This term has a large semantical usage and must be interpreted in context.

SPECIAL TOPIC: FOREVER ('OLAM)

32:15-20 This strophe describes a new day, a righteous day for Jerusalem.

1. The Spirit is poured out from God. The exact relationship between YHWH and "the Spirit" in the OT is difficult to relate to the full personal revelation of the NT. The Spirit is often associated with creation (cf. Gen. 1:2; Job 26:13; Ps. 104:29-30; 147:14-18). With a new creation! For your information, I have included in this verse my NT Special Topic on "The Personhood of the Spirit."

 

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

2. The wilderness becomes a fertile field. . .a forest, v. 15. This is the reversal of vv. 12-13. See the same metaphor of fertility in 29:17.

3. Justice. . .righteousness abide, v. 16

4. Peace, quietness, and confidence forever, v. 17. This means no invasions (cf. v. 18).

5. Verse 19 may refer to the destruction of Assyria.

6. Verse 20 is another blessing, but it is somewhat ambiguous.

 

32:15

NASB, NKJV,
NIV"Until the Spirit is poured out upon us from on high"
NRSV, JPSOA "until a spirit from on high is poured out on us"
TEV"God will send us his spirit"
NJB"until the spirit is poured out on us from above"
REB"until a spirit from on high is lavished upon us"

The Hebrew text has no article, pronoun, or descriptive phrase (i.e., "of the Lord," as in 11:2 or "My," 44:3; 59:21; Joel 2:28) linked to the noun "spirit" (BDB 924). The question is to whom does it refer.

1. the spirit of the new age

2. the Holy Spirit

3. a spirit of repentance and trust from God

Grammar suggests #1 or #3, but context suggests #2.

This is a radical break in the context. Similar passages which speak of God's Spirit are Isa. 44:3; Ezek. 39:29; Joel 2:28-29; Zech. 12:10; Acts 2:1-21. The same verb is used in a sacrificial sense of the Messiah in Isa. 53:12. There is a series of seven blessings that will result because of the Spirit's presence: (1) fertility, (2) justice, (3) righteousness, (4) peace, (5) quietness, (6) confidence, and (7) secure dwelling.

▣ "from on high" This is an idiom for "heaven," the place of YHWH's abode (cf. Job 16:19; 31:2; Isa. 33:5).

32:16 "justice. . .righteousness" These are a common pair in the OT (cf. II Sam. 8:15; I Kgs. 10:9; I Chr. 18:14; II Chr. 9:8; Ps. 99:4; Isa. 9:7; 32:16; 33:5; 59:14; Jer. 4:2; 9:24; 22:3,15; 23:5; 33:15; Ezek. 18:5,19, 21,27; 33:14,16,19; 45:9; Amos 5:7,24). They denote the kind of society (cf. vv. 17-18) where all people are honored and treated fairly as covenant partners. They then characterize the unique presence of God among His people.

32:17 "peace" See Special Topic following.

SPECIAL TOPIC: PEACE (SHALOM)

▣ "quietness and confidence" These two terms (BDB 1052 and BDB 105) also occur in 30:15, which characterizes the new age of justice, righteousness, and peace (cf. vv. 1,16).

32:19 This is a very difficult verse which seems out of place. It may refer to Assyria. The phrase "the forest" is used of Assyria in 10:18-19,33,34. The phrase "the city" is used of Assyria in 24:10; 25:2,3; 26:5.

NASB"it will hail"
NKJV"though hail"
NRSV"will disappear completely"
TEV"(but hail will fall. . .)"
NJB"be totally destroyed"
LXX"if hail descends"
Peshitta"hail shall come down"
REB"it will be cool on the slopes"
JPSOA"shall sink and vanish"

The ancient versions see the MT's וברד (unknown form) as ברד, BDB 135, "hail," cf. noun in 28:2,17.

REB sees it as coming from the same root in Arabic meaning "become cool" (BDB 135).

The NJB and JPSOA see the MT's first two words as being from the same verbal root, דרי,

1. Qal perfect

2. Qal infinitive construct

denoting a total and complete destruction ("descent").

32:20 This verse is also very difficult to fit into the context. However, the consensus seems to be that in the days of God's blessings, the crops will be so abundant that the cattle could roam freely and eat without really affecting the outcome of the crop.

 

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