PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Hezekiah Seeks Isaiah's Help	Isaiah Assures Deliverance	Hezekiah Consults Isaiah	The King Asks Isaiah's Advice	The Prophet Isaiah is Consulted
37:1-4	37:1-7	37:1-4	37:1-4	37:1-4
37:5-7		37:5-7	37:5-7	37:5-7
	Sennacherib's Threat and Hezekiah's Prayer		The Assyrians Send Another Threat	The Cupbearer Returns to His Master
37:8-13	37:8-13	37:8-13	37:8-13	37:8-9a
				Second Account of Sennacherib's Activities
Hezekiah's Prayer in the Temple				37:9b-13
37:14-20	37:14-20	37:14-20	37:14-20	37:14-20
God Answers Through Isaiah	The Word of the Lord Concerning Sennacherib		Isaiah's Message to the King	Isaiah Intervenes
37:21-29 (22b-29)	37:21-29 (22b)	37:21-29 (22b)	37:21-25	37:21-29 (22b-25)
	(23-25)	(23-25)
	(26-27)	(26-27)	37:26-27	(26-29)
	(28-29)	(28-29)	37:28-29	A Sign for Hezekiah
37:30-32	37:30-32 (30b-32)	37:30-32	37:30-32	37:30-32
				A Prophecy on Assyria
37:33-35	37:33-35 (33b-35)	37:33-35	37:33-35	37:33-35 (33b-35)
Assyrians Destroyed	Sennacherib's Defeat and Death			Sennacherib Is Punished
37:36-38	37:36-38	37:36-38	37:36-38	37:36
				37:37-38

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. Verses 1-7 are the reactions of Hezekiah to the Assyrian message in chapter 36.

 

B. It is uncertain if vv. 1-7 and 14-20 are two separate reactions. It seems contextually that after vv. 8-9 Sennacherib sent a second message to be delivered to Jerusalem and vv. 14-20 are Hezekiah's response to this second message, which is similar to the first one.

Possibly Hezekiah was trusting YHWH and Egypt in vv. 1-7, but after v. 9 he had to trust YHWH alone (cf. vv. 14-20,30).

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 37:1-4
¹And when King Hezekiah heard it, he tore his clothes, covered himself with sackcloth and entered the house of the Lord. ²Then he sent Eliakim who was over the household with Shebna the scribe and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. ³They said to him, "Thus says Hezekiah, 'This day is a day of distress, rebuke and rejection; for children have come to birth, and there is no strength to deliver. ⁴Perhaps the Lord your God will hear the words of Rabshakeh, whom his master the king of Assyria has sent to reproach the living God, and will rebuke the words which the Lord your God has heard. Therefore, offer a prayer for the remnant that is left.'"

37:1 "he tore his clothes, covered himself with sackcloth" These are signs of mourning. See Special Topic at 15:2-3.

▣ "the house of the Lord" This refers to the temple in Jerusalem. Exactly what area of the temple he entered is uncertain. Only priests and Levites had access to the sacred buildings. However, there was a special area set aside for the monarch to be as close as possible and view the activities of festival rituals.

37:2 "Eliakim. . .Shebna" See note at 36:3,22.

37:3 Hezekiah vividly describes the situation (cf. II Kgs. 19:3).

1. NASB, NRSV , "a day of distress" (BDB 865 I)

NKJV, "a day of trouble"

NJB, "a day of suffering"

LXX, "a day of affliction"

2. NASB, NKJV, NRSV, "a day of rebuke" (BDB 407)

NJB, "a day of punishment"

LXX, "a day of reproach"

3. NASB, "a day of rejection" (BDB 611)

NKJV, "a day of blasphemy"

NRSV, NJB, "a day of disgrace"

LXX, "a day of rebuke"

4. LXX, Peshitta, "a day of anger"

5. "time for birth, but no strength to deliver"

All of these phrases refer to YHWH's actions, not Assyria's. Hezekiah knew the problem was covenant disobedience and faithlessness. Assyria was not the real problem, but YHWH's instrument of judgment against a disobedient covenant people.

37:4 Hezekiah is hoping that as YHWH heard the blasphemy (i.e., "reproach," BDB 357, KB 355, Piel infinitive construct, cf. vv. 17,23,24) of Assyria's arrogant boast (cf. 36:15,18,20), He would defend His name (i.e., Ezek. 36:22-23).

▣ "the remnant" This term can be used in several senses depending on the context. See Special Topic at 1:9.

NASB (UPDATED)TEXT: 37:5-7
⁵So the servants of King Hezekiah came to Isaiah. ⁶Isaiah said to them, "Thus you shall say to your master, 'Thus says the Lord, "Do not be afraid because of the words that you have heard, with which the servants of the king of Assyria have blasphemed Me. ⁷Behold, I will put a spirit in him so that he will hear a rumor and return to his own land. And I will make him fall by the sword in his own land."'"

37:6 Notice how Isaiah responds to the messengers of Hezekiah with the very words of YHWH (cf. v. 21)!

▣ "Do not be afraid" This statement (BDB 431, KB 432, Qal imperfect used in a jussive sense) is a recurrent message from God to His leaders (cf. 7:4; 8:12; 10:24; 35:4; 40:9; 41:10,13,14; 43:1,5; 44:2; 51:7; 54:4; Gen. 15:1; 21:17; 26:24; 46:3; Exod. 20:20; Num. 14:9; Deut. 1:21,29; 3:2,22; 7:18; 20:1,3; 31:6,8; Josh. 8:1; 10:8,25; 11:6; Jdgs. 6:23, etc.).

37:7

NASB, NJB,
LXX"I will put a spirit in him"
NKJV"I will send a spirit upon him"
NRSV"I myself will put a spirit in him"
TEV"The Lord will cause the emperor to hear"
REB"I shall sap his morale"
Peshitta"I will send a blast against him

The MT has ruah (BDB 924), which, in this context, refers to an inner feeling or sense of doom and foreboding. The "great king"of Assyria (cf. 36:4) is controlled by the God of Israel!

▣ "hear a rumor and return to his own land" This is YHWH's response because Hezekiah turned to Him for help (as Ahaz did not). He will confuse the army and send them home (cf. v. 37). Some have wondered if v. 9 is not a fulfillment of this rumor, but it seems, in context, to refer to a rumor that will force him to return to Assyria and not simply meet Egypt in battle.

▣ "I will make him fall by the sword in his own land" See v. 38 for the historical fulfillment of this prophecy.

NASB (UPDATED)TEXT: 37:8-13
⁸Then Rabshakeh returned and found the king of Assyria fighting against Libnah, for he had heard that the king had left Lachish. ⁹When he heard them say concerning Tirhakah king of Cush, "He has come out to fight against you," and when he heard it he sent messengers to Hezekiah, saying, ¹⁰"Thus you shall say to Hezekiah king of Judah, 'Do not let your God in whom you trust deceive you, saying, "Jerusalem will not be given into the hand of the king of Assyria." ¹¹Behold, you have heard what the kings of Assyria have done to all the lands, destroying them completely. So will you be spared? ¹²Did the gods of those nations which my fathers have destroyed deliver them, even Gozan and Haran and Rezeph and the sons of Eden who were in Telassar? ¹³Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, and of Hena and Ivvah?'"

37:9-11 This repeats 36:13-20.

37:9 "Tirhakah king of Cush" There have been some historical problems connected with this verse because this man, though the younger brother of the current Pharaoh of Egypt (i.e., twenty-fifth Nubian Dynasty), Shebitku, nephew of Shabaka, reigned from 407/06 - 690 b.c. Tirhakah became a Pharaoh and reigned from 690 - 664 b.c. He was also known as the King of Ethiopia (cf. II Kgs. 19:9). However, this may be a military title or an anachronism (which means that one reads a later event or person into an earlier document). Hence, in this text, Tirhakah was only Pharaoh's representative sent with the army.

37:12-13 There are several geographical locations mentioned that Assyria had previously conquered.

1. Gozan - In II Kgs. 17:6; 18:11; I Chr. 5:26 this is called a river (i.e., region) of Mesopotamia where Tiglath-pileser III exiled people from the tribal areas of Reuben, Gad, and Manasseh. and later, more of the northern ten tribes by Sargon II.

2. Haran - This was a city in Assyria (cf. Gen. 12:4; 24:4) that had rebelled and was destroyed by Asshur-dan III in 763 b.c.

3. Rezeph - This is another significant city in Assyria, conquered by Shalmanezer III (858-824 b.c.). It may have been conquered several times, but information is minimal.

4. Telassar - This is a city or kingdom of Eden which was conquered by Tiglath-pileser III. It was close to the border of Elam.

5. Hamath - This is a city in Syria on the border with Israel. Some of its citizens were exiled into Israel.

6. Arapad - This is a city in northern Syria, the capital of a province or small kingdom (Bit-Agusi). It was defeated by Tiglath-pileser III in 740 b.c.

7. Lair - This is a city of northern Babylon whose spelling is close to "city" (BDB 746, ריע, NJB, NET Bible).

8. Sepharvaim - See note at 36:19

9. Hena - This is a city possibly in upper Mesopotamia (cf. ABD, vol. 3, p. 137).

10. Ivvah - This is an unknown locality. Some scholars associate #8 and #9 with the name of local gods.

The purpose of mentioning these specific cities (which Hezekiah must have known or which were on the way from Assyria to Palestine which Sennacherib conquered) was to show that no one could resist the Assyrian military!

NASB (UPDATED)TEXT: 37:14-20
¹⁴Then Hezekiah took the letter from the hand of the messengers and read it, and he went up to the house of the Lord and spread it out before the Lord. ¹⁵Hezekiah prayed to the Lord saying, ¹⁶"O Lord of hosts, the God of Israel, who is enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth. ¹⁷Incline Your ear, O Lord, and hear; open Your eyes, O Lord, and see; and listen to all the words of Sennacherib, who sent them to reproach the living God. ¹⁸Truly, O Lord, the kings of Assyria have devastated all the countries and their lands, ¹⁹and have cast their gods into the fire, for they were not gods but the work of men's hands, wood and stone. So they have destroyed them. ²⁰Now, O Lord our God, deliver us from his hand that all the kingdoms of the earth may know that You alone, Lord, are God."

37:14 This is obviously firsthand detailed historical narrative. It is very graphic and specific. Readers can see in their minds Hezekiah approaching YHWH, somewhere in the temple compound (cf. I Kgs. 8:33), unscrolling these Assyrian messages before Him so that He could read them. Hezekiah mentions in v. 4 that YHWH heard Rabshakeh read the message from the King of Assyria. Hezekiah now wants to remind Him of their arrogant and blasphemous character!

37:16 Notice the titles and ways Hezekiah characterizes YHWH.

1. O Lord of hosts

2. the God (Elohim) of Israel, cf. Josh. 7:13,19,20

3. who art enthroned above the cherubim, cf. Exod. 25:22; I Sam. 4:4; II Sam. 6:2; II Kgs. 19:15; I Chr. 13:6; Ps. 80:1; 99:1

4. You are the God (Elohim), cf. Deut. 10:17

5. You alone, this term (BDB 94) is denoting monotheism here and YHWH's choice of Israel as His instrument of redemption for all the world

6. You have made heaven and earth, 42:5; 45:18; Gen. 1:1

 

See SPECIAL TOPIC: NAMES FOR DEITY at 1:1.

37:17 There is a series of imperatives in Hezekiah's prayer used as reverent requests.

1. incline Your ear, BDB 639, KB 692, Hiphil imperative, cf. Dan. 9:18

2. hear, BDB 1033, KB 1570, Qal imperative

3. open Your eyes, BDB 824, KB 959, Qal imperative, cf. Dan. 9:18

4. see, BDB 906, KB 1157, Qal imperative

5. listen, same as #2

Hezekiah is using anthropomorphic language (see Special Topic at 6:1) to beseech God to hear, see, and respond to the arrogant, blasphemous message of Sennacherib.

These same verbs are used in Solomon's dedication of the temple in I Kgs. 8:29,52; II Chr. 6:39-40; 7:15.

▣ "the living God" This verse is very anthropomorphic (see Special Topic at 6:1), attributing to YHWH human body parts as if He were a man. The OT presents God as an eternal, ever-present spirit. The term "living God" is a play on the name YHWH from Exod. 3:14, which means "I Am that I Am."

37:18 There was surely a measure of truth in Sennacherib's claims.

37:19 The truth of v. 18 is seen to be overstated because the gods of the cities mentioned were idols, not the true and only God! Idols were made by human hands. They could not see and hear and respond (i.e., v. 17) as YHWH could, would, and will!

37:20 This verse has two verbs.

1. deliver, BDB 446, KB 448, Hiphil imperative, cf. 25:9; 33:22; 35:4. It is used fourteen times in chapters 40-66.

2. know, BDB 393, KB 390, Qal imperfect used in a jussive sense. See Special Topic: Know at 19:21.

This is a very important verse and shows the ultimate purpose of God's acts. Israel was meant to be a kingdom of priests (cf. Exod. 19:5-6). From the initial call of Abraham (cf. Gen. 12:3), God's plan was to deal with the entire world (cf. 45:8,22). See Special Topic at 1:3.

▣ "that You alone, Lord, art God" This is surely an affirmation of the uniqueness of Israel's God in the ancient world. He was God alone. There was no other (cf. 43:11; 45:5,18,21-22). This is the theological affirmation of monotheism!

The phrase "art God" is not in the MT, but is in the DSS, LXX, and the parallel in II Kgs. 19:19.

NASB (UPDATED)TEXT: 37:21-29
²¹Then Isaiah the son of Amoz sent word to Hezekiah, saying, "Thus says the Lord, the God of Israel, 'Because you have prayed to Me about Sennacherib king of Assyria,
²²this is the word that the Lord has spoken against him:
"She has despised you and mocked you,
The virgin daughter of Zion;
She has shaken her head behind you,
The daughter of Jerusalem!
²³Whom have you reproached and blasphemed?
And against whom have you raised your voice
And haughtily lifted up your eyes?
Against the Holy One of Israel!
²⁴Through your servants you have reproached the Lord,
And you have said, 'With my many chariots I came up to the heights of the mountains,
To the remotest parts of Lebanon;
And I cut down its tall cedars and its choice cypresses.
And I will go to its highest peak, its thickest forest.
²⁵I dug wells and drank waters,
And with the sole of my feet I dried up
All the rivers of Egypt.'
²⁶Have you not heard?
Long ago I did it,
From ancient times I planned it.
Now I have brought it to pass,
That you should turn fortified cities into ruinous heaps.
²⁷Therefore their inhabitants were short of strength,
They were dismayed and put to shame;
They were as the vegetation of the field and as the green herb,
As grass on the housetops is scorched before it is grown up.
²⁸But I know your sitting down
And your going out and your coming in
And your raging against Me.
²⁹Because of your raging against Me
And because your arrogance has come up to My ears,
Therefore I will put My hook in your nose
And My bridle in your lips,
And I will turn you back by the way which you came.

37:21-24 This is YHWH's response to Hezekiah's faith and the resulting message to Assyria, who went beyond YHWH's purpose (cf. 10:5) and became arrogant and blasphemous.

1. v. 22, she despised (BDB 100, KB 114, Qal perfect), mocked (BDB 541, KB 532, Qal perfect), and shook her head at (BDB 631, KB 681, Hiphil perfect) Judah, here called

a. the virgin daughter of Zion

b. the daughter of Jerusalem

The Peshitta, TEV, and REB see this verse as referring to Judah's actions toward retreating Sennacherib, but I think it refers to Assyria's arrogance against Judah that YHWH is reacting to. The question is who does "she" refer to. Sennacherib is the "him" of v. 22a, but "she" could refer to

a. Assyria

b. Judah

2. v. 23, she attacked Judah's God (i.e., the Holy One of Israel)

a. reproached, BDB 357, KB 355, Piel perfect

b. blasphemed, BDB 154, KB 180, Piel perfect

c. raised your voice, BDB 926, KB 1202, Hiphil perfect

d. haughtily lifted your eyes, BDB 669, KB 724, Qal imperfect, cf. 10:12

3. v. 24, lauds her activities

a. with many chariots I came up to the heights of the mountains, to the remotest parts of Lebanon

b. cut down its tall cedars and choicest cypresses (Isaiah used many allusions to trees)

c. I will go to its highest peak, its thickest forest

Verse 24 is similar to the arrogance of the King of Babylon (that I think refers to Merodach- baladan, cf. 39:1), mentioned in 14:13. If so, then possibly the language here also refers to the northern mountain of the gods of Canaanite mythology, see note at 14:13-14.

37:21 "Because you have prayed to Me" Hezekiah responds in faith and trust in YHWH, so different from his father, Ahaz. This shows the theological significance of intercessory prayer. I believe that God has limited Himself to act in response to the prayers of His children. Therefore, we have not because we ask not.

SPECIAL TOPIC: INTERCESSORY PRAYER

37:22 "She has shaken her head behind you" This verb (BDB 631, KB 681, Hiphil perfect) denotes a Hebrew idiom of shaking one's head as a sign of contempt (cf. II Kgs. 19:21; Job 16:4; Ps. 22:7; 109:25; Lam. 2:15; Matt. 27:39; Mark 15:29).

37:25-29 At this point the focus turns from Assyria's accomplishments (although it is possible that v. 25 refers to the arrogant claims of Sennacherib, but v. 26 cannot) to YHWH's accomplishments.

1. v. 25, YHWH's control of water (i.e., life, cf. 11:15; 44:27)

2. vv. 26-27, YHWH's ancient plans to use Assyria to punish His people (cf. 10:5). Verse 27 refers to Israel and Judah's humiliation and defeat.

3. v. 28, YHWH's foreknowledge (very similar to Psalm 139)

4. v. 29, the consequences of arrogance against YHWH

a. put a hook in your nose

b. put a bridle in your lips (these are metaphors for exile)

c. turn you back by the way which you came (cf. 37:37)

 

37:26 "Have you not heard?

Long ago I did it,

From ancient times I planned it" This shows that God has always had a plan for dealing, not only with Assyria (10:5; Jer. 18:11), but also with the entire world (cf. 14:24,26; 22:11; 25:1; 46:10-11; see full note at 12:5). History is not moving in a haphazard manner, but is on a teleological track to an end-time confrontation and restoration.

The word translated "long ago" (BDB 935) can refer to time or space. It also can refer to

1.  long past time, here

2. future time, cf. II Sam. 7:19; I Chr. 17:17

 

37:28 "your raging against Me" This verb (BDB 919, KB 1182, Hithpael infinitive construct) is repeated in v. 29. Notice the personal element!

This verb in the Hiphil stem is often used of fear and trembling (cf. 14:16; 23:11) or eschatological events (cf. 13:13). It is used of YHWH Himself in Ezek. 16:43.

37:29 "I will put My hook in your nose" This is exactly what Assyria did to others. She tried to frighten them by boasting of the cruelty that she had done to other nations. She tied the conquered people together using hooks in their noses, lips, or tongues and marched them into exile (cf. II Kgs. 19:28). God will now do the same thing to them.

NASB (UPDATED)TEXT: 37:30-32
³⁰"Then this shall be the sign for you: you will eat this year what grows of itself, in the second year what springs from the same, and in the third year sow, reap, plant vineyards and eat their fruit. ³¹The surviving remnant of the house of Judah will again take root downward and bear fruit upward. ³²For out of Jerusalem will go forth a remnant and out of Mount Zion survivors. The zeal of the Lord of hosts will perform this."'

37:30 "this shall be the sign for you" This is important because Hezekiah is the Messianic representative (i.e., 7:14-16) as Ahaz was (i.e. 8:8c,10c). God will show him a sign (BDB 16) here and in 38:7 (as He did Ahaz in 7:14). This particular sign is related to a three-year promise of full restoration of the land of Judah. I think 37:30-32 should be a separate paragraph, as should 37:33-35 and 36-38.

Verse 30 has a series of imperatives as YHWH promises a three-year restoration (i.e., the covenant promises of Deuteronomy 27-28).

1. eat - BDB 37, KB 46, Qal infinitive absolute. This form is repeated in this verse (kethib), but the MT scholars suggested a change (Qere) to a Qal imperative, which matches the other imperatives in the verse. The difference is very close.

a. ואכול, MT

b. ואכלו, suggested change

2. sow - BDB 281, KB 282, Qal imperative

3. reap - BDB 894, KB 1126, Qal imperative

4. plant - BDB 642, KB 694, Qal imperative

5. eat, Qere, see note at #1

Just one added thought, it is possible that this promised restoration is related to the "Year of Jubilee," Lev. 25:10, see James M. Freeman, Manners and Customs of the Bible, p. 96.

37:31 "the surviving remnant" See Special Topic at 1:9.

▣ The agricultural metaphors continue. Judah is described as

1. taking a strong root

2. bearing fruit

 

37:32 Those who survive Assyria's attack will do so, not by their own plans or provisions, but by the zeal (cf. 9:7; 59:17) of the Lord of hosts! Ahaz planned, but Hezekiah trusted!

▣ "The zeal of the Lord" This (BDB 888) refers to YHWH's special love and care for His covenant people (a faithless wife of Hosea 1-3). YHWH acts passionately for His purposes in redemption (cf. 63:15-19, which involves the children of Abraham, cf. Gen. 12:1-3). The phrase has Messianic implications in 9:7 and 59:17. Context determines whether (1) zealous or (2) jealous is the best translation. The term can have either a positive or negative connotation depending on the context. Here it is surely positive and redemptive!

NASB (UPDATED)TEXT: 37:33-35
³³"Therefore, thus says the Lord concerning the king of Assyria, 'He will not come to this city or shoot an arrow there; and he will not come before it with a shield, or throw up a siege ramp against it. ³⁴By the way that he came, by the same he will return, and he will not come to this city,' declares the Lord. ³⁵For I will defend this city to save it for My own sake and for My servant David's sake.'"

37:33-34 This is a promise that no siege will occur against Jerusalem. At this point the Assyrian army was not before the gates of Jerusalem, but still at walled cities of the Shephelah some distance away, such as Lachish.

There are several things that YHWH will allow and not allow in relation to Assyria's attack on Jerusalem.

1. the army of Assyria shall not come to Jerusalem to besiege it

2. the army shall not shoot an arrow there

3. the army shall not come with shield

4. the army shall not throw up a siege mound

5. Assyria shall retreat the way she came

 

37:35 The reason given for Assyria's limitations and retreat are

1. YHWH Himself will defend (BDB 170, KB 199, Qal perfect) the city (i.e., Holy War imagery)

2. YHWH will deliver/save it (BDB 446, KB 448, Hiphil infinitive construct)

3. YHWH does it

a. for Himself (i.e., His eternal redemptive plan and His personal reputation, cf. Ezek. 36:22-38)

b. for His servant David (cf. 9:7; 11:1; 16:5; 22:9,22; 29:1; 38:5; 55:3; II Samuel 7)

 

NASB (UPDATED)TEXT: 37:36-38
³⁶Then the angel of the Lord went out and struck 185, 000 in the camp of the Assyrians; and when men arose early in the morning, behold, all of these were dead. ³⁷So Sennacherib king of Assyria departed and returned home and lived at Nineveh. ³⁸It came about as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer his sons killed him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son became king in his place.

37:36 "the angel of the Lord went out" This is similar to the personage of the death angel who represented YHWH's presence in the last plague on Egypt in Exodus 11 and 12:23,29 (also note II Sam. 24:16).

There is no "grim reaper." YHWH controls life and death. It is hard to separate the sovereignty of God from conditions of a fallen world. This is not the world that God intended it to be. Death is the result of human rebellion. God knows, allows, and executes His will. Secondary causes, so important to us, were not part of the ancient worldview (i.e., Matt. 6:25-27; 10:28-31), where there was no distinction between the supernatural and natural.

SPECIAL TOPIC: THE ANGEL OF THE LORD

▣ "struck 185,000 in the camp of the Assyrians" This was not before the walls of Jerusalem, but apparently some distance away at the Assyrian camp (cf. II Kgs. 19:35). Herodotus, an ancient historian, records this plague and implies that it was related to rodents, possibly bubonic plague. This judgment did not kill the entire army. This very event is foreshadowed in 31:8, where it is described as death by the sword of the Lord. However, here it seems to be a plague. Remember this is hyperbolic poetry, not historical narrative. Modern western readers are unduly affected by their own worldviews and read the Bible (an ancient eastern book) through the filter of their current understanding of history and literature, which always causes confusion and misunderstanding!

37:37 "Nineveh" This was the capital of Assyria and was located on the Tigris River.

37:38 "Nisroch his god" This is an unknown name.

1.  The LXX translation of this is a spelling very similar to the god of the city of Asshur, who was the head of the Assyrian pantheon.

2.  It is also possible that it is a misspelling of "Nusku" (BDB 652), the Babylonian and Assyrian god of light and fire who was worshiped at Haran and associated with the moon god (i.e., his son).

3.  E. J. Young thinks it was an intentional corruption of the name Marduk. See James M. Freeman, Manners and Customs of the Bible, p. 182.

We know from historical documentation that there is a twenty-year gap between vv. 37 and 38. This prophecy was literally fulfilled in 681 b.c. when Sennacherib's two sons assassinated him and the third son took the throne.

▣ "Esarhaddon" This is one of the king's sons who reigned in Assyria from 681-669 b.c.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Hezekiah Shows His Treasures	The Babylonian Envoys	Merodach-baladan's Embassy	Messengers from Babylonia	The Babylonian Embassy
39:1-4	39:1-2	39:1-4	39:1-3a	39:1-2
	39:3-8			39:3-4
			39:3b
			39:4
39:5-8		39:5-8	39:5-7	39:5-8
			39:8

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

For a good discussion of the possible dates that these emissaries came see Gleason Archer, Encyclopedia of Bible Difficulties, pp. 212-213.

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 39:1-4
¹At that time Merodach-baladan son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick and had recovered. ²Hezekiah was pleased, and showed them all his treasure house, the silver and the gold and the spices and the precious oil and his whole armory and all that was found in his treasuries. There was nothing in his house nor in all his dominion that Hezekiah did not show them. ³Then Isaiah the prophet came to King Hezekiah and said to him, "What did these men say, and from where have they come to you?" And Hezekiah said, "They have come to me from a far country, from Babylon." ⁴He said, "What have they seen in your house?" So Hezekiah answered, "They have seen all that is in my house; there is nothing among my treasuries that I have not shown them."

39:1 "Merodach-baladan" This was prince of Bit-Yakin, who controlled southern Babylon (721-710, 703-702 b.c.) and who rebelled against Assyria, twice. See Contextual Insights to chapter 38.

▣ "king of Babylon, sent letters" Apparently this Babylonian king was looking for allies against Assyria and, unfortunately, Hezekiah's pride caused him to do a foolish thing (cf. v. 2) in revealing his wealth and resources to these Babylonian emissaries. He was possibly looking for a new political alliance.

39:2

NASB, NKJV"was pleased"
NRSV, TEV,
REB"welcomed"
NJB"was delighted"
LXX"rejoiced"

The MT has "rejoiced" (BDB 970, KB 1333, Qal imperfect), which is often used in an arrogant sense (cf. Job 31:29; Ps. 35:15,19,24; 38:16; Pro. 24:17; Ezek. 25:6; Micah 7:8).

▣ "There was nothing in his house, nor in all his dominion, that Hezekiah did not show them" The verb "show" (BDB 906, KB 1157) is a Hiphil perfect. The king was really trying to show off. He must have personally accompanied them to all the civic and sacred sites (cf. v. 4).

39:3-4 Was Isaiah seeking information? I think it was a rhetorical question to jolt the king!

NASB (UPDATED)TEXT: 39:5-8
⁵Then Isaiah said to Hezekiah, "Hear the word of the Lord of hosts, ⁶'Behold, the days are coming when all that is in your house and all that your fathers have laid up in store to this day will be carried to Babylon; nothing will be left,' says the Lord . ⁷'And some of your sons who will issue from you, whom you will beget, will be taken away, and they will become officials in the palace of the king of Babylon.'" ⁸Then Hezekiah said to Isaiah, "The word of the Lord which you have spoken is good." For he thought, "For there will be peace and truth in my days."

39:5 This is a literary marker ("hear," BDB 1033, KB 1570, Qal imperative) for a divine message, obviously related to Hezekiah's rash act.

39:6 This verse is the prophecy of the coming Babylonian exiles under Nebuchadnezzar II (i.e., 605, 597, 586, 582 b.c.). It seems that the biblical thrust is not only (1) Hezekiah's arrogance; but also (2) the idolatry of his son, Manasseh (cf. II Kgs. 21:1-18); and (3) the peoples' continuing unbelief and idolatry. The real problem was Hezekiah's being tempted to trust a political alliance again, as he had Egypt earlier. One would think his answer to prayer in chapter 38 would have insulated him from this type of activity.

39:7 This verse is surprising, not because it is a true prophecy, but because Isaiah always believed in the inviolability of Jerusalem and the Davidic family (cf. II Samuel 7).

Also note that the Babylon of Hezekiah's visitors is not the same Babylon that caused the four exiles. Much of Isaiah's poetry is ambiguous enough to relate to

1. Assyria

2. Babylon

3. Neo-Babylon

4. end-time events

 

▣ "shall be taken away" This happened to King Jehoiachin (cf. II Kgs. 24:15).

▣ "officials" The term (BDB 710) literally means "eunuchs," but it came to refer to high court officials (cf. Potiphar was married, Gen. 39:1). In this context the term must refer to

1. a token symbol of Babylonian power

2. a ward of the state

 

39:8 "The word of the Lord which you have spoken is good" This is a startling statement. It either means that Hezekiah realizes his pride was the source of God's just judgment and, therefore, is fair, or it may imply, as in v. 8b, that he is just glad that the judgment will not occur in his day. Some scholars have asserted that the reason for the king's happiness is that this means he will have a son.

DISCUSSION QUESTIONS

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.

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

1. How is this concept of trust related to the Assyrian official's haunting message in Isaiah 36 and 37?

2.  Did Hezekiah pay tribute to Assyria and did he have a military alliance with Egypt?

3.  Why is Isaiah 37:20 so significant?

4.  Why does God give two signs to Hezekiah?

5.  Why is Hezekiah judged so severely for showing the Babylonian officials his treasure?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God Will Remove the Leaders	Judgment on Judah and Jerusalem	Anarchy in Jerusalem	Chaos in Jerusalem	Anarchy in Jerusalem
3:1-12	3:1-9	3:1-15	3:1-5	3:1-15
(1b-12)	(1-3)	(1-5)		(1-15)
	(4-5)
	(6-7)	(6-8)	3:6
			3:7
	(8-9)		3:8-9
		(9-12)
	3:10-12		3:10-11
	(10-12)
			3:12a
			3:12b
God Will Judge	Oppression and Luxury Condemned		The LORD Judges His People
3:13-15	3:13-4:1		3:13-15
(13-15)	(13-15)	(13-15)
Judah's Women Denounced		The Humiliation of Jerusalem's Women	A Warning to the Women of Jerusalem	The Women of Jerusalem
3:16-26		3:16-4:1	3:16-17	3:16-17
(16-17)	(16-17)	(16-17)		(16-17)
	(18-23)		3:18-23	3:18-23
(24-26)	(24-26)	(24b-4:1)	3:24	3:24 (24)
				Misery in Jerusalem
			3:25-4:1	3:25-4:1
	(4:1)			(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: 3:1-12
¹For behold, the Lord God of hosts is going to remove from Jerusalem and Judah
Both supply and support, the whole supply of bread
And the whole supply of water;
²The mighty man and the warrior,
The judge and the prophet,
The diviner and the elder,
³The captain of fifty and the honorable man,
The counselor and the expert artisan,
And the skillful enchanter.
⁴And I will make mere lads their princes,
And capricious children will rule over them,
⁵And the people will be oppressed,
Each one by another, and each one by his neighbor;
The youth will storm against the elder
And the inferior against the honorable.
⁶When a man lays hold of his brother in his father's house, saying,
"You have a cloak, you shall be our ruler,
And these ruins will be under your charge,"
⁷He will protest on that day, saying,
"I will not be your healer,
For in my house there is neither bread nor cloak;
You should not appoint me ruler of the people."
⁸For Jerusalem has stumbled and Judah has fallen,
Because their speech and their actions are against the Lord,
To rebel against His glorious presence.
⁹The expression of their faces bears witness against them,
And they display their sin like Sodom;
They do not even conceal it.
Woe to them!
For they have brought evil on themselves.
¹⁰Say to the righteous that it will go well with them,
For they will eat the fruit of their actions.
¹¹Woe to the wicked! It will go badly with him,
For what he deserves will be done to him.
¹²O My people! Their oppressors are children,
And women rule over them.
O My people! Those who guide you lead you astray
And confuse the direction of your paths."

3:1 Chapter three continues the prophet's prediction of YHWH's judgment on Jerusalem and Judah.

▣ "Lord God of hosts" This title for Israel's Deity is used several times early in Isaiah (cf. 1:24; 3:1; 10:16,33; 19:4). See full note at 1:24 and Special Topic at 1:1.

▣ "is going to remove" This verb (BDB 693, KB 747, Hiphil participle) in the Hiphil stem means "remove" or "take away."

1. YHWH to remove Israel's sickness, Exod. 23:25; Deut. 7:15

2. Israel to remove the accursed things (i.e., Achan's sin), Josh 7:13

3. Israel to put away foreign gods, Jdgs. 10:16

4. Saul removes mediums and spiritists, I Sam. 28:3

5. individuals did not put away God's laws, II Sam. 22:23; Ps. 18:23

But notice here it is God who removes all of Judah's support, strength, and idolatrous leadership.

1. supply (lit. "staff," BDB 1044) of bread, v. 1

2. supply (lit. "staff") of water, v. 1

3. mighty men, v. 2

4. warriors, v. 2

5. judge, v. 2

6. prophet, v. 2, cf. 9:14-15; 28:7; 29:10

7. diviner, v. 2

8. elder, v. 2, cf. 9:14-16

9. captain of fifty, v. 3

10. honorable man, v. 3

11. counselor, v. 3

12. expert artisan, v. 3, cf. 40:20 (idol maker)

13. skillful enchanter, v. 3

Remember, judgment was YHWH, the loving parent, disciplining His children so that they might be strong, stable, happy, and a light to the nations. His personal attention to Judah was a sign of His love and concern. He loved them enough not to leave them in their sin!

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

NASB"Both supply and support"
NKJV"the stock and store"
NRSV"support and staff"
TEV"everything and everyone that the people depend on"
NJB"of resources and provisions"
LXX"the mighty man and the mighty woman"
Peshitta"stay and staff"
REB"every prop and stay"

The MT has masculine and feminine forms of ןעשמ, which BDB defines as "support and staff" (cf. II Sam. 22:19). In Leviticus 26:26 it is "the staff of bread."

3:3

NASB"skillful enchanter"
NKJV, NRSV,
REB"expert enchanter"
TEV"everyone who uses magic to control events"
NJB"soothsayer"
LXX"intelligent hearer"
Peshitta"expert counselor"

The noun (BDB 538) means "whispering" or "charming." It originally referred to snake charming (cf. Ps. 58:6; Eccl. 10:11; Jer. 8:17). It came to denote soft speaking (cf. 26:16; II Sam. 12:19; Ps. 41:8).

The same term is used in 3:20 for amulets worn by Judean women. It refers to magical practices and charms, forbidden to Israel and Judah.

3:4 Judah's elder leadership will be removed (by YHWH Himself) even to the highest levels. Ineffective and senseless young people will lead (cf. Eccl. 10:16).

NASB"children"
NKJV, NRSV"babes"
NJB"lads"
LXX, Peshitta"mockers"

The difference is between the MT עלולים (BDB 760, "wantonness," cf. Deut. 22:14,17; Ps. 141:4) and an emendation to עוללים (BDB 760, "children," cf. Ps. 8:3). Both seem to fit the context.

3:5-6 The oppression and abuse are described.

1. oppressed by one another

2. oppressed by neighbors

3. generational tensions

4. societal tensions

5. family tensions

 

3:7-12 The person the family chooses to lead will not accept the position because of the current crisis (Judah is wounded [1:6], only God can heal [30:26]) and the family's (i.e., Judah) rebellion against YHWH.

1. their speech is against YHWH, v. 8

2. their actions are against YHWH, v. 8

3. they rebel against His glorious presence, v. 8

4. their partiality shows on their faces, v. 9

5. their sin is displayed like Sodom's, v. 9

6. they have brought evil on themselves, v. 9

7. they reap what they sow, vv. 10-11

a. the righteous

b. the wicked

8. they are oppressed by youthful leaders (cf. V. 4), v. 12

9. they are ruled over by women, v. 12

10. their leaders lead them astray, v. 12

11. their paths (i.e., plans and goals) are confused, v. 12

These consequences of rebellion are a reflection of Deut. 28:15-68.

JPSOA puts vv. 10 and 11 in a parenthesis.

3:8

NASB, NRSV"His glorious presence"
NKJV"the eyes of His glory"
TEV"God himself"
NJB"his glorious gaze"
LXX"their glory"
Peshitta"the majesty of his glory"
REB"his glory"

The MT is followed closely by NKJV. The "eyes" represented God's personal presence.

The term "glory" (kabod, BDB 458) is common, but has a wide semantic flield.

SPECIAL TOPIC: GLORY (DOXA)

3:9 "The expression of their faces bears witness against them" The Aramaic Targums have "their partiality in judgment (legal abuses and bribery) accuse them." This may be a play on the eyes of the Lord mentioned in v. 8 versus the look of sinful Judeans in v. 9.

▣ "They display their sin like Sodom" Again, as in 1:10, Isaiah compares the sins of Judean society to the sins of Sodom (cf. Genesis 19). These Judean leaders (and their families) were flaunting publicly their pride, wealth, and exploitation of the weak and powerless of society.

Sodom was arrogant (Ezek. 16:50) and YHWH destroyed them, so too, now Judah (v. 16) and they also will be destroyed (vv. 16-26, the subject moves from prideful women to prideful Jerusalem).

▣ "brought evil on themselves" They reap what they sow (cf. vv. 10-11). This is a spiritual principle. God is ethical/moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

3:12

NASB, NKJV,
NRSV"Their oppressors are children, And women rule over them"
TEV"moneylenders oppress my people and their creditors cheat them"
NJB"the oppressors pillage them, and extortioners rule over them"
LXX"exacters strip you, and extortioners rule over you"
Peshitta"The princes shall pluck my people out, and women shall rule over them"
REB"Moneylenders strip my people bare, And usurers lord it over them"
JPSOA"My people's rulers are babes, It is governed by women"

The MT has "my people, their oppressors, children and women rule over them." Obviously TEV, NJB, and REB follow the LXX (change "women," נשים, BDB 61 to "creditors" [1] BDB 673 I, cf. 24:2, active participle plural of נשא, cf. 24:2 or [2] BDB 674 I, active participle plural of נשה, cf. Exod. 22:25).

These phrases could be

1. literal

a. child king

b. controlled by

(1) a strong "Queen mother"

(2) the child king's wives

(3) the women at court

2. figurative of weak and inexperienced leadership

 

NASB, NRSV"confuse"
NKJV"destroy"
NJB"efface"
LXX"pervert"
Peshitta"disturbed"
REB"to ruin"

The verb (BDB 118, KB 134, Piel perfect) means "engulf" or "swallow up" (cf. Exod. 15:12; Num. 16:30,32,34; 26:10; Deut. 11:6). In the Piel stem it also denotes "shallowing," but is also used as a metaphor for destruction or something being confounded (cf. 9:16; 19:3; 28:7).

Scholars are still discussing the possibility of one, two, or three Hebrew roots/cognates using these same three letters (בלע).

NASB (UPDATED)TEXT: 3:13-15
¹³The Lord arises to contend,
And stands to judge the people.
¹⁴The Lord enters into judgment with the elders and princes of His people,
"It is you who have devoured the vineyard;
The plunder of the poor is in your houses.
¹⁵What do you mean by crushing My people
And grinding the face of the poor?"
Declares the Lord God of hosts.

3:13-15 YHWH enters into a dispute (i.e., court scene, cf. 1:2) with His people's leaders (elders and princes). They have destroyed His community (i.e., "vineyard," v. 14). They have taken advantage of the poor, helpless, and powerless of society.

They used the legal system inappropriately (cf. v. 9) to their advantage, and must now stand before YHWH's judgment.

The prophets hold Israel/Judah accountable to the requirements of the Mosaic covenant, obedience had consequences and disobedience had consequences!

3:13

NASB, NKJV,
TEV, NJB,
LXX, Peshitta,
REB"people"
NRSV"peoples"

The singular comes from the LXX followed by the Peshitta. The MT has the plural. In this context the singular fits best because the prophet is addressing Judea (i.e., v. 14). In other contexts in Isaiah "the nations," "the peoples," is used. Context, context, context! The MT is not inerrant! Context must be the final guide!

NASB (UPDATED)TEXT: 3:16-26
¹⁶Moreover, the Lord said, "Because the daughters of Zion are proud
And walk with heads held high and seductive eyes,
And go along with mincing steps
And tinkle the bangles on their feet,
¹⁷Therefore the Lord will afflict the scalp of the daughters of Zion with scabs,
And the Lord will make their foreheads bare."
¹⁸In that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments, ¹⁹dangling earrings, bracelets, veils, ²⁰headdresses, ankle chains, sashes, perfume boxes, amulets, ²¹finger rings, nose rings, ²²festal robes, outer tunics, cloaks, money purses, ²³hand mirrors, undergarments, turbans and veils.
²⁴Now it will come about that instead of sweet perfume there will be putrefaction;
Instead of a belt, a rope;
Instead of well-set hair, a plucked-out scalp;
Instead of fine clothes, a donning of sackcloth;
And branding instead of beauty.
²⁵Your men will fall by the sword
And your mighty ones in battle.
²⁶And her gates will lament and mourn,
And deserted she will sit on the ground.

3:16-26 YHWH condemns the wives and daughters of the wealthy, elite leadership.

1. prideful walk ("head high" or "outstretched neck")

2. seductive (i.e., painted eyes)

3. flirtatious steps (i.e., quick, small steps, like a child)

4. attractive, musical ankle jewelry

YHWH will (typical biblical reversal)

1. afflict the scalp with scabs (only here, BDB 705, KB 764)

2. strip away their jewelry

3. strip away their festive clothes

4. take away their cosmetics and perfumes

5. kill their husbands and lovers

The Jewish Study Bible, using the JPSOA translation and footnotes, mentions that many of the items in vv. 18-24 are uncertain. They may refer to specific items of beauty or idolatrous symbols. They were worn by men and women.

3:16

NASB, NJB"tinkle the bangles"
NKJV, Peshitta"making a jingling"
NRSV"tinkling"
TEV"bracelets on their ankles jingle"

The verb (BDB 747, KB 824, Piel imperfect) denotes the sound made by ankle bracelets as a person walks (i.e., to draw attention). The root is found only here and Pro. 7:22.

3:17

NASB, NJB,
REB"make their foreheads bare"
NKJV"uncover their secret parts"
NRSV, Peshitta"lay bear their secret parts"
TEV"shave their heads and leave them bald"
LXX"expose their form"

The MT uses a rare word (BDB 834) meaning

1. sockets (for a door), I Kgs. 7:50

2. secret parts (feminine reproductive organs), Isa. 3:17 (?)

There is an Akkadian root (KB 983) which means "forehead," which is also an option. These proud, well-dressed, wealthy exploiters will be humbled!

3:18 "headbands" The IVP Biblical Background Commentary says these refer to "sun ornaments." So as the "crescent ornaments" reflect moon worship these represent sun worship.

▣ "crescent ornaments" This (BDB 962) was a symbol of moon worship.

1. on the military camels, Jdgs. 8:21

2. on Midianite kings, Jdgs. 8:26

3. on wealthy Judean women, Isa. 3:18

Another example of their open idolatry!

SPECIAL TOPIC: MOON WORSHIP

3:20 "perfume boxes" The term (BDB 108) translated "boxes" is literally "houses." The Tyndale OT Commentaries, J. Alec Motyer thinks it may refer to a "high collar" (p. 58). There is so much that we moderns do not know about the details of ANE cultures that often our interpretations are educated guesses based on cognates and context. None of these details are crucial to an understanding of the larger concept and theological issues. The vast majority are interesting, but not important to understanding the central truth of the strophe or paragraph. Do not focus on the minutia.

3:24 "Instead of a belt, a rope" This seems to refer to prisoners being tied together and marched into exile by Assyria.

NASB, NKJV"and branding instead of beauty"
NRSV, TEV"instead of beauty, shame"
NJB, REB"brand marks instead of beauty"
Peshitta"for their beauty shall be destroyed"
LXX  -----omitted-----

The MT has "branding instead of beauty." The term "branding" is from BDB 464 (burn, scorch, brand). The word "shame" in NRSV and TEV is not in the MT, but is found in the Isaiah scroll from the DSS (1QIsa.).

3:26 Jerusalem ("her," feminine, vv. 25,26) is personified as weeping over the losses. Zion's festival clothing is restored in Isa. 61:3, also note Zech. 3:4 (only v. 22 and Zech. 3:4 share the same rare term for festival clothing).

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Parable of the Vineyard	God's Disappointing Vineyard	Song of the Vineyard	The Song of the Vineyard	The Song of the Vineyard
5:1-2 (1-2)	5:1-7 (1b-2)	5:1-2 (1-2)	5:1-2 (1-2)	5:1-4 (1-4)
5:3-6 (3-6)	(3-6)	5:3-4 (3-4)	5:3-4
		5:5-6 (5-6)	5:5-6	5:5-7 (5-7)
5:7 (7)	(7)	5:7-10 (7-10)	5:7 (7)
Woes for the Wicked	Impending Judgment on Excesses		The Evil That People Do	Curses
5:8-12| (8-12)	5:8-10| (8-10)		5:8-10	5:8-10 (8-10)
	5:11-12 (11-12)	5:11-13 (11-13)	5:11-14	5:11-14 (11-14)
5:13-17 (13-17)	5:13-17 (13-17)
		5:14-17 (14-17)
			5:15-17	5:15-17 (15-17)
5:18-23 (18-23)	5:18-19 (18-19)	5:18-24 (18-24)	5:18-19	5:18-19 (18-19)
	5:20 (20)		5:20	5:20 (20)
	5:21 (21)		5:21	5:21 (21)
	5:22-23 (22-23)		5:22-25	5:22-24 (22-24)
5:24-25 (24-25)	5:24-25a (24-25a)			Yahweh's Anger
	5:25b (25b)	5:25-30 (25-30)		5:25 (25)
				Yahweh Summons the Invaders
5:26-30 (26-30)	5:26-30 (26-30)		5:26-29	5:26 (26)
				5:27 (27)
				5:28 (28)
				5:29 (29)
			5:30	5:30 (30)

 

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.

 

BACKGROUND STUDY

A. It is difficult to know the historical context of this chapter. It may apply to any part of the preaching ministry of Isaiah. Moderns do not know how the prophetic books were complied.

 

B. Apparently this folk ballad was sung at some gathering of the nation of Judah. Whether it was in a temple or in the marketplace is uncertain.

 

C. It is important to remember that privilege brings responsibility (Luke 12:48).

 

D. Allusions to the folk song are found in several places in the NT (cf. Matt. 21:33-46; Mark 12:1-2; Luke 20:9-19).

 

E. It must be remembered that Judah, during most of Isaiah's prophetic ministry, was an extremely successful and prosperous nation. This prosperity brought spiritual weakness and a dependency upon human resources instead of on God and His covenant promises and requirements.

 

BRIEF OUTLINE

A. The Parabolic Song, vv. 1-6

 

B. The Ironical Interpretation, v. 7

 

C. The Resultant Judgment of YHWH, vv. 8-30

1. series of woes, vv. 8-23

2. judgment, vv. 24-30

a. natural, v. 25

b. invader, vv. 26-30

 

WORD AND PHRASE STUDY

NASB (UPDATED)TEXT: 5:1-2
¹Let me sing now for my well-beloved
A song of my beloved concerning His vineyard.
My well-beloved had a vineyard on a fertile hill.
²He dug it all around, removed its stones,
And planted it with the choicest vine.
And He built a tower in the middle of it
And also hewed out a wine vat in it;
Then He expected it to produce good grapes,
But it produced only worthless ones.

5:1 "Let me sing" This introductory verb (BDB 1010, KB 1479, Qal cohortative) is also used in 26:1 and 42:10. The noun also appears in v. 1. Often songs were used to mark events (cf. Exod. 15:1; Num. 21:17; Jdgs. 5:1; I Sam. 18:6).

Here the song is used to draw the attention of the passers-by, so that they would stop and listen.

▣ "well-beloved. . .beloved" These are two different Hebrew words. The first one (BDB 391) is usually used in poetry of a family member. The second one (BDB 187) is used often in Song of Songs for the lover. Here it refers to a special friend for which the owner had special expectations. This would have resonated well with Judah's agricultural society.

▣ "vineyard" The grapevine (or vineyard) was a symbol of national Israel (i.e., Exod. 15:17; Ps. 80:8; Jer. 2:21; 12:10) as were the olive tree and the dove. Judah was seen by the prophets as the only true "people of God."

▣ "fertile hill" "Hill" is literally the word "horn" (BDB 901) used in the sense of an isolated hill positioned just right to receive the sunlight and sloped just right for the rain to drain. The perfect "hill," perfectly prepared to be planted with the "best" grapevines, for the best harvest!

The adjective "fertile" is literally "son of oil" or "son of fat" (BDB 1032), which is a metaphor for fertility and abundance (cf. 28:1,4).

5:2 There is a play on the verb (BDB 793, KB 889) in vv. 2-5, used seven times. It is translated

1. yield, v. 2 (twice)

2. do, v. 4 (twice), what God will do for His vineyard

3. yield, v. 4 (twice)

4. do, v. 5, what God will do to His rebellious, ungrateful vineyard

 

▣ "He dug it all around, removed its stones" This first verb (BDB 740, KB 810, Piel imperfect) is found only here in the OT. The KJV has "fenced." Although I do not believe this is an accurate translation of the Hebrew word, it does fit the context. When stones were dug out of a rocky field in Palestine, they were usually stacked into a fence. Often the vineyards were protected by a ditch (also possible meaning of first verb) with a stone hedge (LXX, Peshitta, Vulgate). It is surely possible that Isaiah is describing terracing techniques. The stones would be used to level parts of the field.

It is also possible that the stones were put in piles and used to keep the grape clusters off the ground (James Freeman, Manners and Customs of the Bible, pp. 360-363).

▣ "the choicest vine" This refers to the bright red grapes known as "sorek" (BDB 977 I, cf. Jer. 2:21). These grapes got their name from a valley in Palestine (cf. Jdgs. 16:4). They are mentioned in Jer. 2:21 as being the most expensive and sought after variety of grapes. This grapevine species is even mentioned in a Messianic passage (cf. Gen. 49:11).

▣ "tower" This (BDB 153, "watchtower" built from stones dug out of the field) was for security purposes and was usually occupied only during the planting time and the harvest time in September (it would serve the same purpose as the word "booth" mentioned in 1:8). This same word can refer to a military tower (cf. Isa. 2:15). Context, context, context!

▣ "hewed out a wine vat" This would have been a shallow man-made depression in a rock surface which allowed the women to crush the grapes with their feet and then a channel in the rock to a deeper depression where the juice would be stored.

NASB"worthless one"
NKJV, NRSV,
NJB, REB"wild grapes"
TEV, JB "every grape was sour"
LXX"thorns"

The Hebrew term (BDB 93) can refer to

1. stinking or noxious weeds, singular, cf. Job 31:40

2. stinking things, worthless things, plural

The basic root refers to the stink of

1. corpses, Isa. 34:3 (cf. 5:25); Joel 2:20; Amos 4:10

2. locusts, Joel 2:20 (metaphor for dead army)

The MT in this context refers to "wild grapes," which were not sweet and plump, but small and sour, unfit to make wine.

NASB (UPDATED)TEXT: 5:3-6
 ³"And now, O inhabitants of Jerusalem and men of Judah,
Judge between Me and My vineyard.
⁴What more was there to do for My vineyard that I have not done in it?
Why, when I expected it to produce good grapes did it produce worthless ones?
⁵So now let Me tell you what I am going to do to My vineyard:
I will remove its hedge and it will be consumed;
I will break down its wall and it will become trampled ground.
⁶I will lay it waste;
It will not be pruned or hoed,
But briars and thorns will come up.
I will also charge the clouds to rain no rain on it."

5:3 The prophet is bringing his audience into a decision-making process. This is the point of the genre of parable. They will judge themselves!

The verb "judge" (BDB 1047, KB 1622) is a Qal imperative and is similar to Matt. 21:40.

5:4 This question is the heart of the parable song. God did everything for His people, but they rejected Him.

5:5-6 The prophet, speaking for YHWH, declares (BDB 393, KB 390, Hiphil cohortative) what He will do to His disappointing vineyard (i.e., Judah).

1. remove its hedge, consequently it will be consumed by animals

2. break down it's protective wall, consequently the vines will be trampled to the ground

3. refuse to tend it, consequently the briars and thorns will come up (cf. 7:23,25; 9:18; 27:4)

4. refuse to send rain, consequently it will dry up and die (cf. Deut. 28:23-24)

 

5:6 "I will lay it waste" The verb (BDB 1011, KB 1483) is a Qal imperfect. YHWH will make His vineyard a "waste" (BDB 144). The term is found only here. It can mean "end" or "destruction." The judgment of YHWH is total and final (cf. v. 30)! Thank God for chapters 7-12! There will be a new day (chapters 40-55) and a new heaven and earth (chapters 56-66).

▣ "I will also charge the clouds to rain no rain on it" Nature has been, and continues to be, affected by mankind's sin (cf. Gen. 3:17-19 and Rom. 8:19-26). It is used by God for blessing or judgment (i.e., Lev. 26:4; Deut. 11:14; 28:12; Amos 4:7; Zech. 14:17).

NASB (UPDATED)TEXT: 5:7
⁷For the vineyard of the Lord of hosts is the house of Israel
And the men of Judah His delightful plant.
Thus He looked for justice, but behold, bloodshed;
For righteousness, but behold, a cry of distress.
5:7 "the house of Israel" This term normally seems to refer to all of the Jewish people collectively before the political split in 922 b.c., although in this verse the term refers to Judah. At this time in the history of the people of God, their nation was split into the northern ten tribes known as Israel, Ephraim, or Samaria and the southern three tribes known as Judah, which included Benjamin, Simeon, and most of the Levites/priests.

▣ "justice. . .bloodshed. . .righteousness. . .a cry of distress" This is a play on two different sounds in Hebrew that cannot be reproduced in an English translation: טפשמ, Mishpat (justice) vs. חפשמ, Mispach (bloodshed, BDB 705) and קדצ, Zedakah (righteousness) vs. קעצ, Zeakah (cry of distress). Another biblical reversal of expectations.

NASB (UPDATED)TEXT: 5:8-12
⁸Woe to those who add house to house and join field to field,
Until there is no more room,
So that you have to live alone in the midst of the land!
⁹In my ears the Lord of hosts has sworn, "Surely, many houses shall become desolate,
Even great and fine ones, without occupants.
¹⁰For ten acres of vineyard will yield only one bath of wine,
And a homer of seed will yield but an ephah of grain."
¹¹Woe to those who rise early in the morning that they may pursue strong drink,
Who stay up late in the evening that wine may inflame them!
¹²Their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine;
But they do not pay attention to the deeds of the Lord,
Nor do they consider the work of His hands.

5:8

NASB, NKJV,
NJB, REB"Woe"
NRSV, JPSOA "Ah"
TEV"You are doomed"

There is some debate among commentators as to whether there are six or seven "woes" (BDB 222) listed. This is not literally the Hebrew term "woe" (BDB 17, which denotes a lament, cf. 3:9,11; 6:5; 24:16). This translation suggestion from BDB is "ah," "alas," or "ha" (cf. 1:4; 10:1,5; 17:12; 28:1). It expresses painful dissatisfaction with the current situation or consequences.

They begin the consequences of judgment on Judah because of their straying from God's covenant. They are basically a listing of the sins of the Judean society.

▣ "to those who add house to house and join field to field" This refers to the greedy land owners who exploited the poor by taking their ancestral lands (i.e., the land division by Joshua) to accumulate more and more land for themselves (cf. Jer. 22:13-17; Micah 2:2). The law of Moses protected the allotted lands by enacting "the Year of Jubliee" (cf. Lev. 25:8-55; Num. 36:4). All land must return to the original tribal family owners every fiftieth year. Although there is no record in the OT of Israel ever honoring this release, it was still the expressed will of God.

5:9 The opening of v. 9 is very emphatic, with no verb, literally "in my ears, the Lord of hosts." This is a clear claim of verbal divine revelation (cf. 22:14)! This is not Isaiah's message, nor Isaiah's emotion! YHWH is shouting through His prophet to His wayward people.

This judgment is similar to Amos 5:11 and Micah 6:15. The expectations of the rich and exploitive elements of society will not materialize. They will not enjoy their ill-gotten gain! We reap what we sow (see note at 3:10-11).

5:10 "for ten acres of vineyard" "Acres" is literally "a couple" or "a pair" (BDB 855, cf. I Sam. 14:14), which denoted animals yoked together for agricultural purposes. One "yoke" was the amount of land an oxen could plow in one day.

▣ "will yield only one bath of wine" The term "bath" (BDB 144 II) is a liquid measurement in Hebrew and it is equal to eight to ten gallons. In this context it is a metaphor for the fruitlessness of the usurped land.

SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)

▣ "And a homer of seed will yield but an ephah of grain" Again this is a striking metaphor for the fruitlessness of the usurped land. We learn from Ezek. 45:11 that there were ten ephahs in one homer; therefore, this is stating that if a farmer plants one hundred pounds, he will only harvest ten.

5:11 "Woe to those who rise early in the morning that they may pursue strong drink" The next sin mentioned is one of riotous pleasure-seeking from morning to evening. It needs to be stressed that the Bible does not condemn wine, but it does condemn the abuse of wine. This same metaphor of strong drink is used in Isaiah 28. Other poignant passages on this subject are found in Pro. 20:1 and 23:29-35. However, one must add the balance of Ps. 104:1-4. "Strong drink" (BDB 1016) is a Hebrew term describing the addition of intoxicating grain liquors to wine. See Special Topic: Alcohol and Alcoholism at 1:22.

5:12 "Their banquets are accompanied by" This is a way of speaking of the cultural entertainment of the day. It depicts a wealthy class given to worldly pleasures.

▣ "But they do not pay attention to the deeds of the Lord,

Nor do they consider the work of His hands" God's covenant people's refusal to hear and understand God's will is a recurrent theme (cf. 1:2-3,10a; 5:12,13,24; 6:9-10; 30:9). God had given them spiritual ears and eyes (cf. Deut. 29:4), but their collective blindness and deafness had caused God to remove the possibility of comprehension (cf. Isa. 6:9-10; 29:9-10).

The tragedy of these verses is that the Judeans of Isaiah's day were depending on their own resources and schemes instead of the provision of their Covenant God. One should compare v. 24d,e with Deut. 8:11-20.

NASB (UPDATED)TEXT: 5:13-17
¹³Therefore My people go into exile for their lack of knowledge;
And their honorable men are famished,
And their multitude is parched with thirst.
¹⁴Therefore Sheol has enlarged its throat and opened its mouth without measure;
And Jerusalem's splendor, her multitude, her din of revelry and the jubilant within her, descend into it.
¹⁵So the common man will be humbled and the man of importance abased,
The eyes of the proud also will be abased.
¹⁶But the Lord of hosts will be exalted in judgment,
And the holy God will show Himself holy in righteousness.
¹⁷Then the lambs will graze as in their pasture,
And strangers will eat in the waste places of the wealthy.

5:13-17 Here is a list of what will happen to Judah's wealthy, exploitive citizens.

1. exiled, v. 13

2. famished, v. 13

3. parched, v. 13

4. swallowed by Sheol, v. 14

5. humbled, v. 15

6. abused, v. 15 (twice)

7. strangers eat of the fat of the wealthy, v. 17

 

5:13 "Therefore My people go into exile for their lack of knowledge" This is obviously a prediction of exile. There has been some speculation about whether it refers to the Assyrian exile (722 b.c.) of the northern ten tribes or the Babylonian exile of Judah (i.e., 605, 597, 586, 582 b.c.) of the southern three tribes. The immediate context seems to lend itself to either (this is so common in Isaiah, maybe purposeful). Assyria is mentioned specifically in Isa. 7:18 and 10:5ff. I think that 13:1-14:27 also refers to Assyria who destroyed the city of Babylon and Assyria's king took the title, "King of Babylon."

The mention of an exile out of the Promised Land was shocking. Canaan was promised to Abraham's seed. Now the covenant with the Patriarchs was being rescinded because of Judah's disobedience to the covenant requirements. They rejoiced in and clung to the promises, but ignored the requirements (cf. Jeremiah 7).

In a theological sense this parallels Genesis 2 (God's ideal fellowship with mankind) and Genesis 3 (Adam and Eve's open-eyed rebellion). Mankind was driven out of the Garden of Eden (cf. Gen. 3:24). This was unexpected and shocking! So too, the revelation of an exile. What was thought to be a permanent promise by God was affected by human sin. In a similar way "the New Covenant" of Jer. 31:31-34 and Ezek. 36:22-38 was a shocking revelation. The everlasting covenants were being superceded because of human inability to perform their part of the covenant. Therefore, a new relationship with God would need to be established based on

1. God's performance (new heart, new mind)

2. mankind's enabling by God's Spirit to be obedient

God still wants a righteous people to reflect His character to a lost and needy world (i.e., the nations). The means of that "righteousness" have changed. Human ability proved to be inadequate (cf. Galatians 3). The OT was a means of showing mankind's inability!

▣ "for their lack of knowledge" This is a willful rejection of knowledge, not ignorance (cf. Isa. 1:3; Hos. 4:6,14). Judah rebelled against the revealed will of God (i.e., the Mosaic Covenant). She left the clearly marked path!

5:14 "Sheol has enlarged its throat and opened its mouth without measure" "Sheol" is a Hebrew term (BDB 982) which refers to"the realm of the dead." Here it is personified as an animal with a ravenous appetite (cf. Pro. 1:12; 27:20; Hab. 2:5).

SPECIAL TOPIC: Where Are the Dead?

▣ "And Jerusalem's splendor, her multitude, her din of revelry, and the jubilant within her, descent into it" This shows a total reversal of expectations!

5:15 "So the common man will be humbled, and the man of importance abased" This is referring to judgment on an entire society (cf. 2:9,12,17). There seems to be no contextual contrast between the Hebrew terms for man, which are adam (NASB, "common man") and Isshah (NASB, "man of importance").

▣ "The eyes of the proud will also be abased" This is a recurrent theme throughout Scripture and is repeated in a slightly different way in vv. 20 and 21 through the metaphors of light and darkness.

5:16 "But the Lord of hosts will be exalted in judgment" The descendants of Abraham were chosen to reveal God. They were to reveal Him in their faithfulness resulting in a stable and abundant society or they will reveal Him in their waywardness resulting in God's judgment. Believers are witnesses (cf. Matt. 5:13-16). The question is, what kind of witnesses are we?

▣ "the holy God will show Himself holy in righteousness" This is in a synonymous parallel relationship to the previous line of poetry. Hebrew poetry must be interpreted in light of its paralellism!

5:17 "Then the lambs will graze as in their pasture,

And strangers will eat in the waste places of the wealthy" There has been much discussion among commentators about the exact relationship of this verse to the preceding context. Some say

1. it refers to God's care for those remaining in the land

2. it refers to God's judgment of the wealthy landowners

3. it refers to the remaining Jewish remnant after the exile

4. it refers to Gentiles resettled in Judah's territory after the exile of her citizens

It seems to me that the immediate context of judgment must relate it to the destruction and judgment of the wealthy and the ruin of their illegally procured land. It is public land now!

NASB (UPDATED)TEXT: 5:18-23
¹⁸Woe to those who drag iniquity with the cords of falsehood,
And sin as if with cart ropes;
¹⁹Who say, "Let Him make speed, let Him hasten His work, that we may see it;
And let the purpose of the Holy One of Israel draw near
And come to pass, that we may know it!"
²⁰Woe to those who call evil good, and good evil;
Who substitute darkness for light and light for darkness;
Who substitute bitter for sweet and sweet for bitter!
²¹Woe to those who are wise in their own eyes
And clever in their own sight!
²²Woe to those who are heroes in drinking wine
And valiant men in mixing strong drink,
²³Who justify the wicked for a bribe,
And take away the rights of the ones who are in the right!

5:18-23 Another strophe of "woes" on the wicked is enumerated because

1. v. 18, they lead evil around like an animal on a leash

2. v. 19, they demand YHWH to quickly fulfill His covenant promises (without regard for the covenant requirements)

3. v. 20, this may be related to v. 19. When God does not act the way they wanted, they called His acts evil, dark, and bitter

4. v. 21, they assume their own wisdom to be true and God's false (vv. 19-20)

5. v. 22, they are drunkards

6. v. 23, they use bribery to achieve their ends

These are manipulative egotists!

5:18-19 "Woe to those who drag iniquity with the cords of falsehood,

And sin as if with cart ropes" The Hebrew is uncertain. This seems to refer to a group of people whom I have designated as practical atheists. They admit God's existence theologically, but refuse to walk in this knowledge. They choose to live as if there were no God and even taunt His existence (cf. v. 19). They hold on to their sin at any cost! They are tied/bound to their self-centered lifestyles!

5:19 There are several commands in this verse.

1. let Him make speed, BDB 554, KB 553, Piel imperfect used in a jussive sense

2. let Him hasten, BDB 301, KB 300, Hiphil cohortative

3. let the purpose of the Holy One of Israel draw near, BDB 897, KB 1132, Qal imperfect used in a jussive sense ("the Holy One of Israel" is a title for Deity so common in Isaiah; see note at 1:4)

4. come to pass, BDB 97, KB 112, Qal cohortative

5. that we may know it, BDB 393, KB 390, Qal cohortative

This verse may relate contextually to v. 12! They really do not want to understand God's will and purpose because they are so set on their own will and purpose. The results of the fall (Genesis 3) continue!

The NASB Study Bible makes an interesting comment about #1 and #2 above.

"The Hebrew for the words 'make speed' and 'hasten' correspond to that of the first and third elements of the name 'Maher-shalal-hash-baz' (meaning 'swift is the booty, speedy is the prey,' see 8:1,3), he may have been responding to the sarcastic taunts of their sinners" (p. 967).

5:20 "Woe to those who call evil good, and good evil" Many say that this refers to the judges of Israel. Although that fits vv. 18-23, it seems to me that this is a reference to the society as a whole, not limited to a group of judges. This is a poignant example of the tragedy of what happens when our light becomes darkness (cf. Matt. 6:22-23). The fall of Genesis 3 has affected the moral compass of the creatures made in the image and likeness of the God of Justice, Righteousness, and Fairness!

5:21 "Woe to those who are wise in their own eyes,

And clever in their own sight" This again refers to the sin of prideful arrogance (i.e., results of Genesis 3). Probably one of the most classical passages of this is Jer. 9:23-24. Real wisdom is in knowing and trusting God! Humans are smoke-blinded by self, sin, and their own importance (cf. Pro. 26:5,12,16; 28:11).

5:22 "Woe to those who are heroes in drinking wine" Isaiah is using sarcasm because the term "heroes" normally refers to "mighty men of war," but in this context it refers to "drinking bouts" and not military exploits.

▣ "mixing strong drink" There has been some question as to what this (BDB 1016) refers.

1. mixing wine with water, 1:22, like the Greeks and Romans, but the Isaiah texts refer to bad wine, not normal drinking wine

2. old strong wine mixed with new wine

3. wine mixed with other distilled fruit or honey liquors, which made it more intoxicating (they did not have fermented drinks with high alcohol content, as are available today)

This is the noun form of the verb "to become drunk." Drunkenness is condemned often in Scripture (cf. 5:11,22; 28:7; 56:12; Pro. 20:1; 23:29-35; Micah 2:11). It is even used as a metaphor for the judgment of YHWH (cf. Ps. 75:8). See Special Topic at 1:22.

5:23 "Who justify the wicked for a bribe" This is the place in the strophe where commentators discuss the absence of a seventh woe. The interpretive question is whether there are seven woes (the perfect number) or six woes (the number of human imperfection).

Bribery was regularly condemned in Isa. 1:23; 10:1-2 (cf. Exod. 23:8; Deut. 10:17; 16:19; Pro. 17:23; Micah 3:11; 7:3).

NASB (UPDATED)TEXT: 5:24-25
²⁴Therefore, as a tongue of fire consumes stubble
And dry grass collapses into the flame,
So their root will become like rot and their blossom blow away as dust;
For they have rejected the law of the Lord of hosts,
And despised the word of the Holy One of Israel.
²⁵On this account the anger of the Lord has burned against His people,
And He has stretched out His hand against them and struck them down.
And the mountains quaked, and their corpses lay like refuse in the middle of the streets.
For all this His anger is not spent,
But His hand is still stretched out.

5:24 Fire is a metaphor for judgment and cleansing (i.e., chaff and stubble burn quickly and completely, cf. 33:11; 47:14; Joel 2:5; Matt. 4:1). See SPECIAL TOPIC: FIRE at 1:31.

▣ "So their root will become like rot and their blossom blow away as dust" This is a Hebrew metaphor for total destruction.

▣ "For they have rejected the law of the Lord of hosts,

And despised the word of the Holy One of Israel" This is the reason for judgment. It was the willful, purposeful rejection of the Judean people of their covenant God (esp. v. 19). Notice the two titles for Deity. See SPECIAL TOPIC: NAMES FOR DEITY at 1:1.

5:25 "On this account the anger of the Lord has burned against His people" Judgment will begin with the household of God. God's anger is as biblical a theme as is His love! The anger is even accentuated in the presence of great light (cf. Luke 12:48).

▣ "And the mountains quaked" Many have assumed that this refers to the violent earthquake recorded in the days of Uzziah (cf. Amos 1:1; Zech. 14:5). However, it may well be hyperbole of a Theophany. Nature quakes at the coming of her Creator. This imagery is common in the OT (i.e., 64:3; Exod. 19:18; Jer. 4:24; Joel 2:10; Nah. 1:5).

▣ "their corpses lay like refuse in the middle of the streets" OT people were shocked by unburied bodies, rotting, exposed, or eaten by animals (i.e., Ezek. 39:4,17-20; Nahum 3:3). A proper burial affected one's joy in the afterlife. It was a curse and horror to be unburied (cf. I Sam. 31:8-13).

SPECIAL TOPIC: BURIAL PRACTICES

NASB (UPDATED)TEXT: 5:26-30
²⁶He will also lift up a standard to the distant nation,
And will whistle for it from the ends of the earth;
And behold, it will come with speed swiftly.
²⁷No one in it is weary or stumbles,
None slumbers or sleeps;
Nor is the belt at its waist undone,
Nor its sandal strap broken.
²⁸Its arrows are sharp and all its bows are bent;
The hoofs of its horses seem like flint and its chariot wheels like a whirlwind.
²⁹Its roaring is like a lioness, and it roars like young lions;
It growls as it seizes the prey
And carries it off with no one to deliver it.
³⁰And it will growl over it in that day like the roaring of the sea.
If one looks to the land, behold, there is darkness and distress;
Even the light is darkened by its clouds.

5:26 "He will also lift up a standard to the distant nations" A "standard" (BDB 651) was a way for armies to communicate (cf. 11:12; 18:3; 30:17; 31:9; 49:22). It can be positive (restoration) or negative (invasion) depending on the context. In this context it signals the invaders to come!

This is an extremely significant passage for the following reasons: (1) notice that God is in control of history, all history, as well as nature; (2) notice that God lifts up a standard to the Gentile nations. Many have seen this verse as an allusion to Deut. 28:49-57.

Within the book of Isaiah it seems to be a reference to the inclusion of the Gentiles (cf. Isa. 1:2-4; 11:9,10,11; 27:13; 49:22; 56:7; 62:10; 66:19)!

The term "nations" in the Masoretic text is plural, goyim. Most modern translations change it to singular, however, the plural possibly refers to an invading mercenary army made up of many nations. Assyria and Babylon conscripted the soldiers of defeated armies into their ranks.

▣ "will whistle for it" This is a metaphor for YHWH calling Gentile nations into conflict with His own sinful people (cf. 7:18).

The same root (BDB 1056) also means "kiss" as a sign of disgust, amazement, or derision.

▣ "from the ends of the earth" This is a hyperbolic phrase. It denotes a nation out of the local sphere of regular trade and politic. It reflects the covenant curse of Deut. 28:49.

5:27-30 This strophe describes the invincible invading army. The shock of this description is that it follows the very terms used to describe faithful Israel in Isa. 40:29-31. God is against His own covenant people! He will fight on behalf of the invading pagan enemy (cf. Habakkuk 1-2).

5:28 "like a whirlwind" The term (BDB 693) describes a destructive storm.

1. literally, Isa. 17:13; 21:1; Job 21:18; 37:9; Ps. 83:15

2. metaphor, Isa. 29:6; Jer. 4:12-13

a. of YHWH's chariot, Isa. 66:15; Jer. 4:13

b. the invaders YHWH sends, Isa. 5:28

 

5:29 "no one to deliver it" This participle (BDB 664, KB 717, Hiphil participle ) means "to snatch away" or "deliver" (cf. 42:22; 43:13; 47:14; Hos. 5:14; Micah 5:8). YHWH's actions are sure. No one or no thing can thwart His will (i.e., judgment or salvation).

5:30b,c The land of the light of YHWH has become the land of darkness and gloom. The pagan army revels over its divinely appointed victory! What a reversal of expectations!!!

DISCUSSION QUESTIONS

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.

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

1.  Why did Isaiah choose this method (folk song) of presenting truth?

2.  What is the difference between active, temporal judgment and passive temporal judgment? (cf. Romans 1:24, 28)

3. What is the central truth of this parable song? How does it apply to our day?

4.  List the sins alluded to in vv. 8-23.

5.  What nation do vv. 26ff refer to and why?

 

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