In ancient Israel, prophets served as YHWH’s representatives to make known his will to the people and to urge them to repent and change their ways when they pursued a wayward course. Although declaring the message divinely revealed to them, the prophets did not necessarily commit the “word of YHWH” to writing. Jeremiah, for example, dictated the message to Baruch, who then recorded what the prophet said. (Jeremiah 36:5, 6, 17, 18, 32) According to the Talmud (Baba Bathra, 14b, 15a), Isaiah did not write the book bearing his name, but the writing is attributed to Hezekiah and his colleagues.
In style, the Hebrew of Isaiah is exceptional. When it comes to brevity and poetic beauty, English translations are greatly limited in their renderings of the Hebrew text. So the Talmud may preserve a reliable tradition that seems to point to a work that conveys the message as having been recorded and likely also edited by professionals in the royal court who, like Hezekiah, highly valued the “word of YHWH” that Isaiah proclaimed.
As evident from the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll believed to date from the end of the second century BCE), the Hebrew text that was known in the first century CE varies little from the Masoretic Text. The Greek translation that is believed to have been produced in the second century BCE, however, does vary from the Hebrew text to a greater extent. In this commentary, major differences will be apparent from the accompanying literal renderings and comments.
In the first century CE, Jews and Christians regarded the book of Isaiah as a unit. In more recent times, certain ones have advanced arguments that the book consists of two or three distinct collections, with only a portion thereof being recognized as from Isaiah’s time. While pages can be filled with arguments for or against partitioning the book of Isaiah, this effort contributes little to a better understanding of the message that has been faithfully preserved throughout the centuries.
Isaiah began his service as a prophet during the rule of Judean King Uzziah (Azariah), during whose reign the kingdom of Judah began to prosper. This king’s successes are attributed to his acting uprightly before YHWH. Later, Uzziah became arrogant on account of his military triumphs and was stricken with leprosy when he wrongfully entered the temple. He intended to offer incense and then became angry with the priests who reproved him for attempting to do this. (2 Chronicles 26:4, 5, 16-20) It may have been toward the close of Uzziah’s reign that Isaiah began to serve as a prophet, for his specific commissioning occurred in a vision during the year in which King Uzziah died. (Isaiah 6:1, 8-13)
Jotham succeeded his father Uzziah as king and remained faithful to YHWH. His subjects, however, did not imitate his good example, and the kingdom of Judah faced aggression from the ten northern tribes of Israel under the rule of Pekah and the Syrians during the reign of Rezin. (2 Kings 15:32-37; 2 Chronicles 27:1, 2) Before this development, Jotham had succeeded in subduing the Ammonites and exacting tribute from them. (2 Chronicles 27:5-7)
Upon Jotham’s death after a reign of 16 years, his son Ahaz succeeded him as king. (2 Chronicles 27:8, 9) The reign of Ahaz witnessed abandonment of the worship of YHWH and progressive deterioration in the moral condition of the people and a progressive decline in the prosperity of the realm on account of foreign aggression. (2 Kings 16:2-7; 2 Chronicles 28:1-7)
When the corrupt 16-year rule of Ahaz ended, his son Hezekiah began to rule. Unlike his father, Hezekiah pursued a godly course during his 29-year reign, undertook to rid his realm of idolatrous practices, and restored the worship of YHWH at the temple in Jerusalem. (2 Kings 18:1-7; 2 Chronicles 29:1-11)
According to ancient tradition, Isaiah’s prophetic service was completed during the corrupt rule of Manasseh the son of Hezekiah. An apocryphal work thought to date from the second century CE (“Ascension of Isaiah,” 1:9; 5:2, 14) relates that King Manasseh had the prophet Isaiah sawn asunder.
During the time Isaiah served as YHWH’s prophet, Assyria proved to be the dominant power in the region, and the kingdoms of Israel and Judah experienced Assyrian aggression. Evidence to this effect is found in ancient Assyrian records, and the commentary that follows will include pertinent references to this material.
1:1. Masoretic Text: The vision of Isaiah, son of Amoz, which he saw regarding Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
Septuagint: [The] vision that Isaiah, son of Amos, saw, which he saw against Judea and against Jerusalem, in the reign of Uzziah and Jotham and Ahaz and Hezekiah, [kings who] reigned over Judea.
The Targum of Isaiah does not use the words “vision” or “saw,” but refers to the “prophecy” that Isaiah “prophesied.”
Commentary
Isaiah received divine revelations at various times during his long service as a prophet. Therefore, the designation “vision” is apparently to be understood in a collective sense, referring to all that YHWH revealed to Isaiah by means of his spirit. God’s spirit operated in such a way toward him that he had a clear visual image of the messages. He may have received the divine revelations while in a trance or while dreaming.
Isaiah was the son of Amoz, about whom no personal information is revealed in the Scriptures. The prophet’s name means “salvation of YHWH.” His wife was also a prophetess, and the couple had at least two sons, Shear-jashub and Maher-shalal-hash-baz. (Isaiah 7:3; 8:1, 3) YHWH’s word through Isaiah was often directed against Judah and Jerusalem.
Like Hosea whose prophetic activity overlapped his own, Isaiah began serving as a prophet as a young man. (Hosea 1:1) His activity during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah also overlapped that of the prophets Micah and Oded. (2 Chronicles 28:9; Micah 1:1) The 16-year rule of Ahaz proved to be the worst period. Idolatry and lawlessness flourished on an unprecedented scale, and the kingdom suffered serious military defeats. (2 Kings 16:2-8; 2 Chronicles 28:1-8, 16-25)
1:2. Masoretic Text: Hear, heavens, and give ear, earth, for YHWH has spoken. Sons I have reared and raised, and they have rebelled against me.
Septuagint: Hear, heaven, and give ear, earth, for the Lord has spoken. Sons I have generated and raised, but they have disregarded me.
According to the words of the Targum of Isaiah, the reference is to the skies (which trembled when the Israelites received the law) and to the earth or land (which quaked on that occasion).
Commentary
Evidently because he had a judicial case against his people, YHWH called upon the heavens or the skies and the earth or land to pay attention. His universal appeal to listen probably included humans and angels who could serve as witnesses respecting the situation involving his sons, the Israelites of the two-tribe kingdom of Judah. (Compare Deuteronomy 30:19; 32:1; Psalm 50:3, 4; Micah 6:1, 2.) He had liberated the people from Egyptian enslavement and cared for them like a loving father, forming them into an independent nation. During their wandering in the wilderness and after they settled in Canaan, he provided everything they needed to grow and flourish as a people. (Jeremiah 2:5-7) YHWH had elevated the people from a state of pitiable enslavement comparable to the terrible plight of an abused baby to a position of royal dignity. (Compare Ezekiel 16:4-14.) They, however, did not value his thus having reared and raised them but rebelled against him, rejecting his care and guidance. Such rebellion was a serious sin that merited severe punishment. (Compare Deuteronomy 21:18-21.)
With reference to children, the Hebrew word rum is commonly understood to mean “raise” or “bring up.” It can, however, also mean “exalt,” “rise,” and “be high.” In the Septuagint, the corresponding term hypsóo means “raise,” “lift up,” “exalt,” and “elevate.” The Targum of Isaiah expresses the sense of exaltation, for the reference there is to YHWH’s making his sons “glorious,” giving them a dignified standing.
1:3. Masoretic Text: A bull knows its owner, and an ass the manger of its master. Israel does not know; my people does not understand.
Septuagint: A bull knows its owner and an ass the manger of its master. But Israel did not know me, and the people did not understand me.
In the Dead Sea Scroll of Isaiah, the phrase ending in “know” is joined to the next phrase by “and.”
According to the Targum of Isaiah, Israel had not come to know the fear of YHWH and had not understood how to return to his law.
Commentary
YHWH’s word through Isaiah is addressed to the people of the two-tribe kingdom of Judah, and “Israel” apparently is to be understood in this sense.
A bull does come to know or recognize its owner and submits to being used for agricultural operations, and an ass recognizes the manger that its master fills with fodder. Unlike a bull that yielded to the guidance of its owner when plowing or threshing, the Israelites rebelled, faithlessly adopting the worship of other gods and entering alliances with foreign powers to safeguard their security. By their actions, the people revealed that they did not know or recognize YHWH as the One whom they should serve exclusively and upon whom their well-being and safety depended. Unlike an ass that recognized its master’s manger and regularly fed on the fodder contained therein, the people were not content with YHWH’s provisions for them but looked to other sources to assure their prosperity and security. Although possessing reasoning faculties, they manifested less sense than unreasoning domestic animals.
1:4. Masoretic Text: Ah, sinful nation, people burdened with guilt, evildoing seed, corruptly dealing sons. They have forsaken YHWH [and] despised the Holy One of Israel. They are estranged, [turned] backward.
Septuagint: Woe, sinful nation, people full of sins, evil seed, lawless sons; you have forsaken the Lord and angered the Holy One of Israel.
The Targum of Isaiah contrasts what the Israelites were with what they came to be — a holy people who became practicers of sin, a chosen congregation that came to increase transgressions, a beloved seed that chose to act wickedly, and cherished sons who turned to corrupt ways.
Commentary
As a people, the Israelites were sinful, completely missing the mark respecting upright conduct or loyal adherence to God’s commands. As a result, a huge load of guilt rested upon them. They proved to be a seed or brood doing evil, oppressing the needy, engaging in idolatry, and forming alliances with foreign powers. Their dealings were corrupt, contrary to God’s law. They failed seriously in upholding the cause of justice. The people of the kingdom of Judah had abandoned YHWH, zealously pursuing idolatrous practices and looking to the military might of other nations for protection. Their impure conduct revealed that they had no regard for the Holy One of Israel. They were treating him with contempt, trampling upon his standard of holiness or purity. The people’s relationship to YHWH was one of estrangement or alienation. Instead of drawing closer to him, they distanced themselves, going backward. According to the reading of the Septuagint, they provoked YHWH to anger, manifestly because of their despicable conduct.
1:5. Masoretic Text: Why would you still be beaten, that you continue to rebel? [The] whole head [is ]sick, and [the] whole heart [is] feeble.
Septuagint: Why would you still be beaten, continuing in lawlessness? [The] whole head [is] in distress, and [the] whole heart [is] in pain.
Commentary
Translators have commonly rendered the question with either an introductory “why” or “where.” “Why should you be beaten anymore?” (NIV) “Why do you seek further beatings?” (NRSV, Tanakh) “Why be punished more?” (CEV) “Where would you yet be struck, you that rebel again and again?” (NAB)
The description appears to relate to a time when the kingdom of Judah had already experienced much suffering on account of unfaithfulness to YHWH. Historically, this could fit the reign of Ahaz. The realm had been ravaged by devastating military invasions from the north, south, and east. Ahaz had then unwisely sought Assyrian assistance, only to bring upon himself and his subjects oppression from the reigning monarch, Tiglath-pileser III. (2 Chronicles 28:5-8, 16-25)
In view of all the “beatings” the kingdom of Judah had endured, why would the people, particularly the king and other officials, want to persist in rebellion or lawlessness — a course that would intensify suffering? The majority in the realm had abandoned YHWH and zealously pursued idolatry, leaving them without his protection and at the mercy of their enemies. Besides engaging in idolatry, many mercilessly oppressed the poor and disadvantaged ones in their midst.
The kingdom of Judah resembled a man in a pitiable state. In its sickly state, the head, the essential directive part of the body, could not function properly. Enfeebled, the heart could not serve its vital role in supplying what the whole organism needed.
1:6. Masoretic Text: From the sole of the foot even to the head, no soundness [is] therein — bruises and slashes and fresh wounds, not pressed out and bound up and softened with oil.
Septuagint: From the feet to the head, whether sore or bruise or festering wound, [there] is no emollient to apply, nor oil nor bandages.
Greek manuscripts vary, either including the words about no soundness (as does the Masoretic Text) or omitting them.
Commentary
The realm of the kingdom of Judah resembled a body that had been severely beaten. All skin surfaces, from head to foot, were covered with untreated bruises, deep cuts, or raw wounds. Festering wounds had not been pressed out, cleaned, and bandaged, and the welts had not been softened with olive oil.
The Targum of Isaiah makes an application of these words to the moral condition of the people (from the lowliest to the heads or leaders) and refers to them as having no fear of God and being perverse and rebellious. Their defilement with transgressions is likened to their having a festering wound.
1:7. Your land [is] a waste; your cities are burned with fire. Your country — foreigners are consuming it in front of you, and [it is] a waste, as overthrown by foreigners.
Septuagint: Your land [is] desolate; your cities are torched. Your country — foreigners are consuming it in front of you, and it has been desolated, overthrown by foreign peoples.
In the Dead Sea Scroll of Isaiah, “and [it is] a waste” reads, “and they have brought desolation upon it,” signifying that the foreign invaders had desolated the land.
Commentary
The description of the desolated state serves as the backdrop for an appeal to repentance, an appeal directed to those who had survived the devastation of the kingdom of Judah. (Compare 1:19, 20.)
During the period of Isaiah’s prophesying enemy invasions devastated the land. The people experienced humiliating defeats at the hands of the Syrians, the Israelites of the northern kingdom, the Philistines, the Edomites, and the Assyrians. Many thousands of warriors were slaughtered. Cities were seized, plundered, and burned. The invaders would also have plundered food supplies — both in the fields and in storage. (2 Kings 16:5, 6; 18:13; 2 Chronicles 28:5-20; Isaiah 36:1) Thus, before their very eyes, the people of the kingdom of Judah saw foreigners devouring the yield of their fields.
1:8. Masoretic Text: And [the] daughter of Zion is left like a booth in a vineyard, like a hut in a cucumber field, like a besieged city.
Septuagint: The daughter of Zion will be left like a booth in a vineyard and like a hut in a cucumber field, like a besieged city.
Unlike the Masoretic Text, the Septuagint points to a future development.
Commentary
Both in Hebrew and in Greek, the word city is feminine gender and, therefore, Zion is called “daughter.” In this context, the designation Zion applies to the entire city of Jerusalem, the capital of the kingdom of Judah. Surrounded by territory that invading armies had devastated, Zion resembled a watchman’s booth in a vineyard or a lone hut in a field of cucumbers. The Targum of Isaiah refers to the booth as being in a harvested vineyard and the structure in the cucumber field as one in which a person might pass the night after the cucumbers had been gleaned. The city appeared forlorn and exposed, much like a flimsy shelter. With other cities having been conquered, Zion or Jerusalem would have been like a besieged city. Historically, during the reigns of Ahaz and Hezekiah, invading armies devastated cities in the land, but Zion or Jerusalem was not conquered. (2 Kings 16:5; 18:13-25; 2 Chronicles 28:5-20; Isaiah 36:1)
1:9. Masoretic Text: If YHWH of hosts had not left us a few survivors, we would have been like Sodom; we would have become like Gomorrah.
Septuagint: And if the Lord Sabaoth had not left us seed [spérma], we would have become like Sodom and made to resemble Gomorrah.
“Sabaoth” is the Greek form of the Hebrew word meaning “hosts” or “armies.”
Commentary
Apparently because a great angelic host functions under his direction, YHWH is called “YHWH of hosts.” If he had permitted the invading forces to unleash their full fury against the kingdom of Judah, no one would have survived. The destruction would have been as complete as that of Sodom and Gomorrah, which cities and all their inhabitants were totally obliterated.
In this context, the Greek term for “seed” (spérma) evidently denotes survivors.
1:10. Masoretic Text: Hear the word of YHWH, rulers of Sodom. Give ear to the teaching of our God, people of Gomorrah.
Septuagint: Hear the word of the Lord, rulers of Sodom. Pay attention to the law of God, people of Gomorrah.
In the Dead Sea Scroll of Isaiah, Sodom is followed by the word “and.”
According to the Targum of Isaiah, the deeds of the rulers were like those of Sodom’s rulers, and the people’s deeds resembled those of Gomorrah’s inhabitants.
Commentary
Despite the devastation, the kingdom of Judah still had rulers and subjects who had escaped a fate like that of Sodom and Gomorrah. Their conduct, however, was like that of the inhabitants of these infamous cities. The Genesis account reveals that many men in Sodom were sexually depraved and violent, and the inhabitants were inhospitable. Prior to the destruction of Sodom and Gomorrah, neighboring peoples raised a great outcry against the cities. (Genesis 18:20, 21; 19:4-9) The book of Ezekiel (16:49, 50, NIV) provides additional details: “Now this was the sin of your sister Sodom: She and her daughters [neighboring towns] were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things.”
Similarly, the rulers of Judah did not uphold the rights of the poor and afflicted. Their corrupt judgments led to spilling much innocent blood. Therefore, they deserved being addressed as “rulers of Sodom.”
The people generally failed to live uprightly and merited to be called “people of Gomorrah.” Many of them were guilty of oppression, fraud, and violence.
The imperative for the rulers to listen to YHWH’s word and for the subjects to give heed to his teaching, instruction, or law constituted an appeal to repentance. The admonition was for them to consider their conduct and to change so as to escape the outpouring of divine wrath.
1:11. What [is] the abundance of your sacrifices to me? says YHWH. I am satiated with holocausts of rams and fat of fatlings and take no pleasure in the blood of bulls and lambs and he-goats.
Septuagint: What [is] the abundance of your sacrifices to me? says the Lord. I am satiated with holocausts of rams and do not desire the fat of lambs and the blood of bulls and he-goats,
Commentary
To YHWH, the many sacrifices the people offered were valueless. Their doing so was merely an empty ritual devoid of appreciation for him and loyal devotion to him as the only God. He did not need sacrifices. This aspect is highlighted in Psalm 50:9-15 (NAB). “I need no bullock from your house, no goats from your fold. For every animal of the forest is mine, beasts by the thousands on my mountains. I know every bird of the heavens; the creatures of the field belong to me. Were I hungry, I would not tell you, for mine is the world and all that fills it. Do I eat the flesh of bulls or drink the blood of goats? Offer praise as your sacrifice to God, fulfill your vows to the Most High. Then call on me in time of distress; I will rescue you, and you shall honor me.”
The people in the kingdom of Judah had failed seriously in living up to YHWH’s requirements. Therefore, he had enough of their meaningless offerings and found no delight in any part of the sacrificial arrangement. According to the Mosaic law, rams, bulls, lambs, and goats were acceptable sacrifices. For YHWH to look upon the offerings favorably, however, the people needed to conduct themselves uprightly.
1:12. Masoretic Text: When you come to appear before my face, who requires this from your hand, to trample my courts?
Septuagint: not even if you come to appear before me. For who required these things from your hands? Do not continue to trample my courtyard.
In the Septuagint, the initial words are a continuation of the previous sentence.
Commentary
The Hebrew text, like the Septuagint, could be rendered to include the opening two words of verse 13 and, therefore, as a request for the trampling to cease. “Trample my courts no more!” (NAB, NRSV, Tanakh). “Stay out of my temple!” (CEV) When the initial words of verse 13 are not included, the Masoretic Text is translated as in the New International Version. “When you come to appear before me, who has asked this of you, this trampling of my courts?” The inclusion of le (“to”) in the Dead Sea Scroll of Isaiah (before the Hebrew word for “trample” and, in verse 13, before the Hebrew word for “bring”) would favor this translation, and the rendering of the Masoretic Text (above) follows the Dead Sea Scroll.
The expression “to appear before the face” means to come into another’s presence. For the Israelites to appear in God’s presence indicated that they had come to his representative dwelling place, the temple in Jerusalem. Both in Hebrew and Greek, the infinitive form of the verb translated “see” or “appear” is passive, suggesting that the people came in order to have YHWH see them or grant them his attention.
The question implied that YHWH had not required the people to come into his presence in the manner in which they came to the sacred precincts to offer sacrifices. That coming amounted to nothing more than an empty ritual. The words “from your hand” basically denote “from you as the agent.”
Without accompanying upright conduct and the right motivation, those who came to the temple for worship did not do anything that YHWH could favorably accept. Their arrival in the temple area amounted to nothing more than meaningless trampling, as if the courts were ordinary thoroughfares.
1:13. Bring no more worthless offering. Incense [is] an abomination to me. New moon and sabbath [and] calling of a gathering — I cannot endure deception [’áwen] and an assembly.
Septuagint: If you should offer fine flour, [that would be] vain. Incense is an abomination to me. I cannot endure your new moons and sabbaths and great day.
The last three words of the Septuagint are part of a sentence that is completed in the next verse. They have not been translated here.
Commentary
YHWH did not look with approval on the people’s sacrifices (or, according to the Septuagint, a grain offering of the best flour) because their conduct and motives did not harmonize with his law. Therefore, when any of them brought an offering, it proved to be worthless, useless, or in vain. To YHWH, the burning incense (despite its pleasant aroma) was disgusting, repugnant, or an odious stench.
The first day of each month — the festival of the new moon —occasioned joyous feasting that should have been focused on YHWH, the provider of bounties. (Compare 1 Samuel 20:5, 18, 24, 26.) As a day for rest and refreshment, the weekly sabbath should have been a day for appreciatively reflecting on YHWH’s blessing on the previous six days of labor. The calling of a gathering or, according to the Septuagint, a “great day” probably referred to one of the annual festivals. Possibly the Septuagint rendering “great day” may have been understood to designate the “day of atonement.” YHWH could not endure or bear any new moon, sabbath, or festival observance. He found no delight in the meaningless observances of a people whose lives dishonored his name. The observances were merely a deceptive display.
“Deception” is one of the definitions of ’áwen, which may also denote “trouble,” “sorrow,” “wickedness,” “disaster,” “nothingness,” and “idolatrous cult.” Common renderings are “iniquity” (NRSV), “wickedness” (NAB), and “evil” (CEV, NIV). “Deception,” wickedness, evil, or iniquity could not be offset by engaging in outward forms of worship.
Apparently because the sacrificial arrangement was part of the Mosaic law, the Targum of Isaiah adds qualifying phrases, referring to the offering as having been obtained by violence and to those gathering together as not having abandoned their transgressions.
1:14. Masoretic Text: My soul hates your new moons and your appointed seasons [mo‘éd]. They have become a burden to me. I am tired of carrying them.
Septuagint: My soul hates fasting and rest [days] and your new moons and your festivals. You have become to me a satiating thing. I will no longer remit your sins.
In verse 13, the concluding words of the Masoretic Text and the Dead Sea Scroll of Isaiah differ from the Septuagint, making no reference to fasting and rest. Nevertheless, the reading of the Septuagint, though different, does not change the basic significance of the message. Fasting and days marked by the cessation of work were part of the outward forms of worship. The Greek word for “rest” (argía) may also mean “idleness,” “inability to work,” and “leisure.” In this context, the term appears to apply to a time when the Israelites had a day of rest or a holiday.
Commentary
YHWH’s soul, that is, he himself loathed the people’s observance of the monthly festival of the new moon and the annual festivals. The lawless conduct made these occasions abhorrent to him. As far as the outward forms of worship were concerned, YHWH had reached the point of not wanting to put up with them any longer. They were like a heavy load that he had no desire to carry. Enough was enough.
The Hebrew word mo‘éd basically means an “appointed time” or “season” and, in this context, evidently designates the annual festivals. In the Septuagint, the corresponding term is the plural of heorté (festival, feast).
Instead of referring to YHWH being tired of the outward forms of worship, the Septuagint speaks of him as having had his fill of the people and that he would no longer forgive their sins.
The Targum of Isaiah indicates that, although the new moons and festivals had become abominable to him, YHWH multiplied his forgiveness.
1:15. Masoretic Text: When you spread out your hands, I will conceal my eyes from you. Even though you make many prayers, I will not listen. Your hands are full of blood.
Septuagint: When you stretch out your hands to me, I will turn my eyes away from you, and if you increase prayer, I will not listen to you, for your hands [are] full of blood.
The Dead Sea Scroll of Isaiah concludes with additional words. (Your hands are full of blood, your fingers [full] of iniquity.)
The Targum of Isaiah refers to the priests as praying for the people.
Commentary
Spreading or stretching out the hands refers to raising the arms with open palms in the attitude of a petitioner. YHWH, through his prophet, indicated that he would not look with approval on those assuming this attitude. Even if they increased the number of their prayers, he would pay no attention to them. This is because the raised hands were filled with blood. According to the Targum of Isaiah, this was innocent blood. By bribing corrupt judges or paying witnesses to present false testimony, lawless Israelites succeeded in having innocent ones executed. (Compare 1 Kings 21:8-10; Isaiah 1:23; 5:23; Jeremiah 2:34; Ezekiel 22:12; Micah 3:9-11.) On account of judicial murders, many shared in the God-dishonoring record of bloodguilt.
1:16. Masoretic Text: Wash yourselves; cleanse yourselves; remove the evil of your dealings from before my eyes; cease to do evil.
Septuagint: Wash yourselves; become clean; remove the evils from your souls before my eyes; desist from your evils.
With the exception of the concluding imperative, the Dead Sea Scroll of Isaiah links the other directives with the conjunction “and.”
According to the reading of the Septuagint, the people were to remove the evils from their souls or from themselves.
The Targum of Isaiah represents the washing as a returning to the law and refers to a cleansing from transgressions.
Commentary
The people’s hands were defiled with bloodshed and other serious sins, making it imperative that they wash themselves and make themselves clean. This would require abandoning their lawless course so that YHWH would no longer have to look upon their evil deeds. They were commanded to stop practicing evil, that is, anything that deviated from YHWH’s requirements for his people.
1:17. Masoretic Text: Learn to do good; seek justice; relieve [’ashár] the oppressed one [chamóts]; judge for the orphan; contend for the widow.
Septuagint: Learn to do good; seek justice; rescue the one who is wronged; judge for the orphan and render justice for the widow.
Commentary
Many in the kingdom of Judah had become accustomed to a life that ignored YHWH’s commands. Therefore, they needed to learn to conduct themselves in a manner that harmonized with what he considered good. Instead of trampling on the rights of others, they were to seek justice, endeavoring to do what was right and fair. Upon becoming aware that someone was being wronged, they were under command to rescue the one who was treated unfairly or to take a stand against the oppressor. (Compare Proverbs 24:11, 12.) They were to see to it that the orphan and the widow, who were often the victims of cruel oppression, had justice rendered in their behalf.
There is uncertainty about the significance of the Hebrew word chamóts. It has been understood to refer either to the oppressor or to the one who is oppressed. In the Targum of Isaiah, the imperative may be understood as a command to defend the right of the oppressed one. Modern translations vary in the way they render the directive that includes the Hebrew word chamóts and a form of the Hebrew verb ’ashár. The word ’ashár is usually found in contexts meaning “to pronounce happy,” “fortunate,” or “blessed.” In keeping with this significance, Robert Young translated the expression “make happy the oppressed.” When regarding chamóts as designating the one who is oppressed, other translators have rendered ’ashár as “aid” (Tanakh), “encourage” (NIV), “help” (CEV), “redress” (NAB), or “rescue” (NRSV). Translators who have opted for the meaning “oppressor” have variously rendered ’ashár as “correct” (Rotherham), “reprove” (NASB), and “punish” (CEV, footnote).
1:18. Masoretic Text: Come now and let us argue [this] out [yakách], says YHWH. Although your sins are like scarlet, they will be white like snow; although red like crimson, they will become like wool.
Septuagint: Come now and let us argue [this] out, says the Lord. And if your sins are like purple, I will whiten them like snow, and if they are like scarlet, I will whiten them like wool.
Commentary
Lexicographers have defined the Hebrew word yakách (here rendered “argue out”) as “reason,” “argue,” “defend,” “judge,” “discipline,” “punish,” “rebuke,” “reproach,” “chasten,” “correct,” “adjudge,” and “appoint.” The corresponding Greek term (dielénchomai) has been defined as “discuss,” “argue a case,” “engage in a dispute,” “debate,” and “plead.”
As if provided with their day in court, the Israelites were being offered the opportunity to plead their case. This meant that, if they were willing to change their conduct, they would be shown mercy. Their record of sin could have been like the scarlet dye impregnating a garment, yet it could be completely forgiven as if the garment became snow-white. Likewise, the deep purplish red to which the stain of sin could be compared would vanish and become like white wool.
1:19. Masoretic Text: If you are willing and listen, you will eat the good of the land.
Septuagint: And if you are willing and listen to me, you will eat the good things of the land.
Commentary
If the people were willing to respond favorably to YHWH’s word of admonition directed to them through his prophet and followed through with a course of obedience, they were assured of remaining in the land and being able to partake of its produce to the full.
1:20. Masoretic Text: And if you refuse and are defiant, you will be consumed by the sword, for the mouth of YHWH has spoken.
Septuagint: But if you are not willing nor listen to me, the sword will consume you, for the mouth of the Lord has spoken these things.
Commentary
A refusal on the people’s part to change their ways and a defiant failure to heed YHWH’s word would lead to adverse judgment. Instead of remaining in the land and enjoying its abundant yield, many would perish at the hands of aggressive invaders wielding the sword. There would be no escape from the dire consequences, for YHWH’s word was certain of fulfillment.
1:21. Masoretic Text: How the faithful city has become a harlot, she who was full of justice! Righteousness resided in her, and now murderers.
Septuagint: How the faithful city Zion has become a harlot! She [was] full of justice; righteousness resided in her, but now murderers.
The Targum of Isaiah refers to Zion’s deeds changing to those of a harlot.
Commentary
The transformation of Zion from a city where God’s law was upheld to a place where it was completely disregarded occasioned astonishment. Zion’s conduct resembled that of a loyal wife who, to the shock of her family and friends, completely changed and began a life of prostitution.
After David made Zion his capital and during the early part of Solomon’s reign, the Israelites could expect justice to be rendered in their behalf. (Compare 1 Kings 3:16-28; Psalm 101:2-8.) When, however, Solomon strayed from loyal adherence to God’s law, idolatry gained a solid foothold in the realm, and his rule became increasingly more oppressive. (Compare 1 Kings 11:1-10; 12:1-4.) Although a few kings of the line of David endeavored to reverse the plunge into idolatry, their efforts did not last. Especially during the reign of King Ahaz, the situation reached an extremely low point. (2 Kings 16:1-4; 2 Chronicles 28:1-4) Disregard for the poor, the orphans, and the widows accompanied rampant idolatry. Bribery and corruption became commonplace, and innocent people were sentenced to death. (Isaiah 1:23; 5:23; Micah 3:9-11) In this way, the city once known for the administration of justice (1 Kings 10:6-9) became a place where murderers flourished.
1:22. Masoretic Text: Your silver has become dross, your drink [sóve’] mixed with water.
Septuagint: Your silver [is] valueless; your taverners mix the wine [oinos,] with water.
The Hebrew word sóve’ is understood to refer to an alcoholic drink or wine. Lexicographer Ludwig Koehler suggested that the term designates beer made from grain. A similar Akkadian word sibu does refer to a kind of beer. In the Septuagint, the corresponding term is oinos, meaning “wine.”
Commentary
What had once been precious in Jerusalem amounted to no more than “dross,” the scum on the surface of molten silver. It had no value. According to the reading of the Septuagint, taverners or wine merchants in the city resorted to watering down wine with water, evidently to increase their profits.
There is a possibility, however, that this passage has a figurative meaning. (Compare Jeremiah 6:30; Ezekiel 22:18.) According to verses 25 and 26, YHWH would reject the dross or slag and replace corrupt rulers and judges with those who would uphold the cause of justice. Therefore, the “silver” and the diluted “drink” could refer to those who should have been exemplary in administering justice. Instead of proving themselves to be like precious silver in carrying out their duties conscientiously, they were corrupt, comparable to worthless dross or the waste product of the refining process. They were like a diluted alcoholic drink, with no strength for defending what was just and fair. With reference to Jerusalem, a number of translations make the figurative aspect specific. “Jerusalem, you were once like silver, but now you are worthless; you were like good wine, but now you are only water.” (GNT, Second Edition) “Once like pure silver, you have become like worthless slag. Once so pure, you are now like watered-down wine.” (NLT)
1:23. Masoretic Text: Your princes [are] stubborn and partners of thieves. Every one of them loves a bribe and chases after gifts. They do not defend the orphan, and the widow’s judicial case does not come to them.
Septuagint: Your rulers are disobedient, partners of thieves, loving gifts, pursuing recompense, not defending orphans, and not regarding justice [for] widows.
Commentary
The princes or officials in the kingdom of Judah stubbornly disregarded YHWH’s law. They allied themselves with thieves who deprived others of their rightful due and from whom they received generous bribes. These officials loved the gain from bribes, and eagerly pursued such “gifts.” Because they could not profit from rendering justice for poor orphans and widows, they refused to grant them an impartial hearing.
The Targum of Isaiah includes the thought of recompense, representing the corrupt princes as saying to one another that they would make repayment when given support for their cause.
1:24. Masoretic Text: Therefore, says the Lord, YHWH of hosts, the Mighty One of Israel, Ah! I will get comfort (nachám) from my foes and take vengeance on my enemies.
Septuagint: Therefore, this is what the Master, the Lord Sabaoth, says, Woe [to] those of Israel having might, for I will not let my anger cease among my adversaries, and I will execute judgment on my enemies.
In the Septuagint, “Sabaoth” is a transliteration of the Hebrew expression meaning “armies” or “hosts.”
Unlike the Masoretic Text that refers to YHWH as the “Mighty One of Israel,” the Septuagint expresses woe for the mighty ones of Israel, the men exercising authority in the kingdom of Judah.
Commentary
With vast angelic hosts under his direction, YHWH is indeed the Mighty One. Among the Israelites (more specifically the people living in the realm of the kingdom of Judah), the awesome power at his disposal should have engendered a wholesome fear of not displeasing him. Foolishly, however, many abandoned YHWH and adopted the veneration of lifeless deities, leading to a serious moral breakdown. By their wayward conduct, the people made themselves his enemies.
The Hebrew word nachám basically means “regret,” “feel sorry,” “console,” or “comfort.” In this context, the term has been rendered “get satisfaction” (Tanakh), “get relief” (NIV), and “take vengeance” (NAB). YHWH would “take comfort” in or “get satisfaction” from executing deserved judgment on his foes. This aspect is expressed explicitly in the parallel phrase, “take vengeance on my enemies.”
1:25. Masoretic Text: And I will turn my hand against you and smelt away your dross as with potash, and remove all of your slag.
Septuagint: And I will bring my hand against you and submit you to fire for purification, but I will destroy the disobedient ones and remove all lawless ones from you, and humble all the proud.
Though preserving the basic thought, the Septuagint reading differs considerably from the Masoretic Text, suggesting that the Greek rendering is either interpretive or based on a different Hebrew text.
Commentary
For YHWH to turn his hand against the people would be indicative of his directing his power against them, executing deserved punishment for their unfaithfulness. In expression of his judgment, he would submit them to a refining process. Those who would prove to be like dross or slag, instead of precious metal as evident from upright conduct, would be rejected as worthless. According to the reading of the Septuagint, this would result in destroying or removing disobedient and lawless ones from among the people and humbling the proud.
1:26. Masoretic Text: And I will restore your judges as at first and your counselors as at the beginning. After this you will be called city of righteousness, faithful town.
Septuagint: And I will set up your judges as at first and your counselors as at the beginning, and after these things you will be called city of righteousness, faithful metropolis Zion.
Commentary
YHWH had decreed the removal of all elements that proved to be like worthless dross or slag, including corrupt judges and rulers. Therefore, the noble judges and counselors who would replace them could be spoken of as ones he “restored” or “set up.” The judges and counselors would be like those in the early days of Zion, which started with the time David made the city his capital and extended into the early part of Solomon’s reign. Judges administered justice impartially, and counselors provided sound advice governed by loyal adherence to God’s law. On account of the changed situation, Zion or Jerusalem would merit to be called “city of righteousness” and “faithful town.” The city would have the reputation of being a place where justice and faithfulness to YHWH were in evidence.
1:27. Masoretic Text: Zion will be redeemed by judgment, and the repentant ones in her by righteousness.
Septuagint: For with judgment and with mercy, her captivity will be saved.
Although “Zion” is not mentioned in the Septuagint, the city is the subject (as evident from the preceding verse). The “captivity” apparently applies to those who would find themselves in exile.
Commentary
The language is not specific enough to determine whether YHWH is the one who executes his judgment or whether Zion’s people are to practice judgment or justice if they hoped to be redeemed, saved, or delivered from calamity. In the case of repentant ones, their return to Zion would open up because of their wanting to maintain upright conduct.
Some translators have introduced either God or the people as the subject. Ja, der Herr wird Jerusalem erlösen und dort das Recht wiederherstellen. Und er wird allen die Schuld vergeben, die zu ihm zurückkehren. (Yes, the Lord will redeem Jerusalem and restore justice there. And he will forgive the guilt of all who return to him.) (German, Hoffnung für alle) “Jerusalem, you will be saved by showing justice; Zion’s people who turn to me will be saved by doing right.” (CEV) “Because the LORD is righteous, he will save Jerusalem and everyone there who repents.” (GNT, Second Edition) “Because the LORD is just and righteous, the repentant people of Jerusalem will be redeemed.” (NLT) Ja, Rettung kommt für die Zionsstadt, wenn ihre Bewohner das Recht wieder achten, wenn sie zum Herrn zurückgekehrt sind und ihm die Treue halten. (Yes, deliverence will come to the city of Zion when her inhabitants again show regard for justice, when they have returned to the Lord and adhere to him in loyalty.) (German, Gute Nachricht Bibel)
According to the Targum of Isaiah, Zion’s deliverance depended on the people’s practicing justice, and persons who lived up to the law’s requirements would be able to return to Zion in righteousness. In the next verse, mention is made of the judgment against the disobedient ones. This would favor taking verse 27 as applying to what would be required of Zion’s people to be saved, redeemed, or delivered, harmonizing with the Targum of Isaiah.
Another possibility is to view the judgment as being YHWH’s judgment against Zion, which results in producing a repentant remnant. The repentant ones would then be able to return to Zion in righteousness.
The reading of the Septuagint suggests that the repentant exiles would be delivered on account of divine justice and mercy.
1:28. Masoretic Text: And together, transgressors and sinners will be crushed, and those abandoning YHWH will come to an end.
Septuagint: And together, the lawless ones and the sinners will be crushed, and those abandoning the Lord will be brought to an end.
Commentary
Violators or transgressors of YHWH’s law and persons seriously missing the mark in upright conduct were certain to experience severe judgment. They would be crushed. Likewise, those who forsake YHWH to pursue idolatry and to seek security through foreign alliances would come to their finish.
1:29. Masoretic Text: For they will be ashamed of the [lofty] trees [’áyil] in which you took pleasure, and you will be embarrassed for the gardens which you have chosen.
Septuagint: For they will be ashamed of their idols, which they themselves wanted, and they were embarrassed over their gardens, which they desired.
Commentary
In the shadow of a grove of large trees, the people engaged in idolatrous worship. These trees, in which the people had taken pleasure while adoring foreign deities, would become a cause for shame to them at the time YHWH would execute judgment against them for their unfaithfulness to him. Likewise, the gardens used for idolatrous purposes would then become objects of embarrassment.
The Hebrew word ‘áyil is commonly understood to refer to a variety of large trees and has been translated “oak” and “terebinth.” In the Septuagint, the reference is to idols, with no mention being made of trees. The Targum of Isaiah makes the aspect of idolatry explicit when using the expressions “trees of the idols” and “gardens of the idols.” Although they had chosen or, according to the Septuagint, desired these gardens for conducting idolatrous rituals, they would be brought to a state of embarrassment upon seeing that their foolish pursuit of idolatry had plummeted them into a miserable state.
1:30. Masoretic Text: For you will be like a [lofty] tree, the foliage of which is withering, and like a garden without water.
Septuagint: For they will be like a terebinth shedding [its] leaves and like a garden [parádeisos] without water.
Although both the Masoretic Text and the Septuagint refer to the people, the Masoretic Text uses a second person plural verb (you will be), while the Septuagint has a third person plural verb (they will be).
Regarding “tree,” see verse 29. In the Septuagint, the tree is called a “terebinth.”
The Greek word parádeisos is thought to be of Persian origin and denotes “paradise,” “garden,” or “orchard.”
Commentary
The people had abandoned YHWH to pursue a way of life contrary to his commands. Deprived of his blessing, they could not prosper. They would prove to be like foliage on a lofty tree during a time of drought. The leaves would wither and fall off. Similarly, all the vegetation in a garden not being watered dries up. The disobedient people would fare like such a garden.
1:31. Masoretic Text: And the strong one will become tow and his work a spark; and both of them will burn together, and [there will be] no one to extinguish [the fire].
Septuagint: And their strength will be like a stalk of flax and their works like sparks of fire, and all the lawless ones and sinners will be burned up together, and there will be no one to extinguish [the fire].
Commentary
Based on the immediate context, the “strong one” may designate an idolater, and his work would then be an idol. Both the idolater (likened to tow or a short fiber of flax) and his work (compared to a spark), the idol, would go up in flames, with no one being able to extinguish the fire. A number of translations paraphrase the verse to convey this meaning. “Your strongest leaders will be like dry wood set on fire by their idols. No one will be able to help, as they all go up in flames.” (CEV) Wer sich für stark hielt, ist dann wie trockenes Stroh. Sein Götzendienst wird zum überspringenden Funken, der Götzendiener und Götze in Flammen aufgehen läßt. Dieses Feuer kann niemand löschen! (Whoever considered himself strong will then be like dry straw. His idolatry will become a thrown-out spark, which will cause the idolater and the idol to go up in flames. No one can extinguish this fire!) (German, Hoffnung für alle)
Both the Septuagint and the Targum of Isaiah would favor a less specific meaning. The “work” may designate any divinely disapproved pursuit. This significance is reflected in other paraphrases of the passage. “Just as straw is set on fire by a spark, so powerful people will be destroyed by their own evil deeds, and no one will be able to stop the destruction.” (GNT, Second Edition) “The strongest among you will disappear like burning straw. Your evil deeds are the spark that will set the straw on fire, and no one will be able to put it out.” (NLT)
In the Septuagint (unlike the Masoretic Text that reads the “strong one”), the apparent reference is to the strength of the disobedient people, which is likened to a stalk of flax that is easily ignited. Their divinely disapproved works, like sparks of fire, would lead to a conflagration that would consume all the practicers of lawlessness and sin. There would be nothing to quench the devouring fire.
The Targum of Isaiah parallels the Septuagint reading, likening the strength of the wicked to the tow of flax and the works of their hands to a spark of fire. Then, when one is placed alongside the other one, both burn together. Thus the wicked and their corrupt works come to an end. The Targum of Isaiah does not mention the point about there being no quenching of the fire but concludes with the thought that the wicked would not be shown any pity.
2:1. Masoretic Text: The word that Isaiah, son of Amoz, saw concerning Judah and Jerusalem.
Septuagint: The word that came from the Lord to Isaiah, son of Amos, concerning Judea and concerning Jerusalem.
Commentary
In the Septuagint, the rendering is specific in identifying the “Lord” (YHWH) as the source of the word or message that Isaiah received. The Targum of Isaiah refers to the “word of prophecy” that Isaiah prophesied, whereas the Masoretic Text suggests that YHWH’s word or message was conveyed visually to Isaiah. This could have been while he was in a trance or dreaming. As in the opening verse of the prophecy, Isaiah is identified as “son of Amoz,” about whom nothing besides the name is known. The “word” or message related to the kingdom of Judah and the capital city, Jerusalem.
2:2. Masoretic Text: And it will be in the latter [part] of the days [that] the mountain of the house of YHWH will be established as the loftiest of the mountains and will be raised above the hills, and all the nations will stream to it.
Septuagint: For, in the last days, the mountain of the Lord will be manifest, and the house of God upon the peaks of the mountains, and it will be raised above the hills, and all the nations will come to it.
Commentary
The expression “latter part of the days” or “last days” designates an indeterminate future period far beyond the time of Isaiah. Anciently, eminences served as sites for the veneration of various deities. Therefore, the promised exaltation of the mountain on which YHWH’s house or temple stood revealed the unparalleled lofty position pure worship would come to occupy. For the temple to tower above all mountains and hills indicated that all elevated sites linked to false worship would be eclipsed. People from all nations would abandon such locations and choose to stream to YHWH’s house, where they could worship him acceptably.
2:3. Masoretic Text: And many peoples will come and say, “Come, let us ascend the mountain of YHWH to the house of the God of Jacob, and he will teach us his ways, and we shall walk in his paths”; for law will go forth from Zion and the word of YHWH from Jerusalem.
Septuagint: And many nations will go and say, “Come and let us ascend the mountain of the Lord and to the house of the God of Jacob, and he will proclaim to us his way, and we shall walk in it”; for law will go forth from Zion, and the word of the Lord from Jerusalem.
Commentary
Evidently because of having come to recognize the importance of acceptable worship, many people are portrayed as motivated to ascend the mountain on which YHWH’s house or temple is located and also to invite others to join them. Their objective is to have YHWH teach them his ways so as to be acceptable to him, and they are determined to conduct themselves accordingly. The mention of the “God of Jacob” suggests their acknowledging the people whose God is YHWH. (Compare John 4:22.) As the location of YHWH’s house or temple, Zion or Jerusalem is the only place from which YHWH’s law and word (the revelation of his will and purpose) emanate.
2:4. Masoretic Text: And he will judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning knives. Nation shall not raise sword against nation, nor shall they learn war anymore.
Septuagint: And he will judge between the nations and reprove many people, and they shall beat their swords into plows and their spears into sickles, and nation will no longer take up sword against nation, and they will absolutely no longer learn to war.
The Greek word árotron means “plow.” On the basis of context, lexicographers have included the definition “plowshare.”
The Septuagint uses two words for not, intensifying the negative. To convey this in English, the rendering here is “absolutely no longer.”
Commentary
This prophecy assured that YHWH would judge the nations according to the highest standard of justice and would reprove or correct many people, leading to a dramatic change in their attitude and actions. People from many nations would abandon the former hatreds that contributed to repeated wars. As persons who accept YHWH’s teaching and correction, they would convert weapons into implements for peaceful agricultural operations. They would cease to learn ways to wage war.
This has been fulfilled in connection with the worship in spirit and truth to which Jesus Christ referred when speaking to a Samaritan woman. (John 4:21-24) The apostle Paul commented on the tremendous changes in evidence among disciples of God’s Son, including the banishing of hatreds from their midst. “For the grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly. … For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another.” (Titus 2:11-3:3, NRSV)
2:5. Masoretic Text: O house of Jacob, come and let us walk in the light of YHWH.
Septuagint: And now, O house of Jacob, come, let us walk in the light of the Lord.
Instead of “light,” the Targum of Isaiah refers to “the teaching of the law.”
Commentary
In view of developments involving other nations, the people of Israel or the house of Jacob should prove to be exemplary in choosing to walk in the light YHWH provides. This light serves as illumination for the conduct he approves. Those heeding the prophetic admonition would benefit greatly, becoming recipients of YHWH’s aid, protection, and blessing.
2:6. Masoretic Text: For you have rejected your people, the house of Jacob, because they are full [of things] from the East and of soothsayers, like the Philistines, and with sons of foreigners they slap hands.
Septuagint: For he has forsaken his people, the house of Israel, because, as from the beginning, their country was filled with divinations like the [land] of foreigners, and many foreign children have been born to them.
The Septuagint reference to the “beginning” may relate to the situation in Canaan prior to the time the Israelites took possession of the land.
Instead of Philistines, the Septuagint reads “foreigners” (literally, “of other tribes”).
Commentary
YHWH rejected or forsook the house of Jacob, that is, the descendants of Jacob or Israel. This was because of their failure to live up to their covenant obligations.
The Masoretic Text is not explicit regarding what practices from the area situated to the east existed on a large scale in the land. In their renderings, translators have inserted such words as “fortunetellers” (NAB), “diviners” (NRSV), “customs” (CEV), and “superstitions” (NIV). The Septuagint reads “divinations,” and the Targum of Isaiah says that the land was filled with idols. Like the territory of the idol-worshiping Philistines, the land of the kingdom of Judah abounded with soothsayers, persons who used occult means to predict future events.
The slapping of the hands with the sons of foreigners could refer to entering alliances with foreign peoples. In that case, the slapping or striking of hands would have been the gesture showing agreement. The Septuagint, however, says that many foreign children came to be in the land, indicating that they were not worshipers of YHWH. According to the Targum of Isaiah, the people of the house of Jacob followed the ways of foreign peoples.
2:7. Masoretic Text: And his land is filled with silver and gold, and [there is] no end to his treasures, and his land is filled with horses and [there is] no end to his chariots.
Septuagint: For their country was filled with silver and gold, and [there] was no number to their treasures, and the land was filled with horses, and [there] was no number to their chariots.
In the Masoretic Text, the antecedent for the singular “his” evidently is the “house of Jacob.” The Septuagint, however, used the plural “their” with reference to the people and thus conveys the same basic meaning.
Commentary
The description relates to a time when the kingdom of Judah was in a prosperous condition and militarily strong. Gold, silver, and other valuables were abundant in the land, and the kingdom was well-equipped for warfare, with many horses and chariots ready for use. During the period of Isaiah’s prophetic service, this description would fit the time of Uzziah (Azariah) and Jotham. (2 Kings 14:21, 22; 2 Chronicles 26:2, 6-15; 27:1-6)
2:8. Masoretic Text: And his land is filled with worthless [idols]. They bow down to the work of his hands, to the thing his fingers have made.
Septuagint: And the land was filled with abominations, the works of their hands, and they worshiped [proskynéo] the things their fingers had made.
As in the previous verse, the Masoretic Text uses the masculine singular suffix (his), not “their.”
The Greek term proskynéo conveys the basic sense of prostrating oneself, with one’s forehead touching the ground.
Commentary
To YHWH and his devoted worshipers, idols, as the Septuagint reads, were abominations or disgusting things. As a product of human manufacture (the work of the hands or the product of the fingers), they were worthless, unable to provide any benefits to those who revered them. Even during the prosperous times when Uzziah (Azariah) and Jotham reigned, the people persisted in idolatrous practices at high places, and degrading forms of worship increased during the rule of Ahaz. (2 Kings 15:4, 35; 16:2-4) Thus the land proved to be one filled with valueless idols.
2:9. Masoretic Text: And an earthling is bowed down, and a man becomes low, and do not forgive them.
Septuagint: And a man bowed down, and a man became low, and I will definitely not pardon them.
The Septuagint has two different words for man (ánthropos and anér), and this agrees with the Masoretic Text, which uses two distinct words (’adhám and ’ish). Although the terms appear in parallel expressions, ’adhám could designate an ordinary man (an “earthling”), and ’ish, a man of distinction.
According to the Targum of Isaiah, man would be brought low and human strength would become feeble.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) omits the words about forgiveness. Two later scrolls from the Dead Sea area do, like the Masoretic Text and the Septuagint, include the words.
In the Septuagint, two different words for “not” appear and may be rendered “definitely not” or “by no means.”
Commentary
If this verse continues the description relating to idolatry, “bowing down” and “becoming low” may relate to the assumed position before an idol. (This meaning is given as an alternate rendering in a footnote of the German revised Elberfelder Bibel.) Another possibility is that the expressions denote being brought to a state of debasement and humiliation on account of unfaithfulness to YHWH. This is the significance conveyed in numerous translations. “So man will be brought low and mankind humbled.” (NIV) “But man is abased, each one is brought low.” (NAB) “And so, all of them will be ashamed and disgraced.” (CEV)
The Septuagint reading indicates that YHWH would absolutely not forgive the idolatrous people, which may also be the significance of the Masoretic Text. The Hebrew, however, may be translated as a request that YHWH not pardon the idolaters.
2:10. Masoretic Text: Enter into the rock and hide in the dust from the face of the dread of YHWH and from the glory of his majesty.
Septuagint: And now enter into the rocks and hide in the earth from the face of the fear of the Lord and from the glory of his strength, when he rises to shatter the earth.
The expression “from the face of the dread” denotes “from before the fear.”
Only the Septuagint refers to God’s rising to shatter the earth or land. All of verse 10 is missing in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), but two later manuscripts found in the Dead Sea area agree with the reading of the Masoretic Text.
Commentary
Because of what lies ahead on account of the execution of YHWH’s judgment, the people are told to conceal themselves in rocky caves or holes in the ground. According to the reading of the Targum of Isaiah, the people would be fleeing into the rocks and hiding themselves in the dust.
The “dread” or “fear” of YHWH would be prompted by his punitive acts. It would be from this fear that the people would seek refuge.
The glory or splendor of YHWH’s majesty would be manifest, as the reading of the Septuagint indicates, from the display of his strength. That awesome might would give rise to wonder or amazement on account of its greatness. From this awesome majesty, the people were to hide themselves.
2:11. Masoretic Text: Man’s [an earthling’s] haughtiness of eyes will be abased, and men’s pride will be humbled. And YHWH alone will be exalted in that day.
Septuagint: For the eyes of the Lord are elevated, but man is humbled, and men’s haughtiness will be humbled. And the Lord alone will be exalted in that day.
Besides an initial “and,” the Dead Sea Scroll of Isaiah has two different forms of the Hebrew words for “abased” and “humbled.”
Commentary
The opening words of the Masoretic Text and the Septuagint convey opposite meanings. According to the Septuagint, YHWH’s eyes are elevated. He is the holy God. Therefore, in keeping with his holiness or purity, his eyes (unlike those of sinful humans that can view matters in an impure way) could never be spoken of as being other than fixed on the noblest level.
The Masoretic Text indicates that YHWH would abase the kind of haughtiness that can be displayed by looks. Human pride, which boasted in its accomplishments and ignored YHWH’s ways would be humbled, with men coming to see their helpless state. The “day” for this humbling to take place would be the time when YHWH executes his judgment. With everything lofty from the human standpoint being made low, YHWH alone would be exalted.
2:12. Masoretic Text: For YHWH of hosts [has] a day against everyone [kal] proud and lofty and against everyone lifted up and low,
Septuagint: For the day of the Lord Sabaoth [is] against everyone proud and arrogant, and against everyone lofty and lifted up, and they will be humbled,
After “lofty,” the Dead Sea Scroll of Isaiah does not repeat the words “and against all” (“everyone” or “everything”).
In the Septuagint, Sabaoth is a transliteration of the Hebrew expression that means “armies” or “hosts.”
Commentary
The Hebrew word kal, here rendered “everyone,” is masculine gender. Translators vary in their renderings, choosing either the sense of persons or things. “The LORD All-Powerful has chosen a day when those who are proud and conceited will be put down.” (CEV) “The LORD Almighty has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled).” (NIV) “For the LORD of hosts will have his day against all that is proud and arrogant, all that is high, and it will be brought low.” (NAB) “For the LORD of Hosts has ready a day against all that is proud and arrogant, against all that is lofty — so that it is brought low.” (Tanakh)
In being identified as YHWH of hosts, the Almighty is portrayed as having powerful hosts of angels under his direction for the accomplishment of his purpose. His day of judgment would be directed against everyone (or everything) that is proud, lofty, and lifted up from a human standpoint but stands in opposition to his purpose. All exalted ones (or things) would be abased.
The last word in the Hebrew text is shaphél, commonly understood to mean to be made or brought low. This significance has the support of the Septuagint rendering.
2:13. Masoretic Text: and against all the lofty and towering cedars of Lebanon and against all the oaks of Bashan,
Septuagint: and against every lofty and towering cedar of Lebanon and against every acorn tree of Bashan,
According to the Targum of Isaiah, the reference is to the strong and mighty kings of the nations and to the tyrants of provinces.
Commentary
Lebanon was famous for its impressive cedars. With a possible circumference of about 40 feet (c. 12 meters) and a height approaching 120 feet (c. 36 meters), these magnificent trees are “high and towering.”
There is a measure of uncertainty about the meaning of the Hebrew word ’allón, commonly translated “oak.” A 2001 revision of Ludwig Koehler’s Hebrew portion of a lexicon of the Old Testament indicates that the word originally designated any “big tree.” In the Septuagint, the reading is déndron balánou (tree of acorn, or oak).
Bashan, situated east of the Sea of Galilee included wooded mountain ridges. Oaks still grow there.
The reference to the towering trees of Lebanon and Bashan may be understood as illustrating the abasing of all that is lofty from a human standpoint. Possibly there is also an allusion to divine disapproval of the use of groves for idolatrous worship and of wood for making idols. (See 1:29; 44:14-20.)
2:14. Masoretic Text: and against all the high mountains and against all the lofty hills,
Septuagint: and against every mountain and against every lofty hill,
Commentary
The mention of mountains and high hills may serve as another illustration indicating that what was high would be made low when YHWH executed his judgment. It may also point to his disapproval of the extensive use of elevated sites for idolatrous worship. (Compare Isaiah 65:6, 7; Jeremiah 2:20; 17:2.) YHWH’s day of reckoning would result in desolating mountains and hills, including any idolatrous sites there. In this sense, too, mountains and hills would be abased.
2:15. Masoretic Text: and against every high tower and against every fortified wall,
Septuagint: and against every lofty tower and against every lofty wall,
Commentary
The people looked to high towers and fortified walls for protection. At the time for the execution of YHWH’s judgment, however, tall towers and walls would provide no security. Thus lofty fortifications would become low.
2:16. Masoretic Text: and against all ships of Tarshish and against all desirable ships [sekiyyáh].
Septuagint: and against every ship of the sea and against every sight of beautiful ships.
Commentary
Tarshish is commonly associated with a region in the Iberian Peninsula, but this identification is by no means certain. In Isaiah, the Septuagint is inconsistent in the rendering of the Hebrew word. Based on the Septuagint reading of Isaiah 23:1, 6, 10 and 14, the place is Carthage on the North African coast.
Although lexicographers define sekiyyáh as “ship” or “vessel,” there is uncertainty about the meaning of the term. The Targum of Isaiah refers to “beautiful palaces,” with divine judgment directed against those residing in them. The Vulgate makes no mention of ships in the second part of the verse but refers to everything that is beautiful to see (omne quod visu pulchrum est).
The ships of Tarshish likely were large vessels that could reach the most distant ports on the Mediterranean Sea. These ships were vital for conducting extensive trade, and a nation would take pride in possessing them. (Compare 1 Kings 10:14-22.) The reference to YHWH’s being against the seagoing vessels illustrated that what humans considered lofty would be brought low.
2:17. Masoretic Text: And man’s [an earthling’s] haughtiness will be humbled, and men’s pride will be abased. And YHWH alone will be exalted in that day.
Septuagint: And every man will be humbled, and men’s haughtiness will fall. And the Lord alone will be exalted in that day.
Basically, the verse is a repetition of the thoughts expressed in 2:11.
Commentary
YHWH’s judgment would result in debasing human arrogance and everything in which humans might take pride. On the day or at the time judgment is executed, YHWH alone would be exalted, fully revealed as the God of matchless justice.
2:18. Masoretic Text: And the worthless [idols] will completely disappear.
Septuagint: And they will hide all handmade things,
The Septuagint differs from the Masoretic Text. Based on the context, the “handmade things” are idols. The people, shamed by the worthlessness of their images when faced with divine judgment, would seek to hide them.
The Masoretic Text is in agreement with the Dead Sea Scroll of Isaiah. A minor difference in the scroll reading is the Hebrew word for “pass away,” “vanish,” or “disappear.” In the scroll, the verb is plural, whereas it is singular in the Masoretic Text.
Commentary
At the time for the execution of divine judgment, the idols would be shown up as worthless and would vanish from among the people.
2:19. Masoretic Text: And [they] shall enter caves [in] the rocks and holes [in] the ground from the face of the dread of YHWH and from the glory of his majesty, when he rises to cause the earth to tremble.
Septuagint: carrying [them] into the caves and into the clefts of the rocks and into the holes of the earth from the face of the fear of the Lord and from the glory of his strength, when he rises to shatter the earth.
These words basically repeat the thoughts found in 2:10. This time both the Masoretic Text and the Septuagint include YHWH’s rising up to act.
The idiom “from the face” means “from before” or “from the presence of.”
While the Septuagint focuses on hiding the handmade things or idols, the Masoretic Text apparently refers to the people’s intent to hide.
Commentary
Faced with the impending judgment, people would seek to hide in rocky caves or other cavities. The fear of YHWH is the terrified response of those having failed to live up to his commands, and the glory of YHWH evidently refers to the awe-inspiring power that would be manifest when he carries out his punitive judgment. His rising up denotes his preparing to take action, at which time the earth or land would tremble as when there is seismic activity. According to the Targum of Isaiah, YHWH would reveal himself to destroy the wicked.
2:20. Masoretic Text: In that day, the man [the earthling] will throw the worthless [idols] of silver and the worthless [idols] of gold, which he has made for himself to worship, to the shrews [chapharparáh] and to the bats,
Septuagint: For in that day, a man will throw his abominations, the silver [things] and the gold [things] that they have made to worship [proskynéo], to the vanities and to the bats,
The Greek word proskynéo, commonly rendered “worship,” basically denotes prostrating oneself, with one’s forehead touching the ground. Similarly, the Hebrew word shacháh, here translated “worship,” means to “bow down.”
In the Septuagint, both the “abominations” and the “vanities” evidently designate idols or nonexistent deities. A possible alternate rendering is, “In that day, a man will throw away his silver and gold abominations that he has made to worship the vanities and the bats.”
There is uncertainty about the meaning of the Hebrew word chapharparáh that lexicographers have defined as “mole” or “shrew.” In its basic sense, the word denotes a hole digger. Renderings found in translations include “rodents” (NIV), “flying foxes” (Tanakh [JPS, 1985 edition]), “rats” (CEV), and “moles” (Margolis, NAB, NRSV).
Commentary
“That day” is the time when YHWH would execute his punitive judgment. Idolaters would then throw away their silver and gold idols like worthless rubbish, flinging them into the dark places where bats roost and other small creatures of the night make their home.
2:21. Masoretic Text: to enter clefts of the rocks and crannies of the cliffs from the face of the dread of YHWH and from the glory of his majesty, when he rises to cause the earth to tremble.
Septuagint: to enter the holes of the solid rock and the clefts of the rocks from the face of the fear of the Lord and from the glory of his strength, when he rises to shatter the earth.
Basic points from 2:10 and 2:19 are repeated. For comments and notes on the repeated words, see 2:19.
Commentary
Besides discarding their useless idols, the people would enter whatever cave, cavity or opening they might find in rocky terrain. In view of YHWH’s fear-inspiring judgment, they will want to conceal themselves.
2:22. Masoretic Text: Desist from the man [the earthling], whose breath [is] in his nostrils; for of what account is he?
These words are missing in the extant Septuagint text but are found in the Dead Sea Scroll of Isaiah.
The Targum of Isaiah refers to the man as the maker of an idol, a man who is alive today but ceases to exist tomorrow. “As nothing he is accounted.”
Commentary
The imperative to desist, cease, or turn away from an earthling may be understood to mean to stop putting trust in any human as an unfailing source of protection. He is but a mortal whose life can quickly end without breath in his nostrils. The question implies that such a frail creature is helpless during a time of judgment and, therefore, is undeserving of trust and esteem. (Compare Psalm 146:3, 4.)
3:1. Masoretic Text: For look! The Lord, YHWH of hosts, is removing from Jerusalem and from Judah support and prop, the entire support of bread and the entire support of water,
Septuagint: Look now! The Sovereign, the Lord Sabaoth, will remove from Judea and from Jerusalem strong [man] and strong [woman], strength of bread and strength of water,
The expression “support and prop” represents the masculine and feminine forms of the word mash‘én joined by the a conjunction “and.” In the Septuagint, the corresponding terms joined by the conjunction “and” are the masculine and feminine participial forms of the verb ischýo (“to be strong”) and may be understood to mean “strong man” and “strong woman.”
“Sabaoth” is the transliteration of the Hebrew word meaning “hosts” or “armies.”
Commentary
The interjection “look” directs attention to what YHWH is about to do. It is he, the One under whose command are hosts of angels, who would remove from the land of Judah and the capital Jerusalem “support and prop,” everything needed for sustaining life and providing protection, security, guidance, and stability. In this verse, the focus is on the essentials for sustaining life — bread and water. Enemy invasions would lead to cutting off the supply of food and water from the beleaguered populace. (Compare Isaiah 36:12; Jeremiah 37:21; 38:9; Ezekiel 4:7-11.)
3:2. Masoretic Text: hero and man of war, judge and prophet and diviner and elder,
Septuagint: giant and strong [man] and man of war and judge and prophet and diviner and elder,
The Hebrew term gibbór may be understood to mean a military hero or mighty man. In the Septuagint, the corresponding word gígas denotes a giant or mighty man. The book of Genesis (10:8, 9) identifies Nimrod as such a person.
The Septuagint includes “strong man” (the masculine participial form of the verb ischýo, as in the previous verse).
Commentary
The removal of military heroes or champions and warriors would leave the populace without those on whom they depended for protection from enemy forces. With no judges in the land, there would be a breakdown of law and order. Divination was divinely disapproved, but the unfaithful people did consult diviners for guidance. Because elders had benefited from years of experience, people generally looked to them for sound advice. In the absence of prophets, diviners, and elders, the inhabitants of the land would be without the guidance they would seek in times of distress.
3:3. Masoretic Text: captain of fifty and a man of noble bearing [literally, face] and counselor and wise artisan and a man understanding charming.
Septuagint: and captain of fifty and wonderful counselor and wise artisan and understanding listener.
The word “man” is not found in the Hebrew text, but the participles are masculine gender.
“Man of noble bearing” literally is one having a lifted-up face. The Hebrew expression has been variously rendered “nobleman” (NAB), “magnate” (Tanakh), “dignitary” (NRSV), and “man of rank” (NIV).
Instead of “artisan” (Tanakh) or “craftsman” (NIV), a number of modern translations read “magician” (NAB, NRSV). Lexicographers link the Hebrew root either with a term meaning “magician” or “craftsman,” “carver,” “artisan,” or “artificer.” The Hebrew word charás can designate any kind of craftsman working with wood, metals, stone, and gems. In the Septuagint, the expression modified by the adjective “wise,” “skilled,” or “skillful” (sophós) is architékton and designates an artisan, craftsman, or master builder. In 1 Corinthians 3:10, the same two Greek words have been rendered “expert builder” (NIV), “wise master builder” (NAB), and “skilled master builder” (NRSV). Both the Latin architectus (in the Vulgate) and the Greek architékton may be defined as “master builder” and have no link to “magic.” Therefore, it would appear that the preference should be given to a rendering of the Hebrew term that is unrelated to occult practices.
Possibly an “understanding listener” is one to whom dreams and omens were related and who then interpreted them.
Commentary
As a man in charge of fifty men, a captain played a vital role in the nation’s defense. A man of noble rank would have contributed to stability in society. The advice of a wise counselor assured that officials made sound decisions, safeguarding the stability of the realm. Successful construction projects, including fortifications, depended on skilled builders or artisans. A man understanding charming would have been an expert in magical arts. These arts were divinely disapproved means unfaithful Israelites pursued for guidance. The removal of all those enumerated would plunge the realm into a state of insecurity and instability.
3:4. Masoretic Text: And I will make boys their princes and mischief makers will rule over them.
Septuagint: And I will make youths their rulers and mockers will lord over them.
The Hebrew expression ta‘alulím, rendered “mischief makers,” is found only here and in Isaiah 66:4, where it is variously translated as “mock” (NRSV, Tanakh), “ruthless treatment” (NAB), “punishment” (NASB, HCSB), and “harsh treatment” (ESV). In Isaiah 3:4, the renderings “babes” (NRSV, Tanakh), “babies” (CEV), and “mere children” (NIV) are based on linking the Hebrew word with a term meaning “child.” In view of Isaiah 66:4, however, it seems more reasonable to conclude that the reference is to persons acting in a mischievous or capricious manner. A number of translations do reflect this significance — “arbitrary power” (NASB, footnote), “caprices” (J. P. Green), “anarchy” (NLT), Willkür (“arbitrariness,” German Einheitsübersetzung), and Mutwillige (“wanton ones,” German, revised Elberfelder Bibel and 1984 revision of Luther’s translation). The Septuagint uses empaíktes, meaning “mocker,” whereas the Vulgate rendering is effeminati (effeminate ones).
Commentary
With the end of stability in the realm, rulership would fall into the hands of those least qualified — inexperienced youths and troublemakers, persons whose lack of wisdom and whose arbitrariness would contribute to increasing instability. In expression of his judgment against the faithless people, YHWH would abandon them to the consequences of their wayward ways. Therefore, the setting up of unqualified persons as rulers is attributed to the Most High.
3:5. Masoretic Text: And the people will oppress one another, and every man his fellow; the lad will be insolent to the elder, and the dishonorable to the honorable.
Septuagint: And the people will fall together, man against man, and a man against his fellow; the child will stumble against the elder, the dishonorable against the honorable.
Commentary
The entire social order would be subverted, with people oppressing one another. Youths would have no respect for elders, defying or acting insolently toward them. Dishonorable persons would likewise act arrogantly toward those who were honorable.
3:6. Masoretic Text: For a man will take hold of his brother in his father’s house. “You have a garment. Our ruler you shall be, and this heap of ruins will be under your hand.”
Septuagint: For a man will take hold of his brother or [a man] of his father’s family, saying: “You have a garment. Be our ruler, and let my food be under you.”
The reference in the Septuagint to food could mean that the responsibility for providing essential food or sustenance would fall upon the man to whom the appeal to be the ruler or leader would be directed.
Commentary
In desperation, a man would approach a family member with some evidence of respectability (possessing just a garment), appealing to him to accept a leadership position to restore some measure of stability. The Hebrew expression for “heap of ruins” may be understood to refer to the then-existing chaotic state of society suffering from a total breakdown of law and order.
3:7. Masoretic Text: He will raise [his voice] in that day, saying: “I will not be a [wound] binder, and in my house [there is] neither bread nor a garment. You shall not make me a ruler of the people.”
Septuagint: And answering, he will say in that day, “I will not be your ruler, for [there] is neither bread nor a garment in my house. I will not be a ruler of this people.”
The Dead Sea Scroll of Isaiah, like the Septuagint, begins with the conjunction “and.”
Commentary
The person who would be approached to bring some relief from the deplorable situation would adamantly refuse, insisting that he had neither bread nor a garment. His words would indicate that he could not provide a remedy and that his circumstances were just as desperate as that of others in the realm.
3:8. Masoretic Text: For Jerusalem has stumbled and Judah has fallen, for their tongue and their deeds [are] against YHWH, rebelling [against the] eyes of his glory.
Septuagint: For Jerusalem has been forsaken and Judea has fallen, and their tongues [are filled] with lawlessness, rebelling against the things of the Lord; now, therefore, their glory has been overthrown.
Although resembling the Masoretic Text, the Septuagint differs in ascribing the people’s loss of glory, dignity, or honor to their defiance of God’s ways.
Commentary
The capital city Jerusalem and the kingdom of Judah are portrayed in a state of ruin. This was on account of the deplorable moral condition existing among the people. Both in word and action, they were corrupt.
The expression “eyes of his glory” may be understood as meaning before his eyes, before him, or before his presence. YHWH is the glorious or majestic One and, therefore, his eyes are appropriately linked with glory. The wayward people proved to be rebellious before YHWH, defiantly disregarding his commands.
3:9. Masoretic Text: [The] look of their faces testifies against them, and they, like Sodom, have announced their sin; they do not hide [it]. Woe to their soul, for they have brought evil upon themselves.
Septuagint: And the shame of their face has stood up against them. And their sin, like Sodom, they have announced and made manifest. Woe to their soul, for they have counseled evil counsel against themselves,
In the Dead Sea Scroll of Isaiah, the Hebrew word for “look” or “expression” is plural. Additionally, the words about the people not hiding their sin is linked with the conjunction “and.”
Commentary
The “look of their face” may refer to the guilty expression that was evident on their countenance. According to the Septuagint, the “shame of their face” stood against them, pointing to a shameful record of sin for which they would be held accountable. The Targum of Isaiah indicates that the people showed partiality in judgment, and their doing so testified against them. The sense of “look of face” would then mean showing regard for the face or the person, treating the individual with bias or partiality.
The people trumpeted their sin like Sodom did, doing nothing to conceal it from view. According to the Targum of Isaiah, the sins of the people cried out unceasingly as had been the case regarding the men of Sodom.
By their wayward conduct, the people had brought evil or calamity upon themselves. This is the reason for the pronouncement of woe upon “their soul” or upon themselves as persons.
The Septuagint differs from the Masoretic Text when referring to counsel. The kind of advice or counsel the people formulated against the righteous one (3:10) was against their own interests, for it would lead to their reaping what they had sown.
3:10. Masoretic Text: Say to the righteous one that [it will be] good, for they will eat the fruit of their deeds.
Septuagint: saying, “We should bind the righteous one, for he is troublesome to us.” Therefore, they will eat the products of their works.
Including “to” after “say” is based on the reading of the Dead Sea Scroll of Isaiah. Otherwise, it and the Masoretic Text are in agreement.
The elliptical nature of the Hebrew text requires the adding of words, resulting in renderings with two basic meanings regarding the righteous one. “You’re very fortunate” (CEV), and “he shall fare well” (Tanakh).
Unlike the Masoretic Text, the Septuagint points to the consequences for those intent on binding the righteous one (rendering him powerless) because of regarding him as an irritating obstacle, probably when it came to carrying out their hurtful schemes.
Commentary
The words provide assurance to those conducting themselves uprightly that their life would turn out well. Just as farmers eat from the produce of their labor, upright persons enjoy the fruit or beneficial result (God’s aid, guidance, and blessing) from their praiseworthy deeds.
3:11. Masoretic Text: Woe to the wicked one! [It will be] bad, for [according to] the dealing of his hands [it] will be done to him.
Septuagint: Woe to the lawless one! According to the works of his hands, evils will befall him.
In the Dead Sea Scroll of Isaiah, the verb translated “will be done” is “will be repaid,” and “hand” is singular.
Commentary
In view of the adverse judgment to be expressed against the wicked one, Isaiah began with a pronouncement of “woe” or calamity. The outcome for the lawless one would be bad. He would come to experience retribution based on his corrupt practices, “the dealing of his hands.”
3:12. Masoretic Text: My people — children [are] its oppressors, and women rule over it. My people, your leaders mislead you and confuse the way of your paths.
Septuagint: My people, your exactors glean you, and those demanding lord over you. My people, those pronouncing you fortunate deceive you and confuse the path of your feet.
The first half of the Septuagint text differs somewhat from the Masoretic Text and the Dead Sea Scroll of Isaiah. With the exception of the plural of the Hebrew word for “way,” both Hebrew texts are in agreement.
The Hebrew word commonly rendered “children” or “babes” is a participle, the root (‘alál) of which conveys the thought of gleaning or dealing severely or wantonly, and, in this context, may denote playing the role of a capricious child. This explains the reason for the Septuagint rendering kalamáomai (glean, gather, collect). The Hebrew word for “oppressors” is a participial form of nagás and conveys the idea of pressing, driving, exacting, or oppressing.
The Greek word makarízo can mean either to pronounce someone fortunate or to make someone happy or feel fortunate. In this case, the rendering is not really the departure from the Masoretic Text that it appears to be. Although translators generally render the Hebrew word as “leaders,” Robert Young chose “eulogizers.” This is because the Hebrew root, consisting of the consonants aleph, sin and resh (’SR), may mean either “to lead,” “to go,” “to stride,” “to go straight,” and “to advance,” or “to bless,” “to pronounce happy,” “to pronounce fortunate,” and “to consider fortunate.”
Commentary
The Masoretic Text may be understood to mean that inexperienced persons completely lacking in ability to administer affairs would be acting oppressively. Usually, women did not occupy official ruling positions. Therefore, the reference could be to unqualified women who were then exercising authority or women who did so by manipulating their husbands. Another possibility is that the men entrusted with authority were weak like women. Whether “leaders” or “eulogizers,” they did nothing to improve the lot of the people but deceived them, confusing or distorting the divinely approved course that would have benefited those pursuing it.
The Septuagint reading may be understood to mean that the people’s exactors would oppressively strip them of their possessions and that the people would be subservient to those demanding repayment of their debts. Those pronouncing them fortunate or trying to make them feel that they were fortunate would prove to be nothing but deceivers who confused the divinely approved course the people should have been following.
3:13. Masoretic Text: YHWH has positioned [himself] to contend, and he stands to judge peoples.
Septuagint: But now the Lord will position [himself] for judgment and will cause his people to stand for judgment.
The Hebrew word riv (“contend”) is in a judicial setting and signifies to bring a legal case against someone. This aspect is explicit in the Septuagint reading.
Commentary
YHWH is portrayed as having risen to act in a judicial capacity. While the Masoretic Text could mean that peoples besides the Israelites were in line for God’s judgment, the Septuagint reading restricts it to his people. The context points to a punitive judgment.
3:14. Masoretic Text: YHWH enters into judgment with his people’s elders and princes: And you have burned the vineyard. The plunder of the poor [is] in your houses.
Septuagint: The Lord himself will enter into judgment with the people’s elders and its rulers: But you, why have you burned my vineyard and [have] the plunder of the poor in your houses?
Commentary
The leading members of the nation had dealt unjustly with the people. Therefore, YHWH had a judicial case against the elders and the princes or officials. As in 5:7, the vineyard evidently represented the inhabitants of the entire realm, and this is supported by the Septuagint reading “my vineyard.” The representative elders of the people and the officials had exploited this vineyard and transformed it (as by a destructive fire) into a state of moral ruin. They derived profit from failing to uphold the cause of justice and accepting bribes. Instead of coming to the defense of the poor, they sided with ruthless oppressors. The gain from unjust dealings would thus come to be in the houses of the elders and princes. It was profit obtained at the expense of the poor and so was plunder from them.
3:15. Masoretic Text: What [is it] to you, crushing my people and grinding the face of the poor? says the Lord, YHWH of hosts.
Septuagint: Why do you wrong my people and disgrace the face of the poor?
The elliptical nature of the Hebrew requires adding words to convey a meaningful thought in English. Translators have variously rendered the initial part of the verse, “What do you mean …?” (NAB, NASB, NIV, NRSV) “How dare you …?” (Tanakh) “What gave you the right …?” (NCV)
In the Dead Sea Scroll of Isaiah, “my Lord” is written above the divine name (YHWH).
Commentary
The question expresses astonishment regarding the acts of the oppressors. Ruthlessly, they had trampled on the rights of others, depriving them of every vestige of dignity. As a result, the people found themselves in a downcast state, crushed to the point of not being able to lift themselves up. Especially the poor were among the helpless victims. The oppression was comparable to having their faces rubbed in the dirt or, as expressed in the Septuagint, they were shamed or disgraced, evidently left completely destitute.
3:16. Masoretic Text: And YHWH said, Because the daughters of Zion are haughty and walk with an outstretched neck, winking with their eyes, walking and mincing as they go, and with their feet jingling,
Septuagint: Thus says the Lord, Because the daughters of Zion were lofty and walked with an outstretched neck and with a wink of the eyes, and as they walked [literally, gait of the feet ] simultaneously swishing [their] garments and simultaneously playing with [their] feet,
Commentary
The bearing of Zion’s womenfolk had not escaped YHWH’s notice. They were arrogant, walking with outstretched necks from turning their noses upward. As they walked, they cast seductive glances. Anklet chains shortened their steps and, with each dainty move, their anklets jingled.
According to the Septuagint reading, the women, as they walked, would sweep or swish their garments and playfully move their feet.
3:17. Masoretic Text: my Lord also will bring scabs on the head of the daughters of Zion, and YHWH will expose their brow.
Septuagint: God also will abase the ruling daughters of Zion, and the Lord will uncover their form.
In the Dead Sea Scroll of Isaiah, there is one correction. Where the Masoretic Text reads “my Lord,” the corrected reading above the line in the text of the scroll is “YHWH.” Then, where the Masoretic Text reads “YHWH,” the Dead Sea Scroll reads “my Lord.”
Definitions for the Hebrew word poth include “brow,” “forehead,” and “secret parts,” and these meanings are reflected in the renderings of modern translations. In the Septuagint, the reference is to the uncovering of the appearance or form, suggesting that the women would be stripped of their finery and exposed to shame. This reading would favor the meaning “secret parts.” If, however, the second part of the verse parallels the first part, “brow” or “forehead” would fit better. The thought would be that the women would be shamed by having their heads bared.
The Targum of Isaiah indicates that YHWH would cause Zion’s noble women to be enslaved and deprived of their dignity.
Commentary
The women would be disgraced. Their bared heads would be covered with sores. According to the reading of the Septuagint, the proud, influential women would find themselves humiliated and shamefully exposed.
3:18. Masoretic Text: In that day, my Lord will remove the beauty of the anklets and the discs and the crescents.
Septuagint: In that day, the Lord also will remove the splendor of their clothing and their ornamentation and the wreaths and the tassels and the crescents.
In the Dead Sea Scroll of Isaiah, “my Lord” appears as a correction written above the divine name (YHWH).
The Hebrew word shavís (disc, that is, a little sun disc) has also been understood to designate a headband or fillet, and this is reflected in the renderings of numerous modern translations.
The Septuagint includes clothing and ornamental items other than those mentioned in the Masoretic Text. Besides “wreath,” the Greek word emplókion may refer to braided work or a hair clasp.
Commentary
In the day or time of YHWH’s judgment, the women would loose their ornamental anklets, likely consisting of a chain from which bangles were suspended and which jingled as they walked. The womenfolk would also be deprived of their round and crescent-shaped ornaments, which probably were attached to a chain and worn over the forehead. All such jewelry was commonly made from gold, silver or bronze.
3:19. Masoretic Text: the pendants and the bracelets and the veils,
Septuagint: and the necklace and the ornamentation of their face,
Like the Septuagint, the Dead Sea Scroll of Isaiah starts with “and.”
The Septuagint reference to “ornamentation of their face” could include veils. Pendants could be suspended from a necklace, and so the difference between the Masoretic Text and the Septuagint may not be as great as it appears. In the extant Septuagint text, however, there is no corresponding term for “bracelets.”
Commentary
The pendants may have been hanging ornaments for the ears or necklaces and possibly were made of pearls. Bracelets could have included arm bands and, like other jewelry, were often made of gold, silver, or bronze. Veils may have consisted of two parts, with one section covering the forehead and the other part covering the face below the eyes. Ornaments would have been worn over the cloth.
3:20. Masoretic Text: the headdresses and the ankle chains and the bands and houses of the soul and the amulets.
Septuagint: and the collection of splendid ornamentation and the anklets and the armlets and the wreath and the right-arm bracelets and the rings and the earrings.
Like the Septuagint, the Dead Sea Scroll of Isaiah begins with an initial “and.”
The Septuagint listing does not correspond to that of the Masoretic Text, which agrees with the Dead Sea Scroll of Isaiah. “Splendid ornamentation” (literally, “ornamentation of glory”) probably included a variety of items used for adornment. The Greek term chlidón can designate either an anklet or a bracelet. In verse 18, emplókion (wreath) appears in the plural. Like armlets, “right-arm bracelets” would fit around the upper arm. The Greek term peridéxion (literally, "around [the] right") could also refer to a bracelet worn on the right wrist.
Commentary
Headdresses were likely made of wool or linen. They may have been cloth turbans.
If linked to a root meaning “step” or “march,” the Hebrew word tse‘adáh may designate ankle chains. These chains would have been attached to anklets and served to shorten the steps when walking. The Hebrew word has also been defined as “armlets,” ornaments fashioned from gold, silver or bronze and worn on the upper arm.
The bands (qishshurím) possibly were wool or linen sashes. They could also have been breastbands.
In this context, “soul” is apparently to be associated with “breath” and so could denote an aromatic substance, one that can be detected when breathing or smelling. This would suggest that the “houses” or containers were perfume receptacles.
Because the Hebrew word láchash (amulet) is linked to whispering, the ornament could have been a set of tied conch shells. Or, the item may simply have been a kind of charm.
3:21. Masoretic Text: the signet rings and the nose rings,
Septuagint: and the garments edged with purple and the garments mixed with purple,
The Dead Sea Scroll of Isaiah includes the initial “and” that is found in the Septuagint but is missing in the Masoretic Text. Otherwise, the Septuagint reading is quite different. According to the Septuagint, the prominent women would be deprived of their costly garments with purple borders and other purple design features.
Commentary
Gold, silver, or bronze were used to make seal rings. A stone, engraved with the owner’s name or with symbols and set on such rings, would be used to make an impression in clay or wax. This would serve to indicate ownership or to authenticate documents. Nose rings also were often fashioned from gold, silver, or bronze.
3:22. Masoretic Text: the stately robes and the wraps and the shawls and the bags,
Septuagint: and the coats for the house and the sheer Laconian [garments],
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) starts with “and,” as does the Septuagint. Although the Great Isaiah Scroll does not have the word mitpachóth (shawls), another scroll agrees with the Masoretic Text.
The Septuagint rendering either reflects a different Hebrew text or indicates that the translator had difficulty in determining the significance of the Hebrew expressions. Possibly the Greek terms refer to garments worn in the house and garments made from fine fabric and reserved for special occasions.
Commentary
Based on Arabic, lexicographers understand the Hebrew word for “stately robes” (machalatsóth) to designate festival robes or white garments worn on special occasions. Wraps (ma‘ataphóth) probably were outer garments or mantels. Shawls (mitpachóth) may have been wide pieces of wool or linen cloth used to cover the head and shoulders. Bags (charitím) or purses of various sizes were made from leather or cloth.
3:23. Masoretic Text: and the mirrors and the undergarments and the headbands and the wraparounds.
Septuagint: and the sheer linen [garments], both the hyacinth-colored and scarlet ones, and the fine linen interwoven with gold and hyacinth-colored thread, and the lightweight flowing garments.
The Septuagint rendering differs considerably from the Masoretic Text and includes specifics about the material and color of the garments.
Commentary
Mirrors, often made of bronze, had highly polished reflective surfaces. There is uncertainty, however, about the meaning of the Hebrew word gillayón. The Vulgate rendering is specula (mirrors), but the term in the Septuagint (býssina) is understood to refer to fine or sheer linen garments. A 2001 revision of Koehler’s lexicon includes “papyrus garments” as one definition for the Hebrew word. Among renderings other than “mirrors,” translators have chosen “lace gowns” (Tanakh) and “garments of gauze” (NRSV).
One possible meaning for the Hebrew term sadín is “undergarment” (made from linen). Translators have variously rendered the Hebrew word as “linen garments” (NIV, NRSV), “linen tunics” (NAB), and “linen vests” (Tanakh).
The Hebrew word tsaníph is generally understood to designate a “headband,” “turban,” or “tiara.” This item of dress would commonly have been made from wool or linen.
The Hebrew term redíd probably referred to some kind of linen or wool wraparound for the upper part of the body. It may have been a wide shawl or headcloth.
3:24. Masoretic Text: And instead of the perfume that had existed, there will be rottenness; and instead of the girdle, a rope; and instead of the well-arranged hairdo, baldness; and instead of a costly robe, a girding of sackcloth; then, instead of beauty —
Septuagint: And instead of an agreeable fragrance, there will be dust; and instead of a girdle, you will bind yourself with a rope; and instead of ornamentation of gold for the head, you will have baldness because of your works; and instead of a garment adorned with purple, you will gird yourself with sackcloth.
The Masoretic Text does not have a term contrasting with beauty, but the Dead Sea Scroll of Isaiah concludes with bósheth (shame).
The Septuagint makes no mention of hair, and the Hebrew expression here translated “well-arranged hairdo” may be understood differently. Nevertheless, translators have commonly chosen renderings that relate to hair — “well-dressed hair” (NIV), “well-set hair” (NRSV), “coiffure” (NAB), and “fancy hairdos” (CEV). The reading of the Tanakh, however, is closer to the sense of the Septuagint — “instead of a diadem of beaten-work, a shorn head.”
Commentary
The once-proud women would find themselves disgraced as captives of war. Deprived of the means to bathe themselves and to use perfume, they would stink. Instead of attractive girdles for their robes, they would be tied with a rope. Shorn of their lovely locks, their haggard faces and bald heads would reflect little of their former beauty. According to the Septuagint, they would be deprived of their head ornaments fashioned from gold and be subjected to the disgrace of having their heads shorn. This would take place on account of their deeds, evidently their divinely disapproved course of life. Robes made from costly fabrics (or, according to the Septuagint, including purple in the design) would be replaced with sackcloth, a coarse, scratchy material. Whatever had been attractive about the women would be lost. Disgrace would cover them as a garment.
3:25. Masoretic Text: Your males will fall by the sword, and your might in war.
Septuagint: And your handsomest son, whom you love, will fall by the sword, and your strong men will fall by the sword.
Commentary
Abandoned to their enemies, the inhabitants of Judah and Jerusalem would experience an exceptionally high number of casualties among their warriors, decimating the male population. (Compare 2 Kings 18:13; 2 Chronicles 28:5, 6, 16-19; 32:1.)
3:26. Masoretic Text: And her entrances will sigh and mourn; and, emptied, she will sit on the ground.
Septuagint: And they will be humbled, and the cases of your ornamentation will mourn, and you will be left alone and dashed to the ground.
The obscure rendering of the Septuagint differs considerably from the Masoretic Text. The humbling could refer to the defeated warriors or to the womenfolk who would lose all that was precious to them. Emptied-out cases for ornaments would be a sad sight and, therefore, may be spoken of as mourning. Probably Zion is being addressed as a woman to be forsaken and dashed to the ground.
Commentary
On account of the ravages of war, the entrances to Zion or Jerusalem would present a sorry spectacle or be in a state of mourning. Emptied or cleaned out on account of having lost inhabitants, the condition of the city would be like that of a grief-stricken woman sitting on the ground.
4:1. Masoretic Text: And, in that day, seven women will take hold of one man, saying, “We will eat our [own] bread and wear our [own] clothing; only have your name called upon us. Remove our reproach.”
Septuagint: And seven women will take hold of one man, saying, “We will eat our [own] bread and wear our [own] garments; only have your name called upon us. Remove our reproach.”
Commentary
Enemy invasions would greatly reduce the male population, resulting in a scarcity of marriageable men. In the then-existing culture, spinsterhood was a disgrace. Therefore, seven women, representative of a considerable number, would agree to share the same man, assuring him of their willingness to care for their own needs — food and clothing. This meant relieving him of what normally would have been his obligation toward them. (Compare Exodus 21:10, 11.) Their sole concern would be to have the status of married women (or to have the man’s name as part of their identity), freeing them from the reproach of not having a husband.
4:2. Masoretic Text: In that day the sprout of YHWH will be magnificent and glorious, and the fruit of the land [will be] the pride and beauty of Israel’s survivors [literally, “what had escaped”].
Septuagint: But on that day God, with glory, will shine in counsel upon the earth, to exalt and glorify what remains of Israel.
According to the Targum of Isaiah, the “sprout of YHWH” is the “anointed one” or the Messiah, and the escaped ones of Israel are identified as those who observe the law.
The reading of the Septuagint suggests a completely different thought. Possibly the “counsel” is to be understood of the guidance YHWH would provide, and his splendor or glory would be revealed through this counsel. In this way he would shine upon the earth or land, and the remnant of Israel would be exalted and glorified because of benefiting from his dependable guidance.
Commentary
The words of this verse served to provide hope and comfort to the few in the kingdom of Judah who were endeavoring to heed YHWH’s commands. After the execution of his judgment, a time of restoration would follow. In that “day” or time, the desolated land would again become productive or beautifully adorned with flourishing crops. Thus the fruit or produce of the land would be glorious. The reference to the “sprout of YHWH” may be understood to designate the vegetation that would sprout from the soil and which the people would perceive as an evidence of YHWH’s blessing and, therefore, his sprout. As a result, the repentant remnant of Israel that would again be occupying the land could take pride in what it produced. Instead of the scarcity that would occasion shame, the people, on account of having an abundance, would enjoy a state of glory or dignity.
4:3. Masoretic Text: And it will be [that] what is left in Zion and what remains in Jerusalem will be called holy to him, all [those] written [down] for life in Jerusalem,
Septuagint: And it will be [that] what is left in Zion and what remains in Jerusalem will be called holy, all [those] written [down] for life in Jerusalem,
Commentary
The cleansed remnant of God’s people who would reside in the land would be called holy, clean, or pure. This indicates that YHWH would recognize them as being such. As repentant, godly residents in Jerusalem, they would have their names recorded for life. Their names would, as it were, be written down in a scroll listing those whom YHWH approved. (Compare Malachi 3:16.)
4:4. Masoretic Text: when my Lord will have washed off the excrement of the daughters of Zion and rinsed the blood of Jerusalem from her midst by a spirit of judgment and by a spirit of burning.
Septuagint: because the Lord will wash off the filth of the sons and daughters of Zion and purge the blood from their midst by a spirit of judgment and a spirit of burning.
The Hebrew word for “blood” (dam) is plural and could be translated “bloodstains.”
Instead of “burning,” the Dead Sea Scroll of Isaiah reads sá‘ar, meaning “gale,” “storm,” or “tempest.”
Commentary
On account of a sordid record of unfaithfulness on the part of her inhabitants, Zion or Jerusalem was covered with filth and guilty of shedding innocent blood. YHWH, the One whom Isaiah recognized as his Lord, would, in time, produce a people with a pure standing, washing off all defilement and cleansing them from the bloodstains of the past. He would do so by manifesting a “spirit of judgment,” submitting them to his punitive judgment for unfaithfulness, and a “spirit of burning,” suggestive of a severe, fiery experience. According to the reading of the Dead Sea Scroll of Isaiah, the people’s experience would be comparable to being buffeted by a fierce storm. This severe disciplinary action on YHWH’s part, including the devastation of Zion and the exile of survivors, would produce a cleansed, repentant people who would return from exile and take up residence in the city and the land of Judah. Accordingly, by reason of the change effected in the inhabitants, Zion or Jerusalem (as the capital and representative of the territory of Judah) would cease to be tainted by the former filth and bloodstains.
4:5. Masoretic Text: And YHWH will create over the entire site of Mount Zion and over her assembly a cloud by day, and smoke and the brightness of a flaming fire by night, for over all the glory [there will be] a cover.
Septuagint: And he will be present, and upon every place of Mount Zion and everything round about, a cloud will overshadow by day and [something] like smoke and like light of burning fire by night. All the glory will be sheltered.
In the Dead Sea Scroll of Isaiah, all the words after “day” are missing and do not parallel the Masoretic Text until after the word “day” in verse 6. Apparently, at some point in the copying process, a scribe skipped to the second occurrence of the word “day” in error and did not notice his mistake. This illustrates that the oldest manuscripts do not always preserve a more reliable text. One must carefully evaluate variant readings and, at times, acknowledge that there is no way to determine what might have been the original text.
The Septuagint reading is longer than the Masoretic Text, opening with the words “he will be present” or “he will have come,” with apparent reference to YHWH’s being with his people.
Commentary
YHWH’s presence would be manifest over all of Zion or, according to the Septuagint, also over all the surrounding area. “Her assembly” is probably to be understood as meaning the place where the people would assemble for worship, that is, at the temple. YHWH would be with his people as when he was leading them in the wilderness by means of a pillar of cloud during the day and a pillar of fire at night, guiding, helping, and protecting them. (Exodus 13:21) At this future time, however, the manifestation of the divine presence would be more impressive and glorious. The cloud would overshadow the whole site of Mount Zion or, according to the Septuagint, include all the surrounding area. At night, that cloud would appear like smoke illuminated by a bright flaming fire. The glory of the divine presence then in evidence would remain, as it would be completely covered or sheltered as if residing in a tent. This meant that the inhabitants could confidently look to YHWH for aid and protection, for he would be with his people.
4:6. Masoretic Text: And, by day, it will be a booth for shade from heat, and for a refuge and for a shelter from storm and rain.
Septuagint: And it will be for shade from heat, and for shelter and for concealment from harshness and rain.
In the context of the Septuagint text, “harshness” or “hardness” is evidently to be understood as applying to severe weather conditions.
Commentary
The glory of God’s presence (the magnificent perceivable evidence thereof) with his people would serve like a booth that provided relief from the intense heat of summer days and, during storms, from cloudbursts, wind, and rain. Being with them, YHWH would be their protector and helper, comparable to a secure shelter.
5:1. Masoretic Text: Let me sing for my beloved a song of my loved one about his vineyard; a vineyard my beloved had on a fertile slope.
Septuagint: I now will sing for the beloved a song of the loved one about my vineyard; a vineyard the beloved came to have on a slope in a fertile place.
Instead of “let me sing,” the Dead Sea Scroll of Isaiah reads, “I will sing,” as does the Septuagint.
In the Targum of Isaiah, the prophet is represented as singing to Israel (the “beloved one”), “which is likened to a vineyard,” and Abraham is identified as the beloved one or friend to whom the song is linked.
The Hebrew expression shiráth dódi could mean a “love song” or a “song of my loved one.”
According to the reading of the Septuagint, the reference is to “my vineyard,” the vineyard to which Isaiah belonged.
Both in Hebrew and Greek, the word for “slope” is “horn,” and the Hebrew expression for “fertile” is “son of fatness.”
Commentary
The prophet, possibly to the accompaniment of a harp, would sing for his beloved a song about his beloved’s vineyard. Isaiah’s beloved one was YHWH, the God to whom he was exclusively devoted with reverential affection, and the vineyard was the house or people of Israel. (5:7) As God’s chosen people, the Israelites enjoyed a position comparable to a well-watered vineyard on an ideally situated hillside with rich soil. The theme of the composition was YHWH’s love for his vineyard.
5:2. Masoretic Text: And he dug it and cleared it of stones and planted it with a choice vine, and he built a tower in its midst and hewed out a winepress in it, and he waited for it to produce grapes but it produced sour grapes.
Septuagint: And I surrounded [it with] a hedge and fenced [it] and planted a choice [literally, Sorech, a transliterated form of the Hebrew word meaning “choice”] vine and built a tower in its midst and dug out a winepress in it, and I waited [for it] to produce a grape cluster but it produced thorns.
The Hebrew term for “sour grapes” (be’ushím) may refer to small unripe grapes, which would be worthless. In the Septuagint, the corresponding term (the plural of ákantha) means “thorns.”
Commentary
The care and attention YHWH gave to the Israelites is likened to the efforts involved in viticulture. The owner, to protect his crop from the depredations of thieves, foxes, and wild boars would surround the area with a hedge, often of thorny plants, or he might build a stone wall around it. The Masoretic Text, however, does not mention this aspect but refers to ridding the land of stones prior to planting. After the ground was properly prepared, including the digging, turning or breaking up of the soil, the owner would plant the vines. In this case, the reference is to a “choice” vine, one that would be expected to yield grapes of fine quality. A vineyard owner would take all the necessary steps to protect the valuable crop that demanded intense labor, including regular pruning. Therefore, he would build a tower, where a guard could be stationed to watch for any human or animal intruders. For the production of wine, the owner would hew out a press from solid rock. In view of the effort expended, he would indeed be disheartened when the vines proved to be unproductive. This particular vineyard yielded nothing of value.
5:3. Masoretic Text: And now, inhabitants of Jerusalem and man of Judah, judge then between me and my vineyard.
Septuagint: And now, man of Judah and those dwelling in Jerusalem, judge between me and my vineyard.
The singular “man” in the Masoretic Text and the Septuagint evidently is to be understood of the people collectively. Translators commonly use the plural “men” or “people.”
Commentary
Through Isaiah, YHWH called upon the people of the two-tribe kingdom of Judah and the inhabitants of the capital city Jerusalem to examine the evidence. They were to make a judgment respecting how YHWH had dealt with his vineyard and what the vineyard had produced.
5:4. Masoretic Text: What more [is there] to do to my vineyard that I have not done in it? When I waited for it to produce grapes, why did it produce sour grapes?
Septuagint: What am I yet to do to my vineyard that I have not done to it? Because I was waiting for it to produce a grape cluster, but it produced thorns.
Regarding “sour grapes,” see 5:2.
Commentary
The question implied that YHWH had done everything possible to assure that the vineyard would produce desirable grapes. If the people would have considered the question directed to them seriously, they would have been forced to admit that YHWH had not left anything undone. Rightly, he should have expected to see a good crop, but he waited in vain for a cluster of desirable grapes. The vineyard yielded nothing of value. According to the Hebrew text, the grapes would have been unsuitable for making wine, and the Septuagint portrays the unproductive vineyard as being overgrown with thorny plants.
5:5. Masoretic Text: And now I will tell you what I will do to my vineyard. I will remove its hedge, and it will be consumed. I will break down its wall, and it will be for trampling down.
Septuagint: But now I will tell you what I will do to my vineyard. I will remove its hedge, and it will be for plunder. And I will break down its wall, and it will be for trampling down.
Commentary
A vineyard without a protective hedge would be vulnerable, making it possible for thieves, foxes, and wild boars to enter and to strip the vines bare. Similarly, without a protective wall, people and animals would have unhindered access, allowing them to trample everywhere in the vineyard.
YHWH’s removing or destroying the protective barrier (hedge or wall) around his people collectively (his vineyard) would leave them exposed. They would be despoiled and subjected to ruin. Without divine protection, they would find themselves at the mercy of invading armies that would plunder and ravage.
5:6. Masoretic Text: And I will make it a wasteland. It will not be pruned and not be hoed, and thorny [plants] and weeds will sprout up. And I will command the clouds no more to pour rain upon it.
Septuagint: And I will abandon my vineyard, and it will definitely not be pruned nor dug up. And thorny [plants] will sprout up in it as on a barren field. And I will command the clouds not to pour rain upon it.
In the Septuagint, two words for “not” are used, and they are here translated “definitely not.”
Commentary
As the rendering of the Septuagint suggests, the vineyard would be reduced to a wasteland upon God’s abandoning it, ceasing to give it any attention or care. Without any hoeing or “digging up” to clear away thorny plants and weeds, unpruned vines would soon become completely worthless. Leaves would whither from lack of rain, and the vines would die. The hardier thorny plants and weeds would take over the land on which grapevines once flourished.
The words here rendered “thorny [plants]” (shamír) and “weeds” (sháyith) are singular in the Hebrew text but may be understood as collective singulars. There is no way to specifically identify the plants the Hebrew terms designated. The Greek word ákantha, translated “thorny [plants],” is likewise singular in the Septuagint and can refer to various kinds of plants with thorns.
5:7. Masoretic Text: For the vineyard of YHWH of hosts [is] the house of Israel and the man of Judah [is] the planting of his delight. And he [YHWH] looked for justice, but see, bloodshed; for righteousness, but see, an outcry.”
Septuagint: For the vineyard of the Lord Sabaoth is the house of Israel, and the man of Judah, the beloved new planting. I waited [for it] to produce justice, but it produced lawlessness and not righteousness but an outcry.”
In the Hebrew text, there are wordplays that cannot be represented in translation (mishpát [“judgment”; “justice”] and mispách [“bloodshed”]; tsedaqáh [“righteousness”] and tse‘aqáh [“outcry”]).
The Hebrew word rendered “bloodshed” (mispách) has commonly been linked to a root meaning “pour out” and, therefore, has been understood to signify the pouring out or spilling of blood. Another view is to take the Hebrew word to mean “nullification” and thus to denote “injustice,” the nullification of justice.
“Sabaoth” is the Greek form of the Hebrew word that means “hosts” or “armies.”
Commentary
The vineyard is identified as the “house” or the people of Israel, which would have included the tribes of Judah and Benjamin that made up the two-tribe kingdom of Judah to which YHWH’s word through Isaiah was directed. With “Judah” being the name of the dominant tribe of the two-tribe kingdom, this name is applied to the entire realm. The expression “man of Judah” is a collective designation for all the people of the two-tribe kingdom.
According to verses 1 and 2 of Joshua chapter 14, YHWH, through Moses, had directed that the lot be cast to determine the specific land inheritance for the individual tribes who would be living west of the Jordan River. As the one who had brought the Israelites into the land and gave it to them as their inheritance, YHWH was the one who “planted” the people who came to constitute the kingdom of Judah, and he found delight in this planting. The Hebrew word that describes the “planting” is sha‘ashu‘ím, meaning “delight” or “pleasure.” It is a plural noun and, as a plural, may signify “great delight.” In the Dead Sea Scroll of Isaiah, however, the noun is singular.
He looked for his “planting” (the people) to deal justly, upholding what is right and fair. But instead of defending the cause of right, those responsible for administering justice made themselves guilty of bloodshed, condemning the innocent and siding with the lawless ones from whom they had accepted bribes. So, when YHWH looked for righteousness or the defense of what was right, he heard an outcry of distress from those who were victims of injustice and oppression.
5:8. Masoretic Text: “Woe to those joining [nagá‘] house to house [and] bringing near field to field until no room [is left] and you are made to reside alone in the midst of the land.
Septuagint: Woe to those joining house to house and bringing near field to field so that they take something away from their fellow. Will you not reside alone on the land?
The Dead Sea Scroll of Isaiah expresses the thought in the active voice, indicating that the wealthy oppressors positioned themselves to be alone in the midst of the land.
Commentary
Apparently with the cooperation of corrupt judges, oppressive landowners increased their extensive holdings. The Hebrew word nagá‘ means “touch,” and so these wealthy landowners would unjustly acquire the houses of fellow Israelites, making these houses “touch” or be joined to their property. Likewise they would bring fields near, incorporating them into their own land holdings. By thus taking over the homes and fields of others, the oppressive landowners came to be the sole proprietors of the houses and the land.
5:9. Masoretic Text: In my ears, YHWH of hosts [has solemnly declared], “Indeed many houses will become a desolation, great and good ones, without inhabitant.”
Septuagint: For these things have been heard by the ears of the Lord Sabaoth. For though [there] come to be many houses, great and good ones will become a desolation, and no one will reside in them.
“Sabaoth” is a transliterated form of the Hebrew word meaning “hosts” or “armies.”
Commentary
Both the Masoretic Text and the Dead Sea Scroll of Isaiah are elliptical, requiring the addition of words to clarify that YHWH is the source of what the prophet heard. The Septuagint, however, represents YHWH as the one hearing “these things,” which could refer to hearing everything that the people were doing and the outcry of the oppressed ones in their midst.
Whereas the wealthy oppressors appear to have considered themselves as enjoying a secure position, YHWH’s judgment would result in depriving them of their possessions. Their large and beautiful homes, as well as many other dwellings, would be reduced to uninhabited ruins. This occurred when invading enemy armies devastated the land and killed many of the inhabitants. Inside besieged cities and towns, a significant number of people perished from pestilence, extreme food shortage, and lack of water.
5:10. Masoretic Text: For ten acres [tsémed] of vineyard will produce one bath [measure of wine from harvested grapes], and a homer of seed will produce an ephah [measure of grain].
Septuagint: For [the area] where ten spans of bovines [could] work will produce [only enough to fill] one clay vessel, and the sower’s six artaba [artábe] will produce three measures [metrón].
The term artábe designates a large measure, whereas the word métron refers to a small measure, but these words do not make it possible to establish a definitive relationship between the two units of measure.
Commentary
The Hebrew word tsémed literally means “pair” or “span.” In this context, the term appears to designate an area of land that a span of draft animals can plow in a day, which would roughly correspond to an acre (less than half a hectare). A vineyard of this size would yield only a bath measure (c. 5.8 gallons or c. 22 liters) of wine as a final product. One homer (c. 200 dry quarts or c. 220 liters) of sown seed would only result in a harvest of one ephah (c. 20 dry quarts or c. 22 liters). The disruption of agricultural operations through warfare would lead to negligible returns from the land. A grain crop would prove to be only one-tenth of the amount of seed that had been sown, and a vineyard would yield only a fraction of the usual amount of juice for making wine.
5:11. Masoretic Text: Woe to those rising early in the morning to pursue intoxicating drink, tarrying into the night until wine inflames them.
Septuagint: Woe to those rising in the morning and pursuing sikera, those staying late [with it], for the wine will inflame them.
The word sikera is a transliterated form of the word that appears in the Hebrew text and which is here rendered “intoxicating drink.”
Commentary
The pronouncement of woe is indicative of the calamity that would befall those to whom it is directed. They would experience YHWH’s adverse judgment. These individuals doubtless included wealthy oppressors. They did not get up in the morning to attend to essential affairs but were totally consumed by their pursuit of pleasure. Early in the morning, they would start their drinking and continue imbibing late into the night. They would be “inflamed” by wine through the perceived warming effect alcohol caused when the blood vessels dilated, with resultant blood flow to the skin’s surface.
5:12. Masoretic Text: And at their feasts, they have harp and stringed instrument, tambourine and flute, and wine. And they do not look at the work of YHWH, and they do not see the product of his hands.
Septuagint: For with harp and stringed instrument and tambourines and flutes, they drink wine. But they do not look at the works of the Lord, and they do not consider the works of his hands.
Commentary
The corrupt pleasure seekers did their feasting and drinking to the accompaniment of music, likely music of a sensuous kind. With their senses dulled from drinking and under the hypnotic effect of the sound from string, wind, and percussion instruments, they would not have given any thought to YHWH’s “work.” This “work” likely related to his adverse judgment that was bound to come against them on account of their dishonorable course of life. The “action” or work of YHWH’s hands could refer to his creative activity. The participants in riotous feasting and drinking did not “see” this work as calling for them to be reverential in disposition and to conduct themselves in a manner that showed the highest regard for YHWH as the Creator.
5:13. Masoretic Text: Therefore, for not [having] knowledge, my people will go into exile, and its dignity [kavód], men of hunger; and its multitude, parched with thirst.
Septuagint: Therefore, my people became a captive because of their not knowing the Lord, and became a multitude of dead [persons] because of famine and thirst for water.
Commentary
In this context, “knowledge” or “knowing the Lord” (YHWH) relates to living uprightly, responding compassionately to the needs of the poor and afflicted, and dealing justly or fairly with all persons. (Compare Jeremiah 22:15, 16.) Those to whom the message was directed knew that YHWH was God, but they conducted themselves in a manner that was contrary to his ways and so treated him as if they were unaccountable to him and as if he did not exist. Their conduct gave no evidence of their having a relationship with him and thus indicated that they did not know him. On account of this absence of “knowledge” among the people, YHWH withdrew his protection and blessing. As a consequence, invading armies would defeat them and take survivors into exile as captives of war.
The Hebrew word kavód, here rendered “dignity,” apparently functions as a collective noun and appears to designate the honorable, noble, or dignified ones among the people. These men of rank would be reduced to “men of hunger” and starve to death. The multitude of the people would die from thirst, as the invading armies would cut off their water supply.
5:14. Masoretic Text: Therefore, Sheol has enlarged its soul and opened its mouth without limit, and her glory and her multitude go down [into Sheol], [as do] also her uproar and the one who exults in her.
Septuagint: And Hades has enlarged its soul and opened its mouth without ceasing, and the glorious ones and the great ones and the rich and her pestilent ones will go down [into Hades].
The Septuagint rendering is more specific in referring to the prominent ones — the “glorious ones” (the nobility), the “great ones” (the influential ones), and the “rich.”
Commentary
Many would perish. To indicate that Sheol would not be overwhelmed by the number of the dead, it is portrayed as enlarging its “soul” or its appetite and opening its mouth beyond measure. Thus Sheol or Hades, the realm of the dead, is depicted as being able to accommodate all who would be coming down to it.
The feminine pronoun “her” refers to Jerusalem, and her “glory” would be the glorious, noble, or prominent ones of the city. The “multitude” may be understood to mean the people generally, and the “uproar” could be that of noisy revelers. An “exultant one” could be an individual who is totally consumed by merriment. Based on the Septuagint rendering, such a person would be a pest or one of the most debauched individuals among the people.
5:15. Masoretic Text: Man [adhám, the earthling] is humbled, and man [’ish] is brought low, and the eyes of the haughty are humbled.
Septuagint: And man [ánthropos] will be humbled, and man [anér] will be disgraced, and lofty eyes will be humbled.
Commentary
Although used in parallel expressions, the Hebrew words for man adhám and ’ish could designate ordinary men or persons and the prominent ones. In view of the calamity that would befall all, they would be humbled or brought low. As the reading of the Septuagint suggests, those who once enjoyed an honorable or noble standing would be disgraced. Those who arrogantly looked down on others would find themselves humbled or reduced to a low state. Their proud looks would cease, and their eyes would become downcast.
5:16. Masoretic Text: And YHWH of hosts is exalted in judgment, and the holy God [is] holy in righteousness.
Septuagint: And the Lord Sabaoth will be exalted in judgment, and the holy God will be glorified in righteousness.
The transliterated Hebrew expression “Sabaoth” means “hosts” or “armies.”
Commentary
The humiliation to befall the disobedient people would be an expression of YHWH’s judgment. Whereas they would be brought low, he would be exalted by reason of the judgment expressed against them. The judgment would reveal his justice as the Judge who did not leave wrongdoing indefinitely unpunished. As the holy God, he would not tolerate lawlessness. In executing his righteous or just judgment by the means of his choosing, allowing the people to fall before their enemies, he would prove himself to be holy, not defiling himself by leaving abominable conduct unpunished.
5:17. Masoretic Text: And lambs will graze as in their pasture, and [in] the ruins of fat ones strangers will feed.
Septuagint: And the plundered ones will graze like bulls, and lambs will feed [in] the desolated places of the deported.
In Hebrew, the word for “lamb” and the verb for “subdue,” “dominate,” or “bring into bondage” have the same consonants. This may explain why the Septuagint reads “plundered ones” instead of “lambs.”
Commentary
Invading armies would leave extensive areas in a desolated state, making it possible for lambs to graze there as in their pastures. The Hebrew text of the second part of the verse is obscure. For this reason, translators have often resorted to emendations. The “fat ones” could designate the wealthy landowners whose extensive properties would be reduced to ruins, whereas they would be taken into exile or would perish during the course of the military conflict. Others could then enter the deserted areas and obtain food from what grew there. “And strangers shall feed on the ruins of the stout.” (Tanakh)
The Targum of Isaiah makes an application to the righteous, indicating that they would come to possess the riches of the wicked ones.
Drawing on the reading of the Septuagint, a number of translations render the Hebrew as applying to animals. “The fields laid waste by fat cattle will feed the kids.” (NJB) “Young goats will graze broad acres where cattle grew fat.” (REB) “Fatlings and kids shall feed among the ruins.” (NRSV) “Lambs will feed among the ruins of the rich.” (NIV)
5:18. Masoretic Text: Woe to those drawing iniquity with cords of vanity and sin as with a cart rope,
Septuagint: Woe to those drawing sins as with a long rope and lawlessness [plural in Greek] as with a heifer’s yoke strap,
The Targum of Isaiah refers to sin as continuing and increasing until the transgressions become “as strong as cart ropes.”
Commentary
Woe or calamity is pronounced upon those who are attached to iniquity, corrupt dealing, or sin as are draft animals by means of a rope. In being designated “cords of vanity,” the attachment is revealed to result in emptiness, nothingness, or worthlessness. Nothing beneficial could possibly result therefrom. As if attached to a cart or, according to the Septuagint, a yoke, practicers of sin labored with a heavy burden from which they could not free themselves. That burden included the serious consequences from a life of sin.
5:19. Masoretic Text: those saying, “Let him hasten, let him speed his work that we may see [it]. And let the counsel of the Holy One of Israel draw near and come that we may know [it].”
Septuagint: those saying, “Let him quickly bring near things he [wants] to do, that we may see [them], and let the counsel of the Holy One of Israel come that we may know [it].”
Commentary
The corrupt individuals (against whom the expression of woe is directed) did not believe that YHWH would execute his judgment against them. To the prophet Isaiah’s words of warning, they mockingly responded that God should hasten to do his work, carrying out the foretold punishment, so that they would be able to “see” or experience it. Their wanting the counsel of the Holy One, or what he had purposed, to come was likewise an expression of mocking disbelief. As persons who did not expect YHWH’s “counsel” or purpose to become reality, they were guilty of ridicule when they said respecting it, “that we may know [it]” (or come to experience the fulfillment). Their use of the expression “Holy One” was part of their ridicule, as this was the designation Isaiah used when referring to YHWH and stressing the need for the people, in keeping with God’s holiness or purity, to be holy, pure, or upright in their conduct.
5:20. Masoretic Text: Woe to those calling evil good and good evil, putting darkness for light and light for darkness, putting bitter for sweet and sweet for bitter.
Septuagint: Woe to those calling evil good and good evil, those putting darkness for light and light for darkness, those putting bitter for sweet and sweet for bitter.
Commentary
Another reason for an expression of woe or calamity in the case of corrupt individuals was their having perverted what was true and right. They acted in a manner that represented good as evil and evil as good. Darkness is associated with ignorance, debased practices (which are often done in secret or under the cover of darkness), and deception, whereas light is linked to uprightness and truth. As persons who disregarded God’s ways, darkness was their light, and they lived a life that made things bitter for others but which they found to be sweet. What should have been regarded as sweet or pleasant in their relationship with others proved to be bitter to them, as it did not serve their selfish and unworthy interests.
5:21. Masoretic Text: Woe to those [who are] wise in [their] own eyes and prudent before their [own] faces.
Septuagint: Woe to those [who are] wise in themselves and prudent before themselves.
Commentary
Persons who were “wise in their own eyes” or to “themselves” had an exalted opinion of themselves, giving no regard to the superior guidance YHWH had provided in his law. In their own skewed estimation of themselves (“before their own faces”), they considered themselves prudent, having no need for YHWH’s guidance. Such arrogant persons would experience woe or calamity.
5:22. Masoretic Text: Woe [to those who are] mighty ones in drinking wine and men of strength in mixing intoxicating drink,
Septuagint: Woe [to] your strong ones, those drinking wine; and [to] the mighty ones, those mixing sikera,
The term sikera is a transliteration of the word that appears in the Hebrew text and is here translated “intoxicating drink.”
Commentary
The heavy drinkers against whom the pronouncement of woe is directed were, as the next verse indicates, men who functioned as judges among the people. They were given to wine and other intoxicating beverages to such a degree that they could be designated as “mighty ones in drinking.” They indulged in excesses at the expense of disadvantaged ones among the people. (Compare Amos 2:8.) Instead of being strong for what is right, the self-indulgent judges were “men of strength” or heroes in mixing alcoholic beverages.
5:23. Masoretic Text: who justify the wicked for a gift and turn aside right from the righteous.
Septuagint: who justify the impious for gifts and take away the right of the righteous one.
Commentary:
The corrupt judges accepted gifts or bribes from lawless oppressors who had no regard for God nor fellow Israelites. Upon receiving bribes, these judges acquitted the lawless ones of guilt and refused to render justice for the innocent individuals who had been exploited, thereby also robbing them of their standing as upright persons.
5:24. Masoretic Text: Therefore, as a tongue of fire consumes stubble and as [dry] foliage sinks down in a flame, their root will become like rottenness and their blossom go up like dust; for they have rejected the law of YHWH of hosts and have spurned the word of the Holy One of Israel.
Septuagint: Therefore, [in the] manner a stalk will be ignited by a fiery coal and burned up by an unrestrained flame, their root will be like chaff and their blossom will go up like dust; for they did not want the law of the Lord Sabaoth, but they raged against the word of the Holy One of Israel.
In the Hebrew text, there are possible wordplays that cannot be conveyed in translation (maq [“rottenness”] and ’akáq [“dust”]; ma’ásu [“they have rejected”] and ni’étsu [“they have spurned”]).
The Dead Sea Scroll of Isaiah refers to the “fire” as sinking down in the “flames.”
“Sabaoth” is a transliteration of the Hebrew expression meaning “hosts” or “armies.”
Commentary
Divine judgment would be expressed against the judges because of their flagrant failure to uphold and defend right, but the people generally who disregarded God’s law would likewise experience calamity. A “tongue of fire” or a flame would quickly consume stubble or straw. As indicated in the Septuagint, a glowing coal would soon set a dry stalk ablaze, and the uncontrolled flame would burn up the whole stalk. As it burns, dry foliage, or once erect dry stalks, would sink in the fire and be reduced to ashes.
The roots of trees and other plants provide support and nourishment. In the case of the judges of the nation, they, like a root, should have been supporting what is right and contributing to the stability and security of the nation, but they proved to be like a worthless root and would suffer ruin, rotting or decaying like a root that can provide no support or nourishment.
In their outward prosperity, corrupt judges and other prominent ones may have appeared like beautiful flowers, but they would come to their end just like blossoms that wilt and which the wind would blow upward like dust. This judgment would befall them and, in fact, the entire sinful nation because they had rejected YHWH’s law, refusing to live by it. The “word of the Holy One of Israel” would include everything that he had made known through the available written law and the messages the prophets had declared, but the people and their leaders despised this “word,” treating it as if it was not worthy of their attention and compliance.
5:25. Masoretic Text: Therefore, the anger of YHWH was kindled against his people, and he stretched out his hand against it and struck it. And the mountains trembled, and their corpses were like rubbish in the midst of the streets. For all this his anger is not turned away, and his hand is stretched out still.
Septuagint: And the Lord Sabaoth was enraged with wrath against his people, and he laid his hand on them and struck them. And the mountains were aroused, and their corpses became like dung in the midst of the way. And in all these [things], the wrath was not turned away, but the hand [is] still high.
In the Dead Sea Scroll of Isaiah, the Hebrew word for “hand” is plural.
“Sabaoth,” as in verse 24, is a transliterated form of the Hebrew designation meaning “hosts” or “armies.” The Hebrew term, however, is not found in the Masoretic Text but is included in one of the Dead Sea Scrolls (although not in the “Great Isaiah Scroll”).
Commentary
The utter disregard of his law and his word among the people provoked YHWH’s anger against them. His taking action consisted primarily in removing his protection and blessing, allowing the people to suffer military defeats and the devastation of their land and cities. This is represented by YHWH’s stretching out his hand as one would when raising the arm in order to strike a blow.
So terrifying did the calamity prove to be that even the once stable mountains are depicted as “trembling” or being stirred up into a state of violent agitation. Possibly there is here an allusion to the great earthquake in the time of King Uzziah. (Amos 1:1) On account of the tremendous loss of life from war and the accompanying pestilence and scarcity of food and water, a multitude of corpses were left lying in the streets like piles of rubbish. Nevertheless, the survivors generally were not moved to repent. For this reason, YHWH continued to be angry with the disobedient people, and his hand remained stretched out to inflict additional blows, letting the nation experience the savagery of invading armies.
The Targum of Isaiah indicates that the calamities the people experienced did not move them to repentance but that they persisted in their rebellious course. Consequently, God’s stroke was “about to take vengeance on them.”
5:26. Masoretic Text: And he will raise a signal for nations, a distant [nation], and whistle for it from the ends of the earth. And look! Swiftly, speedily, it is coming.
Septuagint: Therefore, he will raise a signal among the nations, the distant ones, and whistle for them from the end of the earth. And look! Swiftly, speedily, they are coming.
In the Hebrew text, the plural “nations” appears to be used as a single entity, for the prefixes and suffixes attached to the verb forms and the prepositions are singular and masculine gender, as is the gender of the Hebrew word góy, meaning “nation.” This also applies to verses 27 through 30. In the Septuagint, the verbs are plural, agreeing with the plural “nations.”
According to the Targum of Isaiah, a king with his armies, in response to YHWH’s summoning, would “come quickly like swift clouds.”
Commentary
To punish his disobedient people, YHWH is portrayed as raising up a signal, or a banner on a pole, around which foreign armies could assemble. His “whistling” is another mode of expressing his summoning the invading forces far from the territory of the two-tribe kingdom of Judah. In response to this summoning, the foreign armies do not delay in coming speedily. During the period of Isaiah’s prophesying, this did occur when the Assyrian military invaded and devastated the realm.
5:27. Masoretic Text: None is weary and none in it stumbles; none slumbers nor sleeps. And a girdle of the loins is not loosed nor is a sandal strap broken.
Septuagint: They will not hunger nor tire, nor will they slumber nor sleep, nor will they loosen the girdles from their loins. Neither will the straps of their sandals tear.
Commentary
Nothing will hinder the progress of the invading warriors. They would not tire during the course of their long march nor stumble on account of any weakness from lack of needed food and water. With the fighting men remaining in a state of alertness, preparedness, and eagerness for battle, they are depicted as not dozing off or sleeping. Their loins remain girded, and so the warriors are represented as always ready for action, with their weapons at hand on their person. They are pictured as advancing unimpeded, without any hindrance from ripped sandal straps that would require repair and cause delay.
5:28. Masoretic Text: Its arrows are sharp, and all its bows bent [literally, “trodden”]. Its horses’ hoofs are accounted as flint, and its wheels as a windstorm.
Septuagint: [Their] arrows are sharp and their bows bent. The feet of their horses were accounted as firm rock, the wheels of their chariots as a windstorm.
Commentary
The equipment of the military forces is in good condition. The sharp pointed heads of their arrows would be formidable during the course of an attack. To string a bow, a warrior might step on the middle of the bow, tightly stretch the string that was fastened to one of its ends, and then attach it to the other end. Thus bent or tightly stretched, bows were ready for immediate use in propelling arrows against any defending forces. Anciently, horseshoes were not used to protect hoofs. It was vital that horses, when used for distant travel, have hard hoofs. The Horses of the invading force are described as having the hardness of flint and so as being well-suited for use in warfare. The chariots to which the horses were hitched had wheels that were capable of turning at significant speed, like that of a windstorm.
5:29. Masoretic Text: Its roaring [is] like a lion. And like young lions it growls and seizes prey; and it drags away, and no one can rescue.
Septuagint: They advance like lions and stand alongside like lion cubs. And he will seize and roar like a beast; and he will chase away, and no one will rescue them.
In being compared to lion cubs standing alongside (according to the LXX), the military force may be represented as ready to share in the spoils, much like lion cubs that are eager to partake of the prey. The Greek term that is here rendered “will chase away” and literally means “will cast out” could either refer to scattering those who would be defeated, throwing survivors out of their land by taking them into exile, or casting out the corpses of those who would fall in battle.
Commentary
The enemy force is portrayed as roaring like a lion hungering for prey. This force is on its way to ravage like a beast, seize spoils from the defeated ones, and then enjoy the booty from victory. This would be comparable to what a lion or another beast of prey does when killing an animal and then dragging it off to devour it. In the case of the invading force, there would be no one to rescue the defenders from defeat and the resultant consequences.
5:30. Masoretic Text: And it will growl over it in that day like the growling of the sea. And if one [were] to view the land, and look! darkness, distress; and the light is darkened with its gloom.
Septuagint: And because of them, he will roar in that day like the sound of the tossing sea. And they will view the land, and look! dense darkness in their perplexity.
The Targum of Isaiah represents only the wicked as experiencing the distress and destruction, with the righteous being concealed from calamity.
Commentary
Like a lion that roars over its prey, the enemy force would roar over the two-tribe kingdom of Judah that would be despoiled and so treated like prey. The shout of the victors would be frightening, comparable to the roar of the turbulent sea. There would be nothing to dispel the gloom; no possibility of any relief coming from any part of the land. Wherever anyone would look, there would only be darkness. Anything that might have suggested light, even the slightest glimmer of hope, would be swallowed up by utter darkness. As the reading of the Septuagint indicates, the people would be in a state of perplexity, seeing no avenue of escape from the calamitous situation.
The Hebrew word rendered “gloom” is the plural of ‘araphél, denoting “dense darkness” and being indicative of an overwhelming state of darkness or gloominess.
6:1. Masoretic Text: In the year of King Uzziah’s death, I saw my Lord sitting on a [“his,” Dead Sea Scroll of Isaiah] throne, high and lifted up, and his skirts filled the temple.
Septuagint: And it occurred in the year in which King Uzziah died that I saw the Lord sitting on a throne, high and lifted up, and the house was full of his glory.
In the Masoretic Text, “I saw” is preceded by the conjunction “and,” which has been omitted in the translation. It is missing in the Dead Sea Scroll of Isaiah.
Limited archaeological evidence exists concerning King Uzziah. An ancient plaque mentions the transferal of the “bones of Uzziah, king of Judah.” Additional archaeological evidence from a much earlier period is in the form of two seals. One seal is identified as that of Abiyaw, “servant” or “minister” of Uzziyaw (Uzziah), and the other one as that of Shebanyahu, “servant” or “minister” of Uzziyaw (Uzziah).
Commentary
During the reign of King Uzziah, the two-tribe kingdom of Judah enjoyed prosperity. (2 Chronicles 26:6-15) After he was stricken with leprosy for having wrongfully entered the temple in an attempt to offer incense, his son Jotham governed. Until the day of his death, Uzziah then lived in a separate house. (2 Kings 15:5; 2 Chronicles 26:16-21) According to the Targum of Isaiah, the prophet saw the vision in the year that King Uzziah was stricken with leprosy, but the Masoretic Text, the Dead Sea Scroll of Isaiah, and the Septuagint do not support this.
It does not appear that Isaiah would have been able to refer to God’s throne as “high and lifted up” if he, in vision, had seen the scene from the limited perspective of someone looking into the temple entrance while standing in the courtyard. It is more likely that the prophet saw a throne high above him over the temple. The Targum of Isaiah says that he saw “the glory of YHWH, high and lifted up in the highest heavens.” Based on the reading of the Septuagint and the Targum of Isaiah, the “glory” refers to the bright radiance that emanated from the personage seated on the throne, and the extant Hebrew text possibly may be understood as referring to this glory as the “skirts” that filled the temple.
6:2. Masoretic Text: Seraphs stood above him [or, it]. Each had six wings. With two he covered his face and with two he covered his feet, and with two he did fly.
Septuagint: And seraphs stood around him [or, it], six wings to [each] one and six wings to [each] one. And with two they covered the face, and with two they covered the feet, and with two they did fly.
The Targum of Isaiah refers to the position of the seraphs (“holy ministers”) as being “in the height before him.”
Commentary
The designation “seraphs” is a transliteration of the Hebrew word that is understood to mean “burning ones.” These heavenly beings are not mentioned elsewhere in the Scriptures. They appear to be represented as attendants near YHWH’s throne and always ready to serve him. In the extant Hebrew text, the closest antecedent to the pronominal suffix “him” or “it” is “temple.” So, if Isaiah saw the throne elevated above the temple, he would have seen the seraphs above the temple in the proximity of the throne. Apparently with the upper two wings, the seraphs covered their faces, probably in humble recognition of YHWH, not even presuming to look upon the glorious Holy One seated on the throne. The bottom set of two wings served to cover their feet. As in other parts of the Scriptures, the word “feet” may be used euphemistically and signify the private parts. If this is the case, this would mean that the seraphs, out of regard for YHWH’s holiness, modestly covered the entire lower half of their bodies with two of their wings. The middle set of two wings served for flight. As the seraphs are not portrayed as standing on a solid surface, they may have been hovering with two of their wings in motion.
6:3. Masoretic Text: And one [seraph] cried out to another and said, “Holy, holy, holy [is] YHWH of hosts; all the earth [is] full of his glory.”
Septuagint: And they cried out, one [seraph] to another, and said, “Holy, holy, holy [is] the Lord Sabaoth. All the earth [is] full of his glory.”
“Sabaoth” is a transliteration of the Hebrew designation that means “hosts” or “armies.” At YHWH’s service are hosts of angels.
Commentary
The seraphs alternated in calling out with a loud voice. Their repetition of the designation “holy” emphasized the superlative degree of God’s holiness or purity as the one who is absolutely free from even the slightest trace of defilement. While some interpreters have drawn a theological significance from the three times each of the seraphs said “holy,” other instances where expressions are repeated three times do not support this inference. (Compare, for example, the repetition of “earth” [Jeremiah 22:29], “temple” [Jeremiah 7:4], and “ruin” [Ezekiel 21:27].) From the standpoint of YHWH’s acts in the outworking of his will, particularly in relation to his people, and all of his creation, the earth is indeed filled with his glory or splendor. Everything points to him as the Creator and the One whose purpose will unfailingly be accomplished.
6:4. Masoretic Text: And from the voice of him who cried out, the foundations [’ammáh] of the thresholds shook, and the house was filled with smoke.
Septuagint: And from the voice with which they cried out, the lintel was raised, and the house was filled with smoke.
There is uncertainty about the significance of the plural form of the Hebrew word ’ammáh, which term designates a unit of measure (the “cubit”).
Commentary
The voice of the seraphs appears to have resounded with such great power that the “house” or temple shook, and the prophet perceived the movement at the entrance. Possibly the threshold appeared to tremble to its foundations or, as the Septuagint rendering suggests, the upward movement made it seem that the lintel had been raised. The smoke that filled the house or temple, as did the smoke-like cloud decades earlier at the dedication, was the visible manifestation of the divine presence. (1 Kings 8:10-13; 2 Chronicles 5:13-6:1)
6:5. Masoretic Text: And I said, “Woe to me, for I am silenced; for I am a man of unclean lips, and in the midst of a people of unclean lips I reside, for my eyes have seen the King, YHWH of hosts.”
Septuagint: And I said, “O, wretched I am, for I am pained; for being a man and having unclean lips, I reside in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord Sabaoth.”
As in verse 3, “Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies.”
Commentary
The emphatic declaration of YHWH’s holiness appears to have made Isaiah painfully aware of his sinful state. He felt that he was as good as dead, for no sinful earthling could see God and live. (Compare Exodus 33:18-23; Judges 13:22, 23.) With lips untainted by sin, the seraphs could proclaim YHWH’s holiness. Isaiah, however, could not do so, being, as he acknowledged, a man with unclean lips and living among a people with unclean lips. Yet, with his own eyes he had seen YHWH of hosts, the holy God seated like a king or sovereign on a throne and with angelic beings at his service. So Isaiah could only think in terms of a woeful consequence for himself or, as stated in the Septuagint, speak of himself as “wretched.”
6:6. Masoretic Text: And one of the seraphs flew to me and in his hand [was] a coal he had taken with tongs from the altar.
Septuagint: And one of the seraphs was sent to me, and in the hand he had a coal that he had taken with the tongs from the altar.
Commentary
Evidently at the direction of the One seated on the throne, a seraph came flying toward Isaiah with a live coal that he held with a pair of tongs. The coal would have been a glowing piece from the wood of the altar fire.
6:7. Masoretic Text: And he touched my mouth [with the coal] and said, “Look! This has touched your lips, and your iniquity is removed and your sin is forgiven.”
Septuagint: And he touched my mouth [with the coal] and said, “Look! This has touched your lips, and it will remove your lawlessness and clean your sins away.”
In the Targum of Isaiah, the symbolic act involving the coal is represented as YHWH’s using his ministering angel to impart to Isaiah the message he was to proclaim. So that he could serve acceptably as YHWH’s prophet his transgressions were taken away and his sins expiated.
Commentary
According to the law, fire could be used as a purification agent. (Numbers 31:21-23) Therefore, the symbolic act of touching Isaiah’s mouth with a live coal from the altar fire served to purify his lips. The visionary interaction involving the seraph and the live coal revealed to Isaiah, in a tangibly perceivable manner, that he had been cleansed and made acceptable to YHWH for his purpose.
6:8. Masoretic Text: And I heard the voice of my Lord, saying, “Whom shall I send, and who will go for us?” And I said, “Look! [Here am] I. Send me.”
Septuagint: And I heard the voice of the Lord, saying, “Whom shall I send, and who will go to this people?” And I said, “Look! [Here] am I. Send me.”
Commentary
When Isaiah heard the voice of YHWH, he was not overcome with fear, as he had been fully made aware of his acceptable condition as one who had been purified from sin. So, in response to the question as to who could be sent and who would be willing to accept the commission, Isaiah unhesitatingly declared that he wanted to be sent. In the Hebrew text, the first person plural suffix (“us”) could either be understood as a plural of excellence (meaning YHWH) or as including the seraphs whom Isaiah saw in vision.
6:9. Masoretic Text: And he said, “Go, and say to this people, ‘Hear and hearing, and do not understand; see and seeing, and do not perceive.’
Septuagint: And he said, “Go, and say to this people, ‘Hearing, you will hear and by no means understand; and looking, you will look and by no means see.’
The Greek terms translated “understand” and “see” are preceded by two words meaning “not” and, to convey the emphatic sense, are here rendered “by no means.”
Commentary
It may be because of their unfaithfulness that the Israelites are called “this people” instead of “my people” (YHWH’s people with a relationship to him). The commission with which Isaiah was entrusted would prove to be a difficult one, for the people would not act in harmony with the message he would be proclaiming to them. They would hear his words, but they would not hear them in a responsive way as would persons who understood them and then acted accordingly. They would see things that would be brought to their attention and witness the fulfillment of prophetic words, but they would not perceive the nature of their unacceptable condition before YHWH and what they should be doing in response to what they had the capacity to perceive. They simply would not “see,” remaining blind to the factors that should have prompted them to abandon their God-dishonoring ways.
6:10. Masoretic Text: Make the heart of this people fat, and make its ears heavy, and shut its eyes, lest it see with its eyes and hear with its ears and its heart understand, and it turn and get healing for itself.”
Septuagint: For the heart of this people has become thick, and with their ears they have heard heavily, and they have closed their eyes, lest they should see with the eyes, and hear with the ears, and understand with the heart, and turn, and I should heal them.”
Before the second phrase about the heart, the Dead Sea Scroll of Isaiah does not include the conjunction meaning “and.” This scroll reads, “with its heart understands.” Certain other Hebrew manuscripts do include the conjunction “and,” continuing with the same reading (“with its heart understands”).
Commentary
Isaiah would face intense resistance when proclaiming the message that had been divinely entrusted to him. So it would prove to be as though he was responsible for making the hearts of the people unresponsive. “Heart” could either refer to the minds or the deep inner selves of the people. Their unresponsiveness is represented under the figure of a heart covered with a layer of impenetrable fat.
Isaiah’s words would not find listening ears among the people generally, and so it would be as if he had made their ears heavy, dull, or deaf with reference to hearing or giving heed to what he said. As his activity would occasion their negative reaction, he would be shutting their eyes from seeing the error of their ways and changing their conduct. In view of their refusal to see, hear, understand, and turn away from their wayward course, they would not regain YHWH’s favor. Their failure to act in harmony with YHWH’s message through Isaiah would mean that their divinely unacceptable condition would not be healed.
6:11. Masoretic Text: And I said, “Until when, my Lord?” And he said, “Until whenever cities [indeed] become waste without inhabitant and houses without a man [an earthling], and the land is laid waste, a desolation,
Septuagint: And I said, “Until when, Lord?” And he said, “Until whenever cities will be desolate from not being inhabited and houses from not being with men [in them], and the land will be left desolate.”
Instead of “my Lord,” the Dead Sea Scroll of Isaiah contains the divine name (YHWH).
Commentary
Isaiah must have been greatly troubled to learn about the future unresponsiveness of his own people, prompting him to ask “until when” or how long this would continue. YHWH’s answer provided Isaiah with no basis for hoping that the situation would change for the better. The unresponsiveness among the people would persist even until the time invading armies would desolate cities and lay the land waste.
6:12. Masoretic Text: and YHWH removes the man [the earthling, or the people as a collective whole] far away, and many [are the places of] abandonment in the midst of the land.
Septuagint: And after these things, God will remove the men far away, and the ones remaining will be increased on the land.
Commentary
The future removal of the people as captives of war is attributed to YHWH. This is because he would permit it to befall them as a punishment for their disregard of his law. With many of them perishing in battle or from pestilence, extreme food shortage, or lack of water inside besieged towns and cities, much of the land would be reduced to a desolate and deserted state.
According to the rendering of the Septuagint, the few survivors would then increase in number. This rendering would appear to be linked with the words of the next verse, where the reference is to a remaining “tenth.”
6:13. Masoretic Text: And still [there will be] a tenth on it, and it will return. It will be burned like a large tree [’eláh] and like an oak [’allón] that in a felled state [leave] a stump among them; a holy seed is its stump.”
Septuagint: And still on it is a tenth, and again it will be for plunder like a terebinth and like an acorn when it falls from its case.
The Hebrew word ’eláh has been understood to designate a large or massive tree but not a specific kind of tree. As in the Septuagint, modern translations have rendered the term as “terebinth.”
“Oak” is a rendering of the Hebrew word ’allón, but there is a measure of uncertainty about this meaning. A 2001 revision of Ludwig Koehler’s Hebrew portion of a lexicon of the Old Testament indicates that the word originally designated any “big tree.”
When rendering the Hebrew text into Greek, the translator appears to have understood the word that designates the fallen state (shallékheth), which appears to be derived from the root shalákh (“cast,” “hurl,” or “throw”), to be linked to the term shalál, meaning to “plunder.” “To plunder a tree” is, however, an unusual expression. Possibly ancient readers took it to mean that the wood of the tree was taken as plunder. The Greek word bálanos can designate the oak or the acorn. The “case” could refer to the cupule, the cup-like structure to which the seed of the oak tree is attached. When acorns drop to the ground with or without the attached cupule, they can easily be gathered or “plundered.”
Commentary
After the devastation of the land, a remnant, a “tenth,” would survive “on it.” The returning of this remnant appears to relate to their coming back to their own land after having been carried into exile. This surviving remnant would continue to be subjected to distress, comparable to that of felled trees that are burned but which survive in the form of remaining stumps. In the case of the remnant of the people who would survive the devastation and endure additional distress subsequent to their being taken into exile, a part of this remnant would prove to be acceptable to YHWH. They would be like the stump of a felled tree. Because YHWH would regard them as his holy or approved people, they would be a “holy seed.”
7:1. Masoretic Text: And it occurred in the days of Ahaz, son of Jotham the son of Uzziah, king of Judah, that Rezin, king of Aram, and Pekah, son of Remaliah, king of Israel, came up to Jerusalem to war against it, and he was unable to fight [successfully] against it.
Septugint: And it occurred in the days of Ahaz, [son] of Jotham the son of Uzziah, king of Judah, that Rezin, king of Aram, and Pekah, son of Remaliah, king of Israel, came up to Jerusalem to war against it, and they were unable to besiege it.
The third person singular (“he”) at the end of the verse does not have the support of the Dead Sea Scroll of Isaiah nor the Septuagint and does not appear to be the original reading.
The transliteration of the names in the Greek text differs significantly from the usual spelling of the names as they appear here in the rendering of the Septuagint.
An ancient seal identifies a certain Ushna as a “servant” or “minister” of Ahaz.
Commentary
King Jotham and his father King Uzziah (Azariah) were worshipers of YHWH. With the exception of Uzziah’s wrongfully entering the santuary in an attempt to offer incense, both kings acted uprightly. Their subjects, however, continued to engage in improper sacrificing at high places. (2 Kings 15:1-4, 32-35; 2 Chronicles 26:1-5, 16-21; 27:1-6) Jotham’s son Ahaz deviated completely from the course that his father and grandfather had pursued. He adopted Baal worship and engaged in abominable rituals, including child sacrifice. (2 Kings 16:2-4; 2 Chronicles 28:1-4) As a consequence, YHWH withdrew his protection from the two-tribe kingdom of Judah, with resultant exposure to invasions from Aram (Syria) and the ten-tribe kingdom of Israel. (2 Chronicles 28:5)
With the support of 50 men of Gilead, Pekah assassinated King Pekahiah and began to reign over the northern kingdom of Israel. Later, Pekah formed an alliance with Rezin, the king of Aram or Syria. Sometime after Ahaz ascended the throne in the seventeenth year of Pekah’s reign, Pekah and Rezin planned to invade the two-tribe kingdom. Their combined forces brought about considerable devastation on their way to attack Jerusalem, but they did not succeed in capturing the city. (2 Kings 15:23-25; 16:1, 5; 2 Chronicles 28:5-7)
7:2. Masoretic Text: And the house of David received a report, saying, “Aram is allied with Ephraim.” And his heart and the heart of his people shook like the shaking of trees of the forest on account of wind.
Septuagint: And it was announced to the house of David, saying, “Aram came to an agreement with Ephraim.” And his soul was troubled, also the soul of his people, in the manner a tree of a forest is shaken by wind.
The Dead Sea Scroll of Isaiah does not include the reference to “his heart,” but includes the definite article before the words rendered “forest” and “wind.”
Commentary
News about the alliance of Aram or Syria with Ephraim (the dominant tribe of the ten-tribe kingdom of Israel and designating the entire kingdom) terrified Ahaz and his subjects. In their “hearts” or within themselves, they were thrown into a state of uneasiness and alarm. Their inner upheaval was comparable to the effect of a strong wind on the trees of a forest. They sway back and forth.
7:3. Masoretic Text: And YHWH said to Isaiah, “Go out to meet Ahaz, you and Shear-jashub your son, at the end of the channel of the upper pool on the road of the Fuller’s Field.”
Septuagint: And the Lord said to Isaiah, “Go out to meet Ahaz, you and the remaining one, Jashub your son, to the pool of the upper way of the Fuller’s Field.”
The name “Shear-jashub” means “a remnant will return.” In the Septuagint, the first part of the compound name (“Shear”) is rendered according to its meaning “remaining one” or “remnant.”
Commentary
Isaiah was divinely directed, probably in a dream or a vision, to meet Ahaz and to take his son Shear-jashub along. The presence of the son would in itself serve as a testimony, indicating that a remnant would continue to exist after the judgment that would befall the people of the two-tribe kingdom of Judah. Isaiah was to meet Ahaz at a location outside the city of Jerusalem. The “end of the channel” may have been the place to which water from the pool flowed or where the water entered the pool through the channel. Both meanings are expressed in interpretive renderings of the Hebrew text. “Meet Ahaz at the place where the water flows into the upper pool.” (NCV) “You will find the king at the end of the aqueduct that feeds water into the upper pool.” (NLT) “Meet Ahaz at the end of the channel that brings water from the Upper Pool.” (NIRV)
Also in the area where Isaiah and his son were to meet Ahaz was the Fuller’s Field, an area where fullers worked or had their shops. Ancient fullers washed and bleached clothing and cleaned, shrunk, and thickened wool or new cloth in preparation for the dyeing process. Fullers might also do the actual dyeing.
7:4. Masoretic Text: And you must say to him, “Take heed and be undisturbed. Do not fear, and let your heart not be weak because of [these] two smoldering ends of firebrands, [on account of] the burning anger of Rezin and Aram and the son of Remaliah.”
Septuagint: And say to him, “Take heed to be undisturbed, and do not fear, nor let your soul be weak from these two wood [pieces] of smoldering firebrands. For when the anger of my fury comes [to its finish], I will again heal.”
As in the Septuagint, the conjunction “and” appears in the Dead Sea Scroll of Isaiah before the words, “do not fear.”
In the Dead Sea Scroll of Isaiah, the point about “anger” is preceded by the word ki, meaning “for,” “because” “because of,” or “on account of.”
The Septuagint rendering does not link the anger to that of the kings and their armies but identifies it as YHWH’s anger. At the same time, the Septuagint reading includes a message of hope. YHWH would bring healing after he, in expression of his anger, punished the disobedient people.
Commentary
Ahaz was to take heed, watch, or be on guard as to how he responded to the threatening situation. Instead of giving in to an overwhelming unsettling feeling of alarm within himself, he was to remain undisturbed, quiet, or calm. Ahaz was not to give in to fear or let his heart become “weak,” losing courage and hope on account of the threatening developments.
King Rezin and Aram (the kingdom of Syria) and the son of Remaliah (King Pekah) did not pose the kind of threat that Ahaz imagined. They merely were comparable to the ends of smoldering firebrands, no longer ablaze and thus without the destructive capabilities associated with fiercely burning wood. The minimization of the danger apparently served to encourage Ahaz to put faith in YHWH for assistance and not to look to a stronger military power for aid in dealing with the threat to the continuance of his rule.
In being called the “son of Remaliah,” Pekah is not dignified by having his own name mentioned.
7:5. Masoretic Text: For the reason that Aram has counseled evil against you, [also] Ephraim and the son of Remaliah, saying,
Septuagint: And the son of Aram and the son of Remaliah — for they have counseled evil counsel concerning you, saying,
In the Hebrew text, the first two words are conjunctions and can be literally translated “because that.” The rendering “for the reason that” serves to preserve this significance.
Commentary
Aram or Syria, in the person of its monarch, had formulated a plan against King Ahaz. Ephraim (the dominant tribe of the northern kingdom of Israel and here used to represent the entire kingdom) had joined Syria in this plot. The son of Remaliah, King Pekah, had made an alliance with Rezin, the Syrian king.
7:6. Masoretic Text: “Let us go up against Judah and frighten it, and let us make a breach for ourselves and set up the son of Tabeel as king in the midst of it.”
Septuagint: “Let us go up into Judea; and, speaking together with them, we will turn them to us, and we will have the son of Tabeel rule it.”
Commentary
Kings Rezin and Pekah agreed to invade Judah with their combined forces and make a breach, probably of the capital city Jerusalem. They then intended to remove Ahaz as king and to replace him with the “son of Tabeel,” a man who would not have been of the royal line of David and who would function as their vassal. According to the reading of the Septuagint, the two allied kings would endeavor to have his subjects cooperate with them in deposing Ahaz and then having the son of Tabeel reign over them. This son of Tabeel is not dignified by having his own name included in the record.
7:7. Masoretic Text: Thus says my Lord, YHWH, “It will not stand, and it will not happen.”
Septuagint: Thus says the Lord Sabaoth, “By no means will this counsel remain, nor will it be.”
“Sabaoth” is a transliterated form of the Hebrew word meaning “hosts” or “armies.” To convey the emphatic sense, the two words for “not” in the Septuagint are here rendered “by no means.”
Commentary
The scheme, plot, or “counsel” would not “stand” or “remain” as valid or as bound to succeed. What kings Rezin and Pekah had hoped to achieve would not come to pass.
7:8. Masoretic Text: For the head of Aram [is] Damascus, and the head of Damascus [is] Rezin. And yet sixty-five years [and] Ephraim will be shattered so that [it will cease to be] a people.
Septuagint: But the head of Aram [is] Damascus, but yet sixty-five years [and] the kingdom of Ephraim will cease from the people.
Commentary
In the alliance, Aram or Syria appears to have been the more powerful partner and, therefore, is mentioned first. Its “head” or capital city is Damascus, and nothing is indicated respecting Rezin, the “head” of Damascus or the reigning king in the capital city. In the case of Ephraim (the dominant tribe that is representative of the entire ten-tribe kingdom of Israel), however, a drastic reversal is mentioned. It would cease to be a people that was identifiable with its native land. The end of the period of 65 years may relate to the last Assyrian deportation of survivors from the territory of the ten northern tribes of Israel and the completed settlement of foreign peoples in the land. (Compare Ezra 4:2.)
The annals of the Assyrian monarch Tiglath-pileser III mention that he received tribute from King Rezin and that he later carried out an extensive military campaign against Syria, destroying 591 cities of 16 districts of Damascus.
7:9. Masoretic Text: And the head of Ephraim [is] Samaria, and the head of Samaria [is] the son of Remaliah. If you will not trust [’amán], surely you will not be trusted [’amán].
Septuagint: And the head of Ephraim [is] Samaria, and the head of Samaria [is] the son of Remaliah. And if you do not believe, neither will you understand.
In the Hebrew text, the last phrase involves a wordplay (“if you will not trust, surely you will not be trusted”; or, “if you will not believe, surely you will not be made firm”).
Commentary
The “head” or capital city of Ephraim (the dominant tribe that represented the entire ten-tribe kingdom of Israel) was Samaria, and the “head” of the capital city was “the son of Remaliah,” the king. YHWH’s word through Isaiah had made it clear that this would not continue to be the case, for Ephraim or the northern kingdom of Israel would be shattered. The point about believing or trusting is not just addressed to Ahaz, for the verb forms are second person plural.
The Hebrew word ’amán basically means “believe,” “trust,” or “have faith,” and it can also convey the thought of being “safe,” “firm,” or “established.” So the second use of the word can identify Ahaz and the others who were on the scene as persons who could not be trusted or as persons who would not be made or remain safe, secure, or firm if they failed to believe. According to the Septuagint rendering, those who did not believe would not understand. Failing to comprehend would mean refusing to act in keeping with the message that they had heard.
7:10. Masoretic Text: And YHWH continued to speak to Ahaz, saying,
Septuagint: And the Lord continued to speak to Ahaz, saying,
Commentary
Apparently through Isaiah, YHWH added to the message that had been conveyed to Ahaz. As the introduction of an additional message, the words of this verse appear to indicate that they were spoken in another location. In view of the fact that the “house of David” is later addressed (verse 13), the royal household, including the king’s advisors and women, must have been present to hear the message.
7:11. Masoretic Text: Ask a sign of YHWH your God; let it be deep as Sheol or high as heaven.
Septuagint: Ask for yourself a sign from the Lord your God, [a sign] in depth or in height.
Commentary
Apparently to provide him with confirmatory assurance that the attempt to remove him from the throne would fail, Ahaz received the invitation to ask for a sign of his own choosing. The word of YHWH placed no limit on the nature of the sign, giving Ahaz the option of asking for something comparable to the lowest depth (Sheol or the realm of the dead) or the greatest height (heaven or the sky).
7:12. Masoretic Text: And Ahaz said, “I will not ask, and I will not test YHWH.”
Septuagint: And Ahaz said, “I will by no means ask nor by any means test the Lord.”
In the Septuagint, the verbs for “ask” and “test” are preceded by two words that mean “not,” making the expression emphatic. This is conveyed in the translation by the words “by no means” and “nor by any means.”
Commentary
Ahaz responded as a man who did not trust YHWH’s words. He refused to ask for a confirmatory sign regarding a message he did not believe. Although he had been invited to make a test by asking for a sign, he faithlessly declared that he was not going to put YHWH to the test. He wanted no evidence to assure him that YHWH’s word would unfailingly be fulfilled, for he had determined to pursue his own way in dealing with the threat from the kingdom of Syria and the ten-tribe kingdom of Israel.
7:13. Masoretic Text: And he said, “Hear now, house of David! [Is it something] little for you to weary men that you also weary my God?”
Septuagint: And he said, “Hear now, house of David! [Is it something] little for you to cause a contest with men? And how can you cause a contest with the Lord?”
Commentary
Perhaps in the palace at Jerusalem, Isaiah directed these words to all who were present — Ahaz, his advisors and servants, and other members of the royal house, including women. By their refusal to believe and act in harmony with YHWH’s word, the members of the “house of David” had “wearied men,” primarily Isaiah and other prophets who became tired of their resistant unbelief. Instead of “men,” the Targum of Isaiah specifically refers to the “prophets.”
In view of the adamant refusal of Ahaz to ask for a confirmatory sign and a like faithless disposition being displayed by members of the royal house generally, they were making God weary or wearing out his patience with them. As YHWH’s prophet, Isaiah used the expression “my God,” indicative of his personal relationship with him. It was a relationship the faithless members of the “house of David” did not have. According to the Septuagint rendering, their resistant opposition to Isaiah’s words proved to be a contest, a struggle or a conflict with men, but that did not seem to be enough for them. They attempted to fight with God. The questions Isaiah raised should have prompted them to consider how they could possibly justify their defiant course of faithlessness.
7:14. Masoretic Text: Therefore, my Lord himself will give you a sign. Look! The maiden [‘almáh] [is] pregnant and is bearing a son, and she will call his name Immanuel.
Septuagint: Therefore, the Lord himself will give you a sign. Look! The virgin [parthénos] will conceive and will give birth to a son, and you will call him Immanuel.
In the Dead Sea Scroll of Isaiah, the name YHWH is found (instead of “my Lord”). Another difference is that this scroll says, “he will be called” (not “she will call him”). The Septuagint reading (“you will call” [second person singular]) may be understood generically to mean “they will call.”
Commentary
King Ahaz had refused to ask for a sign. For this reason YHWH himself provided one. This sign was one designated for the faithless monarch and others who heard Isaiah’s words. For it to serve as a sign to them, they would of necessity have to witness it. Perhaps Isaiah pointed to the young woman as being pregnant with a baby boy. The name “Immanuel” signifies “with us [is] God.” In a sense, the announcement about the birth of this boy revealed that God was still with his people (despite their lack of faith and disobedience), for no members of the house of David appear to have known about the pregnancy, and they definitely did not know that the baby would be a son. Accordingly, YHWH was still very much involved in the affairs that affected the royal house.
The identity of the maiden and her child in the time of Isaiah is unknown, and this aspect more readily served the purpose of pointing forward to the birth of the promised Messiah, Jesus, the permanent heir in the royal line of David. As the direct representative of his Father, Jesus lived up to the name “Immanuel.” In the person of his unique Son, God was indeed with his people.
The Hebrew word ‘almáh refers to a “young woman” or “maiden” and can refer to a virgin or a young married or engaged woman. In the Septuagint and in Matthew 1:23, the corresponding term is parthénos, (“virgin”). By reason of her engagement, Mary already belonged to Joseph as his “young woman” and was also a virgin. The more specific Greek term reflected the precise circumstances that uniquely applied in Mary’s case. Knowing Jesus to be the Son of God whose life as a human came about through the direct operation of holy spirit and not the usual process of procreation, Matthew recognized that the words of Isaiah 7:14 matched exactly what had occurred in Jesus’ case and could therefore refer to them as having been fulfilled.
7:15. Masoretic Text: Curds and honey he will eat when he knows [how] to reject the evil and choose the good.
Septuagint: Butter and honey he will eat; before he knows or prefers evil things, he will choose the good.
Commentary
On account of military invasions that interfered with the cultivating, growing, and harvesting of crops, the boy’s basic diet would be wild honey and thick, curdled milk from the cows and goats that the survivors of the military campaigns would have managed to preserve. This would be the circumstance at a point where the boy first had the ability to distinguish good from bad.
7:16. Masoretic Text: For before the boy knows [how] to reject the evil and choose the good, the land, of which you are in fright before the faces of the two kings, will be abandoned.
Septuagint: For before the boy knows good or bad, he rejects evil to choose good; and the land will be abandoned, [the land] which you fear before the face of the two kings.
The idiomatic expression “before the face” or “faces” basically means “before.” In this case, it could also be understood to signify “because of.” The fright of Ahaz and his subjects proved to be on account of the two kings and their plot. These two kings planned to invade the territory of the kingdom of Judah, depose Ahaz as king, and install the son of Tabeel as monarch.
Commentary
According to the Hebrew text, the land that was governed by kings Rezin and Pekah would be abandoned by the time the boy had the moral discrimination to reject evil and choose good. This indicated that the territory over which these monarchs ruled would be conquered and their subjects would either perish or be taken as captives to be settled in other areas. From the standpoint of the native population, the land would then have been abandoned.
The Septuagint rendering preserves the thought about the boy’s not then having moral discrimination to know or recognize good or bad. It differs, however, in representing him as rejecting evil to choose good (as if doing so instinctively).
According to the partially preserved Assyrian annals, Tiglath-pileser III captured the warriors, archers, shield- and lance-bearers of King Rezin. At that time, King Rezin, to save his life, fled alone. According to the account in 2 Kings 16:9, Tiglath-pileser captured Damascus and killed Rezin. No record of this is preserved in any part of the fragmentary Assyrian annals, but what is found therein does confirm that the kingdom of Syria was desolated. Tiglath-pileser III “destroyed 591 cities of 16 district of Damascus,” reducing them to piles of ruins. The forces of Tiglath-pileser III also invaded the territory of the ten-tribe kingdom of Israel and took captives from the conquered cities to Assyria. Very fragmentary Assyrian annals indicate that Tiglath-pileser III had leveled cities of Israel to the ground during his military campaigns. These annals mention the overthrow of Pekah as king, and indicate that Pekah’s successor (Hoshea) was a vassal of the Assyrian monarch. (Compare 2 Kings 15:29, 30.)
7:17. Masoretic Text: YHWH will bring upon you and upon your people and upon your father’s house days [such] as have not come since the day Ephraim revolted from Judah — the king of Assyria.
Septuagint: But God will bring upon you and upon your people and upon your father’s house days, which have not yet come since the day he took away Ephraim from Judah — the king of the Assyrians.
At the beginning of the verse, the Dead Sea Scroll of Isaiah includes the word meaning “and.”
Commentary
Ephraim, as the dominant tribe, is here used to represent the ten tribes that revolted in the days of Rehoboam, the Judean king in the royal line of David. These tribes then formed a separate kingdom, with Jeroboam as their first monarch. (1 Kings 12:1-20; 2 Chronicles 10:1-19) That left Rehoboam with a greatly reduced realm over which to rule. What would be effected through the king of Assyria would be an even greater blow. On account of Assyrian aggression, many would perish, and land, cities, and towns would be devastated.
7:18. Masoretic Text: And it will occur in that day that YHWH will whistle for the fly that [is] at the extremity of the canals of Egypt and for the bee that [is] in the land of Assyria.
Septuagint: And it will be in that day that the Lord will whistle for the flies which rule part of the river of Egypt, and for the bee which is in the country of the Assyrians.
The Targum of Isaiah refers to the “armies of mighty men” from Egypt that are as numerous as flies, and to the “mighty armies” from Assyria that are “as strong as bees.”
Commentary
“Fly” and “bee” are here used as collective singulars and represent the military forces from Egypt and Assyria. The kingdom of Judah would be subjected to military invasions from Egypt and Assyria. YHWH’s “whistling” for them signified that he would be summoning them as his instruments to punish his disobedient people. Egypt was known for the abundance of flies, and Assyria for its bees, making the respective insects fitting representations of their large invading armies. The “extremity of the canals of Egypt” probably refers to the branches or canals of the Lower Nile, whereas the Septuagint rendering designates a region through which the Nile flows.
7:19. Masoretic Text: And they will come and settle, all of them, in the steep ravines and in the crevices of the rocks and on all the thorny plants and on all the watering locations [nahalól].
Septuagint: And all will come and rest in the valleys of the country and in the crevices of the rocks and in the caves and in every ravine and on every tree.
Commentary
The invaders, like swarms of flies and bees, would not leave any part of the territory of the kingdom of Judah untouched. They would carry out their campaigns as if settling down like bees and flies everywhere, including the steep sides of ravines and crevices in rocky terrain and every kind of plant, including weeds, and around pools of water. There is a measure of uncertainty about the significance of the Hebrew designation nahalól, with lexicographers suggesting watering place, pasture, and a kind of shrub. The uncertainty is reflected in the various renderings found in translations (“pastureland” [CEV], “stinkwort” [REB], “water-points” [NJB], and “water holes” [NIV]). The Septuagint rendering “tree,” however, would not support an application to locations for watering.
7:20. Masoretic Text: In that day my Lord will shave with the hired razor beyond the River, with the king of Assyria, the head and the hair of the feet, and also the beard it will remove.
Septuagint: In that day the Lord will shave with the great and drunken razor (which is beyond the River of the king of the Assyrians) the head and the hair of the feet, and he will remove the beard.
Commentary
The hired razor is the king of Assyria who would be leading his forces into the kingdom of Judah. To counter the threat from the alliance between Syria and the ten-tribe kingdom of Israel, Ahaz sent silver and gold to the Assyrian monarch Tiglath-pileser III, petitioning him to attack Syria and the ten-tribe kingdom of Israel. (2 Kings 16:7-9) Thus the king of Assyria came to be hired, but this did not work out well for the kingdom of Judah, for it placed the realm in a subservient position to Assyria and subject to the demands of the Assyrian monarch and his successors. YHWH thereafter permitted the king of Assyria to act as he pleased toward the kingdom of Judah, using the king as his “razor from beyond the River” (the Euphrates) or his instrument to punish the disobedient people. (2 Chronicles 28:16-21)
The treatment that the kingdom of Judah experienced from the Assyrian monarch and his forces was comparable to that of a man who was stripped naked and had to endure the indignity of having all his bodily hair shaved off. It appears that the expression “hair of the feet” euphemistically denotes the pubic hair.
During the reign of Hezekiah, the son of Ahaz, the kingdom of Judah experienced the brunt of Assyrian assault, with resultant extensive devastation to the land and tremendous loss of life. All the fortified cities of Judah came under attack and were captured. (2 Kings 18:13) Divine intervention, however, prevented Jerusalem from being conquered. (2 Kings 19:32-36) According to the annals of Assyrian King Sennacherib, he besieged 46 fortified cities and surrounding smaller towns, taking 200,150 people captive.
7:21. Masoretic Text: And it will occur in that day that a man will keep alive a young cow and two sheep [tso’n].
Septuagint: And it will be in that day that a man will feed a young cow of the cattle and two sheep.
Commentary
Invading armies would devastate the land and greatly reduce the population. The conquerors would also take domestic animals as spoils. In his annals, Assyrian King Sennacherib, during his campaign against the kingdom of Judah, claims to have taken as booty countless numbers of “big and small cattle,” which would have included sheep and goats. A man, one of the survivors in the land, may have managed to keep alive a young cow and two animals of the flock. The Hebrew word tso’n can designate either a sheep or a goat.
7:22. Masoretic Text: And it will occur in that day that, because of the abundance of milk they give, he will eat curds, for curds and honey all who remain in the midst of the land will eat.
Septuagint: And it will be that, from the abundance of the milk they produce, butter and honey everyone who will be left on the land will eat.
Commentary
Military campaigns would have interfered with cultivating the soil, sowing, and other essential agricultural work. Whatever crops could have reached maturity for harvesting would have been extremely limited. Therefore, the survivors would have depended on wild honey and thick, curdled milk for their basic food. With the population being significantly reduced, the proportionate amount of available milk would then have been sufficient to feed those remaining in the territory of the kingdom of Judah.
7:23. Masoretic Text: And it will occur in that day that every place (wherever there were a thousand vines [worth] a thousand silver shekels) will become [overgrown with] thorny plants and weeds.
Septuagint: And it will be in that day that every place (wherever there were a thousand vines [worth] a thousand siklos) will become barren land and thorn.
The term “siklos” is a transliteration of the Hebrew word “shekel,” a monetary unit that had a weight approximately three times greater than a denarius, a Roman silver coin from a much later time. In the first century CE, a denarius was the common daily wage for an agricultural laborer. (Matthew 20:2)
Commentary
On account of the extensive devastation resulting from warfare and the steep decline of the population in the land, vineyards would be neglected and thorny plants and other weeds would take over everywhere. Extensive vineyards, containing many valuable vines, would be transformed into mere weed patches. (Also see 5:6 regarding “thorny plants and weeds.”)
7:24. Masoretic Text: And a man will go there with arrows and a bow, for all the land will be [overgrown with] thorny plants and weeds.
Septuagint: With arrow and bow, they will enter there, for all the land will be barren land and thorn.
The Greek word here rendered “bow” is a form of tóxeuma, which term commonly designates an “arrow.” In Greek, the usual term for “bow” is tóxon.
In the Dead Sea Scroll of Isaiah, the Hebrew word for “bow” is plural.
Commentary
In the deserted vineyards and the surrounding depopulated area, wild animals would start to live. Therefore, either to hunt or to prepare for possible attack from lions, leopards, or bears, a man would arm himself with a bow and arrows before entering overgrown vineyards or other desolated areas. (Regarding “thorny plants and weeds,” see 5:6.)
7:25. Masoretic Text: And [to] all the hills that were hoed with a hoe, you will not go there for fear of thorny plants and weeds, and they will be an area where cattle are let loose and where sheep trample.
Septuagint: And every hill being plowed will be plowed; also by no means will fear enter there, for it will come to be from barren land and thorn [to land] for sheep to feed and bovine to trample.
In the Greek text, there are two words for “not,” which are here rendered “by no means.” The Septuagint reading represents a change in the situation, with the neglected land again being cultivated and transformed, becoming suitable for sheep and cattle to pasture. (Regarding “thorny plants and weeds,” see 5:6.)
Commentary
The Hebrew text continues the description of the desolation. Because of the condition of the formerly cultivated hillsides, people would have been afraid to go there. Thorn bushes and weeds would have taken over to such an extent that it would have been extremely labor intensive and, hence, impractical to do anything with the land. These areas would have been considered suitable only for cattle, sheep, and goats to find pasturage.
8:1. Masoretic Text: And YHWH said to me, Take for yourself a large tablet and write on it with a man’s stylus, “For Maher-shalal-hash-baz.”
Septuagint: And the Lord said to me, Take for yourself a large new scroll and write on it with a man’s stylus, “Of the swiftly to be made plunder of spoils, for it is near.”
Commentary
YHWH instructed Isaiah to use a common writing implement or, according to another rendering of the Hebrew, the usual script to write the name Maher-shalal-hash-baz on a large tablet. In the Septuagint, a word meaning “scroll” (tómos) appears in the text and here probably means a sheet of papyrus. The compound name Maher-shalal-hash-baz can signify, “Hurrying to the plunder; booty hastens.” In the Septuagint, this name is rendered according to the basic sense of its individual parts. The name called attention to the fact that invading armies would soon despoil the kingdom of Judah.
8:2. Masoretic Text: And have trustworthy witnesses attest for me — Uriah the priest and Zechariah, son of Jeberechiah.
Septuagint: And make trustworthy men witnesses for me — Uriah and Zechariah, son of Berechiah.
The Masoretic Text could be literally translated, “And I had attest for me.” In the Dead Sea Scroll of Isaiah, the text conveys the thought as it is rendered here.
Commentary
In the presence of dependable witnesses (Uriah the priest and Zechariah the son of Jeberechiah), YHWH directed Isaiah to write the name Maher-shalal-hash-baz. Uriah apparently was not supportive of Isaiah’s prophetic activity, for he cooperated with Ahaz in replacing the altar of burnt offering with one patterned after an altar the king had seen in Damascus. (2 Kings 16:10-16) The biblical record contains no other reference to Zechariah the son of Jeberechiah. Both men appear to have been regarded by others as reliable, independent witnesses, with no special interest in supporting Isaiah.
8:3. Masoretic Text: And I went to the prophetess, and she became pregnant and bore a son. And YHWH said to me, “Call his name ‘Maher-shalal-hash-baz.’”
Septuagint: And I went to the prophetess, and she became pregnant and bore a son. And the Lord said to me, “Call his name, ‘Quickly despoil; swiftly plunder.’”
Commentary
Isaiah’s wife is called a prophetess, which designation would commonly indicate that she also filled a prophetic role. There is a possibility, though, that she is called a prophetess merely because of being the wife of the prophet. After she gave birth to the boy, YHWH commanded Isaiah to give him the name he had written in the presence of two dependable witnesses. The Septuagint rendering again presents the basic sense of what the name Maher-shalal-hash-baz conveyed.
8:4. Masoretic Text: For before the boy knows [how] to call, “my father” and “my mother,” the might [or, “wealth”] of Damascus and the plunder of Samaria will be taken before the face of the king of Assyria.
Septuagint: For before the boy knows [how] to call “father” or “mother,” one will take the might of Damascus and the spoils of Samaria before the king of the Assyrians.
The Dead Sea Scroll of Isaiah says, “his father and his mother.”
Commentary
The Hebrew words for “father” (’av) and “mother” (’em) are among the first sounds an infant makes, and so the terms correspond more closely to “papa” and “mamma.” Before this baby boy would be able to recognize his parents and call them “papa” and “mamma,” the Assyrian monarch and his forces would ravage the Syrian capital Damascus and the Israelite capital Samaria. The spoils of conquest would then be brought before the king of Assyria.
8:5. Masoretic Text: And YHWH continued to speak to me again, saying,
Septuagint: And the Lord continued to speak to me further,
Commentary
It appears that YHWH’s speaking again to Isaiah occurred on another occasion. If this is the case, these words serve to introduce what was then revealed to the prophet.
8:6. Masoretic Text: Because this people has rejected the waters of Shiloah that move gently and [find] exultation in Rezin and the son of Remaliah;
Septuagint: Because this people does not desire the water of Siloam that moves gently but desires to have Rezin and the son of Remaliah reign over you;
Commentary
The channel known as Shiloah (Siloam) had a gradual gradient, making it possible for the water to flow gently. In this context, the “waters of Shiloah” appear to represent the protection and security that YHWH provides in expression of his love for his people. They, however, rejected what he could do for them and faithlessly looked to other sources to secure their well-being and security.
In the Targum of Isaiah, the rejection is represented as meaning that the people did not want the house of David, which had ruled with gentleness, to continue to reign but preferred to have Rezin and the son of Remaliah (Pekah) exercise governing authority. This interpretation suggests that a significant part of the people in the kingdom of Judah supported the removal of King Ahaz and having him replaced with the son of Tabeel. The reading of the Septuagint lends support to such an interpretation.
The context, however, indicates that another significance is more likely. In view of the people’s fearful response to the report about the alliance of kings Rezin and Pekah and their intent to attack Jerusalem (7:1, 2), it seems most unlikely that the people’s “exultation” relates to a desire to be subject to Rezin and Pekah. There is a far greater likelihood that the people exulted because of having succeeded in countering the threat by making an alliance with the Assyrian monarch. This better fits their having rejected gently flowing water and chosen a mighty river that had the potential to flood and cause widespread destruction.
8:7. Masoretic Text: therefore, look! My Lord is bringing up over them the waters of the River, the mighty and abundant [waters] — the king of Assyria and all his glory — and it will rise over all its channels and go over all its banks.
Septuagint: therefore, look! The Lord is bringing up over you the mighty and abundant water of the River — the king of the Assyrians and his glory. And he will go up on every valley of yours and on every wall of yours.
In the Dead Sea Scroll of Isaiah, “my Lord” appears above the main line of text. Immediately below the correction, only the topmost strokes of the letters of the text are preserved. The divine name (YHWH) appears to have been present in the main text.
Commentary
YHWH would let the people of the kingdom of Judah suffer from Assyrian aggression, which would result in devastating the land as would the strong, swiftly moving current of the Euphrates River at flood stage. This would occur because they had rejected him as the dependable source of aid and turned to Assyria for help in dealing with the threat from kings Rezin and Pekah. The Assyrian king’s glory may be his military force in which he took pride and by means of which he attained the victories that provided the basis for his boasting. In the Septuagint, the focus is on the military campaign, with the invaders marching over all the valleys and scaling the walls of cities to conquer them.
8:8. Masoretic Text: And it will pass through into Judah, overflow, and pass on, reaching up to the neck. And it will occur that the outspreading of its wings will fill the breadth of your land; with us [is] God.
Septuagint: And he will remove from Judea [any] man who [is] able to raise [his] head or able to complete anything, and his camp will be so [large] as to fill the breadth of your country. With us [is] God.
In the Masoretic Text, “Immanuel” is two words (“with us [is] God”), but in the Dead Sea Scroll of Isaiah it is one word. The Septuagint rendering of the Hebrew text is according to the meaning of “Immanuel” (“with us [is] God”).
Commentary
Like the raging Euphrates at flood stage, the Assyrian monarch and his warriors would overwhelm the kingdom of Judah, devastating the land and decimating the population. Like a rising river, the invading forces would reach “up to the neck,” which the Targum of Isaiah identifies as Jerusalem, the capital city. The fact that the head would not be overwhelmed indicated that the devastation would not be total. This proved to be the case when Sennacherib, the Assyrian king, invaded Judah. Divine intervention prevented him from conquering Jerusalem. Nevertheless, the invading Assyrian force did spread out over the territory of the kingdom of Judah like a bird that spreads out its wings. The reference to Immanuel may have served to indicate that, although the Assyrians would cause widespread devastation, YHWH would be with his people. The invaders would not be able to do more than he would permit and that he would still aid his people if they turned to him. (2 Kings 18:13; 19:32-35)
The rendering of the Septuagint suggests that the Assyrian campaign would result in widespread loss of life, with the strong men who were capable of fighting perishing in battle. The camp of the invaders is portrayed as so extensive as to fill the entire territory of the kingdom of Judah.
8:9. Masoretic Text: Be smashed, O peoples, and be shattered. Give ear, all you in distant parts of the earth. Gird yourselves, and be shattered; gird yourselves, and be shattered.
Septuagint: Know, O nations, and be defeated. Hear [this] to the farthest [parts] of the earth, [Though] being strong, be defeated, for if you again become strong, you will again be defeated.
There are wordplays in the Hebrew text that cannot be conveyed in translations (ró‘u [be smashed] and chótu [be shattered]; ’azrú [gird yourselves] and chótu [be shattered]).
The Septuagint rendering “know” is apparently based on reading “D” (daleth), not “R” (resh), as the initial letter of the Hebrew word ró‘u, which is a form of rá‘a‘. In many contexts, the Hebrew word ró‘u, here rendered “be smashed,” can also mean “be evil” or “do evil.”
Commentary
Those aligning themselves against God’s people are challenged to act, but they are told that their efforts would end disastrously. The message about their being smashed, shattered, or completely broken to pieces is directed to all, reaching to the most distant parts of the earth. Though the enemies gird themselves, preparing themselves to fight with their weapons in their girdles, they would not attain their objective but would be shattered. This happened to the forces of Assyrian king Sennacherib when he determined to capture Jerusalem. (2 Kings 19:32-35)
8:10. Masoretic Text: Take counsel, [yes] counsel, and it will be frustrated. Speak a word, and it will not stand, for with us [is] God.
Septuagint: And whatever counsel you counsel, the Lord will frustrate, and whatever word you speak, it will by no means remain for you, for with us [is] the Lord God.
The Dead Sea Scroll of Isaiah has “Immanuel” as one word, whereas it is two words in the Masoretic Text (“with us [is] God”).
In the Septuagint, the verb for “remove” is preceded by two words meaning “not.” To preserve the emphatic sense, these words are here rendered “by no means.”
Commentary
Any counsel or plan that was contrary to God’s purpose respecting his people would fail. Enemies might formulate what appeared to be the very best plan, but God would bring it to nothingness. They might be sure about the accomplishment of the word they expressed, but that word would not stand. It would fail to materialize. Through his spokesman Rabshakeh, the Assyrian king boastfully declared that the men of Jerusalem could not possibly succeed in defending the city and that YHWH would not deliver them out of his hand. That boastful word or message, however, did not stand. Because YHWH was with his people, he did deliver Jerusalem. (2 Kings 18:28-35; 19:32-35)
8:11. Masoretic Text: For thus YHWH spoke to me with strength of the hand and instructed me not to walk in the way of this people, saying,
Septuagint: Thus says the Lord, With the strong hand they resist the course of the way of this people, saying,
In the Dead Sea Scroll of Isaiah, the definite article does not precede the word for “hand.” Also the conjunction “and” does not precede the verb meaning “instructed.”
Commentary
The expression “strength of the hand” or “strong hand” denotes “power.” Translators have variously rendered the phrase that includes this expression (“while his hand was strong upon me” [NRSV]; “taking hold of me” [NAB]; “when He took me by the hand” [Tanakh]; when He “singled me out” [Tanakh, footnote]; “spoke to me with mighty power” [NASV]). The Targum of Isaiah suggests that this related to the divine action involved in strongly impressing the prophetic word upon Isaiah (“when the prophecy was strong”). Possibly in a dream or while in a trance, Isaiah received YHWH’s directive not to “walk” or to conduct himself in the manner of his fellow Israelites who faithlessly chose to follow their own course and formulate their own plans to secure their safety. The people generally did not have faith in YHWH as the one upon whom their well-being and security depended.
The Septuagint rendering suggests that Isaiah and other devoted servants of YHWH would strongly resist following the course of the people generally. The loyal worshipers of YHWH would continue to put their trust in him and seek to do his will.
8:12. Masoretic Text: Do not call “conspiracy” all that this people calls “conspiracy,” and what it fears do not you fear nor let it cause you to tremble.
Septuagint: Never must you say “hard” for all [and] whatever this people says is “hard.” But its fear you must by no means fear nor must you be troubled.
The Hebrew adjective for “hard” is qashéh, and the noun that has been defined as “conspiracy” is qésher. In the consonantal text, only the last letter is different. This may explain why the word “hard” sklerós appears in the Septuagint.
Before the verb for “fear,” two words for “not” are found in the Septuagint. To retain the emphatic significance, these words here have been rendered “by no means.”
Commentary
According to the Hebrew text, YHWH’s command is not only directed to Isaiah, for the verbs are plural. The directive was meant for all who were God’s devoted servants. What the people in the kingdom of Judah called a “conspiracy” appears to have been the alliance of the ten-tribe kingdom of Israel and Syria. They appear to have used the expression in a manner that was devoid of any trust in YHWH as the one who could safeguard their security, and the alliance became the object of their fear and plunged them into a state of great anxiety. Isaiah and others who looked to YHWH as the source of dependable aid were not to say “conspiracy” in such a faithless manner nor were they to succumb to fear or be troubled on account of this development.
8:13. Masoretic Text: YHWH of hosts — him must you regard as holy, and let him be your fear, and let him cause you to tremble.
Septuagint: The Lord himself you should sanctify, and he will be your fear.
In the Septuagint, the verb for “sanctify” is second person plural, but the “your” (with reference to “fear”) is singular.
Commentary
Isaiah and other faithful ones were to regard YHWH as holy and, therefore, as the one, who in keeping with his holiness or purity, would deal justly with his people and never fail to fulfill his word. Instead of being in fear of men or nations and their schemes to do harm, they were to have YHWH as their “fear,” or the object of their profound awe or reverential regard. Their trembling before him would signify that they would have a wholesome fear of not being found as persons whom he disapproved on account of their disregard for him and his word.
8:14. Masoretic Text: And he will become a holy place and a stone to strike against and a rock of stumbling to both houses of Israel; a trap and a snare to the inhabitants of Jerusalem.
Septuagint: And if you put your trust in him, he will become to you a holy place and not like a stone of stumbling you will encounter nor like a fall-causing rock. But the house of Jacob [is] in a trap, and in a hollow [are] those dwelling in Jerusalem.
In the Septuagint, the verbs and the pronoun “you” are singular and thus directed to the individual.
Commentary
The Septuagint rendering makes it clear that YHWH would be a “holy place,” a sanctuary, or a place of safety only to those who put their trust in him, looking to him for aid and as the source of their well-being and security. To the faithless ones, to those who refused to believe and heed his word, he would be an object they would strike against and over which they would stumble, resulting in great loss and suffering. The two houses of Israel were the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah (with Ephraim as the dominant tribe of the northern kingdom and Judah the dominant tribe of the southern kingdom). On account of the severe judgment that the inhabitants of Jerusalem would experience, YHWH would be like a “trap and a snare” to them, for the military invasions would leave them in a state comparable to that of a trapped or an ensnared animal.
In the Septuagint, the “house of Jacob” apparently designates the ten-tribe kingdom of Israel, and the inhabitants of Jerusalem may be understood as being representative of the kingdom of Judah. The circumstances of the house of Jacob were like that of an animal in a trap, and the inhabitants of Jerusalem found themselves constrained like an animal that had fallen into a pit. Historically, this description fit their situation as the objects of Assyrian aggression.
8:15. Masoretic Text: And many among them will stumble, and they will fall and be broken; and they will be ensnared and seized.
Septuagint: Therefore, many among them will become powerless and will fall and be broken; and men who are in security will approach and be seized.
Commentary
The majority of the Israelites did not trust YHWH and seek to do his will. As a consequence, he would become to them a stone that would cause them to stumble, fall, and be broken as a consequence of their fall. The calamity that would come upon them would be comparable to being caught in a snare and then seized like an animal that had been trapped. According to the rendering of the Septuagint, those who would be seized may have considered themselves secure. This could have been said of those who felt that the alliance with Assyria would end the threat from King Rezin and his forces and King Pekah and his armies, but the alliance plunged them into a trap that brought untold suffering from the Assyrian military.
8:16. Masoretic Text: Wrap up the testimony; seal the law among my disciples.
Septuagint: Then will become manifest those who seal the law [so as] not to learn.
The Dead Sea Scroll of Isaiah includes “and” before the verb for “seal.”
In its rendering, the Septuagint conveys a meaning that differs from the Masoretic Text and the Dead Sea Scroll of Isaiah. The sealing is represented as being done by those who have no regard for the law, the Torah, or divine instruction. They placed it out of their sight like a sealed scroll in order not to give any attention to God’s requirements. They did not want to learn anything about the “law” or God’s revealed will.
Commentary
The “testimony” may be the prophetic message. As the parallel expression, “law” or “Torah” would be this message that had the force of law and served to instruct. The wrapping up of the testimony would conceal it from those who did not want it. Among the disciples of Isaiah, persons who valued the prophetic word and chose to be guided thereby, it would be sealed up and thus preserved among them as if deposited within them for safekeeping.
The imperative to wrap up the testimony and to seal the law may be regarded from two standpoints — (1) as Isaiah’s prayerful appeal directed to YHWH or (2) as YHWH’s words to Isaiah. Viewed as directed to YHWH, Isaiah would have been pleading for him to wrap up the testimony and to seal it in order thus to be preserved among his disciples. Regarded from the standpoint of a directive to Isaiah, the recorded message was to be wrapped up and sealed for preservation among the disciples until the time for their fulfillment. (Compare Daniel 12:4.)
8:17. Masoretic Text: And I will wait for YHWH, who is hiding his face from the house of Jacob, and I will hope in him.
Septuagint: And he will say, I will wait on God, who has turned his face away from the house of Jacob, and I will put trust in him.
Whereas the Hebrew text represents Isaiah as the speaker, the Septuagint rendering introduces a speaker, evidently a person who is devoted to YHWH.
Commentary
YHWH concealed his face from the people on account of their unfaithfulness. As descendants of the patriarch Jacob, they were his “house.” Since YHWH had hidden his face from them, they had ceased to be people to whom he gave his favorable attention. Isaiah, however, was determined to wait on YHWH, confident that he would act according to his word. Regardless of the circumstances, Isaiah resolved not to lose hope in YHWH.
8:18. Masoretic Text: Look! I and the children whom YHWH has given me [are] signs and wonders in Israel from YHWH of hosts, who tents on Mount Zion.
Septuagint: Look! I and the children whom God has given me, and they will be for signs and wonders in the house of Israel from the Lord Sabaoth, who resides on Mount Zion.
Instead of the plural, the Dead Sea Scroll reads “sign and wonder.”
“Sabaoth” is a transliterated form of the Hebrew word meaning “hosts” or “armies” and identifies YHWH as the one with mighty forces of angels at his service.
Commentary
Isaiah appreciatively acknowledged that his children were gifts that YHWH had bestowed on him. He and his sons Shear-jashub and Maher-shalal-hash-baz served as “signs and wonders” in Israel, and this proved to be according to YHWH’s purpose. The very names of the prophet and of his sons were signs, and what they signified would cause wonder or amazement. “Isaiah” means “salvation of YHWH,” emphasizing that the source of salvation was, not any political alliance and the military protection acquired therefrom, but YHWH alone. “Shear-jashub” (“a remnant will return”) served as a testimony that Judah and Jerusalem would be desolated and that only a repentant remnant would return from exile. The name “Maher-shalal-hash-baz” pointed to the fact that the king of Assyria would subjugate Damascus and Samaria before the boy would be able to discriminate between good and bad. This name also indicated that all would be accomplished in a short time.
8:19. Masoretic Text: And when they say to you, “Inquire of the mediums and of the fortune-tellers that peep and mutter”; should not a people inquire of its god [“God” or “gods”], the dead on behalf of the living?
Septuagint: And if they say to you, “Seek those whose voice resounds from the earth and the ventriloquists [literally, ‘speakers from the belly’] who make empty words resound from the belly”; [should not] a nation [seek] its god [or “God”]? Why do they seek the dead regarding the living?
In the Masoretic Text, the plural form of “god” can either be the plural of excellence or the plural “gods.” The Dead Sea Scroll of Isaiah contains the singular “god” (“God”).
Commentary
Evidently those who had rejected YHWH and what he had provided for the guidance of his people advised the faithful ones to consult mediums and fortune-tellers for guidance. Their argument appears to have been that a nation or people was entitled to inquire of its “god” or “gods,” and the mediums and fortune-tellers were the means for doing so. A number of translations make this significance explicit. “Someone may say to you, ‘Go to the fortunetellers who make soft chirping sounds or ask the spirits of the dead. After all, a nation ought to be able to ask its own gods what it should do.’” (CEV) “People will say to you, ‘Seek guidance from ghosts and familiar spirits which squeak and gibber; a nation may surely consult its gods, consult its dead on behalf of the living for instruction or a message.’” (REB) “And should people say to you, ‘Go and consult ghosts and wizards that whisper and mutter’ — a people should certainly consult its gods and the dead on behalf of the living!” (NJB)
The verse may also be understood as questions that serve to reject the advice to consult mediums and fortune-tellers. This significance is conveyed in a number of translations. “When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?” (NIV) “When they say to you, ‘Consult the spirits of the dead and the spirits who chirp and mutter,’ shouldn’t a people consult their God? [Should they consult] the dead on behalf of the living?” (HCSB) “Some people say, ‘Ask the mediums and fortune-tellers, who whisper and mutter, what to do.’ But I tell you that people should ask their God for help. Why should people who are still alive ask something from the dead?” (NCV)
Mediums and various practicers of occult arts conveyed their messages in other than a normal voice. Their utterances sounded like peeps or chirps and words spoken in a low tone as when muttering. According to the Septuagint, the sound of the words appeared to be coming from the ground.
The Targum of Isaiah represents the Israelites as receiving this encouragement from people of the nations among whom they would find themselves. This Targum mentions that the nations thus serve their idols and inquire of their idol, “the living of the dead.” In this case, the idol may be understood to be the dead or lifeless thing.
8:20. Masoretic Text: To the law and to the testimony — If they do not speak according to this word, to such a one [there is] no dawn.
Septuagint: For he gave the law for a help so that they should not speak according to this saying, regarding which no gifts are to be given for it.
Commentary
Translators who represent all of verse 19 as advice of faithless ones often include the expression “law and testimony” (variously rendered “for instruction and message” [Tanakh], “for teaching and for instruction” [NRSV], “for instruction and for testimony” [Margolis]) as a continuation of their encouragement to use spiritistic means of inquiry. In view of the earlier mention of the “law” (Torah, instruction, or teaching) and the “testimony” in connection with the disciples of Isaiah (8:16), it appears more likely that the reference to “law and testimony” is part of the answer constituting a rejection of the advice of faithless ones. While the Septuagint rendering is very different, it does lend support to this understanding. The Targum of Isaiah indicates that the Israelites who found themselves in exile among the nations were to say that they heeded “the law, which was given [to them] for a testimony.”
The law condemned all occult practices, and the testimony of the prophets focused on faithful adherence to the law. (Leviticus 19:31; 20:6, 27; Deuteronomy 18:9-12; 1 Samuel 7:3; Hosea 4:6; compare Malachi 4:4[3:22].) According to the Septuagint, the law God gave to the Israelites served to help them not to become involved with or become promoters of occult practices. Mediums and fortune-tellers did not deserve any “gifts” or payments for their utterances.
For faithful Israelites, the God-given law or teaching and the divine testimony in the form of the prophetic word proved to be the source of trustworthy guidance. Those who spoke contrary to this sound direction would be persons without light or true enlightenment. They would continue to be in the dark, without any prospect of enlightenment comparable to the dawn that dispels the darkness of the night. Their words would likewise reflect the darkness of their personal condition.
8:21. Masoretic Text: And [an individual] will pass through it, distressed and hungry. And it will occur [that] because he is hungry, he will become enraged and speak contemptuously of his king and his God. And he will turn [his face] upward,
Septuagint: And harsh famine will come upon you, and it will be that, whenever you hunger, you will be distressed, and you will speak evil of your ruler and of your idol [patachra]. And they will look up into the heaven above,
In the Dead Sea Scroll of Isaiah, “distressed” is preceded by the usual word for “and,” which could here be rendered “while.”
The word for “God” is a plural form in the Masoretic Text and could either mean “gods” or be a plural of excellence (“God”). In the Dead Sea Scroll of Isaiah, the singular “God” is found.
The transliterated word patachra is an Aramaic term meaning “idol.”
Commentary
The people would experience YHWH’s severe judgment because of their rejection of his law and his word that had been conveyed to them through the prophets. He would withdraw his favor and protection from them, allowing enemy forces to invade and desolate their country. When the survivors would pass through the land, looking for something to eat, they would find very little. Distressed and hungry, they would give way to anger and rail against their king and their God, blaming them for their plight. One might look upward, evidently longing for some sign of relief from the distress.
8:22. Masoretic Text: and he will look to the earth. And see! Distress and darkness, gloom of affliction, and he will be cast into dense darkness.
Septuagint: and they will look down to the earth, and see! Distress and affliction and darkness, oppressive perplexity and darkness so as not [to allow one] to see.
The Dead Sea Scroll of Isaiah includes the definite article (“the”) before “earth” or “land.”
Verse 23, which a number of translations include in this chapter, will be considered under verse 1 of chapter 9.
Commentary
Regardless of where the people might look, whether to heaven above (8:21) or down to the ground below, they would not see even the slightest indication of a little relief from their distress. Hungry and greatly afflicted, they would find themselves plunged into a state of deep darkness or gloom, with no avenue of escape from their dire straits.
Isaiah 9:1(8:23). Masoretic Text: But [there will] not [be] gloom like that of her distress. In the former time, he treated contemptuously the land of Zebulun and the land of Naphtali, and in the latter time he will cause the way of the sea to be honored, the other side of the Jordan, Galilee of the nations.
Septuagint: And the one who is in distress will not be at a loss until a time [of relief]. Do this first; do [it] quickly, country of Zebulun, the land of Naphtali, [by] way of the sea, and the rest who dwell by the seashore and the other side of the Jordan, Galilee of the nations, the parts of Judea.
There is uncertainty about how the initial part of the verse is to be understood. To convey a complete thought, words have to be supplied in the translation, and the various interpretive renderings often depart significantly from the actual Hebrew terms. “Nevertheless, there will be no more gloom for those who were in distress.” (NIV) “For there is no escape for an oppressed people.” (REB) “But those who have suffered will no longer be in pain.” (CEV) “For is not everything dark as night for a country in distress?” (NJB) “For if there were to be any break of day for that [land] which is in straits …” (Tanakh)
The reading of the Septuagint does not reflect the wording of the extant Hebrew text, and its meaning is not readily apparent. According to the Targum of Isaiah, the portrayal is of continuing gloom for the people. “For none that come to oppress them will be wearied.”
Commentary
In verse 22 of chapter 8, the reference is to looking down to the “earth,” “land,” or “ground” (’érets), with nothing but gloom and darkness being seen. So the feminine suffix (“her”) in the next verse could refer to the “earth” or “land.” A number of translations make the reference to the land specific. “But suddenly there will be no more gloom for the land that suffered.” (NCV) “Nevertheless, the gloom of the distressed land will not be like that of the former times.” (HCSB)
While the wording of verse 23 (9:1) is obscure, the basic thought appears to be that the gloom resulting from the distressing situation in the land would end. The third person masculine verbs that follow may be understood as applying to God. He, in expression of his judgment, permitted the period of gloom to come upon the land. Thus, in the former time, he dealt contemptuously with the land of Zebulun and the land of Naphtali. A number of translations interpretively render the Hebrew text to convey this basic significance. “In the past God allowed the lands of Zebulun and Naphtali to be put to shame. In the future He will honor Galilee.” (NLB) “In the past God made the lands of Zebulun and Naphtali hang their heads in shame, but in the future those lands will be made great. (NCV) “In the past the Lord brought shame on the land of Zebulun. He also brought shame on the land of Naphtali. But in days to come he will honor Galilee.” (NIRV)
In the Tanakh, the third person singular [he] is interpretively rendered to apply to the ruling monarch of the ten-tribe kingdom of Israel and his successor, with the supplied word “king” being set off in brackets. “Only the former [king] would have brought abasement to the land of Zebulun and the land of Naphtali — while the later one would have brought honor to the Way of the Sea, the other side of the Jordan, and Galilee of the Nations.” According to this rendering, the “former king” would be Pekah, and the later one would be his successor, Hoshea. Historically, however, this interpretation does not fit. Hoshea’s reign did not bring honor to the region. He rebelled against the King of Assyria, and the Assyrian monarch then invaded the northern kingdom of Israel, besieged the capital Samaria, led the surviving Israelites into exile, and resettled the region with peoples from other lands. (2 Kings 17:5, 6, 23, 24)
The territory of the tribes of Zebulun and Naphtali were situated in the northern part of the ten-tribe kingdom of Israel and often were the first to suffer from enemy invasions. For those residing in the territories of Zebulun and Naphtali that proved to be a time of great distress and darkness. In the Targum of Isaiah, the “former time” is identified as the time “the people of the land of Zebulun and the people of the land of Naphtali” had been taken into exile and then mentions that a “mighty king” would deport the remnant from these tribal territories. During the reign of Pekah, Tiglath-pileser III and his forces conquered Galilee and took survivors from Naphtali into exile. (2 Kings 15:29)
The “way of the sea” could designate either the major road alongside the Sea of Galilee or the region bordering that body of water. The “other side of the Jordan,” depending on the perspective of the writer, can mean either east or west of the river. Both meanings are found in translations. “But in the future He will bring honor to the Way of the Sea, to the land east of the Jordan, and to Galilee of the nations.” (HCSB) “But in the end he has glorified the seaward road, the land west of the Jordan, the District of the Gentiles.” (NAB) The other side of the Jordan, as relates to the location of Galilee, would mean the region across from the Jordan when coming from the east.
Another interpretation identifies the “sea” as being the Mediterranean. “The territories of Zebulun and Naphtali in Galilee were once hated. But this land of the Gentiles across the Jordan River and along the Mediterranean Sea will be greatly respected.” (CEV) “In the past God made the lands of Zebulun and Naphtali hang their heads in shame, but in the future those lands will be made great. They will stretch from the road along the Mediterranean Sea to the land beyond the Jordan River and north to Galilee, the land of people who are not Israelites.” (NCV)
It was probably because many non-Israelites lived in the region that it is called “Galilee of the nations.” The circumstance that many years earlier King Solomon was willing to offer King Hiram 20 cities of Galilee suggests that they likely had a significant non-Israelite population or were entirely non-Israelite cities. (1 Kings 9:10-13)
When subjected to the humiliation to which the Assyrian forces subjected Galilee, Naphtali and Zebulun were indeed treated contemptuously, and YHWH permitted this to take place on account of the people’s disregard for him and his law. The military invasions, the capture of Samaria, the deportation of the surviving Israelites, and the resettling of foreigners in the region resulted in a time of great stress and darkness, with no bright prospect for those who had once lived in the territory of Naphtali and Zebulun. This, however, was to change, for honor was to be bestowed on the region, bringing an end to the darkness.
Like the Hebrew text, the reading of the Septuagint is obscure. It could be understood to suggest that, even before the time of relief arrived, the one in distress would be able to see a way out. Nothing in the context of the Septuagint rendering provides any specifics about what should be done first and quickly. Perhaps the common appeal of the prophets to repent and to follow YHWH’s way without delay is implied. This could then also be understood as the way out of the gloom.
9:2(1). Masoretic Text: The people walking in darkness have seen a great light. [As for] those residing in a land of death’s shadow, light has shone upon them.
Septuagint: O people who walk in darkness, see a great light! O dwellers in the country and shadow of death, light will shine upon you.
Commentary
During the period of their affliction (as when experiencing humiliating treatment from the Assyrians), the people walked in darkness, without anything to brighten their outlook. When faced with foreign aggression and thereafter a life as exiles, their place of residence proved to be the “land of death’s shadow,” comparable to an area of deep ravines where lions and leopards lurked in the dark shadows, ready to pounce on any passing prey.
Upon being able to return to the land, the former darkness began to disappear, and the light began to shine upon the people. They came to be recipients of God’s favor. This restoration prophecy pointed forward to the shining of an even brighter light with the coming of the “anointed one,” the king, in the royal line of David. When Jesus Christ carried on extensive activity in the vicinity of the Sea of Galilee, a great light was seen in the very area that had experienced darkness. As the “light of the world” (John 8:12), he brought comfort and hope to the oppressed and disadvantaged ones. Jesus Christ also liberated many from their physical afflictions. Most importantly, he refreshed them spiritually and opened up to all who accepted him the inestimable honor of being God’s children and benefiting from his guidance and loving care. (Matthew 4:12-17)
9:3(2). Masoretic Text: You have not [only] multiplied the nation; you have increased joy. They rejoice before your face as with the joy at the harvest, as men rejoice when dividing spoil;
Septuagint: The majority of the people whom you led down in your joy, also will rejoice before you like those rejoicing in the harvest and in a manner like those dividing spoils;
Commentary
The Septuagint rendering apparently refers to God as leading a significant number of his people back to their land and indicates that he delighted in doing this. According to the Hebrew text, he made the people populous, for they increased in number as a nation in their own land. On account of what he did for them, their joy increased. The time of restoration proved to be a period of joy comparable to a festal celebration at harvesttime and the delight warriors experience when dividing up booty subsequent to a great victory.
9:4(3). Masoretic Text: for the yoke of his burden and the rod of his shoulder, the club of his exactor, you have broken as in the day of Midian;
Septuagint: because the yoke resting upon them will be removed, also the rod upon their neck, for the Lord has broken the rod of [their] exactors as in the day upon Midian;
The Targum of Isaiah appears to represent the yoke and the rod as the dominion and oppressive rule of a foreign monarch and then concludes with the thought that God, as in the day of Midian, destroyed the ruler who caused the people to serve.
Commentary
For the Israelites, relief from distress would come when the power of the oppressor would be broken. No longer would the heavy burden of affliction rest upon them like a yoke or would they have to endure the humiliation that was comparable to feeling a rod on the shoulder. The rod on the shoulder could either designate a rod carried on the shoulder and from which loads were suspended or a rod with which a slave might be beaten. Exactors or oppressors wielded tyrannical power over them, and this power was like a club. YHWH shattered the burdensome and abusive enemy power as when Gideon, with his small band, was granted divine help and triumphed over the Midianites who had brought much suffering to the Israelites, particularly those living in the northern part of the land. (Judges 6:1-6, 33-35; 7:1-23) The end of all enemy power would be effected by the “son” mentioned in verse 6(5).
9:5(4). Masoretic Text: for every boot of the one marching [so as to cause] shaking, and [every] garment rolled in blood will be burned like fuel [literally, “food”] for the fire.
Septuagint: for every robe gathered by deceit and [every] garment [acquired] with reconciliation, they will be repay, and they will want [to do this even] if they became torched.
Possibly the obscure Septuagint reading may be understood to mean that, ultimately, the enemy power would make repayment for the destruction it had caused. A “robe,” or whatever, they may have seized by deceit or unlawfully, they would repay. Perhaps the link of “reconciliation” to the “garment” may refer to the price the enemy power had demanded from the defeated people to be “reconciled,” ending hostilities, so as not to be subjected to further military action. Circumstances would force the enemy power to choose to make repayment even in case a garment (or anything else of value) had been burned or destroyed.
Commentary
In view of the previous reference to the shattering of the enemy power, “every boot” and “garment” appear to be those of the invading military force. The shaking evidently relates to the effect produced when warriors are on the march. It is then as if the ground is made to tremble. In Hebrew, the word for “blood” is plural, suggesting that the garment is soaked with a large quantity of blood. The boots of the invaders and their bloodstained garments would not have any useful purpose and, therefore, are consigned to the fire.
9:6(5). Masoretic Text: For a child is born to us, a son is given to us, and the dominion will be on his shoulder. And his name will be called [literally, one will call his name] Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.
Septuagint: For a child was born to us, even a son was given to us, whose dominion came to be on his shoulder, and his name is called, Messenger [or, “Angel”] of Mighty Counsel. For I will bring peace upon the rulers, peace and well-being to him.
In connection with the name of the son, the Greek text found in Codex Alexandrinus is closer to the reading of the Masoretic Text.
In the Dead Sea Scroll of Isaiah, the verb form for “will be called” can be translated (as in the Septuagint) “is called,” and the definite article (“the”) precedes the Hebrew word for “prince.”
Commentary
The Targum of Isaiah identifies the son as the “Anointed One,” or the Messiah, in whose days peace would be increased to the people of Israel, and the words are represented as those of the prophet directed to the “house of David.” Jesus, the promised Messiah, will fulfill the role of effecting deliverance from all enemy powers or all who defiantly refuse to acknowledge him as the King by his Father’s appointment. The counsel, direction, or teaching Jesus provided is indeed “wonderful,” for it is dependable guidance that, if followed, leads to an eternal relationship with him and his Father.
By reason of the power judges or rulers exercised, they are at times called “gods.” (Psalm 82:1-4) In view of the far greater authority that would be granted to the Messiah, he could rightly be called “Mighty God.” The Hebrew term for “God” (’el) however, has the basic sense of “mighty one” or “powerful one,” and the adjective gibbór often appears in the Scriptures as a designation for a “mighty one,” a “hero,” or a “warrior.” Based on these meanings of the two terms, the German Gute Nachricht Bibel renders the expression as “mighty hero” (mächtiger Held).
Jesus is the “eternal Father” or, according to the another Septuagint reading, the “father of the age to come.” It will be through him that life will be bestowed on all who will have a share in the age to come, when he exercises dominion and the last enemy death will have been destroyed. (John 5:26-29; 1 Corinthians 15:25, 26) In his role as “Prince of Peace,” he will secure the well-being of all who will benefit from his beneficent rule.
9:7(6) Masoretic Text: To the increase of his dominion and of peace [there will be] no end upon the throne of David and over his kingdom, to establish it and to support it in justice and in righteousness from now and to time eternal. The zeal of YHWH of hosts will do this.
Septuagint: Great [is] his dominion, and [there] is no limit to his peace upon the throne of David and his kingdom, to establish it and to support it in righteousness and in justice from now and to time eternal. The zeal of the Lord Sabaoth will do these things.
“Sabaoth” is the transliterated form of the Hebrew word for “hosts” or “armies,” identifying YHWH was having hosts of angels at his service.
Commentary
The “increase” of the dominion could indicate that everything and everyone would progressively become subject to this king. Another meaning could be that he would exercise abundant or great authority. His reign would be one without any disruption of peace from enemy powers, and the security and well-being of all would not end. The link to the “throne of David” makes it unmistakably clear that the ruler is from the royal line of David and, therefore, would be the “Anointed One” or “Messiah.” His rule would be marked by adherence to righteousness or uprightness and justice, equity, fairness, or impartiality. The royal authority or kingdom would be established or founded on what is right and just, and it would continue to be supported on the same basis. This assures that there will never be any corruption and that all will be treated equitably.
The Messiah is king by divine appointment. Therefore, everything that would occur is attributed to YHWH’s zeal, which would include his ardent desire for righteousness and justice to prevail.
9:8(7). Masoretic Text: “My Lord sent a word to Jacob, and it came upon Israel.
Septuagint: The Lord sent death upon Jacob, and it came upon Israel.
Instead of “my Lord,” the Dead Sea Scroll of Isaiah has the divine name (YHWH).
The Septuagint reading “death” (or, “pestilence”) may be understood to relate to the outcome of God’s judgment against the disobedient people. Another Septuagint manuscript reading, like the Masoretic Text, says “word” (not “death”).
Commentary
The “word” is a message of judgment, and it was fulfilled upon Israel or Jacob. In this context, the patriarch Jacob (whose name was changed to Israel [Genesis 32:28]) represents the people in the ten-tribe kingdom of Israel.
9:9(8). Masoretic Text: And all the people will know, Ephraim and those residing in Samaria, [who] in pride and arrogance of heart, are saying,
Septuagint: And all the people of Ephraim will know, also those residing in Samaria, [who] with pride and lofty heart are saying,
The second letter of the Hebrew word for “know” (yedá‘) is daleth (D). In the Dead Sea Scroll of Isaiah, the term that appears is yará‘, the letter resh (R) being the second letter of the consonantal text. This word (yará‘) means “quiver” or “be in fear.” Based on other roots for the word yará‘, the term has been understood to signify “shout” or “to be evil” or “to do evil.”
Commentary
Ephraim, as the dominant tribe of the ten-tribe kingdom, represents all the people of the northern kingdom, and the inhabitants of the capital city are then specifically singled out. What they will come to know is not specified here, but the context indicates that it relates to the adverse divine judgment to befall them. As the next verse indicates, they arrogantly imagined that they would actually be able to improve their condition. Their “arrogance of heart” or their “lofty heart” may be understood to mean their prideful mental outlook or the arrogance of their inmost selves.
9:10(9). Masoretic Text: Bricks have fallen, and we will build with hewn stones. Sycamores have been felled, and we will replace them [with] cedars.
Septuagint: Bricks have fallen, but come, let us hew stones and fell sycamores and cedars, and let us build ourselves a tower.
The Septuagint rendering appears to echo the words of those who planned to build a tower after the flood in the time of Noah. (Genesis 11:4)
In the Targum of Isaiah, the thought is expressed that, although their leaders had been taken into exile, the people would appoint better ones, and they would obtain better possessions than those that had been plundered by invading forces.
Commentary
In their arrogance, the people, despite past military defeats, imagined that they would gain a position of greater strength than they had enjoyed in former times and would then replace what had been destroyed with superior materials. They contended that the fallen mud-brick structures would be rebuilt with dressed stones, and the porous and somewhat soft wood of sycamores (probably Ficus sycomorus) would be replaced with far better cedar. Another possible meaning is that the sycamores that invading armies had cut down for siegeworks and other purposes would be replaced with cedar trees.
9:11(10). Masoretic Text: And YHWH will set on high [sagáv] the foes of Rezin against him, and his enemies he will shield [sakhákh].
Septuagint: And God will strike those rising up against Mount Zion, against them, and their enemies he will scatter,
Commentary
The Hebrew word sagáv can signify “raise up,” “elevate,” “set on high,” or “increase.” The foes of Rezin, the king of Aram or Syria, must have been the Assyrians, who also became a serious threat to the ten-tribe kingdom of Israel. YHWH permitted Assyria to develop into a powerful, aggressive empire. In that sense, he raised up the Assyrians and used them for his purpose. The meaning “increase” would suggest that YHWH allowed the adversaries to become greater in number and strength.
The Hebrew verb sakhákh can signify “cover,” “shield,” or “intertwine.” In this context, the word is often rendered “stirs up.” If the meaning is “shield,” the thought could be that YHWH shielded the enemies from experiencing defeat. This would be from the standpoint of his letting them function as his instruments to punish the disobedient Israelites. “Intertwining” could suggest a combining of forces from various nations to carry out military campaigns.
The Septuagint rendering conveys an entirely different meaning. It represents God as defending Mount Zion (his representative place of dwelling) and his people, causing their enemies to scatter when faced with military defeat. In the next verse, those enemies are then identified as Syria and Greece (apparently reflecting the situation in the time of the translator).
9:12(11). Masoretic Text: Aram from the east and the Philistines from the west, and they will devour Israel with the whole mouth. In all this, his anger is not turned back, and his hand is still stretched out.
Septuagint: Syria from the rising of the sun and the Greeks from the setting of the sun, the ones devouring Israel with the whole mouth. For all these things, the wrath is not turned back, but the hand is still raised up.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase “in all this,” and the plural “hands” (not “hand”) appears in the text.
The Septuagint rendering is a continuation of God’s judgment directed against the enemies of Israel, which are here identified as Syria and Greece.
Commentary
After initial military action, Aram or Syria may have forced the ten-tribe kingdom of Israel to join them in an alliance. The Philistines are mentioned in the biblical record as having invaded Judah during the reign of King Ahaz, but nothing is said about any Philistine campaigns against the northern kingdom at this time. (2 Chronicles 28:18) So it may be that the devouring of Israel from the east and the west includes the territory of the two-tribe kingdom of Judah, with the extensive devastation from military campaigns coming from both directions being comparable to a hungry open mouth that consumes all the available food.
What YHWH allowed to befall the Israelites should have moved them to repentance and to abandon their course of flagrant disregard of his law, but they did not change their ways. Therefore, his anger was not turned back, but his power continued to be directed against them (like a stretched out and raised arm that is positioned for the hand to strike).
9:13(12). Masoretic Text: And the people did not return to the one who is striking it, and they have not sought YHWH of hosts.
Septuagint: And the people did not return until they were struck, and the Lord they did not seek.
Commentary
The Israelites did not return to YHWH who had struck them by allowing other nations to invade their land. Although this resulted in extensive devastation and significant loss of life, the survivors refused to recognize that they had lost God’s protective care on account of their unfaithfulness and that their welfare depended on doing his will. They did not seek YHWH of hosts (their God who had hosts of angels at his service) as would persons who desired an approved relationship with him and wanted his help and guidance. According to the Targum of Isaiah, they did not seek the instruction of YHWH of hosts.
The Septuagint rendering suggests that it was not until they were struck that they returned to God, but the thought about not seeking him is the same as expressed in the Hebrew text.
9:14(13). Masoretic Text: And YHWH will cut off from Israel head and tail, shoot [kippáh] and reed [’agmón], in one day.
Septuagint: And the Lord removed from Israel head and tail, great and insignificant, in one day.
Commentary
In “one day,” or suddenly within a short time, YHWH, by means of a foreign power, would remove the “head,” the prominent ones in Israel, and the tail, the ones who unquestioningly followed and supported the wishes and aims of the leading members of the nation even when these were contrary to divine direction.
The Hebrew noun kippáh denotes “shoot” or “frond” and designates those who were “great,” being in a lofty position like a frond on a palm tree. Those referred to as the “tail” are like a “reed,” “rush,” or “bulrush” (meanings assigned to the Hebrew term ’agmón). Instead of being high up like a branch or a shoot on a tree, they were like a lowly reed sprouting from the ground.
9:15(14). Masoretic Text: The elder and respected one (“one lifted up of face”) — he [is] the head, and the prophet who teaches falsehood — he [is] the tail.
Septuagint: The elder and the admirers of faces — he [is] the first, and the prophet teaching lawlessness — this one [is] the tail.
In the Septuagint, the word for “lawlessness” is plural, suggestive of an abundance of lawlessness.
“Admirers of faces” idiomatically identifies individuals who show partiality based on another person’s standing or outward appearance.
Commentary
As the “head,” elders of the nation did not set a good example, one that the people could follow. These leaders failed to uphold YHWH’s law and did not carry out their responsibilities in a just and impartial manner. Instead of exposing lawlessness and corruption, the prophets generally mouthed what the prominent members of the nation wanted to hear. These prophets taught falsehood, for their words supported the divinely disapproved plans and actions of the rulers. Whereas these prophets were proclaimers, they did not make known YHWH’s word.
9:16(15). Masoretic Text: And those who will be pronouncing this people fortunate are causing them to err and those being pronounced fortunate are swallowed up.
Septuagint: And those pronouncing this people fortunate will be deceiving [them], and they deceive in order to swallow them up.
Commentary
Those who should have been directing the people to change their ways and bring them into harmony with God’s will did the very opposite. They lulled the people into a false sense of well-being, making them feel that they were in a safe and secure position, with nothing to fear. By thus pronouncing them fortunate or leading them to believe that all was well and acceptable, leaders and prophets made themselves guilty of a great deception, one that would bring ruin to the people. The Israelites would not have YHWH’s help and protection. On account of the divine judgment that would be expressed against them, the people would be “swallowed up” as if consumed by calamity.
9:17(16). Masoretic Text: Therefore, my Lord does not rejoice over its young men and has no compassion on its fatherless and widows, for everyone is impious and an evildoer and every mouth speaks folly. In all this, his anger is not turned back, and his hand is still stretched out.
Septuagint: Therefore, God will not rejoice over their young men, and he will not show mercy to their orphans and their widows, for all are lawless and evil, and every mouth speaks unrighteousness. For all these things, the wrath is not turned back, but the hand is still raised up.
In the Dead Sea Scroll of Isaiah, the plural “hands” (not “hand”) appears in the text.
Commentary
God did not rejoice in or find delight in the young men, for they apparently had already become fixed in pursuing a lawless course and gave no evidence of any change for the better. Orphans and widows, on account of their destitute state, could reasonably have been expected to recognize their need for YHWH’s help. Like the majority, however, they proved to be godless, practiced evil, and spoke folly or gave voice to expressions that revealed no regard for God. For this reason, he did not respond with compassionate aid to orphans and widows.
Because the people did not repent and continued to disregard of his law, YHWH did not turn back his anger but kept his power directed against them (like a stretched out and raised arm that is in a position for the hand to strike).
9:18(17). Masoretic Text: For wickedness burns like fire. Thorny plants and weeds it consumes. And it ignites the thickets of the forest, and they swirl [upward like] impressive [literally, “majesty of”] smoke.
Septuagint: And lawlessness will burn like a fire and will be devoured by fire like dry grass. And it will burn in the thickets of the forest, and it will consume everything around the hills.
The words here rendered “thorny plants” (shamír) and “weeds” (sháyith) are singular in the Hebrew text but may be understood as collective singulars. There is no way to make any specific identification of the plants the Hebrew terms designate.
Commentary
Wickedness is likened to a destructive fire that burns thorny plants and weeds and sets a whole forest ablaze. As the thickets of a forest burn, the smoke swirls upward in impressive columns. Wickedness has its own built-in punishment, ruining everything like an all-consuming fire.
9:19(18). Masoretic Text: Through the wrath of YHWH of hosts, the land will be scorched, and the people will be fuel [literally, “food”] for fire. A man [will be against] his brother; they will not spare.
Septuagint: Because of the Lord’s furious wrath, the whole land has been burned up, and the people will be consumed as by fire. A man will not show mercy to his brother.
Commentary
The expression “YHWH of hosts” calls attention to his having hosts or armies of angels at his service. His wrath is expressed when he lets people experience the serious consequences from their disregard of his law and will. Invading armies, functioning as his instrument to punish the wayward Israelites, would devastate the land to such an extent that it would appear completely scorched or burned up. The moral breakdown among the people would be so great that a man would not spare even his own brother, refusing to be compassionate in his time of need.
9:20(19) Masoretic Text: And he will snatch to the right and be hungry, and he will eat on the left. And they will not be satisfied. They devour, each, the flesh of his arm.
Septuagint: But he will swerve to the right because he will be hungry, and he will eat from the left. A man will by no means be filled [when] eating the flesh of his arm.
The Greek verb for “be filled” is preceded by two words meaning “not,” and the emphatic sense is here preserved with the rendering “by no means.”
Commentary
In view of the desperate condition in which the people would find themselves, they would do anything they could just to have food to eat. Although they appear to have seized whatever came into their reach, although it did not belong to them, they could not obtain enough to be filled or satisfied. The Targum of Isaiah indicates the expression about eating the “flesh of his arm” to mean plundering the goods of one’s neighbor.
9:21(20). Masoretic Text: Manasseh [will eat] Ephraim, and Ephraim Manasseh, and together they are against Judah. In all this, his anger is not turned back, and his hand is still stretched out.
Septuagint: For Manasseh will eat of Ephraim, and Ephraim of Manasseh, for together they will harass Judah. For all these things, the wrath is not turned back, but the hand is still raised up.
In the Dead Sea Scroll of Isaiah, the Hebrew conjunction for “and” is at the beginning of the verse, and the plural “hands” (not “hand”) appears in the text.
Commentary
Ephraim and Manasseh were the sons of Joseph, and so members of these two tribes were the closest relatives, full brothers. Yet, in the desperate circumstances they would face, they would not act in a brotherly way but would snatch what they could from the other tribe for their needs. Still, both tribes, as part of the ten-tribe kingdom Israel, warred against Judah, the dominant tribe of the southern kingdom.
The deplorable situation the people came to experience did not move them to repent, but they continued to disregard of YHWH’s law. Therefore, he did not turn back his anger but kept his power directed against them (like a stretched out and raised arm that is in a position for the hand to strike).
10:1. Masoretic Text: Woe to the ones decreeing decrees of wickedness and those writing who have written mischief,
Septuagint: Woe to those writing wickedness, for the ones writing are writing wickedness,
In the Dead Sea Scroll of Isaiah, no definite article precedes the expression rendered “the ones decreeing.”
Commentary
Woe or calamity is pronounced on those who enacted laws that legitimized an individual’s acting corruptly and oppressively. Being decrees, regulations, or statutes that gave license to do evil, they are called “decrees of wickedness.” The “mischief” or “harm” that was made possible by what had been committed to official writing would have included oppression.
10:2. Masoretic Text: to turn aside justice from the poor and to rob the needy of my people of judgment, that widows may be their spoil and that they may plunder the fatherless.
Septuagint: turning aside justice [from] the poor, robbing judgment [from] the needy of my people, so that a widow booty might be to them and an orphan plunder.
Commentary:
The regulations were designed to deprive the poor or the lowly ones among the people from having an equitable judgment rendered in their behalf. The afflicted were robbed of their right to be granted an impartial judgment. The oppressors made use of the unjust decrees to deprive widows of the little they had and to rip from orphans what may have been left to them after the death of their fathers.
10:3. Masoretic Text: And what will you do in the day of visitation and in the devastation that will come from a distance? To whom will you flee for help, and where will you leave your glory [kavód]?
Septuagint: And what will you do in the day of visitation? For to you distress will come from a distance. And to whom will you flee to be helped, and where will you leave your glory?
The last question is not completed in this verse.
Commentary
The oppressors treated the poor and disadvantaged without any compassion. Therefore, as the first question implied, they could not expect any mercy to be extended to them in their time of adversity. In the “day of visitation,” when YHWH’s judgment would be expressed against them, they would be unable to do anything to shield themselves from or to mitigate the penalty for their actions. The desolation was certain to come from afar, or from distant enemy forces. There would be no avenue of escape for the hateful oppressors, as is implied by the question about where they would flee for aid.
The Hebrew word kavód can convey the thought of “glory,” “honor,” “distinction,” “abundance,” or “wealth.” In this context, the “glory” probably relates to their riches that were dishonestly acquired and which gave them an outward appearance of splendor or distinction. As part of a nation that would suffer military defeat, they would not retain any of their former glory.
10:4. Masoretic Text: except to bow down among the prisoners and fall among the slain? In all this, his anger is not turned back, and his hand is still stretched out.
Septuagint: [in order] not to fall into distress? For all these things, the wrath is not turned back, but the hand is still raised up.
Instead of a word for “prisoners,” the Dead Sea Scroll of Isaiah contains a term meaning “fetters,” which refers to individuals in fetters. In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the expression rendered “in all this,” and the Hebrew word for “hand” is plural.
Commentary
Among the defeated people, the wealthy oppressors would not be accorded any favors or special treatment. They would be led away among the captives. The reference to their “bowing down” could mean that they would be in a state of dejection and fear, with their heads lowered. Another possibility is that, on account of not having previously dealt with hardships, they would stumble and fall down before other prisoners when being led away into exile. There would also be those who would fall among those slain during the military campaign. The Targum of Isaiah portrays them “bound as prisoners” taken away from their land and, away from their cities, “cast out as slain.” Modern translations contain various interpretive renderings (“from collapsing under [fellow] prisoners, from falling beneath the slain” [Tanakh]; “to avoid squatting among the captives or falling among the slain” [NJB]; “You will stumble along as prisoners or lie among the dead.” [NLT]).
YHWH would not be turning back his anger against the abusive oppressors. His power would continue to be directed against them and all others who disregarded his law and will. That irresistible power would be like a stretched out and raised arm that is in a position for the hand to strike.
10:5. Masoretic Text: Woe to Asshur [the Assyrian], the rod of my anger, and a staff, which in their hand, [is] my indignation.
Septuagint: Woe to the Assyrians, the rod of my wrath, and anger is in their hands.
Commentary
YHWH purposed to use Assyria as his instrument to punish the Israelites (those in the two-tribe kingdom of Judah [verse 11]). As the “rod of [his] anger,” Assyria was YHWH’s means for expressing wrath against his wayward people. In their “hand,” or in the power of the Assyrians, the “staff” (or the Assyrian forces in their role as conquerors) would be the expression of YHWH’s indignation that was directed against the Israelites who had disregarded his law and resisted his will. The Septuagint rendering represents the “anger” as being in the hands or the power of the Assyrians. According to the Targum of Isaiah, the Assyrian was a messenger YHWH sent out against his people “with a curse.”
10:6. Masoretic Text: Against a profane nation I will send him; against the people of my wrath I will command him to take spoil and to snatch plunder and to set it [as] a place for trampling like mire of the streets.
Septuagint: My anger I will send against a lawless nation, and I will instruct my people to seize spoils and plunder and to trample down the cities and transform them into dust.
The Septuagint rendering changes the subject, with God’s people being assured of triumph over the enemy power.
Commentary
The “profane” or godless nation is Israel (more specifically, the two-tribe kingdom of Judah [verse 11]). In the Targum of Isaiah, the nation is referred to as the “profane congregation” and identified as the people that had transgressed God’s law. In view of their unfaithfulness, the Israelites had become the people of YHWH’s wrath or those against whom his anger was directed. Against them, he would send Assyria, granting the warriors of this military power the opportunity to plunder the nation and to devastate it. Just as mire in the streets is trampled upon, the nation would be reduced to a place of trampling, a state of humiliation and ruin.
10:7. Masoretic Text: And he — not so does he intend. And his heart — not so does it devise, for to destroy [is] in his heart and to cut off nations not a few.
Septuagint: But thus he did not plan and in [his] soul he did not thus reckon, but to remove [is in] his mind and to destroy nations not a few.
Commentary
In this context, “heart” may be understood to designate the mind as relating to the real motivation of the Assyrian military power. For the second occurrence of heart, the Greek rendering “soul” can designate the Assyrian entity. The Assyrian military power did not know about YHWH’s purpose to use it as a rod to punish his disobedient people. Therefore, as an entity, the “Assyrian” did not plan nor consider functioning in this capacity. “His” goal (Assyria’s goal as its monarch had determined) was conquest for the sake of conquest, conducting destructive military campaigns and defeating one nation after another.
10:8. Masoretic Text: For he says, Are not my princes altogether kings?
Septuagint: And if they say to him, You alone are ruler,
The Septuagint rendering appears to represent the conquered peoples as acknowledging the Assyrian power in the person of its king as the sole ruler over them.
Commentary
The “princes” may be the lesser officials in the Assyrian empire or the military captains. Although they did not have the actual status of “kings,” the “Assyrian” is represented as boasting that all of them were kings, thereby stressing the greatness of the Assyrian monarch as a king over kings.
10:9. Masoretic Text: [Is] not Calno like Carchemish? [Is] not Hamath like Arpad? [Is] not Samaria like Damascus?
Septuagint: then he will say, Did I not seize the country above Babylon and Chalanne [Chalne], where the tower was built? And I seized Arabia and Damascus and Samaria.
The Septuagint rendering appears to reflect the time of the translator, as it differs from the reading of the extant Hebrew text.
Commentary
Before Sennacherib’s military campaign in the two-tribe kingdom of Judah, other Assyrian monarchs had carried out conquests of the prominent cities here mentioned. Calno is thought to have been the Kullani (Kullan-köy) that is referred to in Assyrian texts, a city in northern Syria that Tiglath-pileser III conquered. Carchemish, a major city located on the west bank of the upper Euphrates, came under Assyrian control during the reign of Sargon II. Hamath, a city nearly 120 miles (c. 190 kilometers) north of Damascus, fell before the Assyrians, and people from Hamath were brought to Samaria after the Assyrian conquest. (2 Kings 17:24) Arpad is believed to have been the site of Tell Rif‘at, situated approximately 100 miles (c. 160 kilometers) north of Hamath. Both Tiglath-pileser III and Sargon II subjected Arpad to punitive military action for revolting. In his annals, Sargon II claims that he “besieged and conquered Samaria,” but a Babylonian chronicle indicates that his predecessor, Shalmaneser V, “shattered Samaria.” According to the biblical record, Shalmaneser laid seige to Samaria. (2 Kings 18:9, 10) Thus the places mentioned were alike in that the Assyrians conquered all of them.
10:10. Masoretic Text: As my hand has reached to the kingdoms of the worthlessness [’elil], whose images are greater than those of Jerusalem and Samaria.
Septuagint: In the manner I seized these in my hand, also all the dominions I will seize. Howl you graven images in Jerusalem and Samaria.
In the Dead Sea Scroll of Isaiah, the Hebrew word ’elil is plural.
Commentary
The “hand” or power of the “Assyrian” found numerous kingdoms to conquer. These kingdoms were known for having many deities, and the Hebrew term ’elil is probably to be understood as meaning “worthless idol.” The many images and the deities these represented did not prevent the nations from suffering defeat when the Assyrian forces attacked. The reference to these images as being “greater than those of Jerusalem and Samaria” probably is to be understood to mean as being more numerous. This implied that, because the larger number of images could not save the other places, a smaller number would certainly not be able to do so.
10:11. Masoretic Text: Will I not, as I have done to Samaria and her images, thus do to Jerusalem and her idols?
Septuagint: For in the manner I have done to Samaria and to her handmade [idols], thus I will also do to Jerusalem and to her idols.
Commentary
The Assyrian monarch and his forces conquered Samaria, and the images in the city could not save it. So the “Assyrian” is represented as saying that the same thing would happen to Jerusalem and the idols there.
10:12. Masoretic Text: And it will occur that when my Lord has finished all his work in Mount Zion and in Jerusalem, he [literally, “I”] will attend to the fruit of the greatness of heart of the king of Asshur [Assyria] and the glory of the loftiness of his eyes.
Septuagint: And it will be when the Lord has finished all his doings in Mount Zion and in Jerusalem, he will bring [judgment] upon the great mind, the ruler of the Assyrians, and upon the loftiness of the glory of his eyes.
The text of the Dead Sea Scroll of Isaiah does not include the expression here translated “and it will occur.”
Commentary
Mount Zion is closely associated with the palace complex and the royal house, and Jerusalem may be considered as designating the rest of the city. After YHWH finished using Assyria as an instrument to punish his disobedient people, doing so by withdrawing his protective care, he would give attention to the king of Assyria. The expression “greatness of heart” (or, according to the Septuagint, “the great mind”) apparently relates to the exalted view the king of Assyria had of his victories. In his inmost self or in his mind, he was inflated, and the fruit of this was an insolent pride that had no recognition of limits. The thought that his successes were not exclusively achieved on account of his perceived greatness never occurred to him. In his look or his eyes, he reflected a haughtiness of such greatness that it could be referred to as “glory” or “splendor.”
10:13. Masoretic Text: For he has said, With my hand’s strength I have done [it] and by my wisdom, for I have insight. And I have removed the boundaries of peoples and plundered their treasures. And I have brought down like a mighty one those sitting.
Septuagint: For he said, With [my] strength I will act, and with the wisdom of [my] insight I will remove boundaries of nations and plunder their might, and I will shake inhabited cities.
Commentary
Pridefully, the king of Assyria attributed all his triumphs to his own power and his wisdom or skill in directing military action. He regarded himself as a possessor of insight, enabling him to make effective plans for his campaigns of conquest. By taking over the lands of other peoples in warfare, he removed their boundaries and plundered their riches. Those “sitting” could either refer to rulers sitting on thrones or the inhabitants who were “sitting” or settled in a particular territory. He did depose kings, and he deported those who survived the military defeat.
10:14. Masoretic Text: My hand has found like a nest the wealth of the peoples. And like a gathering of abandoned eggs I — I have gathered all the earth. And there has not been one moving a wing and opening a mouth and chirping.
Septuagint: And the whole world I will seize with [my] hand like a nest and like the abandoned eggs I will lift [out of the nest], and [there] is no one who will escape from me or gainsay me.
Commentary
Like a nest that one might find when in search for eggs, the “hand” (or the military power the Assyrian monarch exercised) found the “wealth” of other peoples and seized it. The treasures of the conquered peoples were like “abandoned eggs,” ready for the taking. As one collected the eggs from a nest, so the king of Assyria “gathered all the earth,” incorporating the lands he conquered into his empire. Nothing interfered with the attainment of his objective. The military conquest was accomplished with the ease of taking abandoned eggs from a nest. No parent bird moved a wing, no mouth opened to attack the hand that took the eggs, and no excited chirping occurred.
10:15. Masoretic Text: Will the ax glorify itself over the one chopping with it? Will the saw magnify itself over the one moving it? As if a rod should move those who raise it. As if a staff should raise one [who is] not wood.
Septuagint: Will an ax be glorified without the one chopping with it? Or will a saw be raised without the one pulling it? Likewise [it would be] if anyone were to lift a rod or wood.
The concluding sentence in the Septuagint is obscure. Perhaps the thought is that a rod or a piece of wood does not lift itself; it is only lifted when someone does it.
Commentary
The king of Assyria and his military forces served merely as an instrument for YHWH’s purpose. They were like the ax and the saw, and so there was no basis for boasting. Without God’s permission, the king would not have attained his objectives, no more than an ax can chop by itself or a saw can move back and forth without someone doing the pulling. By assuming an arrogant bearing and boasting, the king of Assyria glorified himself above YHWH, the one for whom he merely functioned as an instrument.
10:16. Masoretic Text: Therefore, the Lord, YHWH of hosts, will send a wasting [disease] among his stout ones, and under his glory [there] will be burning, a burning like the burning of fire.
Septuagint: And not thus, but the Lord Sabaoth will send against your honor dishonor, and against your glory a lighted fire will burn.
“Sabaoth” is a transliteration of the Hebrew designation meaning “hosts” or “armies,” and identifies YHWH as having hosts of angels at his service.
Commentary
In his arrogance, the king of Assyria had lifted himself up above YHWH, contending that all his victories had been achieved through his military might and effective planning of his strategies when carrying out his military campaigns. Therefore, YHWH would take action against him as he was planning to conquer Jerusalem. The “stout ones” would be the Assyrian warriors, and among them YHWH would deal a blow comparable to sending a “wasting” disease that would lead to their death. It would be as if a fire had been ignited under the “glory” of the Assyrian monarch. The military force was his glory, for by means of it he gained the victories that became the object of his boastful pride. Accordingly, when 185,000 Assyrian soldiers perished in one night while the Assyrian king Sennacherib planned to conquer Jerusalem, this development proved to be like a fire that had been set under the Assyrian king’s glory, reducing the “glory” to ashes and replacing it with dishonor. (2 Kings 19:35) The humiliation was comparable to a continual burning.
The words of the Septuagint “and not thus” indicate that the king of Assyria would not succeed in his objective. God would disgrace him and send a destructive fire against his “glory,” the military might that provided the basis for his glorying or boasting.
10:17. Masoretic Text: And the light of Israel will become a fire, and his Holy One a flame; and it will burn and consume his weeds and his thorny plants in one day.
Septuagint: And the light of Israel will be for a fire, and it will sanctify him through a burning fire and consume wood like grass.
The words here translated “weeds” and “thorny plants” are collective singulars in the Hebrew text and cannot be identified with any specific plants.
According to the punctuation of Rahlfs’ printed Greek text, the words “in that day” appear at the beginning of the sentence that continues in verse 18. These words, however, could also conclude the previous sentence (“consume wood like grass in that day”).
Commentary
The “light of Israel” is YHWH, for he provided illumination through his law and the teaching of the prophets, making it possible for the Israelites to have light or dependable guidance. For the king of Assyria, the light would prove to be a fire. YHWH, the Holy One (who maintains his holiness or purity by not leaving wrongs indefinitely unpunished), would be like a flame that would consume the Assyrian warriors as if they were mere weeds and thorny plants. The destruction would occur quickly, “in one day.” In the fulfillment, this occurred in one night. (2 Kings 19:35)
In the Septuagint, the reference to the one who was sanctified apparently applies to the king of Assyria. The destruction of the Assyrian host proved to be like a sacrifice, and so it was through the fiery destructive act that the king was sanctified. His force, though it may have been like wood, was consumed quickly like grass.
10:18. Masoretic Text: And the glory of his forest and of his orchard, from soul to flesh, he will annihilate, and it will be as when one in despair [nasás] wastes away [literally, “melts” (masás)].
Septuagint: In that day the mountains and the hills and the thickets will wither, and it will consume from soul to flesh, and it will be that the one who flees will be as one fleeing from a burning flame.
Note the wordplay in the Hebrew text (masás and nasás). There is uncertainty about the meaning of the Hebrew word nasás, which has been defined as “be sick,” “totter,” “stagger,” or “despair.”
Commentary
The “forest” and the “orchard” refer to the military forces of the king of Assyria, with the warriors being like trees in a forest or in an orchard. They would suffer destruction, depriving the king of Assyria of the glory the warriors brought to him when gaining military victories. In connection with the destruction, the idiomatic expression “from soul to flesh” appears to represent an all-embracing end. Everything is depicted as wasting away.
The reading of the Septuagint portrays the destruction as affecting mountains, hills, and thickets. The one who would be trying to escape would not delay but would flee as from a fire.
10:19. Masoretic Text: And the rest of the trees of his forest will be so few that a boy can record them.
Septuagint: And the remaining ones of them will be of a [limited] number, and a boy will record them.
In the Hebrew text, the word for “tree” is a collective singular.
Commentary
The “trees” of the Assyrian king’s forest, or his warriors, will become few in number. The force would become small enough so that a little boy could count the remaining warriors and then write down the number.
10:20. Masoretic Text: And it will occur in that day that no more will the remnant of Israel and the escaped ones of the house of Jacob lean on the one striking them. And they, in truth, will lean on YHWH, the Holy One of Israel.
Septuagint: And it will be in that day that no more will the remnant of Israel and the saved ones of Jacob rely on those who have wronged them. But, in truth, they will rely on God, the Holy One of Israel.
Commentary
After experiencing YHWH’s adverse judgment, only a remnant of Israel would repent. Among those of the descendants of Jacob who escaped with their lives during the time of judgment, they would not put their trust in any foreign military power that had wronged them, not providing the protection that they wanted but striking them with military action when demands were not met. Instead of relying on the military might of a foreign power to secure their safety, they would rely fully on YHWH “in truth” or sincerely, trusting in his unfailing help and protection. YHWH is the Holy One of Israel, maintaining absolute holiness and purity in all his actions, including his judgments.
10:21. Masoretic Text: A remnant will return, a remnant of Jacob, to the mighty God.
Septuagint: And what is remaining of Jacob will [rely] upon the mighty God.
Commentary
There is an apparent allusion to the name of Isaiah’s son Shear-jashub (meaning “a remnant will return”). Only a remnant of those surviving the execution of divine judgment would be moved to repent and to return to the “mighty God,” seeking his forgiveness, guidance, and aid. The qualifying term “mighty” could suggest that the repentant remnant would come to rely on God’s might for protection and not the military might of other nations as had been the case in the past.
10:22. Masoretic Text: For though your people Israel be as the sand of the sea, a remnant of them will return. Annihilation is determined, overflowing with righteousness.
Septuagint: And if the people of Israel become as the sand of the sea, the remnant of them will be saved, for he is finishing and shortening a word in righteousness.
Commentary
The people of Israel might become numerous like the sand along the seashore. Nevertheless, after being taken into exile, only a remnant would return to the land and return to God as repentant individuals. At the time, YHWH had decreed a severe judgment for the disobedient people, using the military forces of a foreign power to devastate the land. The result would be annihilation, as many would perish. The reference to “overflowing with righteousness” indicates that the adverse judgment would be an expression of YHWH’s righteousness or justice. That righteousness is overflowing or abundant, not being limited in any respect.
The Septuagint rendering about finishing or shortening a word could relate to fulfilling it and doing so without delay (as if the time had been shortened). The word could be that announced through the prophet Isaiah regarding the judgment to come, which word would be carried out in expression of God’s righteousness or justice.
10:23. Masoretic Text: For an annihilation, as decreed, my Lord, YHWH of hosts, is carrying out in the midst of all the earth.
Septuagint: For God will carry out a shortened word in the whole world.
Commentary
YHWH, the God with hosts of angels at his service, determined to judge the nations, not just his people Israel. Nations like Assyria, on account of their insolent pride and cruel warfare, deserved to be punished. Therefore, YHWH had decreed annihilation for them, and he would do so “in the midst of all the earth,” which may mean in the very land that the people of these nations inhabited or where they conducted their military campaigns. According to the Targum of Isaiah, YHWH would destroy “all the wicked of the earth.”
10:24. Masoretic Text: Therefore, thus says my Lord, YHWH of hosts, Fear not, my people who dwell in Zion, because of Asshur [the Assyrians collectively] when he strikes you with a rod and his staff is raised against you in the way of Egypt.
Septuagint: Therefore, thus says the Lord Sabaoth, Fear not, my people who dwell in Zion, on account of the Assyrians because he will strike you with a rod, for I am directing a blow against you so that you might see the way of Egypt.
The Dead Sea Scroll of Isaiah indicates that Assyria is the “rod that strikes you” (the Israelites).
Sabaoth is a transliterated form of the Hebrew word meaning “hosts” or “armies,” indicating that hosts of angels are in the service of YHWH.
Commentary
The inhabitants of Jerusalem were not to fear the Assyrians, who had determined to conquer the city. In Egypt, the Israelites had been enslaved, and their taskmasters did beat them with rods. The beatings of the Assyrians came in the form of military campaigns that desolated the land, turned towns and cities into ruins, and greatly reduced the population. The Assyrian beatings were “in the way of Egypt,” or were like those of the Egyptians in their role as oppressors.
While the Septuagint includes the admonition not to be afraid, the second part of the verse conveys a thought that differs from the Hebrew text. God is portrayed as directing the blow, which did happen from the standpoint of his using the Assyrians as his instrument. The result appears to be that those against whom the blow is directed see an avenue of escape to Egypt. Seemingly, the rendering of the Septuagint is based on a literal interpretation of the Hebrew word rendered “way.”
10:25. Masoretic Text: For yet a little while and indignation will have ended and my anger to their finish.
Septuagint: For yet a little while and the anger will cease, but my wrath [will be directed] against their counsel.
Commentary
The inhabitants of Jerusalem were not to be afraid of the Assyrians because YHWH would cease to be angry with his wayward people. His anger would cease before it reached the point of bringing about their “finish” or their complete end.
According to the Septuagint, God’s wrath would be directed against the “counsel,” apparently meaning the counsel or plan of the Assyrians to attack and conquer Jerusalem.
10:26. Masoretic Text: And YHWH of hosts will arouse a whip against him [the Assyrians collectively] like the blow of Midian at the rock Oreb. And his rod over the sea — and he will raise it in the way of Egypt.
Septuagint: And God will arouse [calamity] against them according to the blow of Midian in a place of affliction, and his wrath [will be aroused] on the way by the sea, in the way down to Egypt.
It appears that the Septuagint translator understood the term “way” to apply to a literal way, resulting in an obscure rendering.
Commentary
YHWH would take action against the Assyrians in the manner that he did against the Midianites in the time of Gideon and the Egyptians in the time of Moses. The expression the “way of Egypt” indicates the manner in which YHWH intervened for his people in delivering them from the Egyptians. The incidents from past history served to illustrate that once again there would be divine deliverance from an oppressor.
Gideon and his small band, with divine help, were able to throw the camp of the Midianites into confusion so that they started slaughtering one another and fleeing in panic. At the rock of Oreb, the Midianite prince Oreb was killed. (Judges 7:19-22, 25) After all the Israelites had reached the safety of the eastern bank of the Red Sea and the Egyptian pursuers had entered the miraculously opened passage through which the Israelites had traveled, Moses extended the rod in his hand over the sea and the water rushed back into the opening, drowning the Egyptians. (Exodus 14:16, 21-28)
10:27. Masoretic Text: And it will occur in that day that his burden will depart from your shoulder and his yoke from your neck, and the yoke will be destroyed because of oil [or, fatness].
Septuagint: And it will be in that day that the fear of him will be removed from you, and his yoke from your shoulder, and the yoke will be destroyed from your shoulder.
Commentary
The yoke the Assyrian monarch imposed included demands for high tribute and, when not met, punitive military action and plunder. According to the Targum of Isaiah, the nations would be “destroyed from before the Anointed One” or the Messiah. This link of “oil” to the “Anointed One” makes possible an explanation for an otherwise obscure reference. The mention of oil could be an allusion to the oil with which kings were anointed. Jerusalem was saved from Assyrian attack and conquest in answer to Hezekiah’s prayer. As the king in the royal line of David, he was then the “anointed one.” (2 Kings 19:20-35) Another possible meaning is that “fatness” is representative of “strength,” and the Assyrians were broken on account of YHWH’s might when coming to the defense of his people.
10:28. Masoretic Text: He has come to Aiath. He has passed through Migron. At Michmash he sets down his vessels.
Septuagint: For he will come into the city of Aiath and pass on into Migron. And in Michmash he will set down his vessels.
The spellings of place names are very different in Hebrew and Greek, but the same spellings are used here in the translation and in the verses that follow. The place names in the Septuagint also do not always correspond to those in the Hebrew text.
Commentary
Verses 27 through 32 present a poetic portrayal of a military campaign against the two-tribe kingdom of Judah as the attacking force advances toward Jerusalem. The Hebrew text is replete with wordplays. As a stylized poetical description, the portrayal would not be a prophetic indication of the route the Assyrian warriors would follow.
Aiath appears to have been a city in the northern part in the territory of the tribe of Benjamin. To the south lay Migron and Michmash, two Benjamite cities in close proximity to one another. (1 Samuel 13:5; 14:1, 2, 4, 5, 15, 16) The “vessels” that would have been left at Michmash would have been unessential equipment and supplies. A comparatively small group of soldiers would have stayed there to guard the items. Unencumbered by the extra weight of the nonessentials, the main fighting force would have been able to advance more quickly.
10:29. Masoretic Text: They have crossed over the pass. Geba [is] a place of rest for us. Ramah trembles. Gibeah of Saul has fled.
Sepuagint: And he will pass through the ravine and come into Aiath. Fear will seize Ramah, city of Saul …
In the Septuagint, the verb “flee” in the future tense is the last word in this verse and refers to Gallim mentioned in the next verse. Only partially does the Septuagint reading reflect the extant Hebrew text.
Commentary
A steep valley separates what are considered to be the sites of ancient Geba and Michmash. Possibly it is this valley that is being referred to as the pass the invaders are said to cross over. While the Septuagint again mentions Aiath (not Geba), its rendering could support the meaning of crossing a ravine or valley. One problem with the Greek verb parérchomai, here translated “pass through,” is that it can also mean “pass by” or “pass alongside,” and the context is not specific enough to determine the exact significance.
At Geba, the military force is portrayed as camping for the night. The Benjamite cities of Ramah and Gibeah were located on the main road to Jerusalem. The trembling of Ramah appears to relate to the overwhelming fear that seized the inhabitants of the city upon the approach of the invading force. The residents of Gibeah are depicted as taking flight before the arrival of the attackers. In view of its having been the home of Saul, Israel’s first king, Gibeah is called “Gibeah of Saul.” This designation served to distinguish the city from the Gibeah in the territory of the tribe of Judah.
10:30. Masoretic Text: Cry aloud [with] your voice, daughter of Gallim. Give heed, Laishah. Answer [‘anáh] her, Anathoth.
Septuagint: The daughter of Gallim will flee. Laishah will give heed. Anathoth will give heed.
Commentary
The expression “daughter of Gallim” means “city of Gallim.” Faced with the approaching military force, the inhabitants (based on the Septuagint text) would flee. The Hebrew text suggests that they would cry out loudly in panic, alarm, or lamentation. “Giving heed” or listening may relate to being observant of the movement of the invaders and then taking appropriate action. Laishah and Anathoth were located near the southern border of the territory of Benjamin. Anathoth, a Levite city, has been identified with a site less than three miles (under 5 kilometers) from Jerusalem.
The Hebrew expression that appears with Anathoth is ‘aniyyáh. On the basis of the Syriac, this has been linked to the word ‘anáh, meaning “answer.” It may be, however, that ‘aniyyáh is to be linked to ‘ani, referring to being in misery or in an afflicted or oppressed state. While “answer her” is a common rendering (NAB, NJB, NRSV, REB), others have chosen a meaning that reflects distress (“sorrowful Anathoth” [CEV]; “O Poor Anathoth” [ESV]; “wretched Anathoth” [NASB]; “Anathoth is miserable” [HCSB]).
10:31. Masoretic Text: Madmenah has fled; Gebim’s inhabitants have taken refuge.
Septuagint: Madmenah has been confounded, also Gebim’s inhabitants …
In the Septuagint, the last word in verse 31 is a form of the verb parakaléo, which, depending on the context, can mean “console,” “comfort,” “encourage,” “exhort,” or “admonish,” or “summon.” The basic sense of the Greek word is to “call to one’s side.” This verb relates to the sentence in the next verse.
Commentary
Both Madmenah and Gebim must have been located near Jerusalem. The residents of Madmenah are represented as having chosen flight from the invaders, and those of Gebim are depicted as having taken refuge from the attacking warriors.
10:32. Masoretic Text: This very day, at Nob, he makes a halt. He shakes his hand at the mountain of the daughter of Zion, the hill of Jerusalem.
Septuagint: Encourage [them] today on the path to remain, encourage with the hand, O mountain, the daughter of Zion, and [you] hills that [are] in Jerusalem.
The Septuagint rendering could be understood as a directive to admonish the inhabitants of Jerusalem to remain on the divinely approved way. As the mountain was the temple site, possibly the ones to give the encouragement (though not specified) would be those who were devoted to the worship of YHWH there.
Commentary
Nob appears to have been a site at an elevation near enough to Jerusalem for the city to be seen. Apparently the Assyrian monarch is represented as stopping there and making a threatening gesture with his hand against Jerusalem. The expression “daughter of Zion” refers to the city, and the designation “hill of Jerusalem” calls attention to the city’s being on an elevated site. Within Jerusalem proper and its environs, there were a number of hills, which fits the rendering of the Septuagint.
10:33. Masoretic Text: Look! The Lord, YHWH of hosts, will cut off the boughs with a [terrifying] crash. And the ones great of height will be cut down, and the lofty will be brought low.
Septuagint: For look! The Sovereign, the Lord Sabaoth, will confound the notable ones with [his] might, and the lofty ones in [their] arrogance will be crushed, and the lofty ones will be humiliated.
“Sabaoth” is a transliterated form of the Hebrew word that means “hosts” or “armies” and identifies YHWH as one with hosts of angels at his command.
Commentary
The Assyrian military force apparently is being represented as a forest of stately trees. In acting against the Assyrians, YHWH would, as if in a forest, be cutting off the boughs of the trees, destroying the notable position of the military force in its role as a successful conqueror. His act would fill those witnessing it with terror. All that was exalted in the Assyrian military would be cut down as are trees in a forest, and the lofty ones would be humiliated, deprived of all grounds for boasting as they had in past victories.
The Septuagint rendering does not retain the imagery of trees. Similarly, the Targum of Isaiah refers to YHWH as causing “slaughter upon his armies.”
10:34. Masoretic Text: And he will cut down the thickets of the forest with an iron, and Lebanon, by a majestic one, will fall.
Septuagint: And the lofty ones will fall by the sword, and Lebanon, with the lofty ones, will fall down.
The Targum of Isaiah again contains no allusion to trees. YHWH is represented as the one who would “slay the mighty men of his armies that act proudly with iron.” Regarding the warriors, the Targum of Isaiah says that they would be cast “upon the land of Israel.”
Commentary
YHWH would cut down the Assyrian military host like someone chopping down the thickets of a forest with an iron tool or ax. In the Septuagint, the imagery is that of war, with the “lofty ones” or proud warriors being slain with the sword. Lebanon, known for its majestic cedars, is another poetic figure of the Assyrian host. The “majestic one” by whom “Lebanon” would fall is either YHWH or his angel.
As the rendering of the Septuagint suggests, the “majestic one” of the Hebrew text may be understood as a collective singular and apply to the lofty trees. It would then signify that Lebanon with its majestic ones would fall. Translators vary in which meaning they make explicit in their renderings. “Lebanon with its majestic trees will fall.” (NRSV) “Lebanon with its noble trees will fall.” (REB) “And the Lebanon trees shall fall in their majesty.” (Tanakh) “Lebanon in its splendor falls.” (NAB) “The Lebanon falls to the blows of a Mighty One.” (NJB) “Lebanon will fall before the Mighty One.” (NIV) “Lebanon will fall by the Mighty One.” (NASB) “And the great trees of Lebanon will fall by the power of the Mighty One.” (NCV)
11:1. Masoretic Text: And a rod will come out from the stump of Jesse, and a branch from his roots will be fruitful.
Septuagint: And a rod will come out from the root of Jesse, and a blossom will shoot up from the root.
Commentary
Jesse was the father of David, the first king from the tribe of Judah and the monarch with whom the royal dynasty had its start. The reference to a “stump” indicates that the royal dynasty would then have ceased to be in a ruling position, no longer providing shelter to its subjects like a tree. Nevertheless, life remained in this stump of Jesse, allowing for the possibility of sprouting and for the future new growth once again to function in a royal capacity.
In the prophecy, the stump is represented as sprouting a “rod,” “twig,” or “branch,” and the living roots below the stump are represented as making it possible for a growing branch to be productive. This pointed to the coming of a future king who would be in the line of Jesse through his son David.
The Targum of Isaiah is explicit in identifying the reference to be to the coming forth of a king from the “sons” or descendants of Jesse and that an “Anointed One” or “Messiah” would grow up from his sons’ sons. While the enemy warring power had been represented as trees that were cut down, the “stump” to which the royal line of David had been reduced would sprout again, producing a king, the Messiah.
11:2. Masoretic Text: And the spirit of YHWH will rest on him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of YHWH,
Septuagint: And God’s spirit will rest on him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and piety,
Commentary
YHWH’s spirit would be fully operative on the Messiah, the future king from the “stump of Jesse.” When Jesse’s son David was anointed as king, the “spirit of YHWH came mightily upon [him] from that day forward.” (1 Samuel 16:13) Likewise, when Jesus was anointed with God’s spirit at the time of his baptism, he immediately came to be under the impelling power of the holy spirit. (Mark 1:9-12)
The future king to whom the prophecy pointed would manifest the qualities that have their source in God’s spirit. A “spirit of wisdom” would be evident from words that reflected sound judgment and actions that were productive of good or beneficial results. In his expressions and dealings, the future king would be in possession of a “spirit of understanding,” discerning what was the right action to take in a given situation and perceiving the true significance of what others might do or say. A “spirit of counsel” would be apparent from the good advice and teaching that he would impart. The future king’s outstanding courage would reveal a “spirit of might.” His words and actions would demonstrate that he had an exceptional fund of knowledge from which to draw, proving that he was in possession of a “spirit of knowledge.” His disposition, words, and deeds would be governed by a fear of YHWH, a reverential regard for him and a complete submission to his will at all times.
11:3. Masoretic Text: And his delight [will be] in the fear of YHWH. And not by what his eyes see will he judge, and not by what his ears hear will he reprove.
Septuagint: The spirit of the fear of God will fill him. He will not judge according to [outward] glory nor reprove according to [others’] talk.
Commentary
The Hebrew word rendered “delight” is réyach, meaning “fragrance,” “smell,” or “odor.” In this context, it designates the kind of delight one experiences from a pleasing fragrance. This pleasure the future king would derive from a fear or reverential regard for YHWH, always wanting to do his will. In the case of Jesus, he delighted to do his Father’s will even when it involved much suffering. (Matthew 26:39-44; John 4:34; 5:30; 6:35-40) On account of his reverential regard for his God and Father, Jesus was always concerned about doing his Father’s will. As indicated in the rendering of the Septuagint, the “spirit of fear” or profound awe for God filled him. This is also why his judgments will always be just, as he will be governed by this wholesome fear. He would not judge by outward appearances, merely by what the eyes can see. His judgments would not be based on what others might say or what he would hear respecting a particular situation. He would never deviate from administering justice according to the highest standard.
11:4. Masoretic Text: And he will judge the lowly with righteousness and reprove with uprightness for the needy of the earth. And he will smite the earth with the rod of his mouth, and with the spirit of his lips he will slay the wicked.
Septuagint: But he will judge a case for a lowly one and reprove the lowly ones of the earth. And he will strike the earth with the word of his mouth, and with the spirit through is lips he will slay the impious.
In the Dead Sea Scroll of Isaiah, the definite article “the” precedes “earth” after the verb strike, but it is not in the Masoretic Text. With reference to the wicked, the Dead Sea Scroll of Isaiah does not say “he will slay,” but indicates that the “wicked will be slain.”
Commentary
The lowly or poor among the people commonly became the victims of abuse and oppression but could not obtain just decisions from the then-existing judicial arrangement. This would cease to be the case under the administration of the coming Messiah. He would see to it that justice would be rendered to the lowly, and his decisions for the needy would be upright, upholding the loftiest standard of justice. The rendering of the Septuagint about his reproving the lowly ones could be understood to mean he would do so impartially, not just favoring the lowly on account of their disadvantaged state. (Compare Leviticus 19:15.)
The striking of the “earth” or “land” with the “rod of his mouth” refers to his expressing an adverse judgment that, like a rod, would strike those of the land against whom it was directed. The “spirit of his lips” is the breath involved when speaking and which passes over the lips. When the future king expresses his judgment against them, it takes effect, resulting in their deserved end.
11:5. Masoretic Text: And righteousness will be the girdle of his loins, and faithfulness the girdle of his hips.
Septuagint: And with righteousness he will be girding his loin, and truth [he will be] wrapping around [his] sides.
In the Masoretic Text, the word for “faithfulness” is preceded by the definite article but not in the Dead Sea Scroll of Isaiah.
The Targum of Isaiah represents the righteous as being around the Anointed One or Messiah and indicates that the faithful ones would be brought near to him.
Commentary
The king’s consistent adherence to righteousness or justice would be of such a nature as to be comparable to its being tied around his waist like a girdle. Likewise, his “faithfulness,” trustworthiness, or honesty in the performance of his duties would meet the highest standard. Faithfulness would be so firmly attached to him as if it had been wrapped around his hips or sides.
11:6. Masoretic Text: And the wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf, and the lion, and the fatling together, and a little boy will lead them.
Septuagint: And the wolf will pasture together with the lamb, and the leopard will rest together with the kid. And the calf and the bull and the lion will pasture together, and a little child will lead them.
The Dead Sea Scroll of Isaiah does not include the reference to a “fatling.”
Commentary
In the time of Isaiah, the territory of the two-tribe kingdom of Judah provided a habitat for wolves, lions, leopards, bears, and poisonous snakes. When invading armies desolated extensive areas of land, wild animals would start living and hunting in formerly densely populated areas. As a result, small children encountered wild animals, and domestic animals came to be preyed upon by wolves, lions, leopards, and bears.
The idyllic portrayal of peace in the prophecy of Isaiah should be considered with this background in mind. Wild animals would remain in their habitat, largely preventing the kind of problems to which frequent encounters with humans can give rise. As the dietary needs of wild animals would be met in their habitat and their environment would not be ruined through the ravages of war, the wolf could dwell with the lamb, and leopards and lions would not be preying on domestic animals. Small children would not be in any danger from beasts of prey, and the circumstances would be such as if a little boy could lead them without the risk of any harm coming to him.
Wild animals have needs, and those needs cannot be met in the manicured garden state that many persons envision a “paradise” to be. The prophecy of Isaiah contains poetic imagery to illustrate a condition of peace and security. It should not be regarded as a literalistic depiction of a future transformation of the natural environment that is suited to the needs and habits of wild animals into what might be described as an earthwide, parklike petting zoo.
11:7. Masoretic Text: And the cow and the bear will pasture. Together their young ones will lie down, and the lion will eat straw like the bovine.
Septuagint: And the bovine and the bear together will pasture. And together their young ones will be, and the lion and the bovine together will eat straw.
Commentary
The idyllic picture of peace and security is continued, highlighting that no harm would come to domestic animals from such wild animals as bears and lions (as if both domestic and wild animals and their young were peacefully pasturing or resting together.) As a lion would pose no threat to cattle, the situation would be as though the lion had come to share their diet.
11:8. Masoretic Text: And a suckling will play over the hole of a viper, and a weanling will stretch out its hand on the [nest] opening of a serpent.
Septuagint: And a young child will cast its hand on the hole of asps and on the nest of the offspring of asps.
In the Dead Sea Scroll of Isaiah, the terms here translated “[nest] opening” and “serpent” are plural.
Commentary
This idyllic portrayal continues the assurance that the environment will be such that small children will not be vulnerable to harm from animals. Their being near the holes of vipers or serpents is represented as something that did not have to be feared.
11:9. Masoretic Text: They will not harm and will not destroy in all my holy mountain, for the earth will be full of the knowledge of YHWH as the waters cover the sea.
Septuagint: And by no means will they do harm nor be able to destroy anyone on my holy mountain, for the whole [sphere] was filled to know the Lord, [filled] like abundant water to cover seas.
In connection with the holy mountain, the Dead Sea Scroll of Isaiah, does not include a word for “all.”
The expression “by no means” translates two Greek words for “not” and serves to convey the emphatic sense.
Commentary
The “holy mountain” appears to refer to Mount Zion by reason of its being YHWH’s representative place of dwelling. No injury or ruin would come to anyone there under God’s protective care. The reason for the state of well-being and security is that the “knowledge of YHWH” fills the “earth” or “land.” Possessing this knowledge would mean having an approved relationship with YHWH as evident from a life that harmonizes with his will and purpose. (Compare Jeremiah 22:15, 16.) Because the subjects of the Anointed One or Messiah, the foretold future king in the royal line of David, would know YHWH, reflecting his personality, ways, and dealings, they would not experience any harm. The degree to which the knowledge of YHWH would exist is likened to the abundant water that covers the sea basin or, according to the Septuagint rendering, the water in the basins of all the seas.
11:10. Masoretic Text: And it will occur in that day that the root of Jesse, which will be standing up as a signal for the peoples; to him, nations will resort [darásh], and his rest will be honor.
Septuagint: And it will be in that day [that] the root of Jesse, even the one rising up to rule nations; on him, nations will hope, and his rest will be honor.
To indicate where the Septuagint rendering parallels the Hebrew text, the incomplete nature of the initial part of the verse has been preserved.
Commentary
The “root of Jesse” refers to the future Anointed One or Messiah who would be a descendant of Jesse through his son David. Like a root beneath a tree stump, he would be giving new life to the royal line that had sunk into obscurity like a tree that had been chopped down. In the Targum of Isaiah, the expression “root of Jesse” does not appear, but it refers to the “son of the son of Jesse.” According to the Hebrew text, including the Dead Sea Scroll of Isaiah, this “root of Jesse” would come to be a raised signal or banner that identifies the location for nations to assemble. In the case of the fulfillment in Jesus, the “Anointed One,” “Messiah,” or “Christ,” non-Jewish peoples, starting with Cornelius, his relatives and acquaintances, put faith in him in response to the message his disciples proclaimed. Through the public proclamation of Jesus Christ, believers called attention to him as to a raised banner, and peoples from the nations began to assemble around him as his followers, identifying themselves as belonging to him.
The Septuagint rendering places the emphasis on the “root of Jesse” in the capacity of one who would be ruling over the nations. In Romans 15:12, the quotation from Isaiah 11:10 follows the reading of the Septuagint.
The Hebrew word darásh can, depending on the context, denote “seek,” “resort to,” “search,” “investigate,” “study,” and “inquire” about or from. Here the sense appears to be that people of the nations would be turning to the “root of Jesse,” wanting to come under his rule and to benefit from everything that he would provide for their guidance and well-being. The implication of the Septuagint rendering is that they would look to the “root of Jesse” as one in whom they could place their hope, confidence, or trust as the ruler who would secure their welfare.
Both the Hebrew text and the Septuagint rendering express the same thought about the “rest.” It appears that “rest” here designates a place where rest or refreshment may be found, and the “root of Jesse” would be the source of this rest. So wherever his presence would be in evidence, there is where the place of rest and refreshment would be. This “rest” or “place of rest” is associated with “honor,” for it would be of an honorable, noble, glorious, or magnificent nature. The kind of rest that is available through Jesus Christ fits this description, for it results in relief from the burden of sin and the problems associated with life in a sinful world. In its ultimate sense, the “rest” to be enjoyed will be one of an enduring relationship with God and Christ as sinless persons.
11:11. Masoretic Text: And it will occur in that day [that] my Lord will again [literally, “add”] [reach out] his hand a second time to acquire a remnant of his people that is left from Assyria, and from Egypt, and from Pathros, and from Cush [Ethiopia], and from Elam, and from Shinar, and from Hamath, and from islands [or “coasts”] of the sea.
Septuagint: And it will be in that day [that] the Lord will continue [literally, “add” or “increase”] to show his hand to be zealous for the surviving remnant of the people, whoever is remaining from the Assyrians, and from Egypt, and Babylonia and Ethiopia, and from the Elamites, and from the rising of the sun, and out of Arabia.
Commentary
People from non-Jewish nations would not be the only ones to respond to the raised signal in the person of the “root of Jesse.” There would be a gathering of a remnant of Israelites who had been scattered and were living in the lands of other nations. The first time God delivered his people was when he liberated them from Egyptian enslavement and brought them into the land of Canaan that he had promised to give them. While a remnant of Israel returned to the land after Babylon fell to the Medo-Persian conquerors and the Persian king Cyrus issued a decree that made the return possible, this development proved to be only a precursor of the future gathering of a remnant around the “root of Jesse.” The return from exile in the sixth century BCE, however, was (as the rendering of the Septuagint indicates) a display of YHWH’s zeal for the remnant of his people, for he effected the release that came through King Cyrus as his instrument. YHWH then did acquire a remnant of his people, delivering them from Babylonian exile as he had previously rescued them from Egyptian enslavement. Nevertheless, no descendant of David began to rule as king over this remnant, indicating that this would take place in the future and that a gathering of a remnant would also occur at that time.
In the first century CE, Jesus appeared as the “son of David,” the promised Anointed One, Messiah, or Christ. At the time, the people were subject to the authority of Rome, but they were in a state of captivity that was more oppressive and had far more serious consequences than subjection to Rome. They were enslaved to sin and under the condemnation of sin. By sending his Son to them, God made it possible for them to be liberated from enslavement to sin and to have his Son as their Lord or King who would secure their eternal welfare. (John 8:31-36) A remnant did respond.
On the day of Pentecost after Jesus’ death and resurrection, thousands from various parts of the world heard the apostle Peter identify the resurrected Jesus as the promised Messiah or Christ through whom they could be forgiven of their sins. About 3,000 subsequently did accept Jesus as being the one who was foretold to come in the royal line of David. (Acts 2:5-41) Thereafter still others became believers. Thus through the believers who proclaimed Jesus as the Christ, God raised him as a signal around which a remnant of his people could gather as persons liberated from enslavement to sin. And this remnant came from all the lands that were mentioned in the prophetic words of Isaiah.
The territory of the Assyrians lay in the northern part of the plain of Mesopotamia (the region between the Tigris and Euphrates rivers). Many Israelites fled to the African country of Egypt after the Babylonian campaign against the kingdom of Judah. (Jeremiah 43:4-7) Pathros appears to have been a region of Egypt that bordered on the northern boundary of ancient Cush or Ethiopia. Ancient Elam lay north of the Persian Gulf. Shinar (Babylonia) was situated in the southern part of the plain between the Tigris and Euphrates rivers. Hamath is a region associated with the city by that name on the Orontes River in Syria. The “coasts” or coastlands could be regions along the coast of the Mediterranean Sea or, if the meaning of the term is “islands,” these would be islands in that sea.
The expression “rising of the sun,” appearing in the Septuagint, seems to include the region lying to the east of the Tigris. Arabia, also mentioned in the Septuagint, applies to the Arabian Peninsula.
11:12. Masoretic Text: And he will raise a signal for the nations and gather the exiles of Israel and collect the scattered ones of Judah from the four wings of the earth.
Septuagint: And he will raise a signal for the nations and gather the lost ones of Israel, and he will gather the scattered ones of Judah from the four wings of the earth.
The Dead Sea Scroll of Isaiah does not include “four” with reference to the Hebrew word that literally means “wings.”
Commentary
This verse clearly indicates that, besides people from non-Israelite nations, Israelites who had lived in the territories of the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah would be gathered to the raised signal, the descendant of Jesse in the royal line of his son David. God is the one who would raise the signal, making the Anointed One or Messiah stand out prominently through the activity of his followers, and is the one who would gather Israelites to it. To indicate that the former inhabitants of the areas of both kingdoms had been scattered to distant places, God is represented as gathering them from the four “wings,” ends, or extremities of the earth or of the then-known world.
11:13. Masoretic Text: And the jealousy of Ephraim will depart, and those being hostile to Judah will be cut off. Ephraim will not be jealous of Judah, and Judah will not be hostile to Ephraim.
Septuagint: And the jealousy of Ephraim will be removed, and the enemies of Judah will be destroyed. Ephraim will not be jealous of Judah, and Judah will not oppress Ephraim.
Commentary
Under the rulership of the future Messiah, the jealousy or bitter rivalry that had existed between the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah would end. Ephraim, as the dominant northern tribe, represented the people of the northern kingdom of Israel, and Judah, as the dominant southern tribe, represented the people of the southern kingdom of Judah. Any Israelite from the north who would be at enmity with an Israelite from the territory of the southern kingdom would be cut off, ceasing to have a share with fellow Israelites in the benefits and blessings that would come to them through the Messiah. Likewise, no subject of the king of the royal line of Judah would be at enmity toward an Israelite from the territory of the ten-tribe kingdom. With no one who continued to have the former feelings of ill-will being in the realm where the Messiah is king, the previous rivalry and enmity between the northern and the southern tribes would cease to exist.
11:14. Masoretic Text: And they will fly upon the shoulder of the Philistines in the west; together they will plunder the sons of the east. Their hand will be stretching out to Edom and Moab, and the sons of Ammon [will be] their subjects.
Septuagint: And they will fly in ships of allophyles [those of another tribe]. Together they will plunder the sea and the ones from the rising of the sun and Idumea. They will cast the hands first on Moab, but the sons of Ammon, [as] first ones, will obey.
In the Hebrew text, a noun meaning “outstretching” appears, and it is here rendered “will be stretching out to.”
In the Septuagint, the word for “sea” follows “allophyles.” According to the punctuation in Rahlfs’ text, the word “sea” belongs to the first phrase. If this is the case, “sea” could signify “west,” as does the Hebrew word for “sea” (yam) in this verse (the Mediterranean Sea being on the west coast of the land of Israel). The Greek text could be translated, “And they fly west in ships of allophyles. Together they will plunder the ones from the rising of the sun and Idumea.”
Commentary
In the past, neighboring nations (the Philistines on the west, the Ammonites and Moabites on the east, and the Edomites on the southeast) repeatedly threatened the security of the Israelites. To indicate that they would not be subject to troubles from these nations, the remnant of Israel (as a united people from all the tribes) is portrayed as triumphing over them. Their “flying” upon the “shoulder of the Philistines” may be understood to mean that they would speedily rush down to the eastern border of Philistine territory and gain the victory. Instead of being subjected to pillaging from nomadic tribes living to the east of their land, the remnant of Israel would be the ones who would have the ascendency and plunder these “sons” or people of the east. To Edom and Moab, they would reach out to take the booty of victory and make them their possession. The Ammonites would likewise be subject to them, indicating that the remnant of Israel would be triumphant.
According to the Septuagint rendering that does not follow Rahlfs’ punctuation, the triumphs of the remnant of Israel could be understood to extend even farther west than the coastal territory the Philistines occupied. Using ships from a seafaring people, they would swiftly conquer islands and seize spoils. In this way they would “plunder the sea.” Extending their victories eastward, they would take spoils from those in the territory where the sun is seen to rise. These would be the nomadic “sons of the east.”
The basic message conveyed by means of the images of triumph is that the remnant of Israel would come to be in a secure position. The prophetic words are framed in language that reflected the then-existing circumstances but did not serve to foretell military campaigns against the Philistines, Moabites, Ammonites, and Edomites. According to the Jewish historian Josephus, John Hyrcanus I subjugated the Edomites and forced them to accept Judaism. (Antiquities, XIII, ix, 1). This was between 130 and 120 BCE, long after the remnant of Israel returned from Babylonian exile.
In the case of the remnant of Israelites who attached themselves to the “root of Jesse,” their victories were of a spiritual kind. They boldly made known to others that Jesus was the promised Messiah who had been resurrected from the dead and ascended to heaven, where he occupied the position of highly exalted King at the right hand of God. By the exemplary lives they lived and the message they proclaimed, they helped others to come to Jesus as a raised signal, acknowledging him as their Lord and King. Thus, as God’s instruments, believers functioned to increase the number of subjects in the realm where he rules by means of his Son. In this realm, believers, on the basis of their faith in Jesus Christ, are persons who have been forgiven of their sins and enjoy a newness of life in an enduring relationship with him and his Father.
11:15. Masoretic Text: And YHWH will annihilate the tongue of the sea of Egypt and will wave his hand over the River with the heat of his wind, and he will smite it into seven streams, and one may tread [there] with sandals.
Septuagint: And the Lord will dry up the sea of Egypt and cast his hand upon the River with a violent wind, and he will strike seven ravines in order for it [the remnant of Israel] to cross in sandals.
In the Dead Sea Scroll of Isaiah, the word translated “wind” is not identified as being “his,” that is, God’s. This scroll reads “hands,” not “hand.”
Commentary
The return of the remnant of Israel is depicted in poetic language that parallels Israel’s being delivered from Egypt and entering the land of Canaan. At that time, the Red Sea divided and a strong wind dried the passage through the sea. (Exodus 14:21, 22) About four decades later, to make it possible for the Israelites to cross the Jordan River at flood stage, it was miraculously dammed up. (Joshua 3:14-17) The message conveyed by the prophetic words of Isaiah is that YHWH, to facilitate the return of the remnant of Israel, would remove all obstacles. This would be comparable to his drying up a sea and making a river fordable. The “tongue of the sea of Egypt” may refer to the tongue-like projection of the Red Sea now known as the Gulf of Suez. It is depicted as being annihilated, utterly destroyed, or completely dried up, making it possible to cross to the other side with ease. A scorching wind would serve to evaporate the water of the River (the Euphrates), and smiting it or transforming it into seven small streams would make it fordable. Those crossing would not even have to take off their sandals. In this case, “seven” may be used as a complete number of streams with a very low volume of water.
The rendering of the Septuagint may be understood to refer to ravines through which torrents flowed. God is depicted as striking these, which would involve clearing away the obstacle they posed when one needed to cross to the other side.
11:16. Masoretic Text: And [there] will be a highway for the remnant of his people that remains from Assyria, as [there] was for Israel in the day it came up from the land of Egypt.
Septuagint: And [there] will be a passage for the remnant of my people in Egypt, and it will be for Israel like the day when it exited from the land of Egypt.
A number of translations make the text indicate that the highway would be one extending from Assyria to the land of Israel. “There shall be a highway from Assyria for the remnant that is left of his people.” (NRSV) “Thus there shall be a highway for the other part of His people out of Assyria.” (Tanakh) In view of the fact that Assyria was then the major threat and Israelites were taken into exile subsequent to Assyrian military campaigns, it may be preferable to regard the reference to be to those of the remnant yet remaining in Assyria, which would include their descendants.
It appears that the Septuagint translator was influenced by the time in which he lived, as many Israelites were then living in Egypt. This may explain why Assyria is not mentioned.
Commentary
When the Israelites left Egypt they did not traverse a literal highway that led directly to the land of Canaan. In view of YHWH’s leading of his people, the circumstance proved to be as if a highway had been prepared for them. In the same sense, a highway for the return of the remnant of Israel may be understood as the way YHWH opened up for the return of his people from Assyrian territory. The mention of a highway would also serve to stress the ease with which the return trip could be undertaken.
This verse in particular reveals that a literal application is not intended. One needs to focus on the message of the imagery and avoid a literalistic approach that obscures the true nature of the poetic language.
12:1. Masoretic Text: And you will say in that day, I will give thanks [literally, “cast”] to you, YHWH, for you were angry with me [but] your anger turned away, and you did comfort me.
Septuagint: And you will say in that day, I will bless you, Lord, because you were angry with me and you have turned away your wrath and shown mercy to me.
The thought of giving thanks being conveyed by a Hebrew verb basically denoting “cast” may be attributed to the reality that an expression of appreciation or acknowledgment is “cast” or offered to the recipient.
Commentary
“That day” designates the time when the remnant of Israel would be restored to YHWH’s favor. They would then be moved to give thanks to YHWH for what he had done for them or, as rendered in the Septuagint, they would bless or praise him. His anger had been directed against the people when he permitted them to experience the devastation of war and the subsequent deportation from their land. Upon being allowed to leave the territory of their exile, they would no longer be the recipients of YHWH’s wrath but would thus be granted a tangible expression of his favor. This expression would comfort them, making them fully aware of YHWH’s “mercy” (LXX) or his compassionate feeling for them.
The singular first person verbs suggest that, individually, the remnant of Israel would make the same appreciative acknowledgment.
12:2. Masoretic Text: Look! God [is] my salvation. I will trust [in him] and not fear, for Yah YHWH [is] my strength and [my (not included in numerous Hebrew manuscripts)] song, and he has become my salvation.
Septuagint: Look! My God, my Savior, Lord — I will trust in him and will be saved in him. And I will not fear, because the Lord [is] my glory and my praise, and he has become my salvation.
In the Dead Sea Scroll of Isaiah, “God” is repeated at the beginning of the verse.
Commentary
The acknowledgment identifies God as the source of salvation or deliverance from the distressing situation that had resulted from his being angry with the disobedient people. In the past, the Israelites had failed to trust in God and given way to fear (7:2, 8:12), looking instead to foreign powers with their military might to provide security. Individually, those of the remaining ones of Israel who would experience deliverance from exile and the return of YHWH’s favor would trust him exclusively to secure their well-being and would not yield to fear when faced with troubling circumstances.
“Yah” is the abbreviated form of the divine name YHWH. In being spoken of as “my strength,” YHWH is identified as the source of strength when the human response to a situation would be a feeling of weakness on account of fear. As “my song,” YHWH is identified as the one who provides the occasion for praising him (as when he delivers the afflicted one from distress). The Hebrew verb for “become” is in the imperfect state, indicating that YHWH is and will continue to be the source of salvation or deliverance from hardship and trouble.
12:3. Masoretic Text: And you will draw water with rejoicing from the springs of salvation.
Septuagint: And you will draw water with rejoicing from the springs of salvation.
Commentary
For the remnant of Israel, their salvation or deliverance and all the blessings associated therewith would be comparable to drawing up an abundance of refreshing water. YHWH is the source of salvation, deliverance, or help, and so the “springs of salvation” are the unfailing provisions of his aid. In being designated as “springs,” the divine provisions for aid and deliverance are not like streams that may dry up during the heat of summer. Instead, they are like springs bubbling up with refreshing water that can strengthen those who are thirsty. Rejoicing is associated with drawing up water from the “springs of salvation” because the deliverance or help that has YHWH as its source never fails and never leads to disappointment. Thus the remnant of Israel was assured that they would find joy when again being able to avail themselves of the abundant aid that YHWH would supply as from ever-flowing springs.
12:4. Masoretic Text: And you will say in that day, Give thanks to YHWH. Call on his name. Make known among the nations his deeds. Remember that his name is exalted.
Septuagint: And you will say in that day, Sing to the Lord. Cry out his name. Announce his glorious deeds among the nations. Remember that his name has been exalted.
At the beginning of this verse, the Dead Sea Scroll of Isaiah has the second person singular where the Masoretic Text has the plural form (“you will say”).
Regarding giving thanks, see verse 1. The Hebrew imperative rendered “give thanks” is not an imperative in the Dead Sea Scroll of Isaiah (“I give thanks”).
Commentary
In view of what YHWH would have done for the remaining ones of Israel, they are represented as encouraging one another to express gratitude to him and to make known his dealings among the nations. To “call” on the name signifies to acknowledge the person represented by the name (YHWH), turning to him for guidance and aid. It is also possible that the calling could involve making known the name or person of YHWH. The marvelous things he had done in effecting the deliverance of the remnant of Israel and bestowing his favor and blessing deserved to be made known among the non-Jewish peoples. The reference to the name being “exalted” could indicate that YHWH would have made a great name for himself by delivering the remnant of Israel from exile, and this would be something to be remembered for all time to come (just as was the deliverance from Egyptian enslavement in the time of Moses). The imperative to “remember” may also be understood to signify “call to remembrance” or to “make mention.” In that case, the remaining ones of Israel are being directed to call attention to the great name YHWH had made for himself.
12:5. Masoretic Text: Sing to YHWH, for he has done a majestic thing. Let this be known in all the earth.
Septuagint: Sing to the name of the Lord, because he has done exalted things. Announce these things in all the earth.
Commentary
To “sing to YHWH” would mean to praise him in song. The reason for this would be because of what he has done, which in the Hebrew text is designated by a word meaning “majesty.” In the Septuagint, the rendering is a term that may be rendered “exalted,” “high” or “lofty things.” The deliverance from exile would indeed have been something majestic, glorious, lofty, or highly exalted. This rightly deserved to be made known in all the earth or far beyond the land of Israel.
12:6. Masoretic Text: Shout and cry aloud, inhabitress of Zion, for great [is] the Holy One of Israel in your midst.
Septuagint: Be joyful and rejoice, inhabitants of Zion, because the Holy One of Israel has been exalted in her [Zion’s] midst.
The Hebrew word rendered “inhabitress” is a participle in the feminine gender. It is a collective singular referring to all those dwelling in Zion or Jerusalem.
Commentary
As the Septuagint rendering indicates, the shouting and crying out would be with joy (comparable to the shouting of and the resounding of a shrill cry from a victorious army). The reason for the joyous expression that the inhabitants of Zion are directed to make is their again being favored with presence of YHWH, the Holy One, the God who is holy or pure in every way and in all his dealings. The remnant of Israel that was restored from Babylonian exile did have reason to shout for joy, as they had received tangible evidence of YHWH’s forgiveness and favor. Likewise, all who have accepted Jesus as the “root of Jesse,” the promised Messiah in the line of David, have reason to shout for joy. They have been forgiven of their sins, enjoy God’s favor, and he is dwelling in their midst by means of his spirit. (Acts 2:38, 39; 3:19; 1 Corinthians 6:19; 2 Corinthians 6:16)
13:1. Masoretic Text: A pronouncement [massá’] [against] Babylon, which Isaiah, son of Amoz, saw.
Septuagint: A vision that Isaiah, son of Amos, saw against Babylon.
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” The Vulgate renders the term as onus, meaning “load” or “burden.” In the Septuagint, what Isaiah “saw” is identified as a vision.
Either in a dream or while in a trance, Isaiah received a revelation about the divine judgment against Babylon, which at the time was not the major power in the region. During the period of his prophetic activity, however, a delegation from Babylon did arrive in Jerusalem to see King Hezekiah. (39:1-3)
13:2. Masoretic Text: On a bare mountain, lift up a signal. Raise a shout to them. Wave a hand, and they enter the gates of nobles.
Septuagint: On a level mountain, lift up a signal. Raise the voice to them. Do not fear. Summon with the hand. Open, [you] rulers.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the phrase about entering the gates is third person singular (“for him to enter”). Another Dead Sea Scroll, however, has the third person plural (“for them to enter”).
Commentary
These words depict the assembling of military forces to engage in an attack on Babylon. For warriors to be able to come to a fixed location, it needed to be prominently identified. A raised signal, probably meaning a banner on a pole, could readily be seen on an elevated site where nothing obstructed the view. The shout directed to the warriors would be urging them to come, as would the waving or gesturing with the hand. Entering the “gates of nobles” would refer to marching into the gates of Babylon, the residence of the royalty. According to the Septuagint rendering, the rulers of Babylon appear to be directed to open the gates of the city. The reading of Dead Sea Scroll manuscripts could be understood to mean that the waving of the hand is a signal for entering the gates.
13:3. Masoretic Text: I myself have commanded my sanctified ones; also I have called my mighty men to [express] my anger, [yes], my proudly exulting ones.
Septuagint: I command and I lead them. Sanctified ones they are, and I lead them. Giants are coming to fulfill my wrath. At the same time, they are rejoicing and acting arrogantly.
Commentary
YHWH is represented as giving the command for the “sanctified ones” to function as his instruments for expressing his anger against Babylon. As warriors who had been set apart for this purpose, they are called his “sanctified ones.” They are also identified as “mighty men” or “heroes,” and the Septuagint refers to them as “giants,” imposing men having great strength. In their own role as fighting men, they would take pride in or boast about their might as warriors and would exult in their successes in battle.
13:4. Masoretic Text: A sound of tumult on the mountains, as of a great [crowd]; a sound of an uproar of kingdoms of nations assembling; YHWH of hosts mustering an army for battle.
Septuagint: A sound of many nations on the mountains, like [that of] many nations; a sound of kings and of nations assembled. The Lord Sabaoth has commanded a nation [that is] prepared for battle
“Sabaoth” is the transliterated form of the Hebrew word meaning “armies” or hosts.”
Commentary
Apparently the large force assembling around the raised signal on the mountain is responsible for the sound reverberating from the heights. It is an impressive sound, like that coming from a large crowd and from assembled kingdoms in a state of uproar. YHWH of hosts, the God with armies of angels at his command, is represented as having appointed the multitude of warriors for battle against Babylon.
13:5. Masoretic Text: They come from a distant [part of the] earth, from the end of the heavens, YHWH and the vessels of his indignation, to ruin the whole earth.
Septuagint: to come from a distant [part of the] earth, from the extremity of the foundation of the heaven, the Lord and his armed ones, to destroy the whole world.
Commentary
The Hebrew and Greek words for “earth” here designate the distant land from which the warriors would be coming to attack Babylon. The expression “from the end of the heavens” signifies “from the far distant horizon.” Possibly the Septuagint reference to the “extremity of the foundation of the heaven” signifies the most distant point on the horizon, which appears as if it were the foundation for the celestial dome.
YHWH is portrayed as coming from the distant location. With him are the “vessels of his indignation” or the fighting men he purposed to use to bring about the downfall of Babylon.
According to the Septuagint rendering, they are the “armed ones” or men prepared for battle. The “earth” or “world” (LXX) is the area of land that would then be under the control of Babylon. The invaders would devastate that land.
13:6. Masoretic Text: Howl, for the day of YHWH [is] near; like ruin from the Almighty it will come.
Septuagint: Howl, for the day of the Lord [is] near, and ruin from God will come.
In the Hebrew text, there is a wordplay (shod [ruin] and Shaddai [Almighty]).
Commentary
On account of what was about to befall them, the Babylonians would howl in distress and terror. The “day of YHWH,” or the time for him to express his judgment against Babylon, was not a long way off, as if it would never occur. It was certain to come and so it was “near.” That day or time of judgment would bring ruin or devastation to Babylon, and this development is attributed to God, the Almighty.
13:7. Masoretic Text: Therefore, all hands will drop, and every heart of man will melt.
Septuagint: Therefore, every hand will become slack, and every soul of man will be afraid.
Commentary
Faced with the armies YHWH had assembled against them, the Babylonians would be rendered helpless. The “hands” (which designation includes the arms) would drop to the sides of the defending warriors. Their slack arms and hands would be too weak to offer any significant resistance. The “heart” of each one would melt, indicating that they would lose all courage. According to the Septuagint, “every soul of man,” or every one of the men, would succumb to fear.
13:8. Masoretic Text: And they will be horrified. Pangs and pains will seize them. Like a woman in labor, they will writhe [in pain]. A man at his companion [will look] — they will be dumbfounded; faces of flames, their faces.
Septuagint: And the elders will be disturbed, and they will have pains like a woman giving birth. And they will wail one to the other and be beside themselves, and they will change their face like a flame.
After the word translated “dumbfounded,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the conjunction “and.” Another Dead Sea Scroll, like the Masoretic Text, does not include the conjunction.
Commentary
On account of the attacking military force, the Babylonians would be horrified, seized with intense fright. The Septuagint reading “elders” could refer to the leaders of the nation or to the ambassadors who would be unable to sue for peace. In their anguish, the experience of the Babylonians, particularly that of the defenders who could not repel the attacking warriors, would be like that of a woman in labor. As the men looked at one another, they would see their formerly proud faces aflame, possibly meaning faces turned reddish on account of shame and embarrassment.
The Hebrew text has been variously rendered. “They will look at one another in astonishment, their faces aflame.” (NASB) “They will look at each other in fear, with their faces red like fire.” (NCV) “They will look at each other, their faces flushed with fear.” (HCSB) “They look helplessly at one another as the flames of the burning city reflect on their faces.” (NLT) “They will stare at each other with horror on their faces.” (CEV) “They will look aghast at each other, their faces livid with fear.” (REB)
13:9. Masoretic Text: Look! The day of YHWH is coming, cruel and [with] rage and burning anger, to make the earth into a desolation and to destroy its sinners from it.
Septuagint: For look! The inevitable [literally, “incurable”] day of the Lord is coming, [a day] of wrath and anger, to make the whole world a desolation and to destroy the sinners from it.
The Dead Sea Scroll of Isaiah does not have the definite article before the word rendered “earth.”
Commentary
In the context, the “earth” is the land under the control of Babylon, and the “day of YHWH” is the time for him to execute his judgment on the Babylonians. According to the rendering of the Septuagint, there would be no way for them to escape the serious consequences of that “day.” For the Babylonians, the “day” would be “cruel,” for it would result in misery for them, desolation of their land, and death for many during the course of the military campaign. By means of the instrument of his choosing (warriors from Media, which included the Persians), YHWH would express his intense anger against the Babylonians because of the wrongs they had committed. They were “sinners,” for they acted contrary to the dictates of conscience during their ruthless campaigns of conquest and in their treatment of the people of defeated nations.
13:10. Masoretic Text: For the stars of the heavens and their constellations [kesíl] will not flash forth their light. The sun will be dark at its rising, and the moon will not shed its light.
Septuagint: For the stars of heaven and the constellation [literally, “Orion”] and all the adornment of heaven will not give light. And it will be dark [at the] rising of the sun, and the moon will not give its light.
Instead of the word here translated “flash forth,” the Dead Sea Scroll of Isaiah has a different Hebrew word that means “shine.”
Commentary
The Hebrew word kesíl means “stupid” or “insolent.” It is understood to refer to the constellation known as “Orion” (the insolent hunter), and “Orion” is the rendering found in the Septuagint. The plural of kesíl, which is found in this verse, is commonly understood to mean “Orion and its constellations.”
In the poetic portrayal of Isaiah, the land and the celestial dome appear to be represented as a unit. The gloom that the destructive time of judgment would bring for the Babylonians is depicted as a darkening of the moon and the stars at night and the darkening of the sun from the time of its rising. Absolutely nothing would dispel the gloom. The situation would prove to be hopeless, with darkness prevailing throughout the day and the night.
13:11. Masoretic Text: And I will attend to the mainland for its evil and the wicked for their guilt. And the arrogance of the insolent I will cause to cease, and the haughtiness of the terrifying [ones] I will abase.
Septuagint: And I will command evils for the whole world, and for the impious their sins. And I will destroy the arrogance of the lawless and abase the arrogance of the haughty.
Commentary
The “mainland” is the world that was under the control of the Babylonians. YHWH purposed to attend to, or visit his adverse judgment on, that world because of the evil it had done, particularly against his people when warring against them and thereafter taking them into exile.
The wicked, the Babylonians who had made themselves guilty of ruthless treatment, would have the results of their iniquity visited upon them. YHWH would bring to an end the arrogance of the Babylonians, which they had manifested when dealing abusively with conquered peoples and haughtily boasting about their victories. Their military campaigns filled peoples in the line of attack with fear. So the Babylonians were indeed “terrifying” warriors.
13:12. Masoretic Text: I will make a mortal [enósh] rarer [literally, “precious”] than refined gold and an earthling [’adhám] than gold of Ophir.
Septuagint: And the remaining ones will be more precious than natural gold, and the man will be more precious than the stone from Souphir.
The Targum of Isaiah contains a literal interpretation of the word meaning “precious.” It represents YHWH as the one who considers those who fear him as being more precious than the gold with which the “sons of men adorn themselves,” and those who observe his law as being more precious than the gold of Ophir.
Commentary
The Hebrew words for “mortal” (enósh) and “earthling” (’adhám) are singular in a collective sense and appear in parallel expressions. In this context, enósh perhaps denotes a man of prominence, whereas ’adhám designates a common man, a mere earthling. It may be, however, that the two Hebrew words just mean “man.”
The reference in this verse appears to relate to the result of YHWH’s judgment against the Babylonians. The military might of the Medes and others whom he purposed to use would greatly reduce the number of the Babylonian defenders. The “remaining ones” (according to the rendering of the Septuagint) would be few, making them “precious” to the point of becoming more precious or rarer than gold. The reference to a “stone from Souphir” apparently is to a precious gem. A “man,” that is, a survivor of the military campaign against Babylon, would prove to be more precious or rarer than such a “stone.” The Hebrew text makes the same point when drawing the comparison with the “gold of Ophir.” Just where Ophir was located is not known today. One possibility is a region in southwestern Arabia that was anciently known as the source of significant amounts of high-quality gold.
13:13. Masoretic Text: Therefore, I will agitate the heavens, and the earth will shake from its place at the wrath of YHWH of hosts and in the day of his burning anger.
Septuagint: For the heaven will be agitated and the earth will be shaken from its foundations because of the wrath of the anger of the Lord Sabaoth in the day whenever his wrath should come.
“Sabaoth” is a transliteration of the Hebrew word meanings “hosts” or “armies.”
Commentary
The world of the Babylonians appears to be here represented as the land area they controlled and the celestial dome above that land. Whereas the Babylonians would have regarded the sky above them as the abode of their deities, the upheaval that YHWH would cause may not necessarily refer to showing up their gods and goddesses as unable to provide any aid. The agitation or the raging in the heavens may simply refer to the gloom that would descend upon the Babylonians as a consequence of their defeat. It would appear to them that the sky had been transformed into a state of violent upheaval, eclipsing all light or any ray of hope for relief from the distressing situation.
The earth of the Babylonians would cease to be a secure place for them. On account of defeat, their earth or land would shake right out from under them as by a powerful earthquake. The complete breakdown of the world of the Babylonians would take place on account of YHWH’s fierce anger directed against them, primarily for what they had done against his people. This would be in his “day” or the time for expressing his anger or executing his judgment.
13:14. Masoretic Text: And it will occur [that] like a gazelle being chased and like a sheep and none doing gathering, [every] man to his people will turn and [every] man to his land will flee.
Septuagint: And the remaining ones will be like a fleeing gazelle and like a straying sheep, and [there] will be no one to gather so that a man to his people [again] will turn and a man to his country will hurry.
Commentary
The plight of those in Babylon would be like that of a gazelle trying to escape from a pursuing predator and like a sheep that had strayed but for which no one searched so as to bring it back to its secure place in the flock. Individuals from other nations would not aid in the defense of Babylon. They would quickly make their way back to their own people, fleeing from Babylon to their own country.
13:15. Masoretic Text: Everyone being found will be pierced through, and everyone being caught will fall by the sword.
Septuagint: For whoever [it is] someone should seize will be overcome; and those who are gathered together will fall by the sword.
The Septuagint rendering appears to indicate that those seized as captives would be “overcome,” likely meaning would be “killed.” Those gathered together could either be those who came together as defenders or were gathered together as captives. They would perish by the sword.
Commentary
Anyone whom the attacking warriors would find during the course of the campaign would be “pierced through” with the available weapon, and anyone seized at that time would be killed with the sword.
13:16. Masoretic Text: And their children will be shattered before their eyes. Their houses will be plundered, and their women raped.
Septuagint: And their children will be thrown down before them, and they will plunder their houses, and take their women.
Commentary
Warriors would have no pity for children but would slaughter them in gruesome ways. They would kill small children by smashing them against rocks. (Compare Psalm 137:9.) This would take place in the presence of mothers and any surviving fathers. The conquerors would seize anything of value they might find in the houses and rape the women.
13:17. Masoretic Text: Look! I am rousing up against them the Medes who do not esteem silver and do not delight in gold.
Septuagint: Look! I am rousing up the Medes against you, who do not account silver nor have any need of gold.
Commentary
In view of the close association of the Medes and Persians, the reference to Medes could be understood to include the Persians. Their not valuing silver or delighting in gold may mean that they would not consider accepting a large tribute of silver and gold in exchange for ending hostilities.
13:18. Masoretic Text: And their bows will shatter young men. And the fruit of the womb they will not pity. On sons, their eye will have no compassion.
Septuagint: They will shatter young men’s arrows. And they will by no means pity your children, nor will their eyes by any means spare the children.
In the Dead Sea Scroll of Isaiah, the expression about the “fruit of the womb” is preceded by “and on.” This would require that the phrase be rendered, “And on the fruit of the womb they will not have pity.” This scroll also precedes the words “on sons” with the conjunction “and.”
The double negatives of the Septuagint are here rendered “by no means” and “by any means” in order to preserve the emphatic sense.
Commentary
Medes and Persians were skilled archers. With well-aimed arrows from their bows, they would “shatter” or kill young men, probably Babylonian defenders in possession of the strength of youth. According to the reading of the Septuagint, they would break the “arrows” of the young men, which would indicate that the young warriors would be unable to mount a successful defense.
The “fruit of the womb” could include unborn children. The warriors would have no regard for any children, and so they may not have spared pregnant women. (Compare 2 Kings 15:16.) Without any feelings of compassion aroused when looking at the young sons, they would callously kill them.
13:19. Masoretic Text: And Babylon, the beauty of kingdoms, the ornament, the pride of the Chaldeans, will be like the overthrow [by] God of Sodom and Gomorrah.
Septuagint: And Babylon, which is called glorious by the king of Chaldea, will be in the manner as [when] God overthrew Sodom and Gomorrah.
The Septuagint rendering represents the monarch as calling Babylon glorious, suggestive of a similar expression found in Daniel 4:29, “Is not this the great Babylon that I have built?” Possibly the passage in Daniel influenced the translator of the words in the book of Isaiah.
Commentary
In view of its impressiveness as the capital of the powerful Chaldean empire, Babylon is called the “beauty of kingdoms.” With its magnificent temples, extensive palace complex, the beautiful hanging gardens, and other outstanding architectural features, Babylon was like an ornament. The Babylonians took great pride in their capital city.
Babylon, however, would fall before the invading forces and, in time, come to be reduced to a total desolation as were the ancient cities of Sodom and Gomorrah in the time of Abraham and his nephew Lot. (Genesis 19:24-29)
13:20. Masoretic Text: She will not be inhabited in perpetuity and not be dwelt in from generation to generation. An Arab will not tent there, and those shepherding will not lie down there.
Septuagint: It will not be inhabited for eternal time, nor will they enter into it for many generations. Nor will Arabs pass through it nor will shepherds by any means rest in it.
The double negatives in the Septuagint make the expressions about Babylon emphatic.
Commentary
After being reduced to a desolate state, Babylon would remain uninhabited for generations to come. To this day, only ruins remain at the site of ancient Babylon in modern Iraq. History confirms that desolated Babylon has not been a place where nomadic tent dwellers pastured their flocks. Instead of an application to the resting of shepherds at the site as found in the Septuagint, a number of translations have added words when rendering the Hebrew text so as to make it explicitly refer to flocks. “Shepherds will not make their flocks lie down there.” (NRSV) “No shepherds fold their flocks.” (REB) “Shepherds won’t let their sheep rest there.” (CEV)
13:21. Masoretic Text: And wild beasts [“yelpers” or “desert animals”] will lie down there, and their houses will be full of hooters [possibly “owls”]. Ostriches will dwell there, and hairy creatures will leap about there.
Septuagint: And wild beasts will rest there, and the houses will be filled with howling, and sirens will rest there, and demons will dance there.
Commentary
Uncertainty exists about the creatures that would make desolated Babylon their haunt. The “hooters” or “howlers” could be “owls,” but the Septuagint translation contains the word échos, meaning “sound” or “noise,” and could refer to any creature that might howl or hoot. Ostriches can survive for considerable time without water, and so may well have taken up residence in the ruins of Babylon. Other modern translations have rendered the Hebrew word as “porcupines” (REB) and “owls” (NIV). The Septuagint translator provided no clue as to a probable meaning, using “sirens,” which term designates mythical creatures. The “hairy creatures,” referred to as “demons” in the Septuagint, could refer to mythical creatures that superstitious passersby would have imagined as having made their haunt there. If this is the case, the prophetic words reflect the perceptions that people would have about the desolate site. They would regard it as a haunted place.
13:22. Masoretic Text: Howlers will howl in its towers, and jackals in palaces of delightfulness. And near to come [is] her time, and her days will not be extended.
Septuagint: And donkey centaurs will dwell there, and hedgehogs will make a lair in their houses. It is coming quickly and will not delay.
In the Dead Sea Scroll of Isaiah, “near” is not preceded by the conjunction “and.” After the Hebrew word translated “extended,” this scroll adds ‘od, which term may be rendered “still,” “still more,” or “longer.”
Commentary
As in verse 21, here also there is uncertainty about the creatures to which reference is being made. The Septuagint again includes mythical creatures — donkey centaurs or satyrs. Modern translations commonly identify the “howlers” as “jackals” (REB, Tanakh) or “hyenas” (NRSV).
The rendering “towers,” “castles” (NAB), “strongholds” (NIV), “fortresses” (CEV), and “mansions” (REB) find their support in the Vulgate, which contains the words in aedibus, meaning “in their houses.” According to the Hebrew text (including the Dead Sea Scroll of Isaiah), the actual word is ’almenóth, meaning “widows.” In this context, however, “widows” does not make sense.
“Palaces of delightfulness” would be magnificent edifices with beautifully decorated interiors. These impressive dwellings would become a habitation for jackals or, according to the Septuagint, “hedgehogs.”
The time for the judgment to befall Babylon was certain and so is referred to as being “near” or at hand. Babylon’s days as the capital of a powerful empire were numbered, and there would be no lengthening of those days or making the time of the city’s continued existence longer.
14:1. Masoretic Text: For YHWH will be merciful to Jacob and will yet choose Israel, and he will give them rest on their ground. And the stranger will be joined to them, and they will attach [themselves] to the house of Jacob.
Septuagint: And the Lord will be merciful to Jacob and yet choose Israel, and they will rest on their land. And the stranger [gióras] will be added to them; even he will be added to the house of Jacob.
The term gióras is transliterated form of an Aramaic word meaning “stranger” or “resident alien.”
Commentary
“Jacob,” as the forefather of all the tribes of Israel, is here representative of the Israelites as a people. The parallel expression “Israel” is the name given to Jacob after he wrestled with an angel. (Genesis 32:25-28)
Whereas Babylon would become desolate, YHWH would deal compassionately with the descendants of Jacob, forgiving them of their sins and again choosing them to be his people. He would open up the way for them to return to their own land and to find their rest there, for the land would then be their home.
Witnessing what YHWH had done for his people in restoring them to their land, persons from other nations would identify themselves with the house of Jacob. This could mean that people of the nations would become proselytes. Their attaching themselves to the house of Jacob could also have referred to the time when non-Jews would put their faith in Jesus as the promised Messiah and unique Son of God, forming a united body with Jewish believers.
14:2. Masoretic Text: And peoples will take them and bring them to their place, and the house of Israel will possess them as servants and handmaids on the ground of YHWH. And they will be captors of those who had taken them captive, and they will rule over their oppressors.
Septuagint: And nations will take them and bring them to their place, and they will receive an inheritance and increase on the land of God for male servants and female servants. And [their] captives will be those who had taken them captive, and they will lord over those who had lorded over them.
The Dead Sea Scroll of Isaiah says “many peoples” and, before the words “to their place,” adds “to their land and.”
Commentary
The manner in which people of the nations took Israelites back to their land was by making it possible for them to do so and supporting their return. Cyrus, the Persian king whose military forces conquered Babylon, issued a decree that granted permission to the Israelites who chose to do so to return to their land. Cyrus also directed people among whom the returnees were then living to assist them in undertaking the long journey, giving them silver, gold, goods (likely including food), and animals. (2 Chronicles 36:22, 23; Ezra 1:1-4)
Years later, in the time of Ezra, many other Israelites returned to the land. Among them were descendants of non-Israelite Nethinim or temple servants and descendants of the servants of King Solomon. (Ezra 2:43-58, 64, 65) Thus it could be said that, in their own land, the Israelites came to possess people from other nations as their servants. According to the rendering of the Septuagint, the male and female servants would increase in number. The land is called the “ground of YHWH,” as he had promised to give the land to the descendants of Abraham, Isaac, and Jacob.
From the standpoint of developments after Jesus’ resurrection and ascension to heaven, non-Jewish believers assisted Jewish believers. They served their Jewish brothers, generously contributing money to assist those in need. (Romans 15:25-27; 2 Corinthians 8:1-4; 9:1-5) According to the Septuagint, people of the nations would receive an inheritance. This did prove to be the case regarding non-Jews who put their faith in Jesus. They became fellow heirs with Jewish believers, coming to be “sons” or children of God and thus in line to receive all the privileges and blessings that sonship entailed. The number of believing non-Jews continued to increase, eventually outnumbering the Jewish believers.
As far as the descendants of non-Jews who returned to the land were concerned, they appear to have become part of the Israelite community and thus came to have an inheritance in the land and continued to increase in number.
After their military campaigns against the kingdom of Judah, the Babylonians assumed the role of captors, taking many Israelites into exile. The fall of Babylon brought a reversal, with Israelites being elevated to positions above their former captors. (Esther 2:16, 17; 10:2, 3; Daniel 6:1-3)
14:3. Masoretic Text: And it will occur in the day when YHWH has given you rest from your pain and disquietude and the hard service with which you were forced to serve,
Septuagint: And it will be in that day that God will give you rest from the pain and your fury and your hard service with which you served them.
The “disquietude,” agitation, or intense inner upheaval can also refer to “fury” or “wrath,” which is the rendering found in the Septuagint. Based on the context, this would be an intense agitation that is comparable to that which a person experiences when incited to wrath.
Commentary:
As exiles in Babylon, the Israelites had pain or distress, often being subjected to taunts and oppression. (Compare Psalm 137:1-3.) This resulted in an internal upheaval for them, causing them to be disheartened. Additionally, they were subjected to servitude, doing hard labor for the Babylonians.
As he would be the one to use Cyrus to overthrow the Babylonian empire and permit the Israelites to return to their own land, YHWH would be giving his people rest there from all the suffering they had experienced. On that “day” or at that time, they would be able to express themselves differently than they had during the period of their affliction.
14:4. Masoretic Text: that you will take up this likeness against the king of Babylon and say, How the oppressor has ceased! The assault [marheváh (Dead Sea Scroll of Isaiah) madheváh (Masoretic Text)] has ceased.
Septuagint: And you will take up this lamentation against the king of Babylon and say in that day, How the exactor has ceased and the compeller has ceased!
The Hebrew and Greek words that may be translated “cease” have the basic meaning of “rest.”
Commentary
The “likeness,” “parabolic saying,” or “lamentation” (LXX) would take the form of a taunt. Being in the form of a likeness or parabolic saying, the poetic wording is not to be taken literally but serves to convey the message against the “king of Babylon” in a vivid manner.
On the “day” or at the time of their being granted rest from the distress experienced during their exile in Babylon, the Israelites would be able to express themselves according to the words of this saying against the “king of Babylon.” In this case, the “king” is probably to be understood to mean the Babylonian dynasty that had its start with King Nebuchadnezzar, the ruler whose military forces desolated the territory of the kingdom of Judah and destroyed Jerusalem and its temple. The exclamation that begins with “how” expresses amazement about the swift end of the oppression for which the “king of Babylon” had been responsible.
Both the Hebrew participle rendered “oppressor” and the Greek participle translated “exactor” are similar in meaning. The Hebrew verb nagás has been defined as “press,” “oppress,” “force,” “drive,” “spur on,” and “exact.” It can refer to the act of exacting or demanding payment from a debtor. The Greek verb apaitéo signifies “to demand back” or to exact payment of a debt. When nations did not meet Babylonian demands and submit, they were subjected to punitive military action. So it can be said that the Babylonian dynasty acted like an oppressive creditor or an exactor.
There is a measure of uncertainty about the meaning of the Hebrew word madheváh, which term has been translated “golden city” and has also been understood to signify “exactress of gold.” This designation would then apply to the city of Babylon. In the Dead Sea Scroll of Isaiah, the word that appears in the text is marheváh, meaning “onslaught,” “assault,” or “attack.” This is closer in meaning to what the translator of the Septuagint understood it to be, for the Greek word epispoudastés can refer to one who forces others to work, one who compels, or a taskmaster, and so could designate someone who assaults. The Aramaic word in the Targum of Isaiah (taqúph) means “strength” or “might.”
14:5. Masoretic Text: YHWH has broken the rod of the wicked, the scepter of rulers,
Septuagint: God has broken the yoke of sinners, the yoke of rulers.
Commentary
The Babylonians proved themselves to be the “wicked” or “sinners” (acting contrary to the voice of conscience) when engaging in ruthless campaigns of conquest and thereafter subjecting exiled survivors to harsh servitude. This treatment was comparable to their wielding a rod as might a cruel master when arbitrarily beating his slave. According to the rendering of the Septuagint, the treatment was like a yoke that weighed heavily on those who had to bear it.
By using the warriors under the command of Persian king Cyrus to seize Babylon, YHWH broke the rod or the power the Babylonians had wielded when enslaving and mistreating conquered peoples. In thus also bringing the Babylonian dynasty to its end, YHWH broke the scepter or the royal authority and power that Babylonian rulers had exercised ruthlessly and oppressively.
14:6. Masoretic Text: the one striking peoples a blow in wrath without interruption, the one ruling the nations in anger [with] unrestrained pursuit.
Septuagint: Having struck a nation in wrath [with] an irremediable blow, wounding a nation [with] a blow of wrath that was not restrained,
Commentary
When other nations did not meet the demands of the “king of Babylon” or the Babylonian dynasty, they became the objects of his fury. He then used his military forces against them relentlessly, striking them without letup until his warriors had triumphed and left behind a devastated land stripped of its treasures. In efforts to expand the empire, the Babylon dynasty exercised no restraint in its aggressive military campaigns, subjecting nations to be conquered to the full force of its fury.
According to the Septuagint rendering, the blows directed against a nation were of such severity that there was no hope of recovery. The “king of Babylon” did not restrain himself in expressing his fury when wounding another nation and thereafter assuming dominion over it.
14:7. Masoretic Text: All the earth is resting, is undisturbed. They break forth with a [joyful] cry.
Septuagint: he, obeying, rested. All the earth cries with rejoicing.
The Septuagint rendering could be understood to mean that the “king of Babylon” or the Babylonian dynasty “rested” from all warring against other nations. The aggressive military campaigns ceased when Babylon fell. At that time, the “king of Babylon” was forced to submit obediently to God’s will, for God had predetermined that, through the victory of Persian king Cyrus and his forces, Babylonian rule would end.
Commentary
The fall of Babylon would mean rest for “all the earth” or all the peoples of the various nations to whom the Babylonian military had proved to be a threat. Babylon would cease to be a source of disturbance from aggressive warfare that brought death and destruction to various nations and left survivors in a state of misery. All peoples who had suffered would have reason to break forth with rejoicing on account of the fall of Babylon.
14:8. Masoretic Text: Even the firs [plural form of beróhsh] rejoice over you, the cedars of Lebanon, since you were prostrated: No one felling comes against us.
Septuagint: And the trees of Lebanon rejoiced over you, and the cedar of Lebanon: Since you have lain down, no one has come up to fell us.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the final phrase about no one doing the felling.
There is a measure of uncertainty about the tree to which the Hebrew word beróhsh refers. This Hebrew noun may designate the “fir” (Latin, abies), which is the rendering found in the Vulgate. Another suggested meaning is “juniper,” which is based on the Akkadian word for “juniper” (burāšu).
Commentary
In its campaigns of aggression, the Babylonian dynasty acted like a woodchopper, with the nations to be conquered being like trees about to be cut down. These “trees” could rejoice when the Babylonian dynasty would lie prostrate, having come to a humiliating end.
The Targum of Isaiah does support a figurative application of this verse. It represents “rulers” as rejoicing and the wealthy as saying that no destroyer was coming up against them.
The reference, however, may well be to literal trees. For siegeworks, the Babylonian warriors would cut down trees. Therefore, the trees could rejoice from the standpoint that no longer would anyone come up to the areas where they flourished, intending to cut them down to further the cause of Babylonian aggression.
14:9. Masoretic Text: Sheol below is disturbed for you to meet you at your coming. It rouses the Rephaim for you, all the he-goats of the earth. It has raised all the kings of the nations from their thrones.
Septuagint: Hades below was embittered [when] meeting you. All the giants were roused together against you, those who have ruled the earth, those who have roused all the kings of the nations from their thrones.
Commentary
Sheol or Hades is the realm of the dead. It is here personified and represented as meeting the “king of Babylon” or the Babylonian dynasty upon its downfall. The whole realm is depicted as being stirred up, disturbed, agitated, or “embittered” (LXX). In case of the Septuagint rendering, “embittered” is probably to be understood of a state of great upheaval like that associated with embitterment.
“Rephaim” is a transliteration of the Hebrew word. In this context, it probably means the rulers of the earth who had towered over others by reason of their position of authority. They were the “big men,” the “giants” (LXX). Their being called “he-goats” appears to call attention to their dominant position. They asserted their power and authority as with the horns of a male goat. All the kings in the realm of the dead are portrayed as being aroused and getting up from their thrones.
In the Septuagint, the “giants” appear to be the active agents in rousing the kings from their thrones. When referring to Sheol as being “disturbed,” the Hebrew verb has a feminine ending. Thereafter, however, the verb forms for “rousing” and “raising” are masculine gender in the Masoretic Text. This creates a measure of ambiguity. If the Septuagint translator worked from a text containing the same change in verb forms, this may explain why Hades (Sheol) is not identified as the agent that rouses the kings of the nations. The ambiguity, however, does not exist in the Dead Sea Scroll of Isaiah, where the verb forms are consistently feminine gender and thus clearly identify Sheol personified as the agent of the rousing and the raising.
14:10. Masoretic Text: All of them will respond and say to you, You also have become weak as we [are]; like us you have become.
Septuagint: All will respond and say to you, You also were seized even as we were, and you have been accounted among us.
The Hebrew text can also be rendered to represent the words directed to the king of Babylon as questions. “Have you become weak like us? Have you become like us?”
Commentary
The kings who preceded the “king of Babylon” in entering Sheol are depicted as amazed to see him reduced to a weak or helpless state, the very state in which they found themselves. He had been reduced to the same level and so had been made just like them even though they had never attained to the degree of power and authority that he had formerly been able to wield.
14:11. Masoretic Text: Your majesty is brought down to Sheol, [as is] the sound of your harps. A maggot is spread out underneath you, and your covering [is] a worm.
Septuagint: But your glory has gone down to Hades, [as has] the abundance of your rejoicing. Underneath you they will spread out decay, and your covering [will be] a worm.
The Hebrew words for “maggot” and “worm” (also the Greek word in the Septuagint) are collective singulars, meaning “maggots” and “worms.”
Commentary
The “majesty,” splendor, pride, or “glory” that the “king of Babylon, the Babylonian dynasty, had once enjoyed would come to an inglorious end as if it had plummeted to the lowest level or descended down to Sheol or Hades, the realm of the dead.
The sound of harps or stringed instruments (or any kind of “rejoicing,” according to the Septuagint) would cease to brighten the day for the “king of Babylon.”
No luxurious couch would there be on which the “king of Babylon” could recline, and he would no longer be wearing garments of the finest fabrics. Instead, his bed or couch would be maggots or, according to the Septuagint, a state of decay, and worms would cover him. Thus the Babylonian dynasty is portrayed as being like a corpse on which maggots and worms feed.
14:12. Masoretic Text: How you have fallen from heaven, shining one, son of dawn! You have been cut down to the earth, you who prostrated nations.
Septuagint: How has fallen from heaven the morning star, the one rising early! He has been crushed to the earth, the one sending off to all the nations.
The Dead Sea Scroll of Isaiah (The Great Isaiah Scroll) has the singular “nation,” either a collective singular or referring to the kingdom of Judah. Like the Masoretic Text, another Dead Sea Scroll contains the plural “nations.”
Commentary
The “king of Babylon,” or the Babylonian dynasty, had occupied an elevated position in its state of dominant splendor as if it were shining like a bright orb in the sky. Falling from this elevated position proved to be astonishing. According to the Septuagint rendering, the expression “shining one” designates the “morning star,” or the planet Venus, which appears “early” or in the early morning sky. In view of the planet’s early appearance, it is called “son of the dawn.” Instead of continuing to occupy a high position of splendor, the “king of Babylon” would be brought down low as one lying prostrate or, according to the Septuagint, crushed to the level of the ground. The Septuagint reference to “sending off to nations” could relate to the sending forth of armies in campaigns of conquest. While the “king of Babylon” is earlier spoken of as the “morning star,” it does not seem likely that the reference is to the sending forth of light to the nations, for there is nothing in the context that suggests anything positive about the Babylonian dynasty.
14:13. Masoretic Text: And you have said in your heart, “To the heavens I will ascend. Above the stars of God, I will elevate my throne, and I will sit on the mount of assembly in the extremities of the north.”
Septuagint: You, however, have said in your mind, “Into the heaven I will ascend. Above the stars of the heaven I will place my throne. I will seat myself on a lofty mountain, upon the lofty mountains that [are] toward the north.”
Like the Septuagint, the Dead Sea Scroll of Isaiah does not include the conjunction “and” before the words “I will sit.”
The Targum of Isaiah interprets the ascent to be to a position “above the people of God.”
Commentary
In his “heart,” mind, or thought, the “king of Babylon” is represented as expressing his intent to be in a loftier position than the “stars of God” or the “stars of the heaven.” If the expression is framed according to the Babylonian belief system, which included the worship of many gods and goddesses, the mountain of assembly could refer to the place where the gods would gather to hold council, the location being regarded as on an eminence in the distant north. Thus, in his ambition, the “king of Babylon” would be portrayed as seeking to place his throne among the gods. A number of translations make this significance explicit in their renderings. “I shall take my seat on the mountain where the gods assemble.” (REB) “I’ll sit there with the gods far away in the north.” (CEV) “I will preside on the mountain of the gods far away in the north.” (NLT) “I will sit on the mountain of the gods, on the slopes of the sacred mountain.” (NCV)
14:14. Masoretic Text: “I will ascend above the heights of the clouds. I will be like the Most High.
Septuagint: “I will ascend above the clouds. I will be like the Most High.
In the Targum of Isaiah, the boastful aim is mitigated. It represents the “king of Babylon” as saying that he purposed to “ascend above all the people,” coming to be in a loftier position than all of them.
Commentary
The aim of the “king of Babylon” was to attain a lofty position that was comparable to being higher than the clouds. His resolve to resemble the Most High is likely to be understood as meaning that he would seek to attain the loftiest position possible. Then, as one ranking far above other kings and exercising dominion over other nations, he would come to be like the Most High.
14:15. Masoretic Text: But you are brought down to Sheol, to the recesses of the pit.
Septuagint: But now into Hades you will descend, and into the foundations of the earth.
Commentary
Through aggressive military campaigns, the “king of Babylon” had humiliated other monarchs and the peoples over whom they ruled. He (the Babylonian dynasty) was destined to experience the greatest humiliation, being toppled from a lofty position and brought down to Sheol, the realm of the dead. The abasement is portrayed as being to the lowest level, the recesses or deepest parts of the pit. In the Septuagint, the expression “foundations of the earth” likewise indicates a low level. The “foundations” would here be perceived as being below the ground and on what the land was supported.
14:16. Masoretic Text: Those seeing you will stare at you. Concerning you, they will reflect, “Is this the man who was agitating the earth, shaking kingdoms, …?”
Septuagint: Those seeing you will be astonished over you and say, “Is this the man who was agitating the earth, shaking kings? …”
Both in the Hebrew text and the Septuagint, the thought continues in the next verse.
Commentary
The realm of the dead is depicted as being astonished on seeing the “king of Babylon” plunged to the lowest depth. That this has happened to the one who agitated the “earth,” who brought great distress to the inhabitants of various lands through his campaigns of conquest, seemed incredible. He had shaken entire kingdoms, toppling monarchs, defeating their armies, and making the survivors subject to him.
14:17. Masoretic Text: “… who made the cultivated land like a wilderness and overthrew its cities, who, [for] his prisoners, did not open the house [of confinement]?”
Septuagint: “… The one who made the whole world [the inhabited land] desolate and pulled down the cities did not release those in distress.”
“Those in distress” apparently are the prisoners or persons who had been taken into exile.
Commentary
Through aggressive warfare, the “king of Babylon” had devastated the lands his armies invaded. Once cultivated areas were transformed into a wilderness where thorny plants and weeds flourished and overgrew vineyards. During his campaigns, he and his forces captured cities, and took the survivors into exile. He did not permit the prisoners of war and their offspring to return to their homeland.
14:18. Masoretic Text: All the kings of the nations (all of them), [each] man in his tomb [literally, “house”], have lain down in honor.
Septuagint: All the kings of the nations have fallen asleep in honor, [each] man in his tomb [literally, “house”].
Like the Septuagint, the Dead Sea Scroll of Isaiah does not include the words “all of them.”
Commentary
Unlike the “king of Babylon,” the kings of other nations were given a proper burial. They rested in glory or honor, often surrounded by treasures in their impressive tombs.
14:19. Masoretic Text: And you are thrown from your tomb like a detested branch, [with] a garment of the slain, those pierced by the sword, who are descending to the stones of a pit, like a corpse [that is] trampled.
Septuagint: But you will be thrown on the mountains like a detested carcase with many dead, pierced with swords, descending into Hades. In the manner a garment drenched in blood will not be clean,
In the Septuagint, the thought is completed in the next verse.
Commentary
The reference to a “detested branch” could be to an undesirable branch or sprout that is cut from a vine or a tree and is then thrown away and left to wither and decay on the ground. In the Targum of Isaiah, these words are represented as meaning that the “king of Babylon” would be cast out of the tomb like an untimely birth that is then concealed. Instead of “detested branch,” a number of modern translations have chosen the rendering “loathsome carrion” (NRSV, REB, Tanakh), which would have the support of the Septuagint.
Additionally, the “king of Babylon” is portrayed as just one corpse among a multitude of dead warriors. Completely surrounded by men killed with the sword, he is depicted as if he were wearing the slain like a garment. Instead of being in a tomb, the corpse of the “king of Babylon” is portrayed as lying in a battlefield, with the victorious warriors trampling upon it as they continue to advance. The expression “stones of a pit” could designate a stone-lined cistern into which dead bodies might be thrown. (Compare Jeremiah 41:7.) The Targum of Isaiah refers to the “pit of destruction,” apparently designating the realm of the dead.
14:20. Masoretic Text: You will not be joined with them in burial, for you have destroyed your land. You have slain your people. The offspring of evildoers will not evermore [‘ohlám, “limitless time”] be named.
Septuagint: thus you will not be clean, for you have destroyed my land and you have killed my people. You will by no means remain for time eternal, evil seed.
The expression “by no means” preserves the emphatic sense of the two words for “not” in the Septuagint text.
Commentary
The “king of Babylon” would not even be accorded the dignity of having his corpse thrown into a pit along with other slain ones. Left lying on the ground, he would not be joining them in burial. This would be his fate for the wrongs he had committed. He destroyed or brought ruin to his own land when oppressing his subjects. In his military campaigns, many warriors perished. Therefore, he proved to be a slayer of his own people. For all time to come, the “offspring,” or all who constituted the Babylonian dynasty, would not be named, indicating that the entire royal house would not come to have any name of honor. It would only be known as the “offspring of evildoers.”
The Septuagint rendering represents the the “king of Babylon” as someone who remains unclean and thus needs to be discarded. Adverse judgment will befall him for the ruin he brought to God’s land (the land that YHWH gave to the Israelites) and for the slaughter of God’s people. As an “evil seed,” the “king of Babylon” would not be permitted to remain indefinitely.
14:21. Masoretic Text: Ready a place of slaughter for his sons because of the iniquity of their fathers, that they may not rise and inherit the earth and fill the face of the land with cities.
Septuagint: Ready your children to be slaughtered for the sins of your father, that they may not rise and inherit the earth and fill the earth with wars.
The Septuagint rendering is apparently addressed to the “king of Babylon,” whereas the Masoretic Text leaves the agent for readying the place of slaughter unidentified.
Commentary
These words indicate that the Babylonian dynasty was to be completely eradicated because of the record of guilt that the “fathers” had made. No possible opportunity was to be left open for the reemergence of the Babylonian dynasty and its ruthless campaigns of conquest. For any vestige of the Babylonian dynasty to inherit the earth would have meant its coming to possess the lands of other nations and then building cities throughout the conquered regions. The Septuagint rendering identifies wars as the means for gaining control over the land of others.
14:22. Masoretic Text: “And I will rise up against them,” says YHWH of hosts. “And I will cut off from Babylon name and remnant and offspring and progeny,” says YHWH.
Septuagint: “And I will rise up against them,” says the Lord Sabaoth. “And I will destroy their name and remnant and seed,” this [is what] the Lord says.
The expression “Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.”
Commentary
By means of the instrument of his choosing, YHWH is portrayed as if rising up from a seated position to take action against the Babylonians. The execution of his judgment would be so thorough that no “name” or remembrance would remain. There would be no remnant, offspring, or progeny that could identify itself with Babylon, for the city would cease to exist.
14:23. Masoretic Text: “And I will make her [Babylon] a hedgehog’s possession and pools of water, and I will sweep her with the broom of destruction,” says YHWH of hosts.
Septuagint: “And I will make Babylonia desolate for hedgehogs to dwell [there], and she will be for nothing. And I will make her a clay pit for destruction.
There is uncertainty about the meaning of the Hebrew word rendered “hedgehogs.” Other renderings are “porcupines” (NLT), “owls” (NCV, NIV), “wild animals” (HCSB), and “bittern” (Rotherham, Young). Desert hedgehogs and long-eared hedgehogs are still native to the region, and so the rendering of the Septuagint would appear to be a good choice.
Commentary
Desolated Babylon would prove to be an ideal habitat for hedgehogs. With irrigation systems in ruins, stagnant pools of water would be found there. The desolation would be such as if the place had been swept with a broom. According to the rendering of the Septuagint, the city would be reduced to nothingness or to a clay pit, indicating that the Babylon would come to destruction or ruin.
14:24. Masoretic Text: YHWH of hosts has sworn, saying, “Indeed as I have considered, so will it be; and as I have purposed, so will it stand, …”
Septuagint: This [is what] the Lord Sabaoth says, “In the manner I have spoken, thus will it be; and in the manner I have resolved, thus will it remain, …”
The thought is continued in the next verse.
“Sabaoth” is the transliterated form of the Hebrew expression meaning “armies” or “hosts.”
Commentary
At this point, the subject is no longer the parabolic saying involving the “king of Babylon.” YHWH, with a vast host of angels under his direction, will not fail in seeing to it that everything he has said will be accomplished. His adding his oath to his word assures this. Whatever he has determined is certain to take place, and whatever he purposes stands, for it will without fail be carried out.
14:25. Masoretic Text: “… that I will break Asshur [‘the Assyrian’] in my land and trample him on my moutains, and his yoke will depart from them, and his burden will depart from his shoulder.”
Septuagint: “… to destroy the Assyrians from my land and from my mountains, and they will be for trampling, and their yoke will be removed from them, and their dignity will be removed from the shoulders.”
In the Masoretic Text, the third person singular suffix appears with the word for “shoulder” and is apparently to be regarded as a collective singular, referring to the people of the kingdom of Judah.
The Dead Sea Scroll of Isaiah says “from you” (not “them”) and “from your [not ‘his’] shoulder.”
The Septuagint rendering could be understood to mean that the yoke of oppression the Assyrians imposed would be taken away from them, indicating that their power to enslave the people of the kingdom of Judah would be broken. The Assyrians would also be deprived of their dignity or impressive standing as a mighty empire, as if it were ripped from the shoulder.
Commentary
In the time of the prophet Isaiah, Assyria was the dominant power in the region. Through his prophet, YHWH expressed his purpose to break the power of the Assyrians in the land and on the mountains he had given to his people. According to the biblical record, the capital city Jerusalem was saved from falling to the Assyrians during the reign of Judean king Hezekiah. According to 2 Kings 19:35, this occurred when one angel struck down 185,000 of the Assyrian host. Thus the yoke that the Assyrians had imposed on the kingdom of Judah, was broken and apparently thereafter the burden of having to continue paying a high tribute to Assyria ended for the nation.
14:26. Masoretic Text: This [is] the counsel that is counseled regarding all the earth, and this [is] the hand that is stretched out over all the nations.
Septuagint: This [is] the counsel that the Lord has counseled against the whole world, and this [is] the hand that is raised against all the nations of the world.
Commentary
The “counsel” is the purpose that YHWH had determined to carry out. This purpose involved executing his judgment against the Assyrians, but it also included all the enemy nations of his people. Apparently for this reason, the action YHWH purposed to take is referred to as being against “all the earth,” or the peoples residing in the lands known to the Israelites. The portrayal of YHWH’s hand as being “stretched out” or “raised” (LXX) against the nations is representative of his being ready to strike them, punishing them for their acts of oppression and bloodshed.
14:27. Masoretic Text: For YHWH of hosts has counseled, and who will frustrate [it]? And his hand is stretched out, and who will turn it back?
Septuagint: For what the holy God has counseled, who will scatter [it]? And the [“his,” in other manuscripts] upraised hand, who will turn it back?
Commentary
The answer to the rhetorical questions is that no one can stop YHWH from carrying out his purpose. What he has “counseled” or determined to do will unfailingly take place, for he is the Sovereign with hosts of angels in his service. When his hand is stretched out, prepared to strike or to execute his judgment, no one can prevent the follow-through.
14:28. Masoretic Text: In the year of King Ahaz’s death, this pronouncement occurred [to Isaiah],
Septuagint: In the year when Ahaz the king died, this word occurred [to Isaiah],
Commentary
King Ahaz of Judah died in the first half of the eighth century BCE. The message that was conveyed to Isaiah, either in a dream or while he was in a trance, involved the Philistines.
14:29. Masoretic Text: Philistia, all of you, do not rejoice that the rod which struck you is broken, for from the snake’s root will come a viper and its fruit [will be] a flying serpent.
Septuagint: May you not rejoice, all you allophyles [people of another tribe], because the yoke of the one striking you has been broken. For from the seed of serpents will come forth a brood of asps, and from their brood flying serpents will come forth.
The Targum of Isaiah makes a Messianic application, indicating that the “Anointed One,” “Messiah,” or “Christ” would come from “the sons of the sons of Jesse, and that this one’s deeds would be like that of a deadly serpent among the Philistines.
Commentary
Upon the death of Ahaz, the Philistines were not to rejoice. Possibly this would be because of their imagining that they would be able to continue with successful invasions of the kingdom of Judah, taking advantage of the perceived vulnerability of the inexperienced new king, Hezekiah. The rod (possibly designating kings from the royal line of Judah) that had struck the Philistines would not remain broken, unable to act against them. Earlier, the grandfather of Ahaz, King Uzziah, had successfully inflicted serious defeats on the Philistines. (2 Chronicles 26:6-8) David was the first Israelite king to subdue the Philistines, and they continued to be subject to his son Solomon. Ahaz, however, had lost ground to the Philistines, with a number of cities in the kingdom of Judah coming under Philistine control. (2 Chronicles 28:18) From the “root,” possibly meaning King Uzziah or the royal line of David, would come a more deadly foe. (Compare 1 Chronicles 18:1; 2 Chronicles 17:11.) The descendant of Uzziah or the new king from the royal line of Judah would prove to be like a venomous viper and like a “flying serpent.” The expression “flying serpent” may allude to its lightning-like striking. In this case, the word for “serpent” literally means “fiery one,” and so could be suggestive of the burning effect resulting to the person into whom the serpent injected its venom.
The successor of Ahaz, King Hezekiah, proved to be like a serpent to the Philistines, for he struck them down “clear to Gaza.” (2 Kings 18:8) The annals of Assyrian King Sennacherib indicate that the Philistines submitted to Hezekiah. Those annals also report that officials and others from the Philistine city of Ekron put their king Padi in fetters and “handed him over to Hezekiah,” who kept him in confinement.
14:30. Masoretic Text: And the firstborn ones of the poor will pasture, and the needy will lie down in safety. And I will kill your root with famine, and one will slay your remnant.
Septuagint: And the poor will be pastured through him, and the poor men will rest in peace. But he will slay your seed with famine, and he will slay your remnant.
The Dead Sea Scroll of Isaiah says, “I will slay your remnant.”
Commentary
The “firstborn ones of the poor” appear to designate the oppressed people in the kingdom of Judah who had suffered from Philistine aggression. The situation would change for these poor ones, allowing them to experience security like sheep that can pasture and then lie down for undisturbed rest.
The Philistines, however, would face YHWH’s severe judgment. They would perish from famine. Their “root” would die, suggesting that no life would be left in the nation. Without nourishment being transferred from its root, a plant dies. A remnant of Philistines who might survive the blow from famine would also perish.
14:31. Masoretic Text: Howl, O gate; cry, O city; melt, O Philistia, all of you. For from the north smoke is coming, and no one is separated from his appointed places.
Septuagint: Howl, O city gates; let the distressed cities cry out, all you allophyles [people of another tribe]. For from the north smoke is coming, and [there] is not to be.
Commentary
On account of the calamity destined to befall Philistia, the city “gate” (a collective singular) or “gates” (LXX) were to howl or wail, and an outcry was to rise from the cities. Literally, neither the gates nor the cities could express distress, but individuals near the gates or those on guard duty there and the inhabitants in other parts of the cities could do so. The reference to “melting” could be understood to refer to losing courage or becoming terrified. Translations have variously rendered the Hebrew (“melt in fear” [NRSV], “quake” [Tanakh], “be stricken with panic” [REB], “totter” [NJB], “tremble with fear” [HCSB], “be frightened” [NCV], and “are weak in heart” [NLB]).
Warriors would be coming from the north. During the course of the military invasion, cities would be set on fire and dark smoke would ascend. Because the invaders would be responsible for the smoke, it is referred to as coming from the “north.”
There is a measure of obscurity about the significance of the concluding phrase. The reference may be to the warriors functioning as a united force, with no single fighter being separated from his designated place or from the ranks. This would mean that none would be in a vulnerable position like that of a straggler. Possibly the Septuagint reading (“is not to be”) indicates that all existence in the destroyed Philistine cities will have ended.
It appears that the earliest fulfillment came when King Nebuchadnezzar with his forces gained control over the area that included Philistia. (2 Kings 24:7; compare Jeremiah 47:1, 3-5.)
14:32. Masoretic Text: And what will one [“they,” Dead Sea Scroll of Isaiah] answer the messengers of the nation? YHWH has founded Zion, and the lowly of his people seek refuge in her.
Septuagint: And what will the kings of the nations answer? For the Lord has founded Zion, and through him the lowly of the people will be saved.
In Hebrew, the consonants for the words “messenger”and “king” are the same, with the exception that the term for “messenger” consists of one additional letter (an aleph [A] before the concluding kaph [K]). The Dead Sea Scroll of Isaiah, like the Septuagint, reads “kings,” not “messengers.”
The Targum of Isaiah represents the messengers of the nations as bringing good news, and that news includes the recognition that YHWH has founded Zion.
Commentary
The “messengers of the nations” apparently were envoys other nations had sent to the kingdom of Judah for the purpose of forming an alliance to confront a serious military threat. (Compare Jeremiah 27:2-7.) Those who trusted in YHWH would reject the proposition, expressing their faith in him. He had laid the foundation of Zion, making the city his representative place of dwelling by reason of his temple there. From the standpoint of looking to YHWH as their helper and protector, the lowly ones of the people would find refuge in the city. According to the Septuagint rendering, they would be saved “through him” or on account of him. The Dead Sea Scroll of Isaiah supports the rendering “him.”
15:1. Masoretic Text: A pronouncement [massá’] [against] Moab. Because in a night Ar is devastated, Moab is silenced; because in a night Kir is devastated, Moab is silenced.
Septuagint: The word against Moabitis. At night Moabitis will be destroyed; for at night the wall of Moabitis will be destroyed.
The Hebrew text can be understood to mean “Ar of Moab” and “Kir of Moab.” This is reflected in the rendering of numerous translations. “Laid waste in a night, Ar of Moab is destroyed; laid waste in a night, Kir of Moab is destroyed.” (NAB) “Laid waste in a night, Ar-Moab lies silent; laid waste in a night, Kir-Moab lies silent.” (NJB)
The Septuagint rendering “Moabitis” is doubtless to be understood as meaning the “land of Moab.”
The Targum of Isaiah refers to the pronouncement as the “cup of cursing” given to Moab to drink.
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reading “word” or “saying,” in this context, supports the meaning of “pronouncement” or “utterance.” The pronouncement of judgment was so sure of fulfillment that it is expressed as if it had already taken place.
The land of Moab was situated east of the Dead Sea, with the river valley of Zered as the southern boundary and the river valley of Arnon as the northern boundary. Although related to them through Abraham’s nephew Lot, the Moabites were often in conflict with the Israelites. Through Ruth, even the royal line of David had a direct link to the Moabites. (Ruth 4:10, 18-22)
On account of the difficulty of distinguishing friend from foe in the dark, war operations commonly did not take place at night. Therefore, for the cities of Ar and Kir to have been devastated then meant that disaster would overtake them suddenly and by surprise. According to verses 14 and 15 of Numbers 21, Ar, which may have been the capital city, appears to have been situated south of the Arnon but its exact location is unknown. Kir has been identified with Al Karak (Karak, Kerak) in Jordan, a city situated on a small plateau with an elevation in excess of 3,000 feet (c. 900 meters) and about 12 miles (c. 20 kilometers) east of a point below the Lisan Peninsula in the Dead Sea. At one time, this major city of Moab may have been the capital. With two significant cities of Moab being devastated, Moab appears to be represented as “silenced” or brought to a state of ruin.
Unlike the Masoretic Text, the Septuagint does not refer to the two cities. In Hebrew, the designation qir (Kir) denotes “wall” or “city,” and the name “Ar” is thought to mean “city.” This may explain why the Septuagint does not use the names of the cities. The Targum of Isaiah refers to the “fortress of Moab” and the “stronghold of Moab,” indicating that both were destroyed while the Moabites were in deep sleep.
15:2. Masoretic Text: He has gone up to the house and to Dibon to the high places to wail. Over Nebo and over Medeba, Moab howls. On all his heads [is] baldness. Every beard is shorn.
Septuagint: Sorrow over yourselves, for Debon also will be destroyed. Where your altar [is], there you will ascend to weep. Over Nabau [Nebo] of Moabitis howl. On every head [is] baldness. All arms have been cut.
The Hebrew text could also be punctuated differently. “He has gone up to the house and to Dibon to the high places to wail over Nebo and over Medeba. Moab howls. On all his heads [is] baldness. Every beard is shorn.”
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about the beard.
Instead of “Debon” (Dibon), other Greek texts read “Lebedon.”
Commentary
The “house” where “he” (the people of Moab) would go to weep may well have been the temple of the principal god Chemosh, and this sanctuary was probably in Dibon. According to the rendering of the Septuagint, the altar was located on an elevated site, and there the people would ascend to weep over the calamity that had befallen them.
Dibon has been identified with Dhibon, Jordan, situated a short distance north of the Arnon and about 13 miles (over 20 kilometers) east of the Dead Sea. While one reading of the Greek text indicates that “Debon” or Dibon would also be destroyed, the Hebrew text refers to Dibon as the place where Moab (the Moabites) would wail, apparently on account of their devastation. What is considered to be the site of ancient Nebo (modern Khirbet el-Mekhayyet) is situated northwest of Medeba and about 5 miles (c. 8 kilometers) southwest of Heshbon (identified with the site known as Hisban). Medeba (identified with modern Madaba) lies about 12 miles (c. 20 kilometers) east of the northern end of the Dead Sea.
Instead of considering “Nebo” to be the name of a city, some have interpreted the reference to be to Mount Nebo. “Dibon went up to its temple to weep at its high places. Moab wails on Nebo and at Medeba.” (HCSB) This rendering, however, is questionable because the same preposition is used in the Hebrew text before each location.
In view of the calamity, Moab would “howl” or lament with loud outcries. In times of affliction and mourning, people would shave their heads and men would additionally cut off their beards. In the Septuagint, the reference to cutting in relation to the arms may be understood to mean that gashes had been made on the arms in expression of grief, that the arms were mutilated, or that the arms had been cut in pieces.
15:3. Masoretic Text: In its streets, they gird on sackcloth. On the roofs and in the squares, everyone is howling, sinking in tears.
Septuagint: In her squares, gird on sackcloth and beat [yourselves in grief]. On her roofs and in her streets, howl, all of you, with wailing.
In the Dead Sea Scroll of Isaiah, the thought about “sinking in tears” is preceded by the conjunction “and.”
Commentary
Sackcloth, a coarse cloth probably made of goat’s hair, was worn next to the skin when in a state of grief. Faced with calamity, the Moabites would not wear their usual attire but would gird themselves with sackcloth. On the flat roofs of the houses and in all the squares or open areas, people would howl or wail loudly. “Sinking” or “going down” in tears could indicate that tears would be profusely streaming down over their cheeks. A number of translations represent the Hebrew as meaning that the people drop to the ground and weep. “Everyone wails, falling down and weeping.” (HCSB) “They all wail, prostrate with weeping.” (NIV) “They fall down flat with their faces toward the ground. And they sob.” (NIRV)
15:4. Masoretic Text: And Heshbon and Elealeh cry out. As far as Jahaz their voice is heard. Therefore, the warriors of Moab shout. His soul trembles within him.
Septuagint: For Hesebon [Heshbon] and Eleale [Elealeh] have cried out. As far as Iassa [Jahaz] their [“her,” in other manuscripts] voice was heard. Because of this, the loin of Moabitis cries. Her soul will know.”
In the Greek text, the words “their voice” refer to the sound coming from the cities, whereas “her voice” would mean the sound coming from the territory of Moab.
Commentary
Over 15 miles (c. 25 kilometers) east of the location where the Jordan enters the Dead Sea lies Hisban (the site considered to be ancient Heshbon). About two miles (c. 3 kilometers) to the northeast of Hisban is el-‛Al, the place that has been identified with ancient Elealeh. So great would be the cry of distress rising from Heshbon and Elealeh that it would reach the city of Jahaz, possibly a city over six miles (c. 10 kilometers) north of Elealeh or a city more than ten miles (over 16 kilometers) south of Heshbon (depending upon whether either location correctly identifies the site of ancient Jahaz).
The warriors of Moab are represented as shouting in despair and panic over defeat, and the “soul within him,” probably meaning the entire populace in the land of Moab, is portrayed as trembling in fear.
In the Septuagint, the words about the “loin of Moabitis” doing the crying out could mean that the outcry that is heard coming from the land of Moab stems from the deepest emotions of the people. The “soul” of Moabitis, or the Moabites as a whole, would know or be fully aware of the seriousness of the calamity.
15:5. Masoretic Text: My heart cries for Moab. Her fugitives — to Zoar, to Eglath-shelishiyah. For on the ascent of Luhith, they ascend up it weeping; for on the road to Horonaim, they raise a cry of collapse.
Septuagint: The heart of Moabitis cries in her as far as Segor [Zoar], for she is a heifer of three years [a three-year-old heifer]. And on the ascent of Louith [Luhith], they ascend to you weeping; on the road to Haroniim [Horonaim], she cries, “Ruin and trembling!”
The Targum of Isaiah refers to the cry that is associated with Horonaim as being “the cry of those defeated in battle.”
Commentary
Contemplating the great suffering to befall Moab, Isaiah found that his inner compassion was aroused, and in his “heart” or inmost self joined in the lament. He was not unfeeling when it came to human distress even though it involved a people who had warred against the Israelites. The Septuagint does not include this thought but represents the “heart” or inmost self of Moabitis (the people of Moab) as crying aloud.
The surviving Moabites are depicted as fleeing southward, reaching Zoar (the location of this city being uncertain). Eglath-shelishiyah may have been a nearby city. Like the Septuagint, a number of modern translations render the Hebrew designation to mean a three-year-old heifer. The meaning then could be that Moab (or the Moabites as a people), resembling a young cow about to be slaughtered, lets out mournful cries of anguish on account of defeat.
The weeping refugees are portrayed as using the ascent of Luhith. Whether Luhith was the slope that led to the city by that name or only the name of the ascent cannot be established. The exact location of Horonaim is also uncertain. As the Moabite fugitives would flee on the road to Horonaim, they would continue to lament over the calamity that had befallen them. The Septuagint represents the outcry to relate to ruin or destruction and the trembling that had chased them from their homes like the shaking caused by an earthquake.
15:6. Masoretic Text: For the waters of Nimrim are ruins, for the grass is withered; vegetation has vanished; [there] is no greenery.
Septuagint: The water of Nemrim [Nimrim] will be dried up, and her grass will disappear, for the grass will not be green.
Commentary
The “waters of Nimrim” could refer to a stream that flows into the southern end of the Dead Sea. For these waters to be in a state of ruin or to be dried up could indicate that the invading force had stopped them up. Without essential water, the grass would wither and turn brown. All green grass would disappear. Where greenery once flourished, nothing would be green.
There is a possibility that the reference to the “waters of Nimrim” points representatively to the desolation of the entire territory of Moab. This could mean that the desolation would be comparable to the effect produced on the vegetation when a stream dries up.
15:7. Masortic Text: Therefore, over the river valley of the poplars, they take the abundance one has gained and their accumulation.
Septuagint: And will she thus be about to be saved? For I will bring Arabs to the ravine, and they will seize it.
In the Masoretic Text, the word of “poplars” or “willows” is preceded by a definite article, but this is not the case in the Dead Sea Scroll of Isaiah. While the first four letters of the word are the same in this scroll, the final mem (M) in the Masoretic Text is missing. Therefore, the conclusion has been advanced that “Arabs” is a possible meaning. This may explain why the Septuagint rendering is “Arabs.”
In the Greek text, the word for “ravine” is feminine gender and is the closest antecedent to the pronoun (also in the feminine gender) that is here rendered “it.” There is a possibility, however, that the pronoun should be rendered “her,” which would more directly answer the question about whether “she” (Moab) would be saved. The answer would be that Moab would not be saved but would fall before the invading force. If the reference is to the “ravine,” the answer would be less direct, indicating that the ravine would be seized. With the invasion having come from the north, this would mean that the entire land of Moab would be conquered.
Commentary
The river valley of the poplars may be the same as the river valley of Zered, which formed a natural boundary between Moab and Edom. (Compare Deuteronomy 2:12-18.) This stream is considered to be the one that flows into the southern end of the Dead Sea. The fugitives were forced to leave everything behind, taking with them only whatever portion of their gains and accumulated items that they could carry across the river valley into the territory of Edom.
15:8. Masoretic Text: For a cry has gone around the territory of Moab, to Eglaim the howling thereof, to Beer-elim the howling thereof,
Septuagint: For the cry has reached the border of Moabitis of Agallim [Eglaim], and her wailing as far as the well of Ailim [Beer-elim].
In the Septuagint, “Beer” is rendered according to its Hebrew meaning “well” and not as part of the name of the city.
Commentary
The entire territory of Moab is represented as being in a state of howling or bitter lamentaton over the calamity. The outcry extended from Eglaim to Beer-elim. Neither city can be linked with certainty to any known site.
15:9. Masoretic Text: for the waters of Dimon are full of blood, for I will bring more on Dimon — a lion for the one who escapes from Moab and for the remnant of the land.
Septuagint: But the water of Remmon [Dimon] will be filled with blood, for I will bring Arabs against Remmon [Dimon], and I will take away the seed of Moab and Ariel and the remnant of Adama.
The Dead Sea Scroll of Isaiah does not contain the spelling for “Dimon,” but refers to the place as “Dibon,” the same location that was mentioned in verse 2. The spelling “Dimon” results in a wordplay (“Dimon” and “blood” [dam]). The Septuagint reading in verse 2 (“Debon” or “Lebedon”) and the reading “Remmon” in verse 9 indicate that the translator did not consider the same place to be meant
It would appear that the Septuagint translator regarded the name in the text from which he worked to contain the letter mem (M) and the letter resh (R), not the very similar daleth (D). This appears to account for the transliterated form “Remmon.” The way in which the Septuagint differs from the Masoretic Text and the Dead Sea Scroll of Isaiah is not as great when one compares it with the consonantal reading of the Hebrew text.
No definitive conclusion is possible about the place here called “Dimon,” “Dibon,” or “Remmon.”
Commentary
On account of the large number of the slain Moabites, the waters of “Dimon” (“Dibon” or “Remmon” [LXX]) are depicted as filled with blood. Even more suffering lay ahead, comparable to the depredations of a ravenous lion. Those who had successfully made their escape from Moab would not find a place of security, and a remnant of the Moabites who remained in the land would likewise not escape additional distress.
The Septuagint points to God as the one bringing calamity on Moab, identifying his doing so by means of Arabs and mentioning his removing the “seed” or offspring of Moab, Ariel, and the remnant of Adama. Although the wording is different, the message of a severe judgment is the same.
16:1. Masoretic Text: Send a [male] lamb to the ruler of the land from Sela, toward the wilderness, to the mountain of the daughter of Zion.
Septuagint: I will send as [though] creeping things on the land. Is not the mountain of Zion a desolate rock?
Commentary
Apparently the fleeing Moabites are here represented as having arrived at Sela in Edomite territory. There is uncertainty about the location of Sela, one suggested site being Petra. (See Petra.)
Although singular, the Hebrew word for “lamb” may be regarded as a collective singular and denote “male lambs” or “young rams.” The context suggests that the tribute of male lambs to be sent to the ruler or king of the royal realm of Judah accompanied a request for the Moabite fugitives to be granted residence there. From Edom, the route to Jerusalem would pass through the wilderness of Judah. Accordingly, the Moabite delegation that would bring the tribute would first have to head toward the wilderness, finally to go up to the elevated site of Zion or Jerusalem. According to the Targum of Isaiah, the tribute would be brought to the “Messiah” or “Anointed One.”
The Septuagint rendering differs significantly. God is the one represented as sending creatures like “creeping things,” which could include reptiles, on the land. Zion is depicted as desolate. With the capital being in a state of desolation, the rest of the land must have been devastated. This suggests that what God sent or allowed to enter the land of the Israelites were military forces that caused extensive devastation and ruin in the land.
16:2. Masoretic Text: And it will occur that, like a bird taking flight [when] having been chased [from] a nest, [so] will be the daughters of Moab at the fords of the Arnon.
Septuagint: For you will be like a bird flying about [when its] nestling is being removed, O daughter of Moab, but thereafter, O Arnon,
Commentary
A predator’s attack on a nest would force a bird to leave and flutter about. According to the Septuagint, a frightened bird would fly about when the nestlings are endangered.
“Daughters” of Moab could either designate the cities and towns of the land or the womenfolk. Forced from their homes on account of the invading warriors, the fleeing women, or the inhabitants of the towns and cities, would be like frightened birds that had been chased away from their nests. The Arnon formed the northern boundary of Moab, and either the fleeing women or the people of Moab appear to be depicted as seeking to cross the stream to find a place of refuge. The Septuagint rendering seems to indicate that Arnon refers to a place, and the way the name is used indicates that the people there are being addressed. Just what they are encouraged to do is mentioned in the next verse. (For information and pictures of the Arnon and Moab, see Moab.)
16:3. Masoretic Text: Give counsel; administer justice. Make your shadow like night in the midst of noonday. Conceal the outcasts. Do not betray a fugitive.
Septuagint: [formulate] abundant counsel; always make for her a shelter of grief. At midday darkness they flee. They are beside themselves; do not let yourself be led away.
Commentary
In view of the Moabite delegation being sent to Zion, it may be that the words of this verse are directed to the king of the realm of Judah and his counselors. If so, their giving counsel would mean taking under advisement the situation of the Moabite refugees and then doing what is just, right, or fair. This would mean to act mercifully, extending the kind of refreshment and protection that a dark shadow provides from the hot sun at midday. Instead of hatefully turning over fugitives to their enemies, the Israelites would compassionately provide a place of refuge, concealing the “outcasts” or fugitives and not betraying any one of them.
If, however, the words of this verse are directly related to the admonition that follows in verse 4 and which, according to the Hebrew text, is addressed to the Moabites, this would mean that the Moabites are being admonished to deal mercifully with Israelite refugees before the time of their own calamity.
It appears that the Septuagint rendering represents the people of “Arnon” as being directed to formulate “abundant counsel” to deal with the calamity Moab would be experiencing. One aspect appears to be to provide a “shelter of grief” for “her,” the “daughter of Moab,” or the Moabite fugitives. This suggests that they were to do what they could to provide some kind of shelter or protection for those who were grieved on account of the losses and suffering to which the invading warriors had subjected them. The flight of the refugees, though taking place at midday, is depicted as occurring in darkness, for there was nothing to brighten the day. The refugees would have been beside themselves, shocked and dumbfounded. Nevertheless, they were to do whatever necessary so as not to be led away as captives.
16:4. Masoretic Text: Let my outcasts, O Moab, dwell among you. Be a refuge for them from the despoiler. For the one pressing is no more; despoiling has ceased. Those trampling are cut off from the land.
Septuagint: The refugees of Moab will reside [as aliens] with you. They will be your shelter from the face of the pursuer, because your alliance has been lifted and the ruler has been destroyed, the one who trampled on the land.
Commentary
According to the Hebrew text, the “outcasts” or fugitives are the Israelites, and the Moabites are admonished to provide them a place of refuge. In being called “my outcasts,” they are identified as belonging to God as his people. The admonition is coupled with the implied thought that the affliction of the Israelites was temporary, for the prophetic word may be understood to refer to future deliverance. The one pressing, or the oppressive power that had subjected the Israelites to suffering, would be no more. Their land would no longer be despoiled and their possessions would not be seized as booty. Those “trampling,” representative of the enemy warriors that had marched through the land, would be cut off, ceasing to pose any further threat.
The Septuagint rendering differs in having the Moabite refugees coming to reside as aliens in the land of Israel. So it appears that the Israelites are represented as protecting the Moabites from the pursuing enemy. They would be able to provide shelter because they were enjoying security. The alliance that formerly posed a serious threat to the Israelites had been broken, and the ruler who had trampled on their land with his warriors no longer existed.
A number of modern translations have rendered both verses 3 and 4 as as a plea for the Moabite refugees to be granted shelter in the realm of Judah. “Give us counsel, intervene for us; let your shadow shield us at high noon as if it were night. Give the exiles shelter, do not betray the fugitives; let the exiles from Moab find a home with you and shelter them from the despoiler.” (REB) “Hold a council, make a decision. At noon spread your shadow as if it were night. Hide those who have been driven out, do not betray the fugitive, let those who have been driven out of Moab come and live with you; be their refuge in the face of the devastator.” (NJB) “Moab’s messengers say to the people of Judah, ‘Be kind and help us! Shade us from the heat of the noon-day sun. Hide our refugees! Don’t turn them away. Let our people live in your country and find safety here.’” (CEV)
16:5. Masoretic Text: And a throne will be established through enduring love [chésed] and one will sit on it in truth in the tent of David, judging and seeking justice, and swift [in upholding] righteousness.
Septuagint: And a throne will be established with mercy, and one will sit on it with truth in the tent of David, judging and seeking judgment and speeding righteousness.
Commentary
In the Targum of Isaiah, the one seated on the throne is identified as the “Messiah” or “Anointed One,” and this identification does fit the prophetic language. Whereas the enemy power would come to its end, the future ruler in the royal “tent” or house of David would administer justice. The “throne” or the ruling authority would have “enduring love” or “mercy” (LXX) as its foundation. In the Hebrew text, the word that may be rendered “enduring love” is chésed), which term can designate a compassionate concern that is manifest in positive action and can always be relied upon. For the king to be seated on the throne “in truth” would indicate that he would exercise ruling authority in sincerity, without any partiality, and with complete trustworthiness. At all times, the king, when rendering judgment, would seek to do what is just, and he would be “swift” in upholding and defending righteousness. He would never deviate from striving after righteousness or seeing to it that justice is rendered speedily.
16:6. Masoretic Text: We have heard of Moab’s pride ([how] very proud [he is]!), his haughtiness and his pride and his fury; not thus his pretenses[?]
Septuagint: We have heard of Moab’s pride, an exceeding pride [it is]; you have removed his arrogance, not so [is] your divination, not so.
By ending the final phrase of the Hebrew words as a question, a meaning is more readily discernible. The pride has no basis; it is just an empty display, a pretense. In the Dead Sea Scroll of Isaiah, the phrase could be rendered, “indeed thus his pretenses.” Unlike in the Masoretic Text, the lamed (L) is not followed by an aleph (A) and thus can mean “indeed” (instead of “not”).
The second “not so” or “not thus” is at the beginning of verse 7 in Rahlfs’ printed text.
Commentary
Apparently among the Israelites in the kingdom of Judah, the Moabites had a reputation of being exceedingly proud. The Moabites doubtless regarded themselves in a secure position and, therefore, became haughty, assuming an air of superiority. In their arrogance, they probably looked down on the people of other nations, particularly the people of nations that had become subject to foreign powers. When matters turned out contrary to their objectives, the Moabites would have become enraged. They had a distorted view of themselves and so their whole disposition was nothing but a baseless pretense. The mention of the extreme pride of the Moabites may here serve to show why calamity befell them.
A number of commentators have regarded the comment about pride to imply that the Israelites refused to give aid to the Moabite refugees on this basis. The explanation, however, does not agree with the tender feelings Isaiah expressed, and it is contrary to the law given through Moses, commanding that the afflicted should be shown compassion and that kind treatment should be extended even to enemies.
The reference to the removal of arrogance and the mention of divination in the Septuagint find no parallel in the Hebrew text. Perhaps the enemy power that brought ruin to Moab could be understood to have removed the arrogance, for the defeat would have humiliated Moab. Acts of divination may have preceded the military campaign to determine the course to be taken. Successful conquest, not the removal of Moab’s arrogance, would have been the aspect to which the divination pointed.
16:7. Masoretic Text: Therefore, Moab will howl for Moab. All of it will howl. For the raisin cakes of Kir-hareseth, you will moan [as persons] indeed stricken.
Septuagint: Moab will howl, for all in Moabitis will howl. You will consider those dwelling in Deseth and not be put to shame.
According to wording of the Dead Sea Scroll of Isaiah, Moab is not to howl but all the others are to do the howling.
Commentary
At the time of their calamity, the Moabites would howl or wail in a loud and bitter manner. “All,” or the whole nation, would howl. There would be no exceptions. With the land lying in ruins, there would be no grapes in the vineyards for making raisin cakes, and so the Moabites would moan about no longer being able to enjoy the raisin cakes of Kir-hareseth (probably the more complete name for Kir), the city identified with Al Karak (Karak, Kerak) in Jordan. This city is situated on a small plateau with an elevation in excess of 3,000 feet (c. 900 meters) and about 12 miles (c. 20 kilometers) east of a point below the Lisan Peninsula in the Dead Sea. Evidently because of their being very fond of raisin cakes, the Moabites would feel that their being without them was comparable to having a severe blow directed against them.
The Septuagint does not mention raisin cakes. If the ones doing the considering are the invading forces, the contemplating could relate to the campaign and what should be done regarding the survivors of Deseth. Then, whatever was decided would succeed, not proving to be a cause for shame from failure. According to another view of the Greek text, the entity addressed would care for the inhabitants of Deseth and would not regret doing so. This may be understood as applying to Israel as a collective whole when providing shelter for the fugitives.
16:8. Masoretic Text: For the fields of Heshbon have withered, [also] the vine of Sibmah. Masters of nations have struck down its branches; they have reached to Jazer, [yes,] wandered in the wilderness. Its shoots were spread abroad [and] crossed over the sea.
Septuagint: The fields of Hesebon [Heshbon] will mourn, [also] the vine of Sebama [Sibmah]. [When] swallowing up the nations, trample down her vines clear to Iazer [Jazer]. By no means will you reach [there]. Wander through the wilderness. Those sent away were left remaining, for they crossed the wilderness [“sea,” according to a number of manuscripts].
Apparently on account of scribal error, all the words that follow “Sibmah,” including the second mention of “Sibmah” in verse 9, are missing from the Dead Sea Scroll of Isaiah.
The rendering “by no means” preserves the emphatic sense of the two words for “not” found in the Septuagint.
The Targum of Isaiah makes no mention of a vine but represents the armies of Heshbon as spoiled and the companies of Sibmah as slain, and the kings of nations as having murdered the princes. The outcasts are then portrayed as coming to Jazer, wandering into the wilderness, and crossing the sea.
Heshbon has been identified with Hisban, a site situated over 15 miles (c. 25 kilometers) east of the location where the Jordan enters the Dead Sea. Sibmah and Jazer, however, cannot be linked to any specific location.
Commentary
The military campaign against Moab is represented as causing extensive devastation. Fields surrounding Heshbon would present a sorry spectacle in a withered, neglected, or desolated state. Terraces where grapevines flourished would lie in ruins. Although once covering an area from Sibmah to Jazer, reaching to the wilderness and appearing to pass over the sea, the “vine” (perhaps referred to as one plant on account of the appearance of the entire area devoted to viticulture) had been destroyed. The striking down of the branches of the vine is attributed to the “masters of nations.” These masters or lords would be the foreign rulers who with their forces invaded the land.
Much of the text of the Septuagint rendering is obscure. It would appear that the invading military force is the entity that swallowed up nations or brought them under the control of the expanding empire. That force is directed to trample down the vines of the land of Moab as far as the city of Jazer.
The Greek word rendered “reach” is a form of synápso, which term can also denote “touch,” “extend,” “join together,” and “come together.” If the meaning is “reach,” this could signify that the invaders would not be able to extend their conquest to the utmost limit as they wandered, or continued their march, through the wilderness. Those who had been sent away from Moab, which could be the messengers, would be left remaining, escaping from the invading force. This is because they would already have completed crossing the “wilderness” (or the “sea”).
16:9. Masoretic Text: Therefore, I will weep with the weeping of Jazer for the vine of Sibmah. I will drench you with my tears, O Heshbon and Elealeh; for on your summer fruit and on your harvest, a shout [of warriors] has fallen.
Septuagint: Therefore, I will weep as with the weeping of Iazer [Jazer] for the vine of Sebama [Sibmah]. Your trees he has cast down, O Hesebon [Heshbon] and Eleale [Elealeh], for upon your harvest and vintage I will trample, and everything will fall.
The Targum of Isaiah portrays YHWH as bringing armies against Jazer and slayers against Sibmah, causing Heshbon and Elealeh to be drunk with tears.
Heshbon has been identified with Hisban, a site situated over 15 miles (c. 25 kilometers) east of the location where the Jordan enters the Dead Sea. About two miles (c. 3 kilometers) to the northeast of Hisban is el-‛Al, the place that has been identified with ancient Elealeh. No specific sites can be linked to Jazer and Sibmah.
Commentary
Apparently because of contemplating the great suffering the Moabites would experience, Isaiah is moved to weep. The weeping would be like that of the people of Jazer for the “vine of Sibmah,” or on account of the devastation of the vineyards for which the area around Sibmah had been famous. The shout coming from the victorious invaders of the land would have meant that the people of Heshbon and Elealeh had lost the fruit that ripened in the summer and the produce from the autumn harvest. The impact on Isaiah was so great for what the loss of crops would mean for the Moabites that he spoke of drenching Heshbon and Elealeh with his tears.
According to the Septuagint rendering, the invaders cut down the trees, which would have included the fruit trees. After the reference to the trees, God seemingly is the one who is represented as trampling the harvest and the vintage. In permitting this to happen to the Moabites in expression of his judgment, he is the one who is spoken of as accomplishing it, although the invading warriors would be the ones doing the actual trampling.
16:10. Masoretic Text: And joy and exultation have been removed from the orchard; and in the vineyards, [there is] no jubilating, no [joyous] shouting. No treader treads wine in the vats. I have caused the [joyous] shout [of treaders] to cease.
Septuagint: And joy and exultation will be removed from your vineyards, and by no means will they rejoice in your vineyards and by no means will they tread wine in the vats, for [everything] has ceased.
After mentioning that “they will not be jubilating,” the Dead Sea Scroll of Isaiah includes the conjunction “and” before the phrase about the “shouting.”
The rendering “by no means” preserves the emphatic sense of the two words for “not” found in the Septuagint.
Commentary
Great joy accompanied the harvesting of grapes and the treading of grapes in the vats to produce the juice that would become wine. With the devastation of the vineyards during the military invasion, all such rejoicing would end. As this development would be an expression of God’s judgment, the end of the joyous shouting is attributed to him.
16:11. Masoretic Text: Therefore, my innards vibrate for Moab like a harp and my inward parts for Kir-heres.
Septuagint: Therefore, my belly will be resounding over Moab like a kithara, and my innards [will be] like a wall that you have restored.
In Hebrew the designation “Kir” (qir) means “wall,” and this explains why the Septuagint says “wall.” Perhaps the rendering was understood as meaning the noise that could be heard when a wall was being restored.
Commentary
Isaiah’s great grief regarding what the Moabites would experience seems to have taken hold of his entire being. Within himself he sensed a state of turmoil, an emotional upheaval comparable to the vibration of the strings on a harp. Either because Kir-heres was the capital city or one of the principal cities of Moab, it is singled out as the object of Isaiah’s emotional inward distress.
16:12. And it will occur that when it is seen that Moab wearies himself on the high place and he has come to his sanctuary to pray, then he will not prevail.
Septuagint: And it will be for you to be shamed, because Moab wearied himself at the altars and she [Moabitis, the people of Moab collectively] will enter into [the sanctuary of] her handmade things so as to pray, and by no means would it be able to rescue him [Moab].
In the Dead Sea Scroll of Isaiah, the conjunction “and” is missing at the beginning of the verse. Instead of reading “wearies,” this scroll says Moab “comes.”
The Septuagint rendering “by no means” preserves the emphatic sense of the two words for “not” in the Greek text.
Commentary
The inability of the deities of Moab to provide any aid would become apparent. As the rendering of the Septuagint indicates, this would result in shame for the disheartened people. They would weary themselves in vainly crying out for aid to their gods and performing all the prescribed rituals. Even their chief god Chemosh would not answer; the nonexistent deities would not hear the supplications of the people. The idols were just lifeless handmade objects.
16:13. Masoretic Text: This is the word that YHWH spoke formerly concerning Moab.
Septuagint: This [is] the word that the Lord spoke concerning Moab when he also spoke.
Commentary
In the past, YHWH had directed words of judgment against Moab. The very early prophecy of Balaam pointed to the time when Moab would be subjugated by one (a “star”) coming from Jacob or Israel. (Numbers 24:17) Other prophetic words, doubtless including those expressed through Isaiah, did not indicate just when that judgment might befall the people.
16:14. Masoretic Text: And now YHWH has spoken, saying, “In three years, like the years of a hireling, and the honor of Moab will be treated contemptuously among all the great multitude. And the remnant [will be] very few, not strong.
Septuagint: And now I [the Lord] say, “In three years of the years of a hireling, the glory of Moab will be dishonored with all his abundant riches, and he will be left few in number and not honored.
The Hebrew words that can be literally rendered “among all the great multitude” have been variously understood, and this is reflected in modern translations. “The glory of Moab will be brought into contempt, in spite of all its great multitude.” (NRSV) “The vast population in which Moab glories will be brought into contempt.” (REB) “Moab’s population, with all its huge multitude, shall shrink.” (Tanakh) “Moab’s splendor and all her many people will be despised.” (NIV)
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the words “not strong.”
Commentary
The judgment upon Moab was sure to come and at a fixed time, within three years. Previously, the judgment message or messages had not included the reference to the exact time. For a hired worker, three years would have meant a very specific period, not just an approximate number of months or years.
The context does not provide the essential historical information that makes it possible to establish when the count of three years began. During the time Isaiah carried on his prophetic activity, Assyria filled the role of the dominant power in the region. Extant Assyrian annals mention a number of Moabite kings who paid tribute, but there is no specific mention of military campaigns that devastated the land of Moab. Assyrian king Tiglath-pileser III received tribute from Salamanu of Moab. Moabite king Kammusunadbi paid tribute to Assyrian monarch Sennacherib. Assyrian king Esar-haddon’s annals mention the Moabite king Musuri among those required to provide building material for his palace. Assyrian monarch Ashurbanipal had the support of Moabite king Kamashaltu in dealing with the revolt of Ammuladi the king of Qedar. In a battle with Ammuladi, Kamashaltu proved to be victorious.
The glory or splendor that Moab once enjoyed as a populous nation, together with its riches, came to an end just three years after Isaiah announced YHWH’s message that it would happen. Upon suffering defeat, Moab was stripped of its former glory or splendor. The humiliation would mean that the glory of Moab had been treated with contempt. It appears that the invaders greatly reduced the population of the land, which doubtless included taking many survivors into exile. Few were left, and they were not strong. This could mean that they were primarily the lowly or insignificant Moabites, not the ones who were held in high esteem. What had been a “great multitude” thus came to be an insignificant despised few.
17:1. Masoretic Text: A pronouncement [massá’] [against] Damascus. Look! Damascus is taken away from [being] a city and will become a heap of ruins.
Septuagint: The word against Damascus. Look! Damascus will be taken away from [among] cities and will be for a downfall.
In the Dead Sea Scroll of Isaiah, the spelling of the city is Dramascus.
In the Targum of Isaiah, the reference is to giving the “cup of cursing” to “Damascus to drink.”
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reading “word” or “saying,” in this context, supports the meaning of “pronouncement” or “utterance.”
Damascus is located in southwestern Syria. In the time Isaiah prophesied, Damascus was the capital of an Aramaean kingdom. The annals of the Assyrian monarch Tiglath-pileser III mention that he received tribute from King Rezin and that he later carried out an extensive military campaign against Syria, destroying 591 cities of 16 districts of Damascus. Tiglath-pileser III led many of the survivors of his campaign into exile. This marked the fulfillment of the pronouncement against the Damascus, which then came under Assyrian control.
17:2. Masoretic Text: Cities of Aroer are deserted. They will come to be for flocks that will lie down [there] and none will make [them] afraid.
Septuagint: It will be abandoned for all time [literally, “for the age”], to [be] a bed [for] flocks and a resting place, and there will not be one pursuing [them].
Commentary
There is uncertainty about how the words “cities of Aroer” are to be understood. It appears that the Septuagint translator read the Hebrew designation “Aroer” as ohlám and rendered it “age.” Although ohlám, is often translated “forever,” the term basically denotes time that has no set limit, and the Greek term “age” likewise can apply to an indefinite period. On account of the extensive devastation, formerly inhabited areas would become suitable for flocks to lie down and also to graze peacefully, without becoming alarmed by frequently passing strangers.
17:3. Masoretic Text: And the fortified city will cease from Ephraim and the kingdom from Damascus, and the remnant of Aram will be like the glory of the sons of Israel, says YHWH of hosts.
Septuagint: And no longer will [Damascus] be a fortified place of refuge for Ephraim, and no longer will [there] be a kingdom in Damascus, and the remnant of Syrians will be destroyed; for you are no better than the sons of Israel and their glory. This [is what] the Lord Sabaoth says.
In the Dead Sea Scroll of Isaiah, the spelling is “Dramascus,” not “Damascus.”
“Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.”
Commentary
Ephraim, the dominant tribe in the realm, stands for the entire ten-tribe kingdom of Israel. The invading military force would reduce towns and cities to ruins, and so there would no longer remain a fortified city in the land. Damascus, the capital of Aram or Syria, would also experience loss of its kingdom. This was fulfilled when the Assyrian monarch Tiglath-pileser III captured Damascus and killed the Syrian king Rezin. (2 Kings 16:7-9)
In their ruined state, the “sons” or people of Israel had no glory. For the remnant of Syria (the survivors of the Assyrian military campaign) to become like the glory of the “sons of Israel” would indicate that their “glory” or “splendor” would be nothing more than a state of shame and humiliation.
The Septuagint rendering indicates that the alliance of the ten-tribe kingdom and the kingdom of Syria would not provide security. Deprived of its position as the capital of a kingdom, Damascus would be no place of refuge for “Ephraim,” the Israelites of the ten-tribe kingdom. Being no better than the Israelites, the Syrians would experience the same fate.
17:4. Masoretic Text: And it will occur in that day that the glory of Jacob will be brought low, and the fat of his flesh will be made guant.
Septuagint: In that day [there] will be a vanishing of the glory of Jacob, and the riches [literally, the plural of “fat”] of his glory will be shaken.
Commentary
“Jacob,” the forefather of the Israelites, here designates the people of the ten-tribe kingdom. The former glory of a kingdom that had inflicted humiliating defeats on the kingdom of Judah would be brought low. (2 Kings 14:11-14; 2 Chronicles 28:5) This happened when the Assyrians invaded, besieging towns and cities and devastating the land. “Jacob” or Israel became but a shadow of its former glory as a power superior to the two-tribe kingdom of Judah. Devastated and humiliated, the ten-tribe kingdom of Israel resembled a once robust body that had been reduced to an emaciated state. As the Septuagint rendering indicates, the former glory would disappear, and whatever “fatness,” prosperity, or riches had lent glory or splendor to the realm would be “shaken,” leaving only fragments behind.
17:5. Masoretic Text: And it will be as when the reaper gathers standing grain and his arm reaps ears [of grain], and [it will be] as when one gleans ears [of grain] in the valley of Rephaim.
Septuagint: And it will be in the manner as when someone should gather a standing harvest and should reap the seed of grain, and it will be in the manner as when someone should gather grain in a solid ravine;
Commentary
It appears that the gleaning in the valley of Rephaim contrasts with the harvesting of standing grain. “After being like the standing grain harvested by the reaper — who reaps ears by the armful — he shall be like the ears that are gleaned in the Valley of Rephaim.” (Tanakh)
In their humiliated state, the “sons” or people of Israel would cease to resemble a field of grain ready for a bountiful harvest. They would not be like countless stalks with full ears, to be cut and gathered by armfuls. Instead, the Israelites would be like the gleanings that remained after the grain had been harvested in the valley of Rephaim, a valley located near Jerusalem. (Joshua 15:8; 18:16) The Septuagint rendering “solid ravine” could be understood to designate a rocky valley, one that would not be very productive.
Another meaning of the verse could be that Israel would be subjected to a process comparable to harvesting (a military campaign) that would only leave meager gleanings behind. “On that day Jacob’s glory will wane and his prosperity waste away, as when the reaper gathers the standing grain, harvesting the ears by armfuls, or as when one gleans the ears in the vale of Rephaim.” (REB)
17:6. Masoretic Text: And gleanings will be left in it [the valley], as when an olive tree is beaten — two [or] three olives at the topmost [part of the tree], four [or] five on its fruit-bearing branches, says YHWH the God of Israel.
Septuagint: and [as if] a stalk should be left in it [the ravine], or as [if] two or three berries of an olive tree at the very top or four or five on its branches should be left. This [is what] the Lord, the God of Israel, says.
Commentary
Practically nothing of the former glory, splendor, greatness, or power of the ten-tribe kingdom of Israel would remain. What was left after the Assyrian invasion proved to be like some stalks of grain that could be gleaned or just a few olives that might remain after the harvest. To harvest the ripe olives, a person would beat the tree with a rod, causing the fruit to drop to the ground.
According to the Targum of Isaiah, the ones remaining are the righteous. They would find themselves left “solitary in the midst of the world among the kingdoms.”
17:7. Masoretic Text: In that day the earthling will gaze at his Maker, and his eyes will look to the Holy One of Israel.
Septuagint: In that day a man will be relying on the One who made him, and his eyes will look to the Holy One of Israel.
Commentary
The severity of YHWH’s judgment would move some in Israel to repent. In this case, the singular “earthling” or “man” denotes any of the repentant Israelites. They would then gaze on him, showing the highest regard for him as the One who made them as individuals and also collectively as a nation or people. The repentant Israelites would recognize YHWH as the “Holy One,” the absolute standard of purity and the One who required those whom he approves to conduct themselves in keeping with his holiness or purity. Their eyes would remain focused on him for all their needs, dependable direction, and deliverance from distress. According to the Targum of Isaiah, they would look to him “in hope.”
17:8. Masoretic Text: And he will not gaze at the altars, the work of his hands. And he will not look at what his fingers have made, neither to the Asherim nor to the incense altars.
Septuagint: And by no means will they be relying on the altars nor upon the works of their hands, the things their fingers have made, and they will not look to their trees nor to their abominations.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
A repentant Israelite would reject all forms of idolatry. He would not “gaze” at or give any consideration to the altars where faithless Israelites offered sacrifices to seek the favor, help, and blessing of nonexistent deities. Alongside these altars, there would be sacred poles (Asherim), which represented the goddess Asherah. Among the Canaanites, Asherah appears to have been regarded as a consort of the god Baal. When the Israelites strayed from being exclusively devoted to YHWH, they adopted Baal worship, which included the veneration of Asherah.
Repentant Israelites ceased to look to Asherah for anything, and they did not offer any incense on the altars designated for Asherah or any other deity. They recognized that doing so would not bring any benefits but would result in YHWH’s disapproval. The images of deities were just the product of human hands and fingers, and they were lifeless representations of nonexistent deities.
The “trees” mentioned in the Septuagint were sacred groves where the people engaged in idolatrous rites, and the “abominations” were the idols and the rituals involved in venerating them.
17:9. Masoretic Text: In that day his fortress cities will be like an abandoned place that the Choresh and the Amir abandoned because of the sons of Israel, and it will be a desolation.
Septuagint: In that day your cities will be abandoned, as in the manner the Amorrites [Amorites] and the Heuites [Hivites] abandoned them from [before] the face of the sons of Israel, and they will be desolate.
The Hebrew expression translated “because of the sons of Israel” includes the word for “face,” and this is the reason for the literal rendering found in the Septuagint (“from the face of the sons of Israel”).
In the Dead Sea Scroll of Isaiah, the terms that are here transliterated Choresh and Amir are not joined by the conjunction “and.”
Commentary
For the translation of the Masoretic Text, “Choresh” and “Amir” have been transliterated, as there is considerable uncertainty about the significance of the terms. The Septuagint rendering refers to the Amorites and the Hivites who fled during the Israelite conquest of the land of Canaan. A number of modern translations have adopted this meaning. “On that day your strong cities will be deserted like the deserted cities of the Hivites and the Amorites, which they abandoned at Israel’s approach, and they will become desolate.” (REB) “On that day his strong cities shall be like those abandoned by the Hivites and Amorites when faced with the children of Israel: they shall be laid waste.” (NAB)
The Hebrew words that have been here transliterated “Choresh” and “Amir” have been defined as “wood” or “forest” and “top” or “summit,” that is, of a tree. These basic meanings are reflected in the renderings of other translations. “In that day shall his strong cities be as the forsaken places, which were forsaken from before the children of Israel, after the manner of woods and lofty forests; and it shall be a desolation.” (Margolis) “In that day their strong cities, which they left because of the Israelites, will be like places abandoned to thickets and undergrowth. And all will be desolation.” (NIV) “That day, its cities of refuge will be abandoned as were the woods and heaths at the Israelites’ advance: there will be desolation.” (NJB)
The consonants for the term transliterated “Choresh” can also mean “to plow.” This may explain the very different reading found in the Vulgate. “In that day the fortified cities will be abandoned as the plows and the grain were abandoned before the face of the sons of Israel, and it will be desolate.”
Although a measure of uncertainty exists about how the Hebrew text should be translated, the basic meaning is preserved. Based on verse 4, “his fortress cities” are those of “Jacob” or the ten-tribe kingdom of Israel. These cities would be desolated in the same way as the Canaanite cities were abandoned when the Israelites entered the land and set about to make it their possession.
17:10. Masoretic Text: For you have forgotten the God of your salvation, and you have not remembered the rock of your stronghold. Therefore, you plant pleasant plants, and set it with a shoot of an alien.
Septuagint: For you have forsaken God your Savior, and you have not remembered the Lord of your assistance. Therefore, you will plant an untrustworthy plant and an untrustworthy seed.
The Targum of Isaiah refers to Israel as having been planted as a chosen plant but thereafter having “multiplied corrupt deeds.”
Commentary
The people of the ten-tribe kingdom of Israel sought their own means for securing blessings, turning away from their God, the source of salvation or deliverance from distress and danger. YHWH was like a solid rock, providing the firm foundation for the kind of security associated with a dependable stronghold. The planting of “pleasant plants” appears to refer to an idolatrous practice, and the designation “alien” or stranger probably applies to a foreign deity. In The Revised English Bible, the words are linked to Adonis, a fertility god. “Plant then, if you will, your gardens in honour of Adonis, set out your cuttings for a foreign god.”
17:11. Masoretic Text: In the day of your planting, you fence [it] about, and in the morning you make your sowing sprout, [but] the harvest will flee away in a day of grief and incurable pain.
Septuagint: But the day, whenever [it may be that] you plant, you will be deceived. But if you sow in the morning, it will bloom for harvest in whatever day of inheritance. And like a father of a man, you will choose by lot for your sons.
The Targum of Isaiah refers to the Israelites as having forsaken the service of their God to serve idols. They “put off the day of repentance until the day of [their] destruction came; then did [their] sorrow become desperate.
It is difficult to determine just what the rendering of the Septuagint may be understood to convey. The “untrustworthy” plants that the Israelites planted may be understood to refer to idolatry. No benefit would come from their engaging in the worship of foreign gods and goddesses. Believing that these deities could help and bless them, the people, upon experiencing calamity, would find that they had been deceived. “The day of inheritance” could designate the time when the sower would take possession of the mature crop, reaping what he had sown, and a father would take possession of the crop for his sons. Possibly the thought is that the one sowing would reap the consequences, and the consequences of the God-dishonoring actions would be the harvest in which the “sons” of the father (the “sower”) would share.
Commentary
Possibly this verse alludes to an idolatrous practice related to Adonis. In a container (as if carefully fenced in), people would plant a variety of seeds that quickly sprouted and then withered, symbolizing the life and death of Adonis. They believed that engaging in this ritual planting contributed to a bountiful harvest. The word of YHWH through his prophet, however, revealed that they would not come to enjoy abundant crops. The harvest would vanish, being replaced by a time of sorrow and great distress.
17:12. Masoretic Text: Woe, the turmoil of many peoples; like the roaring of the seas they roar. And the din of nations — like the din of mighty waters, they make a din.
Septuagint: Woe, multitude of many nations; like the swelling sea, thus you will be agitated, and the backside of many nations will resound like water.
Commentary
At this point, the subject matter changes. Verse 14 indicates that the words from verse 12 to the end of the chapter relate to the peoples at enmity with the people of Judah. The interjection “woe” or “ah” could be an indication of coming calamity.
The “turmoil of many peoples” appears to refer to the noisy Assyrian force that would be coming against the kingdom of Judah. Shouts of the many warriors would resound like the roaring of the sea. The noise would be comparable to the sound of waves crashing against the shore.
In the Septuagint, the words “you will be agitated” may be understood to apply to the people of Judah who would be greatly troubled on account of the Assyrian invasion. The “backside of many nations” might mean the part of the attacking force that would be visible when viewed from a distance.
17:13. Masoretic Text: The nations, like the din of many waters, make a din. And he will rebuke him, and he will flee far away and be chased like chaff on the mountains before the wind and [something that is] wheel-shaped before a storm.
Septuagint: Like much water, many nations, like much water being brought down forcibly. And he will curse him and pursue him far away, like chaff of straw being winnowed before a wind and like a wheel of dust a squall is bringing.
Commentary
Though the attacking warriors from the nations were numerous and, therefore, noisy like much water in an agitated state, they would not succeed in their objective. God would “rebuke” or “curse” (LXX) “him” (the invading force collectively), inflicting a severe punishment. The terror-inducing threat from the military host would come to an end, as if the warriors had taken flight to a distant location. That entire host would appear as if it had been blown away like chaff during the winnowing process on an elevated site. The “wheel,” as the Septuagint rendering suggests, would be a cloud of dust. It could also refer to the calyx of a thistle or a dried-up thistle that has been broken off from the stem and which the wind blows about.
17:14. Masoretic Text: At evening time, and see, terror! Before morning, he is no more. This is the portion of those despoiling us and the lot of those plundering us.
Septuagint: Toward evening [there] will be grief; before the morning and he will not be. This is the portion of those who were despoiling you and a possession of those who were taking possession of you.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the word for “morning.”
Commentary
The report preserved in the biblical record indicates that the angel of YHWH killed 185,000 warriors of the Assyrian host in one night, saving Jerusalem from falling into the hands of the Assyrians. (2 Kings 19:32-36; 2 Chronicles 32:21; Isaiah 37:36, 37) Thus, for the Assyrians, the “terror” or “grief” came in the evening or at night. By the time morning came, thousands of the attacking force were dead. This was the divine judgment of those who would despoil and plunder God’s people.
Isaiah served as a prophet in the two-tribe kingdom of Judah. Accordingly, the reference to “us” is to Israelites in the territory where the prophet lived.
18:1. Masoretic Text: Woe, land of whirring [tsiltsál] of wings that [is] beyond the rivers of Cush,
Septuagint: Woe, wings of a land of ships beyond the rivers of Ethiopia,
The Targum of Isaiah refers to a distant country from which ships come, “with sails spread out like a vulture that soars aloft on its wings.”
Commentary
The opening interjection may be rendered, “woe,” “ah,” or “oh.” In view of the expression of judgment that follows, “woe” appears to fit the context well.
Uncertainty exists about the meaning of the Hebrew word tsiltsál. When regarded as meaning “whirring” and applying to “wings,” the reference could be to insects. “Disaster! Land of the whirring locust beyond the rivers of Cush.” (NJB) “Ah, land of buzzing insects, beyond the rivers of Ethiopia.” (NAB) The region south of ancient Egypt, Cush or Ethopia, is a land of many insects, including locusts, mosquitoes, and tsetse flies.
Like the Septuagint, the Targum of Isaiah reads “ships,” which is the rendering found in The Revised English Bible. “There is a land of sailing ships lying beyond the rivers of Cush.”
The expression tsiltsál has also been linked to the Hebrew word tsel, meaning “shadow.” When tsiltsál is regarded as a doubling of tsel, the term could denote “deep shadow.” “Ah, land in the deep shadow of wings, beyond the rivers of Nubia!” (Tanakh) The expression “deep shadow of wings” could signify a sheltered land, as if it were protected from the sun’s heat by wings that provided welcome shade.
The Blue Nile flows from Lake Tana, Ethiopia’s largest lake. This river may here be designated as the “rivers of Cush,” the plural “rivers” possibly being a plural of excellence. The land “beyond the rivers of Cush” may be understood to mean the territory in the most distant parts of ancient Ethiopia.
18:2. Masoretic Text: [the land] that is sending envoys by sea and in vessels of papyrus on the waters: Go, swift messengers, to a nation tall [literally, “drawn out”] and polished, to a people feared near and far [literally, “from this and further”], a nation very strong [kav, kav] and treading down, whose land the rivers divide.
Septuagint: [the country] that is sending hostages by sea and papyrus letters on the water. For swift messengers will be going to an exalted nation and a foreign and harsh people — who [is] beyond it? A nation [that is] without hope and trampled down. Now the rivers of the land [will be]
The Septuagint rendering is obscure. “Envoys” are called “hostages,” “papyrus ships” are referred to as “papyrus letters.” The swift messengers would be going to a proud nation (which could designate Egypt), one that had been “harsh” in dealing with peoples whom it conquered. Beyond this proud or exalted nation would be a weak nation (possibly the kingdom of Judah), one without hope and that had been trampled down by invaders. Although the thought about the “rivers” is continued in the next verse, there is no verb that completes the sentence.
In the Targum of Isaiah, the messengers appear to be represented as going to the Israelites, “the people robbed and spoiled” but who had been “powerful from of old and onward.” They were the people whose land the nations had spoiled.
Commentary
Possibly the “sea” here could be another designation for the “rivers of Cush.” If the expression “rivers of Cush” applies to the Blue Nile, the term sea would be appropriate. At flood stage, the Blue Nile is a very wide river. Ethiopian envoys are sent forth in boats made from papyrus, a plant that once grew abundantly in marshes along the Nile. (For pictures and comments about papyrus ships and papyrus, see ship, ships, and papyrus.)
The imperative for the envoys to go may be understood to mean that the kingdom of Judah rejected any alliance with Cush or Ethiopia and directed these envoys to return to their own land. “From that land ambassadors come down the Nile in boats made of reeds. Go back home, swift messengers! Take a message back to your land divided by rivers, to your strong and powerful nation, to your tall and smooth-skinned people, who are feared all over the world.” (GNT)
Another view is that Egypt is the land that sends papyrus ships to Ethiopia. “Egypt sends messengers up the Nile River on ships made of reeds. Send them fast to Ethiopia, whose people are tall and have smooth skin. Their land is divided by rivers; they are strong and brutal, feared all over the world.” (CEV)
The Hebrew expression that literally means “drawn out” is commonly understood to mean “tall,” and the dark skin of the Ethiopians appears to have been described as if it resembled polished bronze or was very smooth and beautiful. In the fifth century BCE, the Greek writer Herodotus (Histories, III, 20, 114) referred to the Ethiopians as the “tallest” and “handsomest” men.
On account of their military triumphs, the Ethiopians inspired fear in others. The Hebrew expression that literally means “from this and further” has commonly been understood to mean “from near and far” or “far and wide.” In verse 7, the same expression appears, and there the Septuagint rendering relates to time. This is also a significance found in English translations (“from their beginning onward” [NKJV, Margolis]).
In this context, the Hebrew word kav has been understood to mean “strong,” with the repetition of the word signifying “very strong.” This term, however, basically denotes “line,” that is, one used for measuring. If measuring line is the meaning here and related to military triumphs, it could signify that, after the conflict had ended, measuring lines would be used when establishing land boundaries in the conquered territory. Another possible meaning could be that the annual floods caused changes in the land, requiring the casting out of the measuring line to determine boundaries.
Being a sound an infant might make, the repetition of kav perhaps represents the language of the Ethiopians as unintelligible to other peoples. A number of translations interpretively represent the nation as being one of “gibber and chatter” (Tanakh) or having “strange speech” (TNIV), a “language” different from that of the Israelites (NIRV), or a “strange language” (HCSB).
The reference to “treading down” is probably to be understood as signifying that the Ethiopian forces trampled down their enemies. Repeatedly, they proved successful in warfare. The point about the rivers dividing the land could denote that the land was “divided” or “cut up” with irrigation canals branching out from the Nile.
18:3. Masoretic Text: All inhabitants of the mainland and those who reside on earth: When a signal is raised on the mountains, look. When a horn is blown, listen.
Septuagint: all like an inhabited country. Their country will be inhabited as if a signal were raised from a mountain; like the sound of a trumpet it will be heard.
According to the rendering of the Septuagint, the prime focus is that the country (the land of God’s people) would be inhabited. The Hebrew text, however, is a message directed to all the inhabitants of the mainland.
Commentary
People living in the various lands known to the Israelites would witness a remarkable divine intervention in the affairs of nations. This intervention would be as perceptible as when, with nothing to block the view, a signal or banner is raised on the mountains. People everywhere should look, or take note of the development. They should listen, acting in harmony with what had taken place as if they were responding to the blowing of a horn that served to convey specific signals.
18:4. Masoretic Text: For thus YHWH spoke to me, I will be quiet and I will look from my dwelling place like clear heat [from] light, like a cloud of dew in the heat of harvest.
Septuagint: For thus the Lord spoke to me, Security will be in my city, like the light of midday heat, and it will be like a cloud of dew in a day of reaping.
The Septuagint rendering sets forth God's assurance that Jerusalem (“my city”) would enjoy security. That security would be like the midday heat from the light of the sun and like the welcome cloud of dew or a mist during a time of harvest, when it would be dry and hot.
According to the Targum of Isaiah, YHWH would give rest to his people, making it possible for them to enjoy quiet or calm. He would quickly bring “blessings and consolations” to them. The blessings and consolations would be comparable to the heat from the sun and a “cloud of dew in the heat of harvest.”
Commentary
Ethiopia appears to have been engaged in a burst of activity to deal with the Assyrian threat. YHWH, however, did not need to hurry in dealing with the situation nor to be anxious in any way. He would be quiet, calm, or at rest. From his dwelling place, the exalted heavenly realm, he would watch.
The expression “clear heat” could refer to the intense heat that commonly occurred in the land as the time for harvesting approached. Renderings of this expression in modern translations are “dazzling heat” (NASB), “shimmering heat” (NIV), and “shining heat” (NLB). “Light” likely means the light of the sun. A form of the Hebrew word for “light” can designate a plant that is sensitive to light, and this appears to be the reason for the rendering “scorching heat upon sprouts” (Tanakh).
Neither the heat of the sun nor the refreshing dew involve tumultuous activity. Both serve without tumult to promote the maturing of crops. It is with the same kind of calmness, the same kind of tranquility, that YHWH would watch developments until the time came for him to act.
18:5. Masoretic Text: For before the harvest, when the blossom is coming to an end and the flower becomes a ripening grape, he will cut off the shoots with pruning knives, and he will hurl away the tendrils he has removed.
Septuagint: Before the harvest, when the blossom is coming to an end and blooms [develops] as an unripe grape, a sour blossom [fruit], then he will remove the small grape clusters with sickles [pruning knives], and he will remove the small branches and cut [them] off,
The Targum of Isaiah is explicit in identifying YHWH as the one who would “slay the rulers of the nations with the sword” and “remove and take away their mighty men.”
Commentary
In the time of Isaiah, Assyria was the enemy power, and it appears that it is being referred to in a manner that also allows for a fulfillment of the prophetic words in a more distant future. Seemingly, the enemy power is being represented as if at the stage of a vine before the start of the grape harvest. The grape vine has blossomed and the fruit is beginning to develop. YHWH, however, does not allow the fruit to come to maturity, indicating that the enemy power would not see its objective coming to fruition. God cuts off the shoots that bear the clusters of unripe grapes, disposing of everything that had been lopped off. (For pictures of the grape blossoms and the developing grapes, see grapes.)
The Assyrian monarch Sennacherib purposed to capture Jerusalem, but he could not do so. According to the biblical record, YHWH’s angel struck down 185,000 of the Assyrian host, forcing Sennacherib to abandon any attempt to conquer Jerusalem. (2 Kings 19:32-36; 2 Chronicles 32:21; Isaiah 37:33-37) Thus the Assyrian host proved to be like the branches and unripe grapes that had been cut off from the vine.
18:6. Masoretic Text: Together they will be left to the bird [of prey] of the mountains and to the beast of the earth. And the bird [of prey] will spend the summer on them, and every beast of the earth will winter on them.
Septuagint: and he will leave [them] together for the birds of heaven and the beasts of the earth, and the birds of heaven will gather upon them, and all the beasts of the earth will come upon him.
In the Dead Sea Scroll, the Hebrew word for “beast” is plural.
In the Septuagint, the third person singular pronoun “him” may be a collective singular that designates the enemy power that God purposed to bring to its end.
Commentary
In the case of the Assyrians, the dead warriors were like the discarded branches with unripe grapes. Their carcasses may well have provided food for carrion birds and beasts, including jackals. In the Masoretic Text, “bird” and “beast” are collective singulars. The reference to birds of prey spending summer on them and beasts wintering on them may serve to emphasize that many carcasses would be left lying on the ground.
18:7. Masoretic Text: In that time a gift will be brought to YHWH of hosts from a people tall and polished, even from a people feared near and far, a nation very strong and treading down, whose land the rivers have divided. [The gift will be brought] to the place of the name of YHWH of hosts, Mount Zion.
Septuagint: In that time gifts will be brought to the Lord Sabaoth from a people afflicted and plucked and from a great people from now and to time eternal, a nation hoping and trodden down, which is in a part [a region] of the river of its land, to the place where the name of the Lord Sabaoth had been called upon, Mount Zion.
The Targum of Isaiah appears to represent the nations as bringing the Israelites (the people described as “robbed and spoiled” but that had been “powerful from of old and onwards”) to the “land that is called by the name of YHWH of hosts.”
“Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.”
In connection with the description of the people, the Septuagint rendering is not the same in verses 2 and 7. The reference in verse 7 appears to be to two peoples. The “afflicted and plucked” or mistreated people apparently are the Israelites, whereas the “great people” appear to be the foreign nation to whom the swift messengers had been sent. This foreign nation appears to be the one that came to have hope even though it suffered reverses, being trodden down. Both peoples are represented as bringing gifts or sacrifices to Mount Zion.
In the Masoretic Text, the description of the “nation” or “people” is the same as found in verse 2 (which see for the explanation).
The Dead Sea Scroll of Isaiah (The Great Isaiah Scroll) does not include the expression rendered “of hosts” after the second occurrence of YHWH.
Commentary
The divine intervention leading to the destruction of the enemy power is represented as causing the people mentioned in verse 2 (the Ethiopians) to turn to YHWH of armies, the God with hosts of angels at his service. They would bring a “gift” or sacrifice to him at the temple on Mount Zion, the location of his representative dwelling or where he has caused his “name” to reside. The “name” stands for the person. On this basis, Mount Zion is the “place of the name of YHWH of hosts.” That Ethiopians did become worshipers of YHWH is confirmed by the account in Acts 8:27-38 regarding the Ethiopian eunuch who had gone to Jerusalem for worship.
19:1. Masoretic Text: A pronouncement [regarding] Egypt. Look! YHWH is riding on a swift cloud and coming to Egypt. And idols [literally, “worthless things”] will tremble before him [literally, “his face”], and the heart of Egypt will melt within its midst.
Septuagint: Vision [regarding] Egypt. Look! The Lord is sitting on a swift cloud and will come to Egypt, and the handmade things [idols] of Egypt will be shaken before him [literally, “his face”], and their heart will be overcome in them.
The Hebrew expression translated “before him” may also be understood as having a causal significance (“because of him”).
The Targum of Isaiah refers to the “cup of cursing” that would be given “to Egypt to drink.”
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reads “vision,” indicating this to have been the means by which the prophet received the “pronouncement” or message.
Instead of trusting in YHWH, many in the kingdom of Judah looked to Egypt for military aid to ensure their security. The “pronouncement” revealed that their reliance on Egypt would lead to disappointment, for Egypt would experience calamity.
YHWH’s sitting on a “swift cloud” indicated that the cloud moved rapidly. This suggests that there would be no delay in his coming to Egypt for judgment but that it would soon occur. The idols of Egypt were worthless things, for the deities they represented were nonexistent and could not provide any aid. Therefore, the idols, mere “handmade things” (LXX), are portrayed as trembling in fear at YHWH’s presence. According to the Septuagint rendering, these “handmade things” would be shaken. The “heart” of Egypt is representative of the collective courage of the people. That courage would fail them, as if melting and thus losing all strength.
19:2. Masoretic Text: And I will incite Egyptians against Egyptians, and they will fight — a man against his brother and a man against his companion, city against city, kingdom against kingdom.
Septuagint: And Egyptians will be incited against Egyptians, and a man will fight his brother and a man his companion, city against city and nome against nome.
Commentary
This depicts a total breakdown of Egyptian unity, with resulting internal conflicts. On an individual level, people would turn against their own brothers and companions. The inhabitants of one city would rise up against the inhabitants of another city, and the people of one “kingdom,” “nome” or province would war against the people of another “kingdom.”
19:3. Masoretic Text: And the spirit of Egypt will be disturbed in its midst, and I will confound its counsel. And they will consult the idols [literally, “worthless things”] and the ventriloquists and the mediums and the fortune-tellers.
Septuagint: And the spirit of the Egyptians will be troubled within them, and I will scatter their counsel. And they will consult their gods and their idols and those resounding [with a voice] out of the earth and the ventriloquists [literally, “speakers from the belly”].
Commentary
Egypt would be plunged into chaos, with the prevailing spirit among the people being one of confusion and anxiety. There would seem to be no way out of their distressing situation. According to the prophetic words, YHWH is the one who would frustrate every plan. This would be by reason of his permitting the Egyptians to experience the troubled state.
In their desperation, they would consult their idols (the deities the images represented) and the practicers of occult arts. The exact nature of the terms applied to those to whom the Egyptians looked for guidance cannot be determined from the context. According to Isaiah 8:19, inquiring of the dead was one of the occult practices. The Septuagint rendering suggests that they conveyed messages in other than a normal voice. Among them were persons whose words appeared to come out of the ground and ventriloquists or speakers from the belly.
19:4. Masoretic Text: And I will deliver the Egyptians into the hand of a hard master, and a strong king will rule over them, says the Lord, YHWH of hosts.
Septuagint: And I will deliver Egypt into the hands of men, hard masters, and hard kings will dominate them. This [is what] the Lord Sabaoth says.
“Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.” It identifies YHWH as having hosts of angels in his service.
Commentary
On account of what YHWH would allow to befall the Egyptians, he is the one portrayed as delivering them into the hand of a “hard,” severe, or cruel “master” (“masters” [LXX]). History confirms that the Egyptians did suffer at the hands of foreign powers. Assyrian monarch Esar-haddon invaded Egypt and, in his annals, boasted that he hit Tirhakah the king of Egypt five times with his arrows, laid siege to Memphis, deported the Ethiopians from Egypt, and appointed new officials in the country that would be answerable to him. Later, Assyrian king Ashurbanipal carried out a punitive campaign against Egypt after news reached him about the rebellion of Tirhakah, who had taken up residence in Memphis. When Tirhakah’s warriors were defeated, he fled to Thebes, which city Ashurbanipal thereafter conquered. In the latter part of the sixth century BCE, the Persian king Cambyses, the son of Cyrus the Great, subdued the country. After the death of Cambyses, the Egyptians rebelled, but Darius the Great reconquered Egypt. It is not possible, however, to identify any of these rulers specifically as having been the “hard master.”
19:5. Masoretic Text: And the waters will be dried up from the sea, and the river will be parched and dry.
Septuagint: And the Egyptians will drink the water [that is] by the sea, but the river will fail and dry up.
Commentary
At flood stage, the Nile was considerably wider and so may here be referred to as the “sea.” (See flood stage for an example of what the Nile looked like when flooded.) Egypt’s prosperity depended on the Nile, as its waters were needed for irrigation. Without any significant flooding of the Nile, it would not be a “sea” and so could be referred to as drying up. The rendering of the Septuagint seems to reflect the time when the Egyptians could not drink the water from the Nile but had to dig along the river bank to obtain water for drinking. (Exodus 7:24) The drying up of the river (the Nile) would have had disastrous consequences for the entire country. (See Nile for pictures and additional information about the river.)
19:6. Masoretic Text: And canals will stink. The streams of Egypt will be diminished and parched. Reed and rush will rot away.
Septuagint: And the rivers and the canals of the river will fail, and every collection of water will dry up, even in every marsh of reed and papyrus.
In the Dead Sea Scroll of Isaiah, the definite article precedes the term rendered “canals,” and the conjunction “and” appears before the phrase about the “streams of Egypt.” After the words translated “reed and rush,” this scroll (the Great Isaiah Scroll) reads, “and they will rot away,” but the words of another Dead Sea Scroll are the same as those in the Masoretic Text.
Commentary
The canals may have been the channels through which water for irrigation flowed. As these would begin to dry up, whatever stagnant water remained would begin to stink. The water level of the streams from the Nile would drop and become dry. Reeds and rushes, particularly papyrus, would die and rot from lack of water. According to the Septuagint, places where any water had collected (as in small pools) would dry up, as would the marshes where reeds and papyrus had formerly flourished.
19:7. Masoretic Text: Reeds [‘aráh] by the stream [the Nile], on the bank [literally, “mouth”] of the stream, and everything sown along the stream will dry up, be blown away, and be no more.
Septuagint: And the grass, all greenery around the river, and everything sown along the river will be dried up, blasted [by wind].
Commentary
A measure of uncertainty exists about the meaning of the Hebrew word ‘aráh, which lexicographers have suggested as meaning “bare place” and “reed.” Renderings found in translations include “bare places” (ESV, NRSV), “meadows” (ASV), “mosses” (Margolis), “Nile papyrus” (Tanakh), “lotus” (REB), “Nile plants” (NJB), “bulrushes” (NAB), “plants” (NIV), and “greenery” (NLT).
All the cultivated areas along the Nile would dry up for lack of water. The withered plants would be blown away, and no cultivated crops or any other plants would remain.
19:8. Masoretic Text: And the fishermen will mourn, and all those casting a fish hook into the stream [the Nile] will lament, and those spreading nets on the surface of the waters will languish.
Septuagint: And the fishermen will moan, and all those casting a fish hook into the river will moan, and those casting dragnets and those using casting nets will mourn.
Commentary
A significant drop in the level of the Nile would adversely affect the livelihood of fishermen. Whether using a hook, a dragnet, or a circular casting net, fishermen would labor in vain. They would groan and lament on account of the unfavorable condition that resulted from the drying up of the Nile. The fishermen would “languish,” pine away, or become completely disheartened.
19:9. Masoretic Text: And workers in combed flax will be ashamed, also those weaving white fabric.
Septuagint: And shame will seize those working the split flax and those working the linen.
Commentary
Lack of water for irrigation would ruin the flax crop. An insufficient supply of flax would bring a halt to the manufacture of linen, bringing “shame” or bitter disappointment and grief to all who were engaged in this enterprise.
In his Natural History (XIX, 3), Pliny the Elder describes the process of making linen from flax. “In our part of the world the ripeness of flax is usually ascertained by two signs, the swelling of the seed, and its assuming a yellowish tint. It is then pulled up by the roots, made up into small sheaves that will just fill the hand, and hung to dry in the sun. It is suspended with the roots upwards the first day, and then for the five following days the heads of the sheaves are placed, reclining one against the other, in such a way that the seed which drops out may fall into the middle.
“After the wheat harvest is over, the stalks of flax are plunged in water that has been warmed in the sun, and are then submitted to pressure with a weight; for there is nothing known that is more light and buoyant than this. When the outer coat is loosened, it is a sign that the stalks have been sufficiently steeped; after which they are again turned with the heads downwards, and left to dry as before in the sun: when thoroughly dried, they are beaten with a tow-mallet on a stone.
“The part that lies nearest to the outer coat is known by the name of ‘stuppa’; it is a flax of inferior quality, and is mostly employed for making the wicks of lamps. This, however, requires to be combed out with iron hatchels, until the whole of the outer skin is removed. The inner part presents numerous varieties of flax, esteemed respectively in proportion to their whiteness and their softness. Spinning flax is held to be an honorable employment for men even: the husks, or outer coats, are employed for heating furnaces and ovens. There is a certain amount of skill required in hatchelling flax and dressing it: it is a fair proportion for fifty pounds in the sheaf to yield fifteen pounds of flax combed out. When spun into thread, it is rendered additionally supple by being soaked in water and then beaten out upon a stone; and after it is woven into a tissue, it is again beaten with heavy maces: indeed, the more roughly it is treated the better it is.”
The work with “combed flax” or “split flax” (LXX) mentioned in the Isaiah passage appears to relate to the labor involved after the fibers are separated and combed.
19:10. Masoretic Text: And it will occur that her foundations will be crushed. All who labor for wages [will be] grieved in soul.
Septuagint: And those weaving them will be in pain, and all those making beer will mourn, and they will suffer in the souls.
Unlike the Masoretic Text and the rendering of the Septuagint, the Targum of Isaiah continues with a focus on the water as the subject. At places where people drink from the water, these would be trampled down, including where “every man” collected water “as he wished.”
Commentary
There is uncertainty about the meaning of the form of the Hebrew word shath or sheth, here translated “foundations.” Among the other renderings (based on the views of lexicographers) for the Hebrew expression are “weavers” (NJB, NRSV) or “spinners” (NAB, REB), “drinkers” (Tanakh, footnote reading based on an emendation).
“Foundations” could refer to everyone and everything that provided stability for Egypt. The crushing of such foundations would result in chaos.
When the reference is understood to be to weavers or spinners, their being crushed could be descriptive of their downcast condition because of not having flax. According to the Septuagint rendering, they would be in “pain” or distress.
Without having the needed materials for doing work, hired laborers would have no jobs. They would be sad on account of not receiving any wages.
The Septuagint mentions those who make beer. Crop failures would also affect them, prompting them to mourn.
In this case, their being “grieved in soul” or suffering “in the souls” would mean that they themselves would be sorrowful or would suffer.
19:11. Masoretic Text: Princes of Zoan are surely foolish. The wise counselors of Pharaoh [give] senseless counsel. How can you say to Pharaoh, “I am a son of the wise, a son of kings of old”?
Septuagint: And the rulers of Tanis will be fools. The wise counselors of the king — their counsel will become foolish. How can you say to the king, “We are sons of the intelligent, sons of kings from the beginning”?
Commentary
Zoan or Tanis was an ancient Egyptian city situated in the northeastern part of the Nile Delta. When faced with the foretold calamity, the princes of Zoan would prove to be foolish, unable to offer any advice that would result in a favorable outcome for the Egyptians. Pharaoh’s counselors likewise would only come up with ineffectual advice, revealing their counsel to be senseless. These counselors then would have no basis for claiming to be wise, being sons of sages and coming from a line of ancient kings. The claim about kings could be understood to mean descendants of kings or persons having been taught the wisdom of kings from of old. The implication of the claim would be that their link to ancient royalty gave them a heritage of wisdom.
19:12. Masoretic Text: Where then [are] your wise men? And let them tell you now and make known what YHWH of hosts has counseled against Egypt.
Septuagint: Where now are your wise ones? And let them announce to you and say what the Lord Sabaoth has counseled against Egypt.
“Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.”
Commentary
According to the fifth-century Greek writer Herodotus (Histories, II, 160), the Egyptians were the “wisest of men.” Regardless of their reputation, their “wisdom” would prove to be of no value in dealing with what YHWH had determined regarding Egypt. The question in verse 12 presented a challenge to the Egyptians. Where were the men in Egypt who had the wisdom to know what YHWH had purposed regarding their country? By implication, the question included the thought whether they had the needed wisdom to avoid having YHWH’s adverse judgment expressed against them? As the one with hosts of angels at his service, YHWH would without fail carry out his counsel or purpose.
19:13. Masoretic Text: Princes of Zoan have become foolish. Princes of Noph have been deceived. Rulers [literally, “corners”] of her tribes have misled Egypt.
Septuagint: The rulers of Tanis have failed, and the rulers of Memphis have been elevated. And they will deceive Egypt according to tribes.
In the Septuagint, the words “according to tribes” may be understood to mean “tribe by tribe.” In this context, the elevation of the rulers of Egypt could refer to their being exalted for being perceived as possessing remarkable wisdom.
Commentary
The rulers of Zoan or Tanis, a city in the northeastern part of the Nile Delta, are portrayed as becoming foolish, evidently because of their inability to do anything to prevent the calamity from befalling them and the rest of the people. They would not be able to do anything to protect themselves nor anyone else, and their advice would be shown up as having been senseless. According to the Septuagint rendering, they failed, suggesting that, at the time of calamity, nothing they advised nor did had any value in dealing with the dire situation.
Noph or Memphis has commonly been identified with a site south of Cairo. The deception to which the princes became victims related to the thinking that they had the wisdom to escape the calamity that the word of YHWH decreed to befall them.
The reference to “tribes” may be to the people living in the different nomes of Egypt. On the basis of what the “rulers” or the prominent ones (comparable to the supporting “corners” of a building) counseled regarding future developments, the people were deceived, being lulled into a false sense of security.
19:14. Masoretic Text: YHWH has mixed a spirit of confusion within her. And they have made Egypt to stagger in all its [literally, “his”] dealings, like a drunkard staggers in his vomit.
Septuagint: For the Lord has mixed a spirit of deception for them, and they have deceived Egypt in all their works, like the drunkard and the one vomiting are deceived together.
Commentary
YHWH’s mixing a “spirit of confusion in her midst” probably relates to his leaving the people in the land of Egypt in a state of bewilderment. No one would be able to provide any sound advice for dealing with the distressing circumstances into which Egypt would be plunged. As a result, the people would be in a confused state, with no clear direction. They would be like persons unable to walk straight. In all that would be undertaken, Egypt would be in a state of confusion, comparable to the staggering of a man who is so drunk as to induce vomiting.
The Septuagint rendering seems to identify the prominent ones of Tanis and Memphis as coming to be in the deluded state that God “mixed” or “prepared” for them. As persons deceived, they could only offer advice that would deceive the people. Therefore, “in all their works” (or in everything they would undertake), the Egyptians would be deceived. They would find themselves as having followed the wrong course and nothing they did would result in a favorable outcome. Their experience would prove to be like that of a drunkard and a man who has overindulged in drink to the point of vomiting. Both are deceived by the initial pleasurable effect from the intoxicating drink, which leads them to the harmful results from drunkenness.
19:15. Masoretic Text: And [there] will not be for Egypt a deed that head and tail, shoot [kippáh] and reed [’agmón], can do.
Septuagint: And [there] will not be for the Egyptians a work that could make head and tail, beginning and end.
Commentary
The Targum of Isaiah is specific in identifying the ones who would cease to be among the Egyptians. They would have no king, no head, no leader, no ruler, and no tyrant. In the Hebrew text, the reference to the “head” is to the prominent ones in Israel and to the “tail” is to the ones who followed and supported the wishes and aims of the leading members of the nation. The Septuagint rendering appears to convey a different sense, representing the Egyptians at all levels of society as being unable to bring anything to a successful outcome in view of what they would be facing.
The Hebrew noun kippáh denotes “shoot” or “frond” and designates those who were “great,” being in a lofty position like a frond on a palm tree. Those referred to as the “tail” are like a “reed,” “rush,” or “bulrush” (meanings assigned to the Hebrew term ’agmón). Instead of being high up like a branch or a shoot on a tree, they were like a lowly reed sprouting from the ground.
19:16. In that day Egypt will be like women and tremble and be in dread because of the waving [tenupháh] of the hand of YHWH of hosts, which he is shaking over it.
Septuagint: But in that day the Egyptians will be like women in fear and in trembling before the face of the hand of the Lord Sabaoth, which he himself will cast on them.
The Hebrew expression rendered “because of” is the word “face” preceded by a preposition, and the Septuagint literally follows the Hebrew. In view of the apparent causal significance, this expression has been translated “because of.”
“Sabaoth” is a transliteration of the Hebrew word that means “armies” or hosts” and identifies YHWH as having hosts of angels in his service.
Commentary
For Egypt, or the people of Egypt, to become like women would signify that the Egyptians would prove to be weak and defenseless. They would tremble in fear and be filled with dread.
The Hebrew word tenupháh commonly has been defined as meaning “waving,” “swinging,” or “brandishing.” Another suggested meaning is “lifting up” or “raising.” Translations vary in their renderings. “On that day the Egyptians shall be like women, trembling with fear, because of the LORD of hosts shaking his fist at them.” (NAB) “In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.” (Margolis) “On that day the Egyptians will be like women, and tremble with fear before the hand that the Lord of hosts raises against them.” (NRSV) “In that day, the Egyptians shall be like women, trembling and terrified because the LORD of Hosts will raise His hand against them.” (Tanakh) Whether the reference is to the waving of the hand back and forth in a threatening manner or to the raising of the hand to strike, the basic meaning is the same. The Egyptians would be terrified of YHWH’s hand or of his power that would be directed against them by military forces that he would permit to invade their land.
19:17. Masoretic Text: And the land of Judah will become confusion for Egypt. Everyone to whom one mentions it will be afraid because of the counsel of YHWH of hosts, which he has counseled against it.
Septuagint: And the country of the Judeans will be for dread to the Egyptians. Everyone who would name it to them — they [to whom it was mentioned] will be afraid because of the counsel that the Lord has counseled against it [Egypt].
In view of its causal significance, the Hebrew expression consisting of a preposition followed by the word “face” is rendered “because of” (as it is in the Septuagint).
Commentary
YHWH is recognized as God in the land of Judah. Therefore, the mere mention of the “land of Judah” by reason of its association with YHWH would fill the Egyptians with dread, resulting in their confusion or reeling in terror. The fear would be prompted on account of the calamity that YHWH, the God with hosts of angels in his service, had purposed to befall Egypt.
19:18. Masoretic Text: In that day [there] will be five cities in the land of Egypt speaking the language of Canaan and swearing to YHWH of hosts. The City of Destruction will one [of them] be called.
Septuagint: In that day [there] will be five cities in Egypt speaking the Canaanite language and swearing in the name of the Lord. City Asedek will the one city be called.
“Asedek” appears to be a transliteration of the Hebrew word meaning “righteousness.”
Commentary
Subsequent to the judgment that would befall Egypt, there would be a positive development in the land. Five cities in Egypt would become locations where the language of Canaan would be spoken. This would be Hebrew, the language of the Israelites. In the five cities, YHWH would be acknowledged as the true God with hosts of angels in his service. The inhabitants would swear loyalty to him, or swear by or “in his name” (LXX), indicating that they were devoted to him as his worshipers.
The Septuagint rendering for one of the five cities (“City of Righteousness”) suggests that the name “City of Destruction” could mean a city devoted exclusively for a sacred purpose. This is because something devoted could either be devoted to God for sacred use or devoted to destruction as if sacrificed to him. Another possibility is to regard the reference to destruction to signify the destruction of idolatry in the city and its resultant transformation into a place devoted to the worship of YHWH.
The Targum of Isaiah says that “Beth-shemesh” (“House of the Sun”), a city that was about to be laid waste, would be one of the five cities where the language of Canaan would be spoken. In the Dead Sea Scroll of Isaiah, the reading is “City of the Sun,” and this is also the rendering in the Vulgate (civitas Solis). This could be understood to signify that a place where sun worship had been prominent would become a city where YHWH would come to be revered.
After the Babylonians destroyed Jerusalem and the temple there, a remnant of the Israelites that had not been taken into exile fled to Egypt, fearing that there would be reprisals because of the assassination of Gedaliah, the governor who functioned as the representative of Babylon. Thus Egypt came to have a distinct Jewish community that did speak the Hebrew language.
There is yet another aspect, however, that may be considered. Because Hebrew was the language of God’s people, the meaning could be that, among the Egyptians, there would be those who would become worshipers of YHWH after the time of judgment and thus they would come to speak the same language as the Israelites.
19:19. Masoretic Text: In that day [there] will be an altar to YHWH in the midst of the land of Egypt and a pillar to YHWH by its boundary.
Septuagint: In that day [there] will be an altar to the Lord in the country of the Egyptians and a stele to the Lord at its boundary.
Commentary
In the sixth century BCE, a temple for the worship of YHWH existed in the land of Egypt, and sacrifices were offered on the altar there. A papyrus letter (written in Aramaic) from the fifth century BCE says that, when Cambyses came to Egypt, he found this temple in Elephantine. Cambyses, the son of Cyrus the Great who conquered Babylon with the military forces under his command, died in 522 BCE. This means that, before the temple was rebuilt in Jerusalem, a functioning temple existed in Egypt. According to the letter, the temple in Elephantine was destroyed at the instigation of Vidranga. His son Nefayan led Egyptians with other forces to Elephantine and leveled the temple to the ground.
The letter from the fifth century BCE is addressed to “Bagoas [Bagohi], governor of Judah,” and petitioned him for support in having the temple rebuilt. (For a digitized facsimile copy of this letter and additional comments, see letter.) Another document from the fifth century BCE contains the instruction from Bagoas and Delaiah (son of Sanballat the governor of Samaria) that the temple be rebuilt.
It may have been after the destruction of the temple in Jerusalem that the Jews in Egypt, based on the prophetic words of Isaiah, regarded it as appropriate to build a temple and to offer sacrifices there. Although there is no preserved evidence about when the temple was built in Egypt, one conjecture for a much earlier date is that the deplorable circumstances during the reign of King Manasseh prompted many in the realm to flee to Egypt and thereafter to build a temple. (2 Kings 21:2-16; 2 Chronicles 33:2-9) In his Antiquities (X, iii, 1), the Jewish historian Josephus, while referring to Manasseh as having slain “all the righteous men,” did not mention that Judeans fled to Egypt to escape persecution. It seems unusual that Josephus would have failed to include such a significant development in his account, and this raises a serious question about the validity of the conjecture.
A possibility exists for an explanation that does not involve a literal temple and altar in Egypt. The thought expressed may be that, in a land where many altars and pillars had been erected for numerous deities, there would be an altar for sacrificing to YHWH and a pillar serving as a memorial to him. The mention of an “altar”and a “pillar” may simply be a tangible way to portray that true worship would come to have a significant role in Egypt. This did prove to be the case. The first translation of the sacred writings from Hebrew into Greek began in Egypt, and the Greek translation (commonly known as the Septuagint) had a significant part in advancing true worship in the Greco-Roman world. Additionally, at an early date communities of believers in Jesus as the promised Messiah or Christ existed. Apollos, a Jew from Alexandria, Egypt, spoke in the synagogues about Jesus. After Priscilla and Aquila heard him in the synagogue at Ephesus, they thereafter assisted him to a fuller understanding of the glad tidings about Jesus Christ. Subsequently Apollos did much in advancing Jesus Christ’s interests. (Acts 18:24-28)
19:20. Masoretic Text: And it will be a sign and a witness to YHWH of hosts in the land of Egypt. For they will cry to YHWH because of oppressors, and he [YHWH] will send them a savior and [that one] will contend for and deliver them.
Septuagint: And it will be for a sign always [literally, “into the age”] to the Lord in the country of Egypt. For they will cry to the Lord because of those oppressing them, and the Lord will send them a man who will save them; judging, he will save them.
In view of its causal significance, the Hebrew expression consisting of a preposition followed by the word “face” is rendered “because of” (as it is in the Septuagint).
The meaning “contend” is based on linking the Hebrew word to riv. A number of translations, however, contain a rendering drawn from the Hebrew root rav, meaning “great.” “And he will send them a Savior and a Mighty One, and he will deliver them.” (NKJV) “And He sendeth to them a saviour, even a great one.” (Young)
Commentary
The purpose of the “pillar” is for it to serve as a “sign and a testimony” (or a memorial), probably to indicate that YHWH could be called upon for aid in the land of Egypt. On account of experiencing oppression, Egyptians would cry out to YHWH for relief. He would answer their outcry, sending them a savior who would come to their defense and deliver them. When regarded as a Messianic prophecy, the words of Isaiah indicate that the “savior” is Jesus, the promised Messiah or Christ, who would deliver Egyptians (those among them who turn to God through Jesus Christ) from the heavy burden of sin.
19:21. Masoretic Text: And YHWH will make himself known to the Egyptians, and the Egyptians will know YHWH in that day and serve [him] with sacrifice and offering, and they will vow a vow to YHWH and fulfill it.
Septuagint: And the Lord will be known to the Egyptians, and the Egyptians will know the Lord in that day. And they will make sacrifices and will vow vows to the Lord and pay [them].
Commentary
According to the Targum of Isaiah, YHWH would reveal his might to the Egyptians by doing good to them. This “good,” as evident from the previous verse, is his delivering them from oppressors. In this way, he would make himself known as the God on whom they could depend, and they would know or recognize him as their God, one whom they would serve and to whom they would make their vows and thereafter fulfill them.
Serving YHWH is expressed in keeping with the then-existing arrangement for sacrifice and vows. In relation to the future when Egyptians and peoples of other nations would come to know YHWH, worship would not depend on any geographical location nor the presentation of animals in sacrifice and the compliance with specific regulations relating to vows. As Jesus Christ explained to a Samaritan woman, worship that is acceptable to God must be “in spirit and truth.” Being “in spirit,” such worship is not dependent on anything of a material nature. It should harmonize with the truth God has revealed about himself, particularly through his Son, and so should reflect who God is (based on the complete revelation he has provided). Being “in truth,” such worship would be genuine and not a mere expression of the lips or a ritualistic routine. (John 4:24)
19:22. Masoretic Text: And YHWH will strike Egypt, striking and healing; and they will return to YHWH, and he will be supplicated by them, and he will heal them.
Septuagint: And the Lord will strike the Egyptians with a great blow, and he will heal them with a healing; and they will return to the Lord, and he will hear them and heal them.
Commentary
After experiencing YHWH’s punitive action, the Egyptians would have the opportunity to be healed, coming to enjoy an approved relationship with him. This would require their returning to YHWH, repenting of their sins. He would then hear or respond favorably to their supplication, healing them.
From the fourth decade of the first century CE onward, healing meant forgiveness of sins on the basis of faith in Jesus Christ and his sacrificial death for sinners. This included the Egyptians who had formerly been in a state of alienation from God and had in the past warred against his people.
19:23. Masoretic Text: In that day [there] will be a highway from Egypt to Asshur [Assyria], and Asshur will come into Egypt, and Egypt into Asshur; and the Egyptians will serve with Asshur.
Septuagint: In that day [there] will be a way from Egypt to the Assyrians, and the Assyrians will enter into Egypt, and the Egyptians will go to the Assyrians; and the Egyptians will serve with the Assyrians.
A number of translations of the Septuagint have rendered the concluding phrase as meaning that the Egyptians would serve the Assyrians, but the words douleúsousin hoi Aigýptioi tois Assyríois can be translated as they are here. This rendering also harmonizes with the context and the Hebrew text.
The Targum of Isaiah conveys a negative sense, saying that the Assyrians would fight the Egyptians and that the Egyptians would fight the Assyrians. The context, however, does not support this interpretation.
Commentary
A highway from Egypt to Assyria would pass through the land of Israel, suggesting that the former hostilities would no longer exist but would be replaced by harmonious interaction. In the Hebrew text, the word for “serve” does not have an object. Based on the context, which identifies the Egyptians and the Assyrians as coming to have YHWH’s blessing, one may reasonably conclude that serving relates to their serving YHWH. A number of translations make this significance explicit in their renderings. “The Egyptians and the Assyrians will worship God together.” (NCV) “Then the Egyptians together with the Assyrians shall serve [the LORD].” (Tanakh) “Egyptians will worship with Assyrians.” (REB) This began to be fulfilled in the first century CE among those who put their faith in Jesus Christ. Although they had formerly been at enmity with one another, they became part of a loving family of God’s approved children. (Ephesians 2:11-22; Titus 3:3-7)
19:24. Masoretic Text: In that day Israel will be a third with Egypt and Asshur [Assyria], a blessing in the midst of the earth,
Septuagint: In that day Israel will be a third among the Assyrians and among the Egyptians, being blessed in the earth,
Commentary
With Israel being a “third” and Egypt and Assyria each being a “third,” the former enemies would form one united whole. They would all have an equal standing, with no one occupying a more dominant position. The “blessing” in which the Egyptians and the Assyrians could share, however, would originate with Israel. This agrees with the promise God made to Abraham, “In your seed all the nations of the earth will bless themselves [‘will be blessed,’ LXX].” (Genesis 22:18) That blessing is bound up with forgiveness of sins and everything this makes possible for all members of the human family. As Jesus Christ made known to a Samaritan woman, “Salvation is of the Jews.” (John 4:22) He is the “seed” of Abraham, a descendant of Abraham, Isaac, and Jacob according to the human ancestral line, and through him deliverance from sin was made possible for peoples of all nations.
19:25. Masoretic Text: him [Israel] whom YHWH of hosts has blessed, saying, “Blessed be my people, Egypt; and the work of my hands, Asshur [Assyria], and my inheritance, Israel.”
Septuagint: which the Lord Sabaoth has blessed, saying, “Blessed be my people who [are] in Egypt and who [are] among the Assyrians and my inheritance, Israel.
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies” and identifies YHWH as the one with hosts of angels in his service.
The Septuagint rendering may be understood to mean that God’s people, Israelites, were living among the Assyrians and among the Egyptians and would be restored to an approved standing with him as blessed ones. The concluding conjunction “and” may be translated “even” (“even my inheritance, Israel”).
In the Targum of Isaiah, the meaning is definitely restricted to Israelites. They are referred to as the people whom YHWH brought out of Egypt and who, on account of their sin, had been taken into exile to Assyria and thereafter had repented. YHWH is represented as saying, “Now that they have repented, they will be called, My people and my inheritance, even Israel.”
Commentary
Unlike the Targum of Isaiah and the Septuagint, the Hebrew text represents YHWH as identifying the Egyptians as his people and the Assyrians as his creation and, therefore, as belonging to him. Israel is his inheritance, being the people whom he had specifically chosen as his possession in keeping with his oath-bound promise to their ancestors, Abraham, Isaac, and Jacob. (Deuteronomy 7:7-10)
The prophetic acknowledgment ascribed to YHWH indicated that peoples formerly alienated from him would come to be recognized as his own. He made this possible by sending his Son to the earth and having him surrender his life for the human family. In this way, people everywhere, though formerly at enmity with God as were the Egyptians and the Assyrians, have been reconciled to him through their faith in Jesus Christ.
20:1. Masoretic Text: In the year Tartan, whom Sargon king of Asshur [Assyria] had sent, came to Ashdod and warred against Ashdod and seized it —
Septuagint: In the year in which Tanathan entered into Azotos [Ashdod], when he was sent by Arna, king of the Assyrians, and warred against Azotos and seized it,
Commentary
The designation “Tartan” is not the name of a person but an official title. Assyrian annals indicate that the Tartan (tartanu) occupied a high position, probably next to the monarch, as commander of the military forces. This particular Tartan, in his campaign against the Philistine city of Ashdod (identified with a site near modern Ashdod), acted at the direction of King Sargon II. The event marked the time when Isaiah, in his own person, began to portray a future development respecting Egypt and Ethiopia that would affect the people of the kingdom of Judah. (For an Assyrian representation of Sargon II, see Sargon.)
Preserved annals of Sargon II include references to military action against Ashdod and other Philistine cities. Azuri, king of Ashdod, attempted to get out from under the Assyrian yoke and sent messages to neighboring kings to gain their support. Sargon II took swift action, removing Azuri as king and replacing him with his younger brother Ahimiti, whose rule proved to be unpopular with his subjects. They replaced him with a man who was not from the royal family. Infuriated, Sargon II set out with the warriors who were already at his side and thereafter conquered Ashdod, Gath, and Asdudimmu.
20:2. Masoretic Text: at that time YHWH spoke by [literally, “by the hand of”] Isaiah the son of Amoz, saying, “Go, and loose the sackcloth from your loins and remove your sandals from your feet.” And he did so, going about naked and barefoot.
Septuagint: then the Lord spoke to Isaiah, saying, “Go, and remove the sackcloth from your loin and loose your sandals from your feet.” And thus he did, going about naked and barefoot.
In the Masoretic Text, the word for “sandal” is singular, but it is plural in the Dead Sea Scroll of Isaiah.
Commentary
About the time the Assyrians attacked Ashdod, Isaiah was commanded to walk about naked and barefoot. The expression “naked” does not always mean totally without any clothing. In the Targum of Isaiah, the command is expressed differently. Instead of being told to remove the sackcloth he was wearing, Isaiah was directed to bind sackcloth around his loins. In obedience to the divine command, he walked about barefoot and with “torn garments.” This presentation, however, does not have the support of the Masoretic Text, the Dead Sea Scroll of Isaiah, and the rendering of the Septuagint.
Throughout the centuries, many have found it difficult to accept that Isaiah publicly walked about without any clothes. A common view is that he did not wear the customary outer garment and possibly wore only a loin cloth. Ancient pictorial representations of captives of war do depict them both clothed and totally nude. (See clothed and stripped for pictures of prisoners of war.)
20:3. Masoretic Text: And YHWH said, “As my servant Isaiah has gone about naked and barefoot for three years — a sign and a portent against Egypt and Cush [Ethiopia] —
Septuagint: And the Lord said, “In the manner Isaiah my servant has gone about naked and barefoot for three years, signs and portents will occur to the Egyptians and Ethiopians,
Commentary
Isaiah was to serve as a sign and portent, revealing the disgrace to come upon the conquered Egyptians and Ethiopians. Barefoot and either scantily clothed or stripped in the manner that conquerors led away their captives, Isaiah walked about for three years.
20:4. Masoretic Text: so the king of Asshur [Assyria] will lead the captives of Egypt and the exiles of Cush, young and old, naked and barefoot, and [with] seat stripped — the nakedness of Egypt.
Septuagint: for thus the king of Assyria will lead the captivity of Egypt and of the Ethiopians, young and old, naked and barefoot, exposed — the shame of Egypt.
In the Hebrew text, the word for “captives” and “exiles” are collective singulars and are here rendered as plural nouns.
Commentary
The Assyrian monarch would prove to be victorious in his warring against the Egyptians and Ethiopians. Shamefully disgraced, Egyptian and Ethiopian boys and men would be led into captivity. No regard would be shown for either the young or the old men among the prisoners of war. Stripped, they would be forcibly led away. Their exposed condition would be the nakedness or shame of Egypt — a disgraceful public display of humiliation.
20:5. Masoretic Text: And they will be terrified and ashamed because of Cush [Ethiopia] their hope and of Egypt their glory.
Septuagint: And the Egyptians, having been overcome, will be ashamed because of the Ethiopians on whom the Egyptians had relied, for they were their glory.
Commentary
The people of the kingdom of Judah had looked to Ethiopia and Egypt for military assistance in dealing with the threat of Assyrian aggression. Upon witnessing the scene of disgraced Ethiopian and Egyptian prisoners of war, they would be filled with fear and experience the shame that comes from bitter disappointment. The people had hoped that the Ethiopians could be relied upon to protect them. Egypt was their “glory,” for they gloried in or boasted about its military might as being capable of delivering them from the Assyrian threat.
The Septuagint rendering represents the defeated Egyptians as being ashamed of the Ethiopians because their reliance on them led to disappointment. Whereas the Egyptians regarded the Ethiopians as their glory, the ones who would be successful in helping them militarily, the Ethiopian warriors were no match for the Assyrian forces.
20:6. Masoretic Text: And those inhabiting this isle [coastland] will say in that day, Look, thus [it goes] with our hope to whom we fled there for help, to be delivered from the king of Asshur [Assyria] — and how will we ourselves escape?
Septuagint: And those inhabiting this isle [coastland] will say, Look! We were relying [on them], fleeing to them for help, [those] who were not able to save from the king of the Assyrians. And we, how will we be saved?
The Hebrew expression here translated “from” consists of a preposition and the word “face.” When regarded as having a causal significance, this Hebrew expression may also be rendered “on account of.”
Commentary
In this case, the Hebrew and Greek words that can be rendered “isle” appear to denote the coastland, the territory of the kingdom of Judah. The people of the realm would acknowledge that the Egyptians and Ethiopians whom they had hoped to help them and to whom they had hurried with an appeal for military assistance had been defeated. Militarily, Egypt and Ethiopia were stronger than the kingdom of Judah. Their forces were more powerful. Therefore, the people of the kingdom of Judah would feel that no hope existed of their escaping from defeat at the hands of the Assyrian monarch and his warriors.
Another view is that the Septuagint reference to “isle” applies to the city of Alexandria, Egypt, situated between the Mediterranean Sea and Lake Mareotis (Mariout).
21:1. Masoretic Text: A pronouncement [regarding] the wilderness of the sea. Like storm winds in the Negeb passing on, it comes from the wilderness, from a fear-inducing land.
Septuagint: The vision [regarding] the wilderness. Like a storm wind through a wilderness might pass, coming from a wilderness, from a land; horrifying
In the Septuagint, the word for “horrifying” starts a phrase that is completed in the next verse and indicates that what the vision revealed occasioned dread.
The Targum of Isaiah refers to armies coming from the wilderness, passing through like waters of the sea. The armies are said to come from the south and from a land where terrifying things had been done.
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reads “vision,” indicating this to have been the means by which the prophet received the “pronouncement” or message.
The reference to the fall of Babylon in verse 9 provides a basis for linking the “wilderness of the sea” to Babylon. The city itself was situated on the Euphrates River in the plain extending eastward to the Tigris. At flood stage, the two rivers formed what could be called a “sea,” and this may be the reason for the expression “wilderness of the sea.” This “wilderness” (more specifically, Babylon) would experience a calamity comparable to that of fierce winds passing through the Negeb, the arid region south of the territory of Judah. The source of the severe destructive element is identified as the wilderness, suggestive of hot winds that sear everything in their path. This wilderness is called a “fear-inducing land,” for what was destined to come from there would fill those about to face it with great dread.
21:2. Masoretic Text: A hard vision has been told to me. The deceitful dealer is dealing deceitfully, and the despoiler is despoiling. Go up, O Elam; lay siege, O Media. All the sighing [caused by] her I am ending.
Septuagint: and hard [was] the vision [that] was announced to me. The deceitful dealer deals deceitfully and the lawless one acts lawlessly. Upon me the Ailamites [are coming], and the envoys of Persians are coming upon me. Now I will groan and comfort myself.
The Targum of Isaiah represents the prophet as sighing or groaning for all those who sighed on account of the king of Babylon. This, however, does not fit the wording of the Hebrew text.
Commentary
This vision is called “hard,” suggesting that something of a harsh, grim, or cruel nature was revealed to Isaiah. It portended a severe crash for Babylon, the deceitful or treacherous dealer and the despoiler or, according to the Septuagint rendering, the “lawless one.”
Although Assyria was then the dominant power in the region, the first sign of Babylon’s treachery became evident during the reign of Judean King Hezekiah. The report of his recovery from serious illness had reached Babylon, as also must have the news about Sennacherib’s loss of thousands of his warriors in one night, thwarting the Assyrian monarch’s aim to take Jerusalem. Merodach-baladan, the king of Babylon, sent a delegation with letters and a gift for Hezekiah. Upon their arrival, Hezekiah showed the Babylonians all his treasures. The courtesy visit and expressions of well wishes to Hezekiah, however, did not constitute an assurance of continued friendly relations. There would be treachery. As Isaiah afterward revealed to Hezekiah, everything the delegation had seen would be taken to Babylon and even members of the royal family would be carried off to serve in the palace of the Babylonian monarch. (39:1-7)
In its treatment of other peoples, especially the inhabitants of Judah and Jerusalem, Babylon would be a treacherous dealer, initially seeming to extend the hand of friendship but later taking on the role of an attacker and a despoiler, devastating towns and cities and seizing booty.
Elam and Media are prophetically commissioned to lay siege to Babylon, bringing an end to the sighing for which tyrannizing Babylon would make itself responsible. YHWH is the one who would be bringing the sighing to an end, as he had determined beforehand by letting the Elamites and Medes play a prominent role in the downfall of Babylon.
Possibly the Septuagint rendering is to be understood from the standpoint of the impact of the vision on Isaiah, as if he expressed himself according to what would befall the Babylonians as though he were sharing the experience. He saw the “Ailamites” or Elamites and envoys of Persia coming to him, evidently as adversaries and then groaned on account of the distressing developments. His comforting himself could be taken to signify that he derived comfort from the fact that the calamity would be an expression of divine justice.
21:3. Masoretic Text: Therefore, my loins are filled with trembling. Pangs have seized me, like pangs of a woman in labor. I am bewildered so that I cannot hear. I am senseless so that I cannot see.
Septuagint: Therefore, my loin was filled with feebleness, and pangs seized me like one giving birth. I did injury so as not to hear. I did hasten so as not to see.
The Hebrew word here rendered “senseless” is bahál, which term can convey the thought of hastening (as rendered in the Septuagint) or rushing, being startled, alarmed or disturbed, or being out of one’s senses.
Possibly the Septuagint rendering can be understood to mean that the vision was so horrifying to Isaiah that he did everything possible neither to hear nor to see.
In the Targum of Isaiah, the application is to the people who would be facing calamity. They would experience the pangs like those of a woman in labor. Being foolish, they would not hear. Having gone astray, they would not be able to see.
Commentary
On account of the horror of the vision conveyed to him, Isaiah’s inward parts trembled. According to the rendering of the Septuagint, he began to feel weak within himself. The pain he felt was comparable to that of a woman about to give birth. The vision left him in a state of confusion as if he had been knocked senseless, preventing him from hearing and seeing. What Isaiah experienced served to indicate what would befall the Babylonians at the time of the vision’s fulfillment.
21:4. Masoretic Text: My heart has strayed; shuddering has overwhelmed me. The twilight of my desire has been turned into trembling for me.
Septuagint: My heart strays, and lawlessness overwhelms me. My soul is fixed in fear.
The Targum of Isaiah continues to refer to the people, with their heart having gone astray and their being seized with distress and terror. The place where they sought refuge would become a place where they would face destruction.
Commentary
In his heart, either meaning his mind or his deep inner self, Isaiah experienced the sensations of someone who had strayed and did not know which path needed to be taken. A person who thus wandered would come to be in a state of disquietude, foreboding, and alarm. All that Isaiah could do was to shudder on account of what had been revealed to him. Trembling had completely taken possession of his very being. Perhaps the reading “lawlessness” in the Septuagint could be understood to mean that Isaiah felt as though he had been reduced to a state of fear and helplessness as would be a victim of lawlessness. His “soul,” or his very being, came to be overtaken by fear.
Laborers would look forward to the coming of twilight at the end of the workday, as it would bring the welcome evening coolness and mark the approach of a time for refreshment and rest. For Isaiah, the desirable aspects associated with twilight gave way to trembling in view of the powerful impact the content of the frightening vision had on him.
What Isaiah felt is what the Babylonians would come to experience in the time of their calamity.
21:5. Masoretic Text: [Let them be] preparing the table, laying out the rug, eating, drinking. Arise, O princes, anoint the shield.
Septuagint: Prepare the table. Drink; eat. Arise, O rulers, prepare shields.
The Hebrew word rendered “rug” (tsaphíth) designates something that is spread out or laid out.
Commentary
On the night of October 5/6, 539 BCE, when the Medes, Persians, and Elamites under the command of Cyrus conquered Babylon, Belshazzar and the Babylonian nobles were feasting. So it proved to be that they obeyed the prophetic command to set the table and arrange everything for eating and drinking.
The anointing of the shield could refer to preparations for defending Babylon. To make shields smooth and slippery so that the arrows of the enemy forces would glance off, warriors would apply oil to their shields. In the case of metal shields, applications of oil would prevent rusting, and oil would serve to make leather shields more pliable and resistant to moisture. The plural “shields” in the Septuagint supports considering the reference to be to literal shields. In the Targum of Isaiah, mention is made of polishing and making the weapons bright.
The singular “shield” in the Masoretic Text would allow for the possibility of attributing a figurative meaning to the designation. As a ruler, Belshazzar functioned as a protective shield to his subjects. His death on the night that Babylon fell would have called for the anointing of a new ruler, or a new shield.
21:6. Masoretic Text: For thus said my Lord to me, “Go, station a lookout. Let him announce what he sees.”
Septuagint: For thus said the Lord to me, “Having gone, station a lookout for yourself, and announce whatever you see.”
The Septuagint rendering appears to represent Isaiah as commissioned to declare what he would see on the basis of his having stationed a lookout.
Commentary
Apparently in the vision, Isaiah received God’s directive to post a lookout, and this one would then report what he did see. This made it possible for the prophet, from the vantage point of a watchman atop a wall, to make known what Babylon would face.
21:7. Masoretic Text: And he saw riders — a pair of horsemen, a rider of an ass, a rider of a camel. And let him give attention [with] attentiveness, great attentiveness.
Septuagint: And I saw two mounted horsemen, mounted on an ass and mounted on a camel. Listen, much listening.
The reading of the Dead Sea Scroll of Isaiah indicates that each man had a pair of horses.
According to the Septuagint, Isaiah is the one who saw the developments. The words suggest that each one of the two horsemen had a different mount — one, an ass; the other, a camel.
Commentary
The Hebrew word here translated once as “riders” and the other times as “rider” is rékhev. It is singular in all occurrences, and may be a collective singular in all three cases, requiring that “ass” and “camel” be likewise regarded as collective singulars. Based on the context that mentions more than one mount, the rendering “riders” is appropriate for the first occurrence of rékhev. This, however, is not the only possible rendering, for rékhev can also mean “chariotry” or “chariot.” This is the reason for the differences in the renderings of various translations. “He will see mounted men, horsemen in pairs — riders on asses, riders on camels.” (Tanakh) “When he sees riders, horsemen in pairs, riders on donkeys, riders on camels, let him listen diligently, very diligently.” (NRSV) “When he sees chariots with teams of horses, riders on donkeys or riders on camels, let him be alert, fully alert.” (NIV) “And he saw chariots, horsemen by pairs, a chariot with asses, a chariot with camels.” (Darby)
In view of the different meanings of the word rékhev and a measure of uncertainty about whether it should be regarded as a collective singular in all cases, one cannot be sure concerning what the posted lookout saw or what Isaiah perceived from the vision.
If the lookout saw a chariot and a pair of horsemen, these could have been representative of the attacking forces that would be coming against Babylon. The “chariot of an ass” and the “chariot of a camel” could then be understood to apply to hitched animals used for transporting baggage and supplies. According to Herodotus (the Greek writer of the fifth century BCE), the Persian army under the command of Cyrus used camels to transport food and equipment and then in a battle against the Lydians. (Histories, I, 80) He also mentioned that the Persian army under Darius had donkeys and mules during their campaign against the Scythians. (Histories, IV, 129)
Another possibility is that the lookout observed riders on different mounts — horses, asses, and camels. All the animals and their riders could then be regarded as representing the military force advancing toward Babylon.
If the development mentioned in verse 9 differs from what the lookout is reported to have seen earlier (as recorded in verse 7), another explanation (based on viewing rékhev as a collective singular for “rider”) has a measure of validity. Initially, the lookout is represented as seeing the ones approaching as “riders.” Then, more specifically, he first sees horsemen. Instead of being the horses of the attacking army, these could be the horses that messengers would be riding, hastening to bring the news about the advance of the invaders. The asses and camels could then be regarded as coming later as part of caravans that were heading away from the invading army.
21:8. Masoretic Text: And he cried out [like] a lion, “On a watchtower, O my Lord, I stand continually by day, and I am stationed at my post all the nights.”
Septuagint: And call Ourias to the lookout of the Lord. And he said, “I stood throughout the entire day, and I stood over the encampment the whole night.”
The Dead Sea Scroll of Isaiah does not include the word “lion,” but identifies the one watching as the one who cried out.
When waw (W) is inserted as the second letter in the Hebrew word for “lion,” the consonants are those of the name Uriah (Ourias).
The reference to the “lookout of the Lord” could mean the place that God had designated as the location for being on the watch.
Commentary
If “lion” is part of the original text, then the lookout cried out with a powerful voice, comparable to the roar of a lion. His words indicate that he faithfully discharged his duty, watching attentively day and night. For a time, though, there appear to have been no developments to report.
21:9. Masoretic Text: And look here at what is coming: a man [in] a chariot [with] a pair of horses. And he answered and said, “She has fallen; Babylon has fallen, and all the images of her gods he has shattered to the ground.”
Septuagint: And look! He himself is coming mounted on a team. And he answered and said, “Babylon has fallen, and all her images and her handmade things [idols] have been crushed to the ground.”
The Septuagint rendering could be understood to refer to the attacking force as the mounted one who is coming.
Commentary
After having watched diligently, the lookout (based on one understanding of the Hebrew text) saw a horse-drawn manned chariot. “Here he comes now: a single chariot, a pair of horses.” (NAB) “Look, here comes a man in a chariot with a team of horses.” (NIV) The “chariot” could represent the entire chariotry of the invaders.
The Hebrew expression rendered a “pair of horses” could also mean “horsemen in pairs.” This could mean that all the forces coming against Babylon are represented as “horsemen in pairs,” “column after column of cavalry troops” (CEV). “And there they come, mounted men — horsemen in pairs!” (Tanakh)
The announcement that Babylon had fallen indicates that the invaders had captured the city. If the reference is to a single manned chariot, the one reporting the news could be the charioteer. Otherwise the lookout is the one who called out that Babylon had fallen. The gods whom the Babylonians worshiped could not prevent the calamity, and the images of the deities lay shattered on the ground.
21:10. Masoretic Text: O my threshed one and son of my threshing floor, what I have heard from YHWH of hosts, the God of Israel, I have announced to you.
Septuagint: Hear, you who have been left remaining and are suffering pain. Hear the things I have heard from the Lord Sabaoth. The God of Israel has announced [them] to us.
“Sabaoth” is a transliteration of the Hebrew designation meaning “armies” or “hosts” and indicates that YHWH has hosts of angels in his service.
Instead of threshing floor, the word in the Dead Sea Scroll of Isaiah can be rendered “stone wall.”
The Targum of Isaiah continues with an apparent thought regarding Babylon. Kings skilled in warfare would come against her, despoiling her. Their expert ability in fighting would be like that of a husbandman who is skilled in threshing grain.
Commentary
The Septuagint rendering suggests that the threshing experience had left behind a remnant in a state of pain. It appears that Isaiah’s own people, fellow Israelites, are here represented as YHWH’s threshed ones. The Israelites would also be the “sons” of YHWH’s “threshing floor,” or the products of the threshing experience. In expression of his anger on account of their waywardness, YHWH had allowed them and would allow them to be submitted to harsh treatment from their enemies. To the Israelites, Isaiah would announce what YHWH, their God, had revealed to him.
21:11. Masoretic Text: A pronouncement [regarding] Dumah. To me, one is calling from Seir, “Watchman, what of the night? Watchman, what of the night?”
Septuagit: A vision [regarding] Idumea. To me, one calls from Seir, watch the fortifications.
Concerning the Hebrew word translated “pronouncement,” see verse 1.
According to the Septuagint rendering, the watchman is admonished to be on guard respecting the fortifications on which the security of the people depended.
The Targum of Isaiah mentions the “cup of cursing,” which Dumah is to be given to drink. The voice resounds from heaven, instructing the prophet to interpret the prophecy, to interpret what was destined to come.
Commentary
“Dumah” means “silence,” and the rendering of the Septuagint provides a basis for considering the designation to apply to Edom or Idumea, which land would be desolated and, therefore, brought to silence. Apparently Isaiah is the one to whom the question is directed. This question (“What of the night?”) appears to mean, How much longer will the darkness continue for the land of Edom?
21:12. Masoretic Text: The watchman said, “Morning is coming and also the night. If you would ask, ask; come back again.”
Septuagint: I guard in the morning and in the night. If you would seek, seek; and dwell by me.
The Targum of Isaiah transforms the thought into an admonition. After mentioning that there is a “reward for the righteous” and “vengeance for the wicked,” the prophet’s exhortation is to repent while there is still the opportunity to do so.
Commentary
The Septuagint rendering and the Targum of Isaiah provide a basis for identifying Isaiah as the watchman. His answer about the morning coming and also the night appears to mean that, although the morning would be coming, the gloom of the night would not be ending. There was then no message of hope regarding the approach of morning light for Edom. Still, the option for returning to make further inquiries remained open.
The Septuagint rendering could be understood to mean that Isaiah kept on the watch both day and night, alert for any revelation regarding future developments. “Seeking” would denote “inquiring.” “Dwelling” with the prophet could signify resorting to or remaining in his presence for answers.
21:13. Masoretic Text: The pronouncement [regarding] the steppe. O caravans of Dedanites, you will lodge in the thickets of the steppe.
Septuagint: In the thicket you will lie down in the evening in the way of Dedan.
The Targum of Isaiah refers to the Arabians as the ones to be given the “cup of cursing.”
Regarding the Hebrew word translated “pronouncement,” see verse 1.
Commentary
According to the rendering of the Vulgate, the “steppe” designates “Arabia.” The nomadic Dedanites, descendants of Abraham by his concubine Keturah (Genesis 25:1-3), appear to be represented as having to depart from their usual routes because of a military invasion. This forced them to pitch their tents in more isolated thickets, desert areas where broom trees, dwarf junipers, and tamarisks grew.
The Septuagint rendering “the way of Dedan” could mean the road leading to Dedan. This would mean that individuals in Seir or Edom are portrayed as spending the night in the thicket, with the implied reason being an enemy invasion.
21:14. Masoretic Text: To meet the thirsty one, bring water. O inhabitants of the land of Tema, meet the fleeing one with his bread.
Septuagint: Bring water for meeting with the one thirsting, O inhabitants in the country of Thaiman [Teman]; meet with bread those [who are] fleeing,
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), like the Septuagint, says “bread,” not “his bread.”
Commentary
In view of the earlier reference to Seir or Edom, the area around Tema in Edom evidently is the land of Tema. The Temanites are here encouraged to be hospitable to those who are fleeing from the advancing invaders, providing the refugees with water and food. Flight would have prevented the fugitives from obtaining necessities. While the reading of the Hebrew text of verse 13 identifies the ones fleeing as Dedanites, the Septuagint rendering does not.
21:15. Masoretic Text: For from the swords they have fled, from the drawn sword, and from the bent bow, and from the pressure of battle.
Septuagint: because of the multitude of those fleeing and because of the multitude of those straying and because of the multitude of the sword and because of the multitude of the bent bows and because of the multitude of those fallen in battle.
Commentary
The reason for the hasty flight and the need for a compassionate response to the fugitives are clearly set forth. They are seeking to escape becoming war casualties.
21:16. Masoretic Text: For thus my Lord has said to me, Within a year, according to the years of a hireling, and all the glory of Kedar will end.
Septuagint: For thus the Lord has said to me, Yet a year, like the year of a hireling, the glory of the sons of Kedar will vanish.
Instead of “my Lord,” the Dead Sea Scroll of Isaiah says “YHWH.” Before the words translated “glory,” this scroll does not include “all.”
The Targum of Isaiah says “years,” not “year.”
Commentary
Kedar was a son of Ishmael, and his descendants are here referred to as Kedar, an Arab tribe. (Genesis 25:13) Their glory or noble position as a distinct independent people, including a significant number of skilled warriors, would come to an end within a relatively short time — one year or, according to the Dead Sea Scroll of Isaiah, “three years.” A hired laborer worked for a specific period, and so the year of a hireling would have a fixed beginning and a fixed end. The mention of a short time indicates that the Kedarites would suffer from Assyrian aggression, and extant Assyrian records confirm this as having happened during the period of Isaiah’s prophesying. Annals of Sargon II relate that, among those he crushed, were Arabs who lived in the desert. Assyrian monarch Esar-haddon referred to his father Sennarcherib as having defeated the Arabs.
21:17. And the remnant of the number of archers, the mighty ones of the sons of Kedar, will be diminished, for YHWH, the God of Israel, has spoken.
Septuagint: And the remnant of the bows of the mighty sons of Kedar will be few, for the Lord, the God of Israel, has spoken.
Commentary
Many Kedarites would fall in battle, with only few archers and other warriors being among the survivors. The fulfillment of the prophetic words was sure, for Isaiah made known what YHWH, the God of Israel, had revealed to him.
22:1. Masoretic Text: A pronouncement [regarding] the Valley of Vision. What then [is the reason] that all of you have gone up to the roofs?
Septuagint: The word [regarding] the valley of Zion. What has happened to you now that you all have gone up to the roofs for nothing?
In the Septuagint, the first word of verse 2, the plural adjective mátaia, concludes the question and is here rendered “for nothing.” The adjective means “worthless,” “useless,” “meaningless,” “nothing,” “vain,” or “empty.”
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reads “word” or “saying” (rhéma), indicating that this is a divinely revealed message. Other Septuagint manuscripts say “vision” (hórama).
As apparent from the Septuagint rendering, the expression “Valley of Vision” applies to Zion or Jerusalem. The city is surrounded by higher elevations, and it may be for this reason that it is designated as the “valley.” Its being linked to the word “vision” may call attention to the fact that the prophets saw visions there and possibly also that many of these visions pertained to future developments involving Jerusalem. According to the Targum of Isaiah, the city was one against which the prophets prophesied.
The question is directed to the city and applies to the inhabitants. Just why had all the people gone up to the flat roofs of their houses? The Septuagint rendering could be understood to mean that they had done so in vain.
Just why the people went up to the roofs is not mentioned, but the context suggests that the action did not have God’s approval. In an attempt temporarily to distract themselves from the grave danger they faced, they may have engaged in reckless merriment on the roofs. (Verse 13) Possibly, in a state of panic as persons without trust in YHWH’s protection and aid, they may have hurried to the roofs to see how seriously threatening the situation was for Jerusalem. They may have done so in order to engage in idolatrous practices, seeking thereby to be delivered from calamity. (Jeremiah 19:13; Zephaniah 1:5) Another reason may have been that they did so to lament over the dire straights in which they found themselves. (Isaiah 15:3)
22:2. Masoretic Text: [You are] full of noises, tumultuous city, exultant town. Your slain [are] not [those] slain with the sword and not the dead [fallen] in battle.
Septuagint: The city was filled with those shouting. Your wounded [were] not wounded by the sword, nor [were] your dead the dead in war.
To complete the thoughts expressed in this verse, verbs have to be supplied, and the tense of the added verbs affects the meaning.
Commentary
According to the Septuagint rendering, the shouting in Jerusalem had occurred in the past, and that shouting could be understood to mean the outcry coming from the inhabitants of the besieged city.
The Hebrew text identifies Jerusalem as a city of exultation or rejoicing, and the initial part of the verse could relate to past or then-existing circumstances. The city then was or had been a place of tumult, or noisy hustle and bustle, and rejoicing. The situation, however, had or would change, with the city either undergoing or coming to experience the horrors of siege.
As persons not slain with the sword nor having perished while engaged in fighting with enemy warriors, the dead apparently would have been the victims of famine and pestilence in the besieged city.
22:3. Masoretic Text: All your rulers have fled together. Without a bow they were bound. All of you having been found were bound together. They had fled to a distant place.
Septuagint: All your rulers have fled, and the captured ones have been bound hard, and the mighty ones among you have fled far away.
Commentary
Rulers, leaders, or officers of the people resorted to flight. The expression “without a bow” indicates that no battle action occurred when the invaders captured them and bound them as captives of war. Although among those fleeing were those who had reached a distant location, enemy warriors caught up with them and bound them.
22:4. Masoretic Text: Therefore, I said, “Look away from me. Let me be bitter in weeping. Do not labor to comfort me for the ruin of the daughter of my people.”
Septuagint: Therefore, I said, “Let me [be]. I will weep bitterly. Do not strive to comfort me for the ruin of the daughter of my kin.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about weeping.
Commentary
In view of the great suffering to befall the people, Isaiah wanted to be left alone, unobserved as he gave way to bitter weeping. The expression “daughter of my people” designates fellow Israelites as a corporate whole or a congregation. Nothing would prevent their experiencing calamity, and so there was no basis for any comfort. For this reason, Isaiah asked that no one endeavor to console him in his state of extreme sadness about what lay ahead for his people.
22:5. Masoretic Text: For [it is] a day of panic and trampling and confusion from the Lord YHWH of hosts in the Valley of Vision — a tearing down of a wall and a cry to the mountain.
Septuagint: For [it is] a day of trouble and destruction and trampling and wandering from the Lord Sabaoth in the valley of Zion. From the least to the greatest, they are wandering. They are wandering on the mountains.
Some have understood the Hebrew words here translated “wall” (qir) and “cry” (shóha‘) as proper nouns. “Kir shouting, and Shoa at the mount.” (Margolis) “Kir raged in the Valley of Vision, and Shoa on the hill.” (Tanakh) According to these renderings, warriors from Kir (verse 6) and Shoa (Ezekiel 23:23) would be part of the attacking forces.
The Dead Sea Scroll of Isaiah refers to the tearing down of God’s “holiness on the mountain,” suggestive of an attack on the temple in Jerusalem.
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies.”
The Septuagint rendering may be understood to mean that the calamity came upon the people because they had wandered or strayed from their God. There were no exceptions. Among those straying were all levels of society, from the insignificant ones to the prominent ones of the people. Their wandering on the mountains could refer to engaging in idolatry on elevated sites.
Commentary
YHWH, the God with hosts of angels in his service, had purposed to punish his disobedient people, removing his protection from them and leaving them at the mercy of their enemies. The day, or the time when the prophetic words would begin to be fulfilled, would be a day from YHWH. The people would then be in a state of panic, anxiety, or upheaval on account of being confronted with superior enemy forces. They would be trampled upon, subjected to humiliating defeat and suffering. Confused, they would see no way out of the distressing situation. Attacking forces would be the ones demolishing the fortification or wall, and the people would be crying out. This could be a cry for help, a cry of anguish, or a war cry. Possibly because the cry would echo from the mountain, it is called a “cry to the mountain.”
22:6. Masoretic Text: And Elam carried the quiver, with a man’s chariot and horsemen, and Kir uncovered the shield.
Septuagint: But the Ailamitas [Elamites] took quivers — mounted men on horses and a gathering in battle array.
Commentary
During the period of Isaiah’s prophesying, the Assyrians posed the greatest threat to the two-tribe kingdom of Judah. They are not mentioned as part of the attacking force, making it difficult to be definitive about whether warriors from Elam and Kir functioned as mercenaries in the Assyrian army.
Equipped with quivers filled with arrows, the Elamites from a region in what is today in southwest Iran were prepared to remove the arrows for shooting. The singular Hebrew term rendered “chariot” is doubtless to be regarded as a collective singular. The attacking force also appears to be represented as having riders on horses. “Elam has picked up his quiver, with manned chariots and horsemen.” (NJB) “Elam takes up the quiver, with her charioteers and horses.” (NIV)
Another possible meaning is that the horses were hitched to the chariots, with the archers being ready to shoot their arrows. A number of translations have additionally chosen to follow a proposed emendation of the Hebrew text (“Aram” [’arám] instead of “man” [’adhám]), and their renderings vary. “Elam took up the quiver, horses were harnessed to the chariots of Aram.” (REB) “Elam takes up the quivers, Aram mounts the horses.” (NAB)
The location of Kir is unknown. Warriors of Kir are portrayed as taking off the cover from their shields, apparently to ready themselves for battle.
22:7. Masoretic Text: And it will occur [that] the choicest of your valleys shall be full of chariots, and the horsemen shall take their stand to stand at the gate.
Septuagint: And your choicest valleys will be filled with chariots, but the horsemen will block your gates.
The Hebrew term for the word translated “your” is second person singular in the feminine gender. This is because the apparent antecedent is “daughter of my people.”
Commentary
The best level places in the territory of the kingdom of Judah would be filled with the war chariots of the invaders. Horsemen with their mounts would position themselves before the city gates, ready to attack and prepared to block anyone from leaving the city.
22:8. Masoretic Text: And one will take away the covering of Judah. And in that day you looked to the weapons of the house of the forest.
Septuagint: And they will expose the gates of Judah, and in that day they will look at the choicest houses of the city.
In the Hebrew text, the second part of verse 8, starting with the words “and in that day,” appear to relate to the description that follows regarding the actions of the people when faced with the serious military threat (verses 9 through 14).
Commentary
The covering or protective screen had been removed from the kingdom of Judah. While not specifically identified, the one who did so was YHWH on account of the unfaithfulness of the people. He allowed them to experience foreign aggression.
In the day or at the time that divine protection was removed from the realm of Judah, the inhabitants of Jerusalem looked for means to defend the city. They relied on weaponry stored in the “house of the forest.” This was the house of the forest of Lebanon, a building that King Solomon had constructed with cedar from Lebanon. It came to be an edifice for storing shields and probably also other weaponry. (1 Kings 7:2-5; 10:16, 17; 14:25-27)
The Septuagint rendering could be understood to refer to the attacking force, which would uncover or expose the gates of Judah and make its way into the city. If the reference is to the enemy warriors, their looking at the choicest houses would be for the purpose of plundering the riches they contained.
22:9. Masoretic Text: And you saw the breaches of the city of David, for they were many, and you collected the waters of the lower pool.
Septuagint: And they will expose the hidden things of the houses of the citadel of David. And they saw that [there] were many and that they had diverted the water of the old pool into the city
Commentary
The reference to seeing the “breaches of the city of David” appears to be to making an examination of the wall of fortified Zion to determine what repairs needed to be made to strengthen the defenses. The examination revealed that there were many places that required attention. To protect the city’s water supply during a time of siege, men with the needed skill built the structures for collecting or storing the waters of the lower pool.
The Septuagint rendering seems to suggest that the enemy warriors were able to uncover the concealed treasures in the houses of the citadel of David or Zion. They would also have seen that there were abundant treasures, and that the inhabitants of the city had diverted the water from the old pool into the city. This, however, would not fit the campaign of Assyrian King Sennacherib, as his warriors did not enter Jerusalem.
22:10. Masoretic Text: And you counted the houses of Jerusalem, and you tore down the houses to make the wall inaccessible.
Septuagint: and that they had torn down the houses of Jerusalem for fortifying the wall of the city.
Commentary
To obtain building materials for strengthening the city walls, seemingly someone or a group of men counted the number of houses with a view to determine which ones needed to be torn down. Material from the demolished houses was then used to strengthen the city’s defenses in an effort to make it harder for the attackers to breach the wall.
Again the Septuagint rendering appears to represent matters from the standpoint of the enemy forces. They saw that houses had been torn down to fortify the wall of the city.
22:11. Masoretic Text: And a reservoir you made between the two walls for the water of the old pool, and you did not look to the one doing it, and you did not see the one forming it long ago.
Septuagint: And you made [a collection of] water for yourselves between the two walls of the inner old pool, and you did not look to the one making it from the beginning and the one creating it you did not see.
Commentary
The construction project to secure the water supply of Jerusalem included diverting the water from the old pool to a new collecting pool or reservoir between two walls. While the people relied on their own resourcefulness to deal with the threat of enemy aggression, they did not look to YHWH as the unfailing source of security. As if they were blind, they did not “see,” or have any regard for God, ignoring him completely as the one who could aid and protect them. What he does and what he forms will always turn out well, without even the slightest possibility of failure. The object of the doing and the forming is not specifically identified, but it could include everything that God has done and what he has formed or purposed long ago. He is the Maker and the Former.
A number of modern translations interpretively identify Jerusalem as the place that God had made and formed. “But you did not look to the city’s Maker, nor did you consider him who built it long ago.” (NAB) “You did not look to the Maker of the city or consider him who fashioned it long ago.” (REB) As the Maker and Former of the city, he, by implication, would also be its Protector. Another view is that God was the one who determined to bring the calamity upon the disobedient people and long ago had purposed that he would do so by means of the instruments of his choosing.
22:12. And in that day my Lord, YHWH of hosts, called for weeping and for mourning and for baldness and for girding with sackcloth.
Septuagint: And in that day the Lord Sabaoth called for weeping and lamentation and shaving and girding with sackcloth.
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies.” YHWH has hosts of angels in his service.
Commentary
By means of his prophets, YHWH called the people to repentance, urging them to abandon their wayward course. The outward expressions of their sorrow regarding their sinful conduct included weeping, mourning, shaving off their hair and thus making themselves bald, and wearing sackcloth, a coarse cloth, next to their skin.
22:13. Masoretic Text: And look! Jubilation and joy, slaying a bovine and slaughtering a sheep, eating flesh and drinking wine. “Let us eat and drink, for tomorrow we shall die.”
Septuagint: But they gave way to jubilation and joy, slaying calves and slaughtering sheep so as to eat meat and drink wine, saying, “Let us eat and drink, for tomorrow we die.”
Commentary
Instead of repenting and changing their ways, the people engaged in revelry. They slaughtered cattle and sheep in order to indulge their appetite for riotous feasting and drinking. Their thought appears to have been that, in view of the threat, they might as well give in to a desire for pleasure and temporarily forget about the grave danger. They then chose to eat and drink, concluding that the situation was so grave that they would soon face death.
22:14. Masoretic Text: And in my ears, YHWH of hosts has revealed himself. “‘Indeed, for you, this guilt will not be atoned for until you die,’ says my Lord, YHWH of hosts.”
Septuagint: And these things are revealed in the ears of the Lord Sabaoth, that this sin will not be forgiven you until you die.
“Sabaoth” is a transliteration of the Hebrew expression for “hosts” or “armies,” identifying YHWH as the God with hosts of angels in his service.
The Septuagint rendering seems to represent God as hearing what the people were doing, whereas the Hebrew text speaks of what he revealed to the prophet Isaiah about the people’s punishment for their sin.
Commentary
YHWH would not forgive the people for failing to repent and continuing in unrestrained revelry in view of the possibility of impending death. In expression of his judgment, they would die, for he would allow them to fall into the hands of enemy forces.
22:15. Masoretic Text: Thus says my Lord, YHWH of hosts, “Come, go to this administrator, to Shebna, who is over the house.
Septuagint: This [is what] the Lord Sabaoth says, “Go into the chamber to Somnas [Shebna] the steward and say to him,
“Sabaoth” is a transliteration of the Hebrew word for “hosts” or “armies,” revealing YHWH to have hosts of angels in his service.
Commentary
Shebna, an administrator or a steward in the court of Judean King Hezekiah came to have an inordinately exalted view of himself. This did not escape the attention of YHWH, and he directed the prophet Isaiah to go to Shebna at the very time he was engaged in a prideful act. Being “over the house,” Shebna had a responsible position in the royal court. Based on the authority granted to his replacement, Shebna’s duties appear to have included overseeing the royal chambers and making decisions about who could be entrusted with royal service.
22:16. Masoretic Text: What [is there] to you here, and whom [have] you here, that you have hewed out a tomb for yourself here? In the height, one is hewing out a tomb for himself, carving out a tent for himself in a rock.
Septuagint: Why are you here, and what is there to you here, that you have hewed out a tomb for yourself here and made for yourself a tomb in a height and carved out a tent for yourself in a rock?
The Greek verb here translated “carved out” literally means “wrote.” For writing on rock, an implement that could engrave the letters on a hard surface needed to be used. Fashioning a “tent” or abode for the deceased in a rock required carving on a larger scale than did engraving letters on a rock.
Commentary
The two-part rhetorical question served to reprove Shebna. He had no valid reason for being at the location. No one related to him had previously been entombed there. Yet, at Shebna’s direction, a tomb was being hewed out for him in a rocky hillside. This tomb was the “tent” that was then being carved out, for Shebna planned for it to become his abode at the time of his death.
22:17. Masoretic Text: Look! YHWH will hurl you [with a] hurling, O mighty one, and he will seize you to seize.
Septuagint: Look now, the Lord Sabaoth will cast out and wipe out a man, and he [the Lord] will remove your robe
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies,” identifying YHWH as the God with hosts of angels in his service.
Commentary
In relation to Shebna, the Hebrew expression to “hurl with a hurling” indicated that he would be forcibly removed from his position, as if thrown far away. On account of his high position in the royal court, he is called a “mighty one.” The Hebrew expression “seizing to seize” signified that Shebna would be taken hold of firmly and then, as indicated in the next verse, thrown.
The Septuagint reference to a “man” apparently is to Shebna who is to be cast out from his position and “wiped out” or brought to ruin. Shebna’s robe would have identified him as a man with a prominent standing. YHWH would take away the stately robe, indicating that Shebna would be deprived of his high office.
22:18. Masoretic Text: Whirling, he will whirl you round and round like a ball into a land broad of hands. There you will die, and there [will be the] chariots of your glory — [you the] shame of your master’s house.
Septuagint: and your glorious crown, and hurl you into a great and immense country, and there you will die. And he [the Lord] will appoint your fine chariot for dishonor and your chieftain’s house for trampling.
The idiomatic expression “broad of hands” means “wide.”
The Targum of Isaiah indicates that YHWH would remove Shebna’s turban, surround him with enemies like an encircling wall, send him into a large country as an exile. In that country he would die, and Shebna’s splendid chariots would return there in shame. The reason for this judgment was Shebna’s failure to “keep the honor of [his] lord’s house.”
Commentary
The reference to YHWH’s whirling Shebna could be to his acting toward him as if he were rolling him up tightly as one might when forming a ball of clay or some other material and then causing this ball to whirl or roll round and round. The ball’s rolling in a “land broad of hands” seemingly denotes that it would roll in a wide land without obstacles. As the ball would keep rolling in such a region, Shebna’s downfall appears to be represented as unstoppable and seems to culminate in a foreign country, where he would die. The “chariots of [his] glory” may have been the impressive chariots available for his use and which would come to be in the land where he would die. By the arrogant manner in which he handled himself (as evident from his wanting a pretentious tomb), Shebna proved to be a disgrace to his master’s house. This appears to designate the royal house, for his master or lord was Judean king Hezekiah.
According to the Septuagint, the fine chariot would cease to be an honorable object, and the chieftain’s house or the royal house would be trampled upon.
From the Septuagint rendering, it appears that the “whirling” or rolling was understood to denote the winding around of a crown or a diadem consisting of bands, and God is represented as removing Shebna’s crown. The Tanakh is one modern translation that includes the thought about winding a headdress or a turban. “Indeed, He will wind you about Him as a headdress, a turban.” For Shebna to be a turban for God, the very one who had rejected him, does not fit the portrayal of disgrace. While the Hebrew text is obscure, translations have generally rendered the text as referring to a ball. “He will roll you up tightly and throw you like a ball into a land of vast expanses.” (REB) “He will roll you up tightly like a ball and throw you into a large country.” (NIV)
22:19. Masoretic Text: I will thrust you from your office, and one will cast you down from your station.
Septuagint: And you will be removed from your stewardship and from your position.
Commentary
Through his prophet, YHWH declared that Shebna would be deposed from his official position in the royal court. How and through whom the actual removal occurred is not revealed in the account. Nevertheless, because it happened in keeping with his purpose, YHWH is represented as depriving Shebna of his position.
22:20. Masoretic Text: And it will occur in that day [that] I will call my servant Eliakim the son of Hilkiah,
Septuagint: And it will be in that day [that] I will call my servant Eliakim the [son] of Chelkias [Hilkiah],
Commentary
YHWH had predetermined that Eliakim the son of Hilkiah would replace Shebna. Aside from his being the father of Eliakim, nothing else is known about Hilkiah.
In the day, or at the time, when Shebna would be deprived of his official position, YHWH would see to it that Eliakim, whom he acknowledged as his servant, would be the replacement. So YHWH would then be calling or summoning Eliakim for the position he would come to have.
22:21. Masoretic Text; and I will clothe him with your robe, and your sash I will bind on him. And I will give your dominion into his hand, and he will be a father to those residing in Jerusalem and to the house of Judah.
Septuagint: and I will clothe him [with] your robe and give your crown to him. And the authority and your stewardship I will give into his hands, and he will be like a father to those residing in Jerusalem and to those residing in Judah.
The Dead Sea Scroll of Isaiah reads “your robes,” not “your robe.”
Commentary
The outward demonstration of YHWH’s causing Eliakim to be elevated would involve bestowing on him Shebna’s official garment and sash. The Septuagint rendering refers to the crown. A crown or diadem could consist of one band or several bands that were wound around the head. In a sense, therefore, both a sash and a crown shared binding in common. Eliakim would be entrusted with Shebna’s former dominion or authority and official position or stewardship.
22:22. Masoretic Text: And I will place the key of the house of David on his shoulder. And he will open, and no one will be shutting; and he will shut, and no one will be opening.
Septuagint: And I will give the glory of David to him, and he will rule, and no one will contradict him.
The Septuagint rendering suggests that Eliakim would come to have the kind of glory or honor that David enjoyed as king. So great would Eliakim’s power be that his word would be final, with no other official being able to change what he had authorized.
Commentary
Eliakim’s receiving the “key of the house of David” indicated that he would have oversight of the king’s chambers and also be authorized to determine who might be accepted for or excluded from royal service, and who might have access or be refused access to any part of the palace complex. In matters over which he had control, no other official would be able to overrule him, shutting what he would open or opening what he would shut.
22:23. Masoretic Text: And I will fasten him [like] a peg in a secure place, and he will become a throne of glory to the house of his father.
Septuagint: And I will establish him as ruler in a secure place, and he will be for a throne of glory to the house of his father.
In the Septuagint, the expression for “peg” does not appear, with the reference being to Eliakim’s coming to be in a secure position as ruler.
Commentary
The secure nature of Eliakim’s official position is likened to that of a firmly fixed peg. His entire family would be honored on account of his elevation. In view of his high office, Eliakim would be a splendid throne to the whole family. Their relationship to him would place them on a seat of honor.
22:24. Masoretic Text: And they will hang on him all the glory of his father’s house, the offspring and offshoots, all vessels of the small [kind], from cups [literally, “vessels of the bowls”] and to all jars [literally, “vessels of the jars”].
Septuagint: And all the glorious ones in his father’s house will be depending on him, from the least to the greatest, and will be adhering to him.
Commentary
Eliakim would be the sole support for his dependents that are here represented as various types of vessels and jars. He would be the source of the glory, honor, or splendor that his family would come to have. From the most insignificant to the greatest one among them, they would be like small vessels and large jars suspended from a peg.
22:25. Masoretic Text: In that day, says YHWH of hosts, the peg that was fastened in a secure place will give way, and it will be cut down and fall, and the burden that was upon it will be cut off, for YHWH has spoken.
Septuagint: In that day — thus says the Lord Sabaoth — the man supported in a secure place will be shaken and will fall. And the glory that was upon him will be removed, for the Lord has spoken.
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies,” and identifies YHWH as the God with hosts of angels in his service.
The Septuagint reference to the “man supported in a secure place” evidently is to be understood as applying to Eliakim who is referred to as coming to be a “ruler in a secure place.” The Targum of Isaiah likewise does not use an expression for “peg” but mentions a “faithful” official “ministering in a sure place.”
Some have thought that this verse again refers to Shebna as one who appeared like a firmly fixed peg but was to come loose (being removed from his position), causing all those who depended on him to crash with him. Based on the context and the reading of the Septuagint and the Targum of Isaiah, this is an unlikely explanation.
Commentary
In verse 23, Eliakim is described as coming to be like a firmly fastened peg. Eventually, however, this “peg” would give way, be cut down, and fall, ceasing to be the support for the entire family that had benefited from Eliakim’s elevation in the royal court. The reference to all the vessels being suspended from him as from a peg suggests that the many hangers-on would contribute to his fall and the accompanying crash of all those who had depended on him.
After his being entrusted with the great authority associated with his office, he may have placed members of his family into positions for which they were unqualified. With their being a burden to him, they would have contributed to his crash. His circumstances would have come to be like that of a peg when too many items are suspended from it. The peg will come loose, break, and fall from its fixed location. This was sure to happen, for YHWH had declared what the final outcome of Eliakim’s elevation would be.
23:1. Masoretic Text: A pronouncement [regarding] Tyre. Howl, ships of Tarshish, for it [Tyre] has been devastated, [left] without a house and [a place] to enter. From the land of Kittim it has been revealed to them.
Septuagint: The vision [regarding] Tyre. Howl, ships of Carthage, for she [Tyre] has been destroyed, and no longer do they come from the land of the Kitaeans. She has been led away captive.
The Targum of Isaiah mentions the “cup of cursing” that would be given to Tyre to drink.
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” Whereas the Vulgate renders the term as onus (“load” or “burden”), the Septuagint reads “vision,” indicating this to have been the means by which the prophet received the “pronouncement” or message about Tyre, the major Phoenician seaport. (See Tyre for pictures of and additional information about the city.)
Assyrian monarch Esar-haddon, in his annals, boasted about having conquered Tyre and dealt severely with the Tyrian king Ba’lu when he attempted to be free of the Assyrian yoke. Many years later Nebuchadnezzar laid siege to Tyre. In his Against Apion (I, 21), the Jewish historian Josephus wrote that this siege lasted 13 years. Although the judgment against Tyre related to the future, it was so certain of fulfillment that it was expressed as if it had already befallen the city.
The designation “ships of Tarshish” appears to have applied to large vessels equipped to make the long voyage to Tarshish, commonly linked to a location on the Iberian Peninsula. This, however, is by no means certain. The Septuagint refers to “ships of Carthage,” a city on the Gulf of Tunis in North Africa. News about the devastation of Tyre occasioned the howling, wailing, or lamenting, for the ruin of the city would lead to serious disruption of trade. According to the Septuagint, commercial traffic would cease to arrive from the land of the Kitaeans. This would be because Tyre, or the people of the city, had been taken captive.
Possibly the Hebrew text could be understood to mean that the devastation would include the destruction of the houses (with the word “house” possibly being a collective singular). Devastated Tyre would then no longer function as a harbor for ships to enter. The reference to Kittim (commonly identified as Cyprus) perhaps indicates that news about the ruin of Tyre would be “revealed,” or initially made known, from there to other nations.
In his Antiquities (I, vi, 1), Josephus, after referring to Cethimus (Kittim, a “son” of Javan, mentioned in Genesis 10:4) as possessing the “island Cethima,” continued, “it is now called Cyprus: and from that it is that all islands, and the greatest part of the sea-coasts, are named Cethim by the Hebrews.”
23:2. Masoretic Text: Be silent, inhabitants of the coastland. Traders of Sidon passing over the sea — they filled you.
Septuagint: To whom have those dwelling on the island become likened — [these] traders of Phoenicia crossing the sea
The Hebrew word for “coastland” can also mean “island.”
The Dead Sea Scroll of Isaiah reads “his messengers,” not “they filled you.” A transposition of the last two letters of the Hebrew expression accounts for the difference. According to the scroll, the messengers of Sidon are the ones passing over the sea.
Commentary
The inhabitants of the coastland, probably meaning the Phoenician coast, would be so shocked that they would be stunned to silence. If the expression “they filled you” is original, this could mean that the seafaring merchants from Sidon, the second most prominent city of Phoenicia, filled Tyre with profits. (See Sidon for pictures of and comments about city.)
In the Septuagint, the “island,” based on the context, refers to Tyre. The question that starts in this verse is completed in the next verse.
23:3. Masoretic Text: And on many waters, the seed of Shihor, the harvest of the Nile, [constituted] her revenue. You were the trader of the nations.
Septuagint: in much water, seed [offspring] of traders? Like a harvest being brought in [are] the traders of the nations.
Commentary
“Shihor” is commonly thought to designate the easternmost branch of the Nile in the Delta region. With grain from Egypt, seafaring merchants of Tyre engaged in profitable trade with other nations. Egypt depended on the Nile floods for bountiful harvests and for this reason the produce is called the “seed of Shihor” and the “harvest of the Nile.”
The Septuagint rendering appears to call the Phoenician merchants the offspring of traders or men in a line of seafaring merchants. A harvested crop is initially brought to one location. So it may be that the Septuagint rendering compares the “traders of the nations,” the Phoenician merchants who engaged in extensive trade with other peoples, as arriving at a seaport and bringing their products just as persons would bring the produce from a harvested field to a specific place for storage and future sale.
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23:4. Masoretic Text: Be ashamed, Sidon, for the sea has spoken, the stronghold of the sea, saying, “I have not been in labor and not given birth. And I have not brought up young men nor reared virgins.
Septuagint: “Be ashamed, Sidon,” said the sea, but the might of the sea said, “I have not been in labor nor given birth nor have I brought up young men nor reared virgins.”
Commentary
The “sea” appears to be personified and is represented as telling Sidon to be ashamed on account of the disaster that had befallen Tyre. This calamity seriously interfered with Sidon’s commercial activity, resulting in great loss.
The “stronghold of the sea” or the “might of the sea” may be understood as designating Tyre. During the period of siege, many defenders of Tyre would have been slain and others in the city would have died from famine and pestilence. A large number of survivors would have been led away as captives. Therefore, in view of the significant loss of population, Tyre (the “stronghold of the sea”) could then lament as a city without children and so as never having experienced labor pains, given birth, or reared boys and girls.
23:5. Masoretic Text: When the report [comes] to Egypt, they will writhe [in pain] over the report [about] Tyre.
Septuagint: But when it comes to be heard in Egypt, pain concerning Tyre will seize them.
The Targum of Isaiah speaks of the men of Tyre as trembling upon hearing about the smiting to which the Egyptians had been subjected.
Commentary
Egypt’s prosperity was closely linked to Tyre, for Tyrian ships would transport Egypt’s grain to distant markets. Therefore, news about the fall of Tyre would be unsettling, filling the hearers with pain, grief, or great anxiety.
23:6. Masoretic Text: Pass over to Tarshish. Howl, inhabitants of the coastland.
Septuagint: Go away to Carthage. Howl, inhabitants on this island.
The Hebrew word for “coastland” can also mean “island.” In the Septuagint, the words “this island” appear to apply more specifically to Tyre.
Commentary
Surviving inhabitants of the Phoenician coastland, which included the people of Tyre, are directed to find another home, distant Tarshish or, according to the Septuagint, Carthage. (See verse 1 regarding Tarshish and Carthage.) The devastation enemy invaders caused would occasion the howling, wailing, or lamenting.
23:7. Masoretic Text: To you, is this [the] jubilant [city] whose antiquity [is] from days of old, whose feet carried her far to sojourn?
Septuagint: Was not she [the city of Tyre] your arrogance from the beginning before she was handed over?
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about the feet.
The Targum of Isaiah represents Tyre as a city to which people brought “gifts” or tribute from a distant land and refers to the sojourning of the inhabitants as their coming to reside in exile.
Commentary
The description of Tyre as “jubilant” could refer to its having been a place of joyous hustle and bustle, revelry, or wantonness. It was an ancient city. Translators have variously rendered the Hebrew words for the expressions “from days of old” and “whose antiquity.” “Is this your wanton city, whose origin is from old?” (NAB) “Is this your bustling city of ancient foundation?” (REB) “Is this your proud city founded far back in the past?” (NJB) “Was such your merry city in former times, of yore?” (Tanakh)
The reference to the “feet” carrying her “far to sojourn” probably is to be understood to mean the colonizing activity of Tyre. A number of translations make this significance explicit (“the founder of colonies in distant parts” [REB]; “whose steps led her far afield to found her colonies” [NJB]). Merchants of Tyre traveled extensively to the colonies in distant locations.
The Septuagint rendering identifies Tyre as a city in which the populace had an overweening pride. This was already early in its history, “from the beginning,” and the arrogance continued up to the time that the city suffered humiliating defeat, being handed over to the invading forces.
23:8. Masoretic Text: Who has counseled this against Tyre, the bestower of crowns, whose traders [were] princes, whose merchants [were] glorious ones of the earth?
Septuagint: Who has counseled these things against Tyre? Is she inferior or not strong? Her merchants [were] glorious, rulers of the earth.
In Hebrew, the expression here translated “the bestower of crowns” shares many of the same consonants as does the expression for “is she inferior.” This may explain the reason for the Septuagint rendering.
Commentary
YHWH had counseled against Tyre, for he had announced beforehand through his prophet the judgment that would befall the city. Kings ruled in the colonies that Tyre had established and, in that sense, the city was a bestower of crowns. Her traders enjoyed a standing of dignity like that of princes. Her merchants were men of great repute or highly honored persons, glorious ones.
23:9. Masoretic Text: YHWH of hosts has counseled it to defile the pride of all glory, to treat contemptuously all the honored ones of the earth.
Septuagint: The Lord Sabaoth has counseled to bring down the arrogance of the glorious ones and to dishonor all the glorious things on the earth.
In the Dead Sea Scroll of Isaiah, the first “all” precedes “pride,” not “glory.”
“Sabaoth” is a transliteration of the Hebrew expression for “hosts” or “armies” and identifies YHWH as the God with hosts of angels in his service.
Commentary
In this context, the “pride of all glory” refers to the great pride the inhabitants of Tyre had in their city on account of its importance and its prosperity as a commercial center. YHWH had purposed to humble the pride of Tyre and to treat the honored ones of Tyre with contempt. According to the Septuagint reading, he would disgrace the “glorious things” or everything that the Tyrians regarded as being valuable.
23:10. Masoretic Text: Pass over your land like the Nile, daughter of Tarshish. No restraint [is there] anymore.
Septuagint: Work your land, for even the ships no longer come from Carthage.
Commentary
For the “daughter of Tarshish,” or the people of Tarshish, to pass over their land “like the Nile” may denote that they could act freely as when the Nile overflows its banks. With the fall of Tyre, Tarshish would not have an overlord, making it possible for the people to pass through the land as they pleased and to engage in trade on their own terms. There would not be anyone from Tyre who could exercise restraint over what the people of Tarshish chose to do.
The Septuagint rendering “work your land” (instead of “pass over your land”) has the support of the Dead Sea Scroll of Isaiah, the Hebrew text of which seems to indicate that the people of Tarshish were to cultivate their own land like the land that stretched along the Nile. According to the Septuagint rendering, the reason for cultivating the land was that the commercial activity by sea had ended, for ships no longer came from Carthage. (Regarding Tarshish and Carthage, see verse 1.)
23:11. Masoretic Text: His hand he has stretched out over the sea. He has disturbed kingdoms. YHWH has given command concerning Canaan to destroy its strongholds.
Septuagint: But your hand no longer has strength by sea, O the one provoking kings. The Lord Sabaoth has commanded concerning Canaan to destroy its strength.
Commentary
The Mediterranean Sea bordered Phoenicia on the west, with Tyre being the most powerful city in the region. Therefore, when acting against Tyre and the surrounding territory, YHWH is portrayed stretching out his hand as if ready to strike. This would cause the kingdoms in the area (the cities of Phoenicia with their own kings) to be disturbed or to tremble in fear.
Unlike the Hebrew text, the Septuagint rendering appears to represent Tyre as no longer dominating the sea with its traders and provoking kings by the power it exercised over them.
YHWH had commanded or determined that the strongholds of Canaan (Phoenicia) be destroyed. These strongholds would have been fortified cities like Sidon. With the fall of the fortified cities to the invading forces that YHWH allowed to function as his instruments for executing his judgment, the “strength” (LXX) of Canaan or Phoenicia would be destroyed.
23:12. Masoretic Text: And he said, “You will no more exult. Oppressed virgin daughter of Sidon, arise, pass over to Kittim; even there [there] will be no rest for you.”
Septuagint: And they will say, “No longer will you continue to be arrogant and do injustice to the daughter of Sidon.” And if you go to the Kitians [Kitaeans], not even there will you have rest.
Commentary
According to the Hebrew text, YHWH is represented as the speaker. The expression “virgin daughter of Sidon” may mean that the city of Sidon had previously not experienced the ravages of war. Subjugated and oppressed, the inhabitants of Sidon would no longer be able to exult or to revel. The prophetic message was sure to be fulfilled. Therefore, what the Sidonians would do in trying to find a home on nearby Kittim (Cyprus) is expressed like a command. Even there, the people of Sidon would not enjoy any rest, peace, or relief from their distress.
The Septuagint rendering (like the wording of the Targum of Isaiah) does not identify YHWH as the speaker but represents people who learn about the downfall of Tyre as expressing themselves. They say that Tyre would no longer be arrogant and deal unjustly with Sidon. The humiliated Tyrians are told to go to the Kitians (Kitaeans), the people of Kittim, where they would have no prospect of any rest or relief from their sad plight.
While differing from the Masoretic Text, the Targum of Isaiah basically agrees with the rendering of the Septuagint. Tyre would become powerless and unable to continue oppressing the people living in Sidon.
23:13. Masoretic Text: Look! The land of the Chaldeans — this [is] the people [that] was not. Asshur [Assyria] established her for wild beasts [“yelpers” or “desert animals”]. They erected his towers. They razed her palaces. One made her a ruin.
Septuagint: And [if you head] to the land of the Chaldeans — it also has been desolated by the Assyrians. Not even there will [there] be rest for you, because her wall has fallen.
The Hebrew text is obscure and requires adding words to complete the thought. Therefore, translations vary considerably in their renderings and the meanings these convey. “Behold the land of Chaldea — This is the people that has ceased to be. Assyria, which founded it for ships, which raised its watchtowers, erected its ramparts, has turned it into a ruin.” (Tanakh) “Look at the land of the Babylonians, this people that is now of no account! The Assyrians have made it a place for desert creatures; they raised up their seige towers, they stripped its fortresses bare and turned it into a ruin.” (NIV) “This people is the land of the Chaldeans, not Assyria. She whom the impious founded, setting up towers for her, has had her castles destroyed, and has been turned into a ruin.” (NAB) “Look at the land of the Chaldeans. This is the people; it was not Assyria. They destined Tyre for wild animals. They erected their seige towers, they tore down her palaces, they made her a ruin.” (NRSV) “Look at this land, the destined home of ships! The Chaldeans (this was the people; it was not Assyria) erected siege-towers, tore down its palaces, and laid it in ruins. (REB)
A possible textual emendation found in the footnotes of Biblia Hebraica Stuttgartensia is the deletion of the reference to the Chaldeans and of the phrase about not being the people. The verse would then read, “Look! Asshur established her for wild beasts. They erected his towers. They razed her palaces. One made her a ruin.” That this emendation possibly represents the reading of the original text is highly unlikely. Both the Dead Sea Scroll of Isaiah and the Targum of Isaiah support the wording of the Masoretic Text. Although departing from the reading of the extant Hebrew text, the Septuagint does include a reference to the Chaldeans.
Commentary
The Hebrew text is perhaps best understood by taking the then-existing historical situation into consideration. Assyria was then the dominant power in the region, and the Chaldeans posed no threat to Tyre and the rest of Phoenicia. Decades later, however, the Chaldeans engaged in military action against Tyre.
Accordingly, the Chaldeans may be considered as not having been a people who then endangered the security of Tyre. In the Hebrew text, the verb that follows “Asshur” is singular. This may mean that the military action of Assyria resulted in the kind of devastation to Tyre that allowed wild animals to make the desolated territory their haunt. The Hebrew verbs relating to the erection of towers and razing palaces are plural, providing a basis for regarding the proper noun “Chaldeans” as the antecedent. This would mean that the Chaldeans are being portrayed as the ones to erect the siege towers under the direction of their king (“his towers”) and to reduce the palaces to rubble. The last Hebrew verb is singular, with possibly a generic significance regarding the agent (in a collective sense) that causes ruin. So it may be that all the military campaigns directed against Tyre may be viewed as desolating Tyre.
Historically, the Chaldeans or Babylonians under King Nebuchadnezzar brought greater ruin to Tyre than did the Assyrians. The mention of “seventy years” in this chapter provides a basis for understanding verse 13 to include the Chaldeans as playing a role with the Assyrians in desolating Tyre. (Compare Jeremiah 25:8-22.)
The Septuagint rendering conveys a different meaning and also requires the addition of words to complete the thought. If, instead of heading for Kittim, people of Tyre decided to go east to the land of the Chaldeans, they would find that the Assyrians had desolated that land also. Because the “wall” or the defenses of Chaldea had fallen, those going there would find no rest or relief from their distress.
23:14. Masoretic Text: Howl, ships of Tarshish, for your stronghold has been devastated.
Septuagint: Howl, ships of Carthage, for your stronghold has been destroyed.
Commentary
As in verse 1 (which see for additional comments), the ships of Tarshish or, according to the Septuagint, of Carthage, are to howl, wail, or lament. All who made their living by sailing the sea to engage in trade would be adversely affected because of the devastation of the “fortress,” the fortified city of Tyre. Those involved in maritime operations would do the wailing and so it would be as if the howling came from the ships.
23:15. Masoretic Text: And it will occur in that day [that] Tyre will be forgotten for seventy years, like the days of one king. At the end of seventy years it will occur to Tyre as in the song of the harlot.
Septuagint: And it will be in that day [that] Tyre will be forsaken for seventy years, like the time of a king, like the time of a man. And it will be [that] after seventy years Tyre will be like the song of a harlot.
Commentary
Tyre was destined to sink into obscurity, forgotten as the dominant commercial center in the region for “seventy years.” The “seventy years” are identified as being “like the days of one king,” meaning the average life-span of a king and, as the Septuagint adds, “of a man.” At the end of this period, Tyre would need to get the attention of other peoples and nations in order to resume commercial activity as in former times. Inhabitants of the city would have to make others aware that Tyre was back in business, just like a prostitute would do what she could to make her presence known.
23:16. Masoretic Text: Take a harp; go about the city, O forgotten harlot. Play skillfully, touching the strings [of the harp]; [sing] many songs, that you may be remembered.
Septuagint: Take a harp; roam [in] the cities, forsaken harlot. Harp well; sing much, that you might come to be remembered.
The Targum of Isaiah seems to indicate that Tyre’s glory had been changed, with her former glory having been given to another province. After referring to Tyre as a harlot that had been rejected, the Targum of Isaiah addresses her with the words, “Turn your harp into mourning, and your song into lamentation. It may be that you will be remembered.” Both the Hebrew text and the Septuagint, however, do not support this interpretation.
Commentary
A forgotten or forsaken harlot would be a prostitute whose business had suffered neglect. She would have to pass through the city streets, playing her harp as best as she could and then sing many songs to the accompaniment of her harp. Like such a prostitute, Tyre would have to advertise that the city was again in business as a major maritime trader.
23:17. Masoretic Text: And it will occur at the end of seventy years [that] YHWH will visit Tyre, and she will return to her hire and will whore with all the kingdoms of the earth upon the surface of the land.
Septuagint: And it will be [that] after seventy years God will make a visitation to Tyre, and again she will be reestablished as of old and will be a market for all the kingdoms of the world.
In the Dead Sea Scroll of Isaiah, the word for “all” is missing.
The Septuagint rendering conveys the meaning of the Hebrew in an abbreviated form and does not refer to the commercial activity of Tyre as committing prostitution with the kingdoms of the world.
Commentary
YHWH’s visitation or the attention he would give to Tyre after seventy years relates to his permitting the city to resume profitable commercial ventures. Apparently because extensive trade required continual contact with many nations, this is represented as prostitution and the profits made as the hire.
23:18. Masoretic Text: And her gain and her hire will become something holy to YHWH. It will not be laid up and not be stored up. But for those dwelling before the face of YHWH, her gain will be for eating to satiety and for fine clothing.
Septuagint: And her merchandise and her hire will become holy to the Lord. Not for them will it be gathered; but for those residing before the Lord, all her merchandise [will be gathered], to eat and drink and be filled, for a remembrance contribution before the Lord.
Commentary
According to the Mosaic law, the wages of a prostitute were regarded as unclean or abhorrent. (Deuteronomy 23:18) The gain and hire of the city of Tyre, however, would become holy to YHWH. This is because the gain and hire would be used for the benefit of his people. The profits would not be stored up to promote the arrogance of the people of Tyre. Instead everything would be for those who are represented as being in YHWH’s presence, persons having his approval. God’s people are portrayed as making use of what would become available for food and clothing. They would eat to satisfaction and be nobly dressed.
The Greek words that have been rendered “remembrance contribution” could indicate that a portion of all that was collected from the enterprises of Tyre would be contributed to further the worship of YHWH and thus would serve as a memorial before him.
24:1. Masoretic Text: Look! YHWH will empty the land and lay it waste, and he will distort its surface and scatter its inhabitants.
Septuagint: Look! The Lord is ruining the habitable land and will desolate it, and he will uncover its surface and scatter those residing in it.
Commentary
The Hebrew word translated “land” here and in the rest of this chapter can also be rendered “earth.” As evident from the context (verse 5), the reference (for much of chapter 24) is to the territory of the two-tribe kingdom of Judah where Isaiah served as God’s prophet.
YHWH purposed to empty that land of its inhabitants, devastating it, and changing its appearance from a cultivated and inhabited land to a desolate place. This would occur through the military forces that he would permit to triumph over the Israelites and to take survivors into exile as captives, thus scattering them.
The Septuagint reference to the uncovering of the surface of the land could relate to destroying the crops and trees that flourished on the land. Without the plants and trees, the land surface would be bare.
24:2. Masoretic Text: And it will be with the people as with the priest, with the servant as with his master, with the maidservant as with her mistress, with the buyer as with the seller, with the lender as with the borrower, with the creditor as with the debtor.
Septuagint: And the people will be like the priest, and the servant like the master, and the maidservant like the mistress; the buyer will be like the seller, and the lender like the borrower, and the obligor like the obligee.
Commentary
The calamity would adversely affect all classes of society. There would be no exceptions. A priest would fare no better than the people generally, nor would masters or mistresses than their servants, nor sellers than their buyers, borrowers than lenders, creditor than debtors.
24:3. Masoretic Text: To be emptied, the land will be emptied, and to be laid waste, laid waste, for YHWH has spoken this word.
Septuagint: With ruin, the land will be ruined, and with plundering, the land will be plundered, for the mouth of the Lord has spoken these things.
Commentary
The repetition of the expressions (“emptied” and “laid waste”) serves to emphasize the thoroughness of the emptying of the land and its desolation. The emptying of the land and its being laid waste were certain to occur, for the fulfillment of YHWH’s word can never fail.
24:4. Masoretic Text: The land mourns, withers; the cultivated land dwindles, withers. The high ones of the people of the land dwindle.
Septuagint: The land mourned, and the habitable land was ruined; the high ones of the land mourned.
Commentary
In a neglected condition and overgrown with weeds, the land would take on a mournful appearance. Untended grapevines and other plants would wither. The cultivated land would dwindle or appear to fade away.
A measure of uncertainty exists about the Hebrew text in relation to the word rendered “high ones.” The expression “high ones” is singular in the Hebrew text, whereas the verb here translated “dwindle” is plural. An emendation of the text would make the application to the “height,” the sky, or the celestial dome. This significance is found in a number of translations (“the heavens languish with the earth” [TNIV]; “with the earth also the heaven passes away” [mit der Erde vergeht auch der Himmel, German Gute Nachricht Bibel]; “heaven and earth crumble” [Himmel und Erde zerfallen, German Einheitsübersetzung]). A reference to heaven and earth would indicate that the land and the celestial vault are being considered as making up a complete unit.
Unlike the Masoretic Text, the Septuagint does have the plural form of the word that can be rendered “high ones. This would apply to the prominent ones among the people. They would dwindle or greatly decrease in number. The Septuagint rendering portrays the “high ones” as mourning.
24:5. Masoretic Text: And the land has been defiled under its inhabitants, for they have transgressed laws, violated the statute, broken the everlasting covenant.
Septuagint: But the land has acted lawlessly because of its inhabitants, for they have transgressed the law and altered the commands, the everlasting covenant.
The Septuagint rendering attributes the lawlessness of the people to the land. Their altering the commands could signify that they changed their import to suit themselves and did not conform to them as was required.
Commentary
With their God-dishonoring conduct, the people had defiled themselves and, therefore, also profaned the land on which they lived. (Leviticus 18:24, 25) They disregarded God’s laws, set aside the force of God’s statute or regulation, and broke the Law covenant that they were bound to obey. From the standpoint of there being no provision for altering the covenant, it was everlasting.
24:6. Masoretic Text: Therefore, a curse consumes the land, and its inhabitants [are found] guilty. Therefore, the inhabitants of the land are burned up, and few men are left.
Septuagint: Therefore, a curse will consume the land because those inhabiting it have sinned. Therefore, those residing in the land will be poor, and few men will be left.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), there is no object (“land”) after the word rendered “consumes.”
Possibly the Septuagint reference to the poor may indicate that insignificant ones would be left remaining in the land when the others would be taken into exile. (Compare 2 Kings 25:11, 12.)
Commentary
On account of their disregard of God’s law, the people brought his curse upon themselves. That curse is portrayed as consuming the land, for without YHWH’s protection and blessing the land was subjected to enemy invasions and the accompanying devastation. One evidence of the curse proved to be a significant reduction of the population in the land. Many perished during the course of military invasions, either falling in battle or dying from famine or pestilence in besieged towns and cities.
24:7. Masoretic Text: Wine mourns; the vine dwindles. All the joyful of heart groan.
Septuagint: Wine will mourn; the vine will mourn, and those rejoicing in the soul will groan.
The singular “vine” is a collective singular.
Commentary
The devastation invading armies left behind would have ruined the vines. Wine is depicted as mourning. When compared with the abundance of the past, the meager available supply of wine would have occasioned sadness. The extremely limited amount would have been a sorry sight. Productive vines would have withered from neglect and been greatly reduced in number. Persons who had formerly engaged in merriment would groan or sigh on account of the adversity that had befallen them.
The expression “joyful of heart” could relate to a cheery disposition or an inner inclination to engage in merriment. Those “rejoicing in soul” (LXX) could be descriptive of persons who are joyful or merry in their inner being.
24:8. Masoretic Text: The joy of the tambourines has ceased; the din of the jubilant has ended; the joy of the harp has ceased.
Septuagint: The joy of the tambourines has ceased; stubbornness has ceased, also the wealth of the impious. The sound of the kithara has ceased.
Commentary
Everything associated with rejoicing and merriment is portrayed as having ended. No longer are there joyous events where one would hear the sound of tambourines. The kind of jubilation associated with gatherings of people engaged in merriment would no longer exist. No more would cheerful music be played on the harp.
The Septuagint rendering differs from the Masoretic Text and the Dead Sea Scroll of Isaiah when including a reference to the end of “stubbornness” and the “wealth” of the ungodly. Humiliating defeat in battle would have broken the spirit of those who had been obstinate and arrogant in disposition. The wealth that the godless had accumulated with dishonorable means would have become spoil for enemy warriors.
24:9. Masoretic Text: With singing, they do not drink wine [anymore]. Intoxicating drink is bitter to those drinking it.
Septuagint: They have become ashamed. They do not drink wine [anymore]. The sikera has become bitter to those who drink [it].
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the words about not drinking wine.
The word sikera is a transliterated form of the word that appears in the Hebrew text and is here rendered “intoxicating drink.”
Commentary
In the past, the drinking of wine had been accompanied by singing, as the pleasure seekers indulged their desires. Disheartened by the calamity they had experienced, they no longer felt like singing. The intoxicating drink that had formerly been pleasurable for them became bitter to them as a result of the distressing circumstances.
24:10. Masoretic Text: The city of emptiness is broken down. Every house is closed [to make it impossible for anyone] to enter.
Septuagint: Every city has been desolated; one has closed a house [so as] not [to make it possible] to enter.
Commentary
In the Hebrew text, “city” appears to be used in a generic sense. A city of “emptiness” would be one that has been devastated. Enemy warriors would have broken down the encircling wall and reduced houses to rubble. The houses being closed or shut could mean that ruins obstructed the entrances, blocking anyone from going in.
24:11. Masoretic Text: An outcry for wine [is heard] in the streets. All joy has turned into evening. Exultation of the land is removed.
Septuagint: Howl everywhere concerning the wine. All the joy of the land has ceased.
Commentary
Lack of wine, apparently because vineyards had been subjected to the ravages of war, occasioned the outcry from people on the streets. All joy came to an end as if evening darkness had settled down on it, eclipsing everything that could have contributed to cheer. On account of the great distress, the people did not rejoice. Exultation or rejoicing was banished from the land.
24:12. Masoretic Text: Horror is left in the city, and the gate is battered [into] a ruin.
Septuagint: And the cities will be left [behind] desolate, and houses, being left [behind], will deteriorate.
The Septuagint rendering differs from the extant Hebrew text, but conveys a similar meaning. Cities would be forsaken and desolate, and abandoned houses would deteriorate or be reduced to ruins (literally, “will be destroyed”).
Commentary
The “horror” apparently is the horrific devastation the enemy forces left behind. A pile of rubble is all that would remain of the city gate.
24:13. Masoretic Text: For thus it will be in the midst of the land, among the nations, like the beating of an olive tree, like the gleanings when the vintage has ended.
Septuagint: All these things will be in the land, in the midst of the nations; as in the manner when someone gleans an olive tree, thus will they glean them even when the vintage has ended.
Commentary
The apparent reference is to the survivors of military action against the two-tribe kingdom of Judah. In the midst of the land where they would find themselves among the nations, they would be few in number. The survivors would be like the few olives remaining after a tree is beaten for the purpose of harvesting the crop, or like the few grapes left on the vines at the end of the grape harvest. In the Targum of Isaiah, the “righteous” are identified as the ones remaining “in the midst of the world among the kingdoms,” like these few olives and grapes.
According to the Septuagint rendering, the developments previously mentioned would take place in the midst of the nations, with the Israelites in the land of Judah seemingly being the objects of the gleaning. The implied thought is that, after the intense gleaning has been finished, there would be very few survivors.
24:14. Masoretic Text: They will raise their voice; they will jubilate. Over the majesty of YHWH they will rejoice from the sea [or, “the west”).
Septuagint: These will cry out with [a loud] voice, but those remaining on the land will rejoice together to the glory of the Lord. The water of the sea will be agitated.
The Targum of Isaiah refers to the righteous as shouting for joy as they did when “mighty deeds” were done for them “by the sea.” This appears to be a reference to developments at the Red Sea when the Israelites escaped from the Egyptian pursuers.
Commentary
In appreciation for having escaped sword, pestilence, famine, and exile, the survivors would shout for joy and exult, attributing the deliverance to YHWH. The Hebrew text is probably to be understood as meaning that, from the direction of the “sea” (or from the western region where they would find themselves), they would rejoice over the majesty of YHWH. He would reveal his majesty by effecting their deliverance.
The Septuagint rendering conveys another aspect. Those subjected to the full brunt of the calamity would cry out in their distress. The ones left remaining on the land would rejoice to God’s glory, probably because of appreciating that they had survived and that the calamity had been an expression of divine judgment. Apparently the Septuagint translator understood the Hebrew text to refer to the sea, but the rendering does not seem to fit the context very well. One possible meaning might be that the sea refers to the people who came to be in a greatly troubled state. (Compare Isaiah 57:20.)
24:15. Masoretic Text: Therefore, in the regions of light, give glory to YHWH — on the islands of the sea, [to] the name of YHWH, the God of Israel.
Septuagint: Therefore, the glory of the Lord will be in the islands of the sea. The name of the Lord will be glorious — O Lord, the God of Israel.
The Targum of Isaiah represents the righteous as glorifying God “when light comes to [them].”
Commentary
The expression “regions of light” seemingly designates the eastern area where the sun rises, dispelling the darkness of the night. West of the land of Israel are the islands of the Mediterranean Sea. Accordingly, from both eastern and western parts, the people are to give glory to YHWH, praising and thanking him for what he has done. Giving glory to the “name of YHWH, the God of Israel” denotes giving it to him, the person whom the name represents.
In the Septuagint, the glory, splendor, or magnificence of God is portrayed as being in the islands of the sea. The implication is that his glory will be in the islands on account of what he has done for his people, and it is this that will result in his name being glorious or magnificent. Those who recognize his marvelous works will acknowledge the God of Israel as the glorious one.
24:16. Masoretic Text: From the end of the earth, we have heard songs [of praise], “Decoration to the righteous one!” And I say, “I am wasting away; I am wasting away. Woe to me! Treacherous dealers have dealt treacherously. And [with] treachery treacherous ones have dealt treacherously.”
Septuagint: From the wings of the earth, we have heard wonders, “Hope to the pious one!” And they will say, “Woe to those ignoring [athetéo], those who ignore the law.”
According to the Targum of Isaiah, a “song of praise for the righteous” comes from the sanctuary, the place from which joy was about to come for all of earth’s inhabitants.
Commentary
In this case, the Hebrew and Greek words that can be rendered “land” or “earth” embrace more than just the land the Israelites inhabited, including all the regions where they had been taken into exile or to which they had fled. The “end of the earth” designates the most distant location, where the apparent celestial dome seems to touch the land or the sea.
Isaiah represents himself and others as hearing the melodies of praise and thanksgiving from far away. The songs of praise may be understood to be directed to YHWH, the “Righteous One,” on account of his delivering his people in keeping with his word. Attributing “decoration” to him may denote giving glory to him. Another possibility is that the “righteous one” is a collective singular referring to the godly among the Israelites. The application of the term “decoration” to them could signify that divine deliverance would beautify them, revealing them to belong to God as his people.
Modern translations have rendered the verse to apply either to God or to the people. “From the ends of the earth we hear singing: ‘Glory to the Righteous One.’” (NIV) “From all over the world songs of praise are heard for the God of justice.” (CEV) “From all over the world songs of praise are heard for the people who do right.” (CEV, footnote) “From the ends of the earth we have heard them sing, ascribing beauty to the righteous nation.” (REB)
The prophet envisioned future calamity, representing this in his own person as one who was wasting away and then exclaiming, “Woe to me!” This expression of “woe” indicated the coming of calamity or distress. There was good reason for YHWH’s punitive judgment, for the treacherous or deceivers did not let up in their treacherous dealing.
The words “wings of the earth” (found in the Septuagint) apparently designate the extremities of the earth or the most distant parts. Doubtless the “wonders” refer to the astonishing divine action relating to the deliverance of the Israelites from exile. For the godly ones among the Israelites there was a message of hope, but woe is pronounced on those disregarding God’s law. The Greek word athetéo here rendered “ignore” can also mean “reject,””nullify,” “refuse to recognize,” or “treat as of no value.”
The Targum of Isaiah indicates that both the “mystery of the reward of the righteous” and the “mystery of the punishment of the wicked” had been revealed to him. Oppressors would themselves come to be oppressed, and despoilers would themselves be despoiled.
24:17. Masoretic Text: Dread and pit and snare upon you, O inhabitant of the land!
Septuagint: Fear and pit and snare upon you who reside on the land!
In the Hebrew text, there is an apparent wordplay (páchadh wa-páchath wa-pách [dread and pit and snare]).
Commentary
Particularly verses 21 through 23 indicate that “land” or “earth” here includes regions far beyond the land the Israelites inhabited. On account of YHWH’s punitive judgment, people would be in dread or fear. The perilous circumstances in which they would find themselves would be comparable to their having fallen into a pit or been caught in a snare.
24:18. Masoretic Text: And it will occur [that] the one fleeing at the sound of the dread will fall into the pit, and the one climbing out from the midst of the pit will be caught in the snare, for the windows of heaven will be opened, and the foundations of the earth will shake.
Septuagint: And it will be [that] the one fleeing [from] the fear will fall into the pit, but the one ascending out of the pit will be caught by the snare, for the windows from heaven have been opened, and the foundations of the land will be shaken.
Commentary
No escape will be possible from the execution of YHWH’s just judgment. If people try to flee from the “sound of the dread” or what they fear, they would not be able to get away but would experience something comparable to falling into a pit while trying to make their escape. The person escaping one disaster, comparable to being able to climb out of a pit, would fall victim to another calamity, one that could be compared to being caught in a snare.
The opening of the “windows of heaven” would mark the commencement of a tremendous downpour followed by extensive flooding. Violent seismic activity would shake the earth. The earth is represented as having foundations, for it usually is stable. The shaking would make it appear as if “foundations” were moving back and forth.
24:19. Masoretic Text: The land breaking, has been broken; the land splitting, has been split; the land shaking, has been shaken.
Septuagint: With an upheaval the land will be upheaved, and with stress the land will be stressed.
Commentary
The repetition serves to emphasize that the land is completely broken, split, and shaken as by a powerful earthquake. This reveals the severity of the divine judgment. Translators have variously treated the repetition. “The earth is breaking, breaking; the earth is crumbling, crumbling. The earth is tottering, tottering.” (Tanakh) “A cracking, the earth cracks open, a jolting, the earth gives a jolt, a lurching, the earth lurches backwards and forwards.” (NJB) “The earth is utterly shattered, it is convulsed and reels wildly.” (REB) “The earth is broken up, the earth is split asunder, the earth is thoroughly shaken.” (NIV) “The earth will be burst asunder, the earth will be shaken apart, the earth will be convulsed.” (NAB)
24:20. Masoretic Text: The land staggers like a drunkard and it sways like a hut. Its transgression lies heavy upon it, and it falls and will not rise again.
Septuagint: It leaned, and the land will be shaken like a watchman’s hut, like the one who drinks and is intoxicated. And it will fall and not be able to rise, for lawlessness has become strong upon it.
In the Masoretic Text, the definite article before the word translated “land” is missing, but it is found in the Dead Sea Scroll of Isaiah. The text of this scroll indicates that “land” or “earth” is the antecedent, for the pronoun linked to the verb for “falls” (“it falls”) is masculine gender. In the Masoretic Text, the pronoun is feminine gender. Another variant is that the Dead Sea Scroll of Isaiah reads, “it sways and like a hut.”
Commentary
The effect of God’s judgment continues to be described in terms of a devastating earthquake. With great violence, the land moves back and forth. Like a staggering drunkard, the land loses stability. The shaking is comparable to what happens during a fierce storm to a flimsy hut where a watchman finds shelter for the night. The framework of the entire structure is subjected to intense shaking.
The transgression of the people is attributed to the land and is represented as a great burden. Unable to bear the weight of this burden, the land is portrayed as suffering a collapse so great that it cannot rise again. The Septuagint reading indicates that, because of lawlessness, the land will fall and not be able to recover.
24:21. Masoretic Text: And it will occur in that day [that] YHWH will make a visitation on the host of the height in the height and on the kings of the earth on the earth.
Septuagint: And God will bring his hand upon the world of the heaven and upon the kings of the earth.
Commentary
The visitation of YHWH is for the purpose of executing adverse judgment. In the time of Isaiah, people commonly believed that gods and goddesses resided in the heights. So it appears that the “host of the height” designates the powers of darkness that are in opposition to YHWH. The “kings of the earth” are the rulers who refuse to submit to God’s will.
24:22. Masoretic Text: And they will be gathered, a gathering [as] prisoners in a pit. And they will be shut up in a prison; and after many days, they will be visited.
Septuagint: And they will gather [them] and shut [them] up in a fortress and in a prison. After [literally, “through”] many generations will be their visitation.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is missing at the beginning of the verse, and there is no reference to “prisoners.”
Commentary
The powers of darkness and the kings of the earth are depicted as coming to be in a state of confinement until the time of visitation. That visitation appears to refer to the time when the final judgment will be executed against them. (Compare 2 Peter 2:4; Jude 6.)
24:23. Masoretic Text: And the moon will be abashed, and the sun will be ashamed, for YHWH of hosts will reign on Mount Zion and in Jerusalem, and before his elders, glory.
Septuagint: And the brick will be dissolved, and the wall will tumble, because the Lord will reign in Zion and in Jerusalem, and before the elders he will be glorified.
The last word of the Hebrew text is commonly rendered “glory,” but translators vary in the way they relate “glory” to the rest of the verse. “Yahweh Sabaoth is king on Mount Zion and in Jerusalem, and the Glory will radiate on their elders.” (NJB) For the LORD of hosts will reign on Mount Zion and in Jerusalem, glorious in the sight of his elders.” (NAB) “The LORD of Hosts has become king on Mount Zion and in Jerusalem, and is revealed in his glory to the elders of his people.” (REB) “The LORD Almighty will reign on Mount Zion and in Jerusalem, and before its elders, gloriously.” (NIV) The LORD All-Powerful will rule on Mount Zion in Jerusalem, where he will show its rulers his wonderful glory.” (CEV) “The Lord of Hosts will reign on Mount Zion and in Jerusalem, and the Presence will be revealed to His elders.” (Tanakh)
The Targum of Isaiah refers to those serving the moon as becoming ashamed and the worshipers of the sun as being confounded. This is because the kingdom of YHWH of hosts will be revealed in glory.
Commentary
So great will be the radiance of God’s glory in his reign as Sovereign that the light of the full moon and the glowing sun will be eclipsed. On account of the far greater brilliance of this glory, the moon is portrayed as being abashed and the sun as being ashamed.
The prophecy is expressed according to the understanding of the Israelites who identified Mount Zion and the entire city of Jerusalem as being YHWH’s representative place of dwelling and hence where he would be regarded as ruling. Elders were the representatives of the nation, and so God’s reign before the elders would have been regarded as then including all the people as beneficiaries of his rule. In the fulfillment, YHWH will rule by means of his Son, and on a scale far larger than the Israelites in the time of the Hebrew prophets could have perceived.
The Septuagint rendering expresses thoughts other than those contained in the Hebrew text. In view of God’s reign in Zion and in Jerusalem, nothing of a lofty nature will remain. It will prove to be as if humanly impressive structures would all be demolished, with bricks melting and walls crashing down. God would be revealed as “glorified” or in the ultimate state of majesty as Sovereign before the elders of the nation.
25:1. Masoretic Text: YHWH, my God, I will exalt you. I will praise your name, for you have done the extraordinary, counsels of old, [in] faithfulness [and] truth.
Septuagint: O Lord, my God, I will glorify you. I will sing praise to your name, for you have done wondrous deeds — ancient, trustworthy counsel. So be it, Lord.
The Targum of Isaiah speaks of God’s counsels or his predetermined purposes then having been “brought and established,” indicating that he had fulfilled his promises.
Commentary
Revealing his close relationship to YHWH, Isaiah acknowledged him as his God. To exalt YHWH would signify to elevate him in the eyes of others, honoring him in attitude, word, and deed. The prophet determined to praise God’s name, indicating that he would laud the bearer of the name for the amazing deeds he had performed. The expression here rendered “the extraordinary” is apparently a collective singular and applies to all the things God has done, things that give rise to great wonderment.
One of the astonishing deeds in the past proved to be YHWH’s deliverance of the Israelites from Egyptian enslavement. In “faithfulness and truth,” YHWH carried out his counsel or his purpose that he had anciently determined upon. He thus demonstrated his purpose to be faithful, dependable, or reliable, and true, sure, or certain to become reality. The Septuagint concludes with an expression meaning “so be it, Lord.” Seemingly, this is a prayerful expression for all that God had counseled or purposed to be fulfilled.
25:2. Masoretic Text: For you have made a city into a heap, a fortified city into a ruin, a stronghold of foreigners [no longer to be] a city. For limitless time it will not be rebuilt.
Septuagint: For you have made cites into a mound, fortified cities to fall to their foundations. The city of the impious will by no means evermore be rebuilt.
In the Septuagint, two words for “not” are found, intensifying the “not.” To convey this aspect, they are here rendered “by no means.”
The Targum of Isaiah says that a “temple of the nations” (an idol temple) would never be built in Jerusalem.
Commentary
In the Hebrew text, the words rendered “city and “fortified city” may be understood as collective singulars, which has the support of the Septuagint rendering “cities” and “fortified cities.” As his purpose came to be carried out in expression of his adverse judgment, YHWH is represented as revealing his power and authority as Sovereign. He did so by reducing towns and fortified cities to piles of rubble. So thorough was the destruction that a walled city of foreigners ceased to exist as a city, never to be rebuilt.
The Septuagint rendering conveys the same basic meaning when depicting fortified cities as being razed to their foundations and referring to a “stronghold of foreigners” as the “city of the impious” or ungodly.
25:3. Masoretic Text: Therefore, strong people will glorify you, a city of terror-inducing nations will fear you.
Septuagint: Therefore, the poor people will laud you, and the cities of men being wronged will laud you.
Commentary
The display of God’s power would prompt even a strong people, apparently a nation in possession of great military might, to glorify him, acknowledging him as the God without equal. Also nations that had terrorized other peoples with their aggressive warfare would come to be in fear of him, recognizing that adverse judgment could be expressed against them.
In the Septuagint, the poor or lowly people who were often the victims of oppression are the ones depicted as praising God on account of deliverance from distress. Likewise, the populace of cities that had been wronged or dealt with oppressively would laud him, appreciating their having been liberated from unjust treatment.
25:4. Masoretic Text: For you have been a stronghold for the poor one, a stronghold for the needy one in his distress; a shelter from storm, a shadow from heat. For the blast of the terror-inducing one [was] like a storm [against] a wall.
Septuagint: For you have become a helper to every lowly city and a shelter for those who are dispirited on account of need. You will rescue them from evil men. [You will provide] shelter for those thirsting and spirit to those being treated unjustly.
For the most part, the Targum of Isaiah follows the Hebrew text, but adds an additional thought at the end, referring to the “words of the wicked” directed to the “righteous” as being like a “rainstorm that beats against a wall.”
Commentary
When effecting deliverance from affliction, YHWH proved to be a protective stronghold for the poor, the disadvantaged ones, or the needy in their distress. He was like a shelter from a drenching storm and the welcome shade that provides relief from the sun’s intense rays. To those suffering, the people that filled others with terror had been like a violent storm beating against a wall.
In the Septuagint, the portrayal of relief differs, but the message is the same. God is the one who revealed himself to be a helper of “every lowly city,” every city that proved to be no match for strong invading armies. He came to the aid of those who were downcast because of being in need and completely helpless when having to endure affliction at the hands of strong oppressors. For those thirsting on account of unfavorable circumstances, God provided shelter. Those who had been treated unjustly would have been disheartened, but the Almighty infused them with “spirit,” bringing refreshment to them and thus enlivening them. A new invigorating principle began working within them, lifting them out of their despondent state.
25:5. Masoretic Text: Like heat in an arid place, you subdue the noise of foreigners, the heat with the shadow of a cloud. The song of terror-inducing ones is stilled.
Septuagint: They will laud you like disheartened men thirsting in Zion because of impious men to whom you have given us over.
Depending on the punctuation that is chosen, the relationship of the phrases differs, as does the resulting meaning of the text. This is evident from the various renderings of part of verse 4 and all of verse 5 found in modern translations. “When the fury of tyrants was like a winter rainstorm, the rage of strangers like heat in the desert, you subdued the heat with the shade of clouds, the singing of the tyrants was vanquished.” (Tanakh) “For the breath of the pitiless is like a winter storm. Like heat in a dry land you calm the foreigners’ tumult; as heat under the shadow of a cloud, so the song of the pitiless dies away.” (NJB) “For the blast of the ruthless is like an icy storm or a scorching drought; you subdue the roar of the foe, and the song of the ruthless dies away.” (REB) “As with the cold rain, as with the desert heat, even so you quell the uproar of the wanton.” (NAB)
Commentary
The shadow that a cloud casts can provide welcome relief from the intense heat in an arid place or a desert. As the shadow of a cloud can reduce the impact of the heat, so YHWH subdues the “noise of foreigners.” That noise is doubtless the tumult of invading armies, which dies down when the warriors fail to attain their objective or suffer defeat. Those who filled others with terror were the proud oppressors. YHWH stills their triumphant song when he does not permit them to be victorious.
The Septuagint text could be understood to mean that when they experience relief, the disheartened ones would laud God. Their “thirsting in Zion” may point to their desperate condition of distress because of being the victims of godless ones into whose hands God had permitted them to fall.
25:6. Masoretic Text: And YHWH of hosts will make a banquet on this mountain for all the people, a banquet of fat things, a banquet of aged wines, of fat things [flavored with] marrow, of filtered aged wines.
Septuagint: And the Lord Sabaoth will prepare for all the nations on this mountain. They will drink rejoicing; they will drink wine, and they will anoint [themselves] with ointment.
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies,” and identifies YHWH as the one with hosts of angels in his service.
The Targum of Isaiah reflects the very negative attitude toward non-Jews that existed among Jews at the time this Targum originated. When referring to the banquet, the Targum represents people of the nations as imagining that it would be served for their honor but that it would actually be for their shame. They would experience plagues from which they would be unable to escape, leading to their perishing.
Commentary
“This mountain” designates Mount Zion, the location of YHWH’s temple and, therefore, his representative place of dwelling. Accordingly, divine blessings are prophetically spoken of as coming from there. This is why YHWH is portrayed as making the banquet for all the people on “this mountain.”
The “fat things” may be understood to mean choice meat dishes, with bone marrow probably being added for additional flavor. In the Hebrew text, the word shemarím (the plural of shémer) has been defined as “lees” or “dregs.” By extension and on the basis of the context, shemarím may here denote wine that is aged by being left on the lees and is later filtered to strain out the dregs.
The imagery is of a sumptuous feast that YHWH prepares for all the peoples. Like the Hebrew text, the Septuagint rendering conveys a positive development for peoples of all the nations, with an emphasis on their rejoicing over the banquet of food and drink God would prepare for them. Additionally, the mention of the anointing with perfumed ointment highlights the festive nature of the banquet. This banquet represents the abundant blessings that YHWH would bestow on peoples of the non-Jewish nations.
25:7. Masoretic Text: And on this mountain he will swallow up the shroud [literally, “face of the covering] that enshrouds all the peoples and the woven covering that is twined over all the nations.
Septuagint: On this mountain, deliver all these things to the nations, for this [is] the counsel for all the nations.
According to the Septuagint, the thought appears to be that God’s counsel or purpose for all the nations is that they might share in the blessings enumerated in the previous verse. These blessings seemingly are the things to be delivered or given to them.
The Targum of Isaiah continues with a negative message, referring to the destruction of the mighty one, the ruler over all nations, and the king who reigns over all kingdoms.
Commentary
YHWH’s swallowing up the shroud indicates that he would be destroying it. In view of the reference to the swallowing up of death in the next verse, possibly this shroud or the covering that rests on all the peoples is human sinfulness, which leads to death and prevents people from having a clear vision of God. Sin obscures their understanding and stands in the way of their coming to have an approved relationship with him. (Compare 2 Corinthians 3:14; 4:3, 4.) Accordingly, the removal of the shroud or the covering that entangles humans could signify the end of their state of alienation from God.
25:8. Masoretic Text: He will swallow up death forever, and the Lord YHWH will wipe [every] tear from all faces, and the reproach of his people he will take away from all the earth, for YHWH has spoken.
Septuagint: Death, having been strong, swallowed them up, and God has again taken away every tear from every face. The reproach of the people he has taken away from all the earth, for the mouth of the Lord has spoken.
Commentary
YHWH is the one who will bring death to an end. He will cause it to vanish, as if swallowing it up, never for it to be seen again. YHWH will remove all causes for shedding tears of sadness and bitterness, thus tenderly wiping them away from all faces. He will completely take away the reproach, disgrace, or dishonor that his people had experienced in the past. This is his declared purpose, assuring its certain fulfillment.
The Septuagint rendering does not portray death as being swallowed up, but as the strong agent that swallows up people. Nevertheless, God is the one who brings comfort, wiping away the tears of grief from all faces.
25:9. Masoretic Text: And one will say in that day, “Look! This [is] our God. We have waited for him and he will save us. This [is] YHWH. We have waited for him. Let us be glad and rejoice in his salvation.”
Septuagint: And they will say in that day, “Look! Our God upon whom we were hoping and rejoicing, and we will jubilate over our salvation.
The Dead Sea Scroll of Isaiah starts this verse with the words, “And you will say.” After the Hebrew word for “look” or “see,” this scroll says, “YHWH — this [is] our God.”
Commentary
Filled with deep appreciation for what God has done for them, his people would acknowledge YHWH as their God. They had waited for him or looked to him with hope to bring them relief from distress, confident that he would be able to save or deliver them. Upon experiencing the hoped-for deliverance, they would be able to be joyful and rejoice in it.
25:10. Masoretic Text: For the hand of YHWH will come to rest on this mountain. And Moab will be trampled down in his place like a pile of straw in a dung heap.
Septuagint: For God will give rest on this mountain. And Moabitis [Moab] will be trampled down in the manner they trample a threshing floor with wagons.
Commentary
YHWH’s protective hand would come upon Mount Zion, assuring his people that they would continue to enjoy security and well-being. Moab (probably representative of all enemy powers that had ranged themselves up against God’s people) would be humiliated. The disgraceful end is represented by the act of trampling straw in a pile of dung. In the Septuagint, the trampling is likened to rolling wagon wheels over stalks of grain on a threshing floor.
25:11. Masoretic Text: And he will stretch out his hands in the midst of it like a swimmer stretches out [his hands] to swim, and he will bring down his arrogance along with the [nimble] movements of his hands.
Septuagint: And he will throw out his hands in the manner that he also humbled to destroy. And he will humble his arrogance, things on which he put his hands.
Commentary
In the phrase, “in the midst of it,” the Hebrew suffix rendered “it” is masculine gender, and the nearest antecedent in the masculine gender is “place” (verse 9). So the reference may be to the “place” where Moab is depicted as being trampled down. Possibly the imagery is that of Moab struggling to get free, forcefully moving his hands and arms as does a swimmer. Despite all these efforts, the Moabites are humiliated, and no action on their part succeeds in extricating themselves from the distressing circumstances. In their rendering, a number of translations make this significance explicit. “They [the Moabites] will struggle to get out, but God will humiliate them no matter how hard they try.” (CEV) “They will try to swim their way out of it. They will spread their hands out in it, just as a swimmer spreads his hands out to swim. But God will bring down Moab’s pride. None of their skill will help them.” (NIRV)
The Targum of Isaiah represents God as spreading forth his might to strike among the Moabites. A number of modern translations likewise apply the verse to God’s action. “Then He will spread out His hands in their homeland, as a swimmer spreads his hands out to swim, and He will humble their pride along with the emblems of their power.” (Tanakh) “He will stretch forth his hands in Moab as a swimmer extends his hands to swim; he will bring low their pride as his hands sweep over them.” (NAB)
Like the Hebrew text, the reading of the Septuagint is somewhat obscure. Possibly Moab is being portrayed as reaching out with the hands as when attacking other peoples, humbling them by bringing them to their ruin. Then God would be the one who debases the arrogance of Moab, bringing to naught the “things” or undertakings to which the Moabites had put their hands.
25:12. Masoretic Text: And the fortification, the height of your walls, he will bring down, abase, cast to the earth, even to the dust.
Septuagint: And he will bring down the height of the refuge of your wall, and he will bring it down to the ground.
Commentary
YHWH is the one razing Moab’s lofty fortification, bringing it down to the level of the ground. The fortification would provide no place of refuge. What had once been high and seemingly strong would end up lying as rubble in the dust. Again this serves to portray the debasement or humiliation of Moab.
26:1. Masoretic Text: In that day this song will be sung in the land of Judah, A strong city [belongs] to us. For salvation, he sets up walls and rampart.
Septuagint: In that day they will sing this song in the land of Judah, saying, Look! A strong city, and he will make our salvation a wall and a surrounding wall.
The Targum of Isaiah represents “salvation” and “mercy” as being set upon the walls of the “strong city.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the grammatical construction about the singing is slightly different (“one will sing that song”).
Commentary
In the day that YHWH humiliates the enemy power and delivers them, his people would sing a song of praise and thanksgiving in the land of Judah. The singers would acknowledge that they have a strong city, apparently Jerusalem. The city’s strength, however, is not attributed to literal fortifications. What YHWH does is what makes the city strong. Although ancient Jerusalem did have fortifications, “walls and rampart,” the real security of the city depended on divine protection. Salvation or deliverance from enemy attacks that had its source in YHWH constituted the unassailable fortifications. It would prove to be as if he had strengthened or erected the walls and rampart of the city to make deliverance from all assaults a certainty.
26:2. Masoretic Text: Open the gates that a righteous nation keeping faithfulness may enter.
Septuagint: Open the gates. Let enter a people keeping righteousness and keeping truth,
The Dead Sea Scroll of Isaiah says “your gates.”
Commentary
The gates were not to be opened to just anyone, the imperative to open them being for the purpose of granting a righteous nation or people to enter the city. These righteous ones would be living in harmony with God’s law. Their keeping “faithfulness” would mean remaining loyal to YHWH, not deviating from attachment to him and his requirements for those whom he approves. The Septuagint rendering indicates that they would keep, guard, or cherish righteousness or uprightness, and truth, trustworthiness, or faithfulness. They would demonstrate themselves to be upright and faithful in the life they lived. The Targum of Isaiah speaks of them as a righteous people who keep the “law with a complete heart.”
26:3. Masoretic Text: The inclination that is firm you keep in peace, peace, because in you it trusts.
Septuagint: seizing truth and keeping peace, because in you they have hoped,
According to the Masoretic accentuation of the Hebrew text, the repetition of “peace” serves as an intensifier and, therefore, a number of translations read “perfect peace.” (CEV, Margolis, NIV) Other translations use different punctuation. “Those of steadfast mind you keep in peace — in peace because they trust in you.” (NRSV) “A nation of firm purpose you keep in peace; in peace, for its trust in you.” (NAB) “The confident mind You guard in safety, in safety because it trusts in You.” (Tanakh)
According to the way the verses are numbered in printed texts of the Septuagint, the Greek word for “they have hoped” is the first word of verse 4. The words “they have hoped” will be repeated for verse 4, because they are needed for completing the thought expressed in that verse.
The Targum of Isaiah refers to the righteous people as having kept peace with a complete heart and that peace would be wrought for them.
Commentary
The “inclination,” purpose, or mind of the upright nation or people is firm or well-supported in doing what is right. YHWH is represented as keeping this “inclination” in peace or guarding it so that it remains safe or secure. He does so because the inclination, purpose or mind of the righteous people possessing it put their trust in YHWH, fully relying on him for his aid and protective care.
According to the rendering of the Septuagint, the upright people seize or take hold of “truth,” attaching themselves to trustworthiness or faithfulness as a way of life. Their keeping peace could indicate that they would seek to avoid whatever would give rise to needless conflict and trouble. They would endeavor to pursue a course that would maintain a good relationship with fellow humans and, most importantly, with God. They hope in God, looking to him to supply what they need and to help them in their time of need.
26:4. Masoretic Text: Trust in YHWH for perpetuity, for in Yah, YHWH, [is your] rock for limitless times.
Septuagint: they have hoped O Lord, forever [literally, “until the age”], the great, eternal God,
“Yah” is the abbreviated form of the divine name (YHWH).
The Septuagint rendering indicates that the upright people will place their hope in God forever or for all the ages to come. This differs from the Hebrew text, where the admonition to trust YHWH is expressed as an imperative.
Commentary
For all time to come, all who desire YHWH’s approval need to put their trust in him, relying fully on him for everything that is needed for their continued well-being. For them, he is the eternal “rock,” like a massive crag in mountainous terrain that provides a secure and safe location.
When rendering the Hebrew text, the Septuagint translator appears to have avoided using such as expressions as “rock” with reference to God and chose to identify YHWH as the “great, eternal God.”
26:5. Masoretic Text: For he has brought low those inhabiting the height. He lays low the lofty city, lays it low to the earth, brings it to the ground.
Septuagint: who, having humbled [them], brought down those dwelling in the heights. You will cast down fortified cities and bring [them] down to the ground.
Commentary
The reference to those residing in the height apparently is to the proud enemies of God’s people while in their exalted place. YHWH is represented as having toppled their lofty city (“cities,” LXX), bringing it down to the very dust and thus humiliating those who had once occupied a high position as oppressors.
26:6. Masoretic Text: A foot tramples it [the city], the feet of the poor, the steps of the needy.
Septuagint: And the feet of the meek and lowly will trample them [the cities].
The Dead Sea Scroll of Isaiah says that “the feet of the oppressed one trample, the steps of the needy.”
Commentary
With their lofty city or cities having been brought low, the proud oppressors would be in a humiliated state. Those whom they once afflicted would cease to be their victims. Accordingly, the poor or lowly and needy are represented as trampling upon the lofty city or “cities” (LXX).
26:7. Masoretic Text: The way for the righteous one [are] things evened out, something evened. You make the path of the righteous one level,
Septuagint: The way of the pious has become straight, and prepared is the way of the pious.
In a number of translations, the noun here rendered “something evened” (something straight or upright) is represented as meaning God, the “Upright One”. “The path of the righteous is level, O upright One, you make the way of the righteous smooth.” (NIV) “The path is level for the righteous man; O Just One, You make smooth the course of the righteous.” (Tanakh)
The Dead Sea Scroll of Isaiah indicates that God brings the path “to safety.”
Though shorter, the text in the Septuagint conveys the same basic thought. The way of the godly is a straight way. By implication, God is the one who has prepared this way, readying it for the godly one to pursue.
Commentary
The way or the course that is suited for the righteous one is not treacherous and filled with hidden pitfalls. Is is a straight path that has been made even as when obstacles are removed and the ground is leveled. This is because YHWH makes the course of the righteous one smooth, providing support and aid to the one adhering to it. While not necessarily an easy path to follow, it does not result in disappointment and, ultimately, it leads to a desirable end.
26:8. Masoretic Text: also the path of your judgments, O YHWH; we wait for you. For your name and for your memorial — the desire of the soul.
Septuagint: For the way of the Lord [is] judgment. We have hoped upon your name and upon the memorial
The Dead Sea Scroll of Isaiah says “law,” not “memorial.”
According to the Septuagint, “the way of the Lord is judgment,” which may mean that he is just in all his dealings. The point about the desire of the soul appears in verse 9 of printed texts of the Septuagint.
Commentary
The way or path of YHWH’s judgments is also level, smooth, or upright. He adheres to the highest standard of justice in all his dealings. His servants “wait” for him to administer justice, hoping with confident assurance that he will express his judgment against oppressors and deliver upright persons. The desire of the “soul,” or of the whole being of God’s devoted people, is that YHWH would magnify his name and memorialize it, expressing his just judgment in a remarkable way against those causing distress to others. The “name” represents the person, YHWH himself, and the memorial pertains to his action, action that results in his name being remembered or associated with deliverance or any other remarkable event.
26:9. Masoretic Text: My soul longs for you in the night, even my spirit within me is on the lookout for you, for when your judgments [are] in the earth those dwelling on the habitable land learn righteousness.
Septuagint: that our soul desires. Out of the night, my spirit rises early for you, O God, for your commands are light upon the earth. Learn righteousness, you dwellers on the earth.
According to the Septuagint, the “soul,” or the very being, of God’s people desires that he cause his name to be remembered, his saving acts and other remarkable deeds becoming a memorial to him. Isaiah appears to be represented as speaking for the righteous ones, indicating that his “spirit,” or he in his inner self, awakened early with a focus on his God. This happened at a time that is called “out of the night,” possibly meaning at the end of the night. God’s commands are “light,” providing sure guidance and making clear to those knowing the commands how they should conduct themselves. The Septuagint concludes with the imperative for earth’s inhabitants to “learn righteousness,” meaning the course that God considers upright.
According to the Targum of Isaiah, the prophet’s “soul,” or he himself, longs to pray to YHWH in the night, and the spirit within him blesses YHWH.
Commentary
The prophet appears to speak representatively of the upright ones. Already during the night, he longed for YHWH with his soul, or with every part of his very being. His “spirit” within him, or he in his inner self, was on the lookout for YHWH, earnestly seeking to have his guidance and help. YHWH’s judgments, being expressions of his justice, result in teaching those who witness them what righteousness or uprightness is. Those who allow themselves to be thus taught would be motivated to become doers of what is right, repenting of any former bad ways.
26:10. Masoretic Text: If the wicked one is shown favor, he does not learn righteousness. In the land of uprightness, he acts unjustly and does not see the majesty of YHWH.
Septuagint: For the impious one has ceased [to be]. By no means will he learn righteousness upon the earth. He will not practice truth. Let the impious one be removed that he may not see the glory of the Lord.
The Targum of Isaiah seems to indicate that the wicked are granted time so that they might change and return to observing the law, but they refuse to do so all the days of their life.
In the Septuagint, the ungodly one is portrayed as having come to his end. The expression “by no means” preserves the emphatic sense of the two Greek words for “not” in the text, indicating that there absolutely was no way for the ungodly one to learn righteousness so as to live uprightly. The godless one will not practice “truth,” meaning that he will not be trustworthy, dependable, or honest. In view of the conduct of the ungodly one, he should be removed from the land, not sharing in the blessings that result when God reveals his glory by administering justice.
Commentary
When shown favor, or granted an opportunity to change, the wicked one does not benefit, for he refuses to alter his course. Even in a land where uprightness exists as the norm, with people following God’s commands, the wicked one persists in acting unjustly and remains blind to the majesty, greatness, or eminence of YHWH as the God whose law he should be following.
26:11. Masoretic Text: O YHWH, your hand has been exalted, but they do not see [it]. Let them see [it] and be ashamed [over] the zeal for [your] people, also let the fire for your adversaries consume them.
Septuagint: O Lord, your arm [is] exalted, and they did not know [it]. But [on] coming to know [it], they will be ashamed. Jealousy will seize an undisciplined people, and now fire will consume the adversaries.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about “zeal,” and the definite article precedes the word for “people.”
Commentary
The “arm” is representative of power. Therefore, for YHWH’s arm to have been exalted would indicate that he had revealed his might, apparently when taking action in defense of godly ones. According to the Targum of Isaiah, YHWH’s might would be revealed when he does good for those who fear him. This would not be a time of brightness for the enemies of his people.
Although not specifically stated, the ungodly would not “see,” “know,” or recognize YHWH’s having acted to effect the deliverance of those devoted to him. The godless ones, however, were to be forced to see YHWH’s exalted hand or his might, filling them with shame when he manifested zeal for his loyal people by coming to their aid. The fire (representative of a destructive element) that had consumed God’s adversaries would also consume those who had initially refused to recognize the revealing of his exalted arm or extraordinary might.
The reference in the Septuagint to “undisciplined,” untrained, or uninstructed people could apply to those who either lacked knowledge of God’s commands or who deliberately chose to disregard them. Perhaps their jealousy would arise from seeing divine favor extended to upright persons. God’s adversaries would come to their end as if fire consumed them.
26:12. Masoretic Text: O YHWH, you will appoint peace for us, for indeed all our works you have accomplished for us.
Septuagint: O Lord, our God, give us peace, for all things you have rendered to us.
The Dead Sea Scroll of Isaiah contains a word meaning “decide” (not the term that can be rendered “appoint”).
Commentary
YHWH’s appointing peace appears to relate to his making it possible for his people to enjoy a state of security and well-being. This would include his delivering them from distress. In the Targum of Isaiah, YHWH’s granting peace to his people is linked to his showing forbearance respecting their transgressions.
The wording of the Hebrew text expresses the thought about YHWH’s appointing peace with confident assurance, whereas the Septuagint rendering does so as a petition for him to grant peace. The confidence is based on the reality that both the blessings received and the deliverances experienced did not come about through human effort. YHWH is the one to whom all accomplishment is attributed. Likewise, confidence respecting petitions made to YHWH is based on his having granted past requests.
26:13. Masoretic Text: O YHWH, our God, masters besides you have dominated over us. By you alone will we profess your name.
Septuagint: O Lord, our God, acquire us. O Lord, besides you we know no other. Your name we name.
The Targum of Isaiah identifies the masters as other nations who had exercised dominion over the Israelites.
Commentary
Under foreign domination, God’s people had masters other than YHWH who wielded authority over them. The words “by you alone” may denote “by reason of being exclusively devoted to you.” In view of YHWH’s effecting their liberation, his faithful servants would profess only his name, acknowledging him alone as their God with praise and thanksgiving.
The Septuagint rendering is a request for God to make the petitioners his possession, bringing them into a relationship with him as their helper and protector. The basis for the request is that they do not “know” or recognize any other god; only his name would they mention in a reverential way as his loyal servants.
26:14. Masoretic Text: They are dead; they will not live; Rephaim — they will not rise. To that end, you have visited them and destroyed them and abolished all remembrance of them.
Septuagint: But the dead will by no means see life, nor will healers by any means raise [them] up. Therefore, you struck and destroyed, and you removed every male of theirs.
Instead of a form of a word meaning “abolish,” “exterminate,” or “cause to perish” (’avád), the Dead Sea Scroll of Isaiah contains a form of the term meaning “bind” or “confine” (’asár).
In the Septuagint, there are two occurrences of a repetition involving two words for “not.” The emphatic sense is preserved with the renderings “by no means” and “nor by any means.”
Commentary
The “dead” are the former masters who had afflicted God’s servants. These oppressors would not come to life and again pose a threat.
“Rephaim” is a transliteration of the Hebrew expression that has commonly been rendered “shades.” The Targum of Isaiah refers to them as heroes or mighty men, and the Septuagint rendering is “healers.” In a number of other biblical passages, the Rephaim are identified as a very tall people. (1 Samuel 17:4-7; 1 Chronicles 20:4-8) Perhaps the thought is that, though they were like powerful warriors of the Rephaim, they would simply not be able to rise again.
According to the Septuagint rendering, no healers or physicians could restore the dead to life. God is the one represented as dealing the blow to his adversaries, taking away all the males among them.
26:15. Masoretic Text: You have added to the nation, O YHWH; you have added to the nation. You are glorified. You have enlarged all the boundaries of the land.
Septuagint: Add evils to them, Lord; add evils to all the glorious ones of the earth.
According to the Targum of Isaiah, YHWH would reveal himself and his might upon gathering together the dispersed ones of his people and bringing them back to their home. As for all the wicked, he would cast them into Gehenna.
Commentary
The increase to the nation came about through YHWH’s act of deliverance, and an increase in population would require a corresponding expansion of territorial boundaries. A different thought is expressed in the Septuagint. Its rendering is an appeal for God to act against the wicked, adding evils or increasing the calamities to befall them. The “glorious ones” may designate oppressors who occupied a high position.
26:16. Masoretic Text: O YHWH, in distress they sought you. They poured out a whisper [of prayer] when your discipline [was] upon them.
Septuagint: O Lord, in distress I remembered you; in minor distress your discipline [was] for us.
In the Dead Sea Scroll of Isaiah, the reading is “their whisper,” and the word rendered “discipline” is plural.
Commentary
In their distress, the people sought YHWH, apparently meaning that they petitioned him for aid. According to the Septuagint, the prophet (possibly as speaking representatively for the people) “remembered” God, suggesting that he called to mind that God was the one who could effect deliverance from affliction.
There is uncertainty about the Hebrew text involving the word here translated “whisper.” If it relates to prayer, the meaning could be that, during the period of distress, the people came to be in such straights that their prayer was reduced to a mere whisper. Translations have variously rendered the thought. “We cried out in anguish under your chastising.” (NAB) “Your chastisement reduced them to anguished whispered prayer.” (Tanakh) “We sought you out, chastened by the whisper of your rebuke.” (REB) “They expended themselves in prayer, since your punishment was on them.” (NJB)
YHWH is the one who had permitted his people to suffer distress. For this reason it is referred to as his discipline.
26:17. Masoretic Text: Like a pregnant woman nearing [her time] to give birth who writhes and cries out in her pains, so we have become because of you, O YHWH.
Septuagint: And like a woman in labor nears to give birth and cries out over her pains, thus we have become to your beloved because of the fear of you, O Lord.
The Septuagint rendering is perhaps to be understood as meaning that, through the affliction the people experienced (distress comparable to the pains of a woman in labor), they had come to fear God and thus became his beloved.
According to the Targum of Isaiah, the people’s affliction proved to be like the pangs of a woman in labor because of their transgressions.
Commentary
The helpless situation in which the people found themselves while experiencing great affliction was comparable to that of a woman in labor who writhes in pain and screams. YHWH permitted the distress to come upon them. For this reason, it is attributed to him.
26:18. Masoretic Text: We were pregnant; we writhed; we brought forth, as it were, wind. No deliverance have we wrought [in case of] the land, and dwellers of the habitable land have not fallen [as in birth].
Septuagint: We conceived and were in labor and gave birth. The spirit of your salvation we brought forth on the earth, but those dwelling on the earth will fall.
The Targum of Isaiah links the wind to the time of giving birth, indicating this to be as coming as swiftly as the wind.
In J. Ziegler’s critical edition of the Greek text, the phrase about the “spirit” contains the word “not,” conveying the opposite meaning.
Commentary
The figure of a pregnant woman is transferred to the people. They had become pregnant and then came to experience the pain of giving birth. In the case of a pregnant woman, her labor pains end with a joyous event, the birth of a child. For the people, however, the anguish they underwent during the period of distress culminated in wind, emptiness, or nothingness. Despite their exertions to launch a defense, they failed to deliver the land from the enemy.
The addition of the words “in birth” result in one way to understand the last part of this verse. There proved to be no dropping in birth, which would have meant an increase in the population in the land. Instead, war had reduced the number of inhabitants. A number of translations are more explicit in conveying this significance in their renderings. “We have achieved no victories for the land, given birth to no one to inhabit the world.” (REB) “We have won no victories, and we have no descendants to take over the earth.” (CEV)
The Septuagint rendering does not link the word for “spirit” or “wind” to the result of giving birth. This rendering, found in ancient manuscripts, seems to indicate that the “spirit” of divine deliverance or the active manifestation thereof was brought forth by the people. This could be understood to mean that the positive development of deliverance became evident in their case. The land that would fall then appears to be that of those who were hostile to God’s people. They would be the ones to lose their land.
26:19. Masoretic Text: Your dead will live. My corpse — they will rise. Awake and cry aloud [for joy], you dwellers in the dust, for a dew of light [is] your dew, and the earth will let Rephaim fall.
Septuagint: The dead will rise, and those in the tombs will be raised, and those in the earth will rejoice, for the dew from you is healing for them, but the land of the impious will fall.
As in verse 14, “Rephaim” is a transliteration of the Hebrew term. The Septuagint rendering is the “godless” or “impious,” and the Targum of Isaiah refers to them as the wicked to whom God gave might but whom he would consign to Gehenna for their transgressions.
Commentary
“Your dead” are those belonging to YHWH. They would be his people. In a figurative sense, they were as dead persons upon coming to be ripped away from their land as prisoners of war. In a vision, the prophet Ezekiel saw at a much later time, a valley filled with dry bones represented the whole “house of Israel” while in Babylonian exile. But they were to be delivered, brought out of their confining tomb, and be restored to life on their own land. (Ezekiel 37:1-14) The prophetic words of Isaiah may point forward to the same restoration and the rejoicing that would follow.
From very ancient times, however, the words of Isaiah have been understood to apply to the resurrection of the dead. According to the Talmud (Sanhedrin, 90b), Rabban Gamaliel quoted Isaiah 26:19 as proving that the prophets spoke about the resurrection, whereas those who objected to using the passage as a proof text referred to the action of Ezekiel (as described in Ezekiel chapter 37).
In view of the contrast set forth in verse 14 about those who would not live again, there is a basis for regarding verse 19 as alluding to a resurrection. The Targum of Isaiah supports this conclusion. “It is you who bring the dead to life, you raise up the bones of their dead bodies; all who were cast to the dust will live and sing praises before you.”
For the dead belonging to YHWH there is a hope that they will live again. The expression “my corpse” may be understood collectively as meaning dead bodies, with the pronoun “my” referring to those who were Israelites in the true sense of the word, as was the prophet Isaiah. The dead who were sleeping in the dust as residents would awake and joyfully raise their voices.
Dew revives vegetation, and so the reviving power that proceeds from YHWH is his “dew” that revivifies, restoring the dead to life. The Hebrew term for “light” here may designate a creeping plant that is very sensitive to light, possibly the dwarf mallow. This would mean that “dew of light” denotes dew that revives the plant.
In this context, the designation “Rephaim” could simply designate the dead, and their falling, as in verse 18, could refer to their dropping as in birth. Translators have variously rendered the Hebrew text. “The earth will bring those long dead to birth again.” (REB) “The land of shades gives birth.” (NAB) “You make the land of the shades come to life.” (Tanakh) “You give life to the dead.” (CEV)
According to the reading of the Septuagint, the “dew” from God results in healing to those who are raised, but the godless ones do not share in this. Their land would fall, indicating that they would not regain life on that land.
26:20. Masoretic Text: Go, my people, enter your chambers and shut your doors behind you. Hide yourself for just a moment until the wrath has passed.
Septuagint: Go, my people, enter into your chambers; shut your door; hide yourselves for a little [time] more, more, until whenever the wrath of the Lord should pass.
The Dead Sea Scroll of Isaiah has the plural “hide yourselves” (not “hide yourself”).
The Targum of Isaiah does not refer to entering into the chambers but includes the admonition to do good deeds. In time of trouble, those who perform good works may thereby be protected.
Commentary
The imperative is apparently directed to the godly ones among the people. They were to enter their chambers and remain there until the brief time for the expression of divine anger had passed. This action appears to parallel the time when the Israelites were in Egypt and observed the Passover. They stayed inside their dwellings while the angel of YHWH struck down all the Egyptian firstborn.
26:21. Masoretic Text: For look! YHWH is coming from his place to visit the iniquity of those dwelling on the earth, and the earth will uncover its blood and will not conceal its slain anymore.
Septuagint: For look! The Lord from the holy [place] brings his anger upon those dwelling on the earth, and the earth will reveal its blood and will not cover over the slain.
The Dead Sea Scroll of Isaiah omits the Hebrew word for “look.”
Commentary
The purpose of YHWH’s visitation is to punish those guilty of iniquity or transgressions. His visitation for judgment will expose all wrongs. The “blood” or bloodshed and those who were slain would then not remain concealed but would be brought to light. Those who had made themselves guilty of shedding innocent blood, although having escaped punitive judgment from men, will then pay the penalty for their deeds.
27:1. Masoretic Text: In that day YHWH will make a visitation with his fierce and great and strong sword upon Leviathan the fleeing serpent, even Leviathan the twisting serpent, and he will slay the monster that [is] in the sea.
Septuagint: In that day God will bring the holy and the great and the strong sword against the dragon the fleeing serpent, against the dragon the twisting serpent, and he will slay the dragon.
Commentary
In the day, or at the time, YHWH holds an accounting (referred to in 26:21), he will direct his attention to the monster Leviathan and bring it to its end. The interpretation found in the Targum of Isaiah treats the two occurrences of “Leviathan” as applying to Pharaoh and Sennacherib, whereas the monster is referred to as the king who is as “strong as the dragon in the sea.” But YHWH will slay this monster.
The Hebrew text represents Leviathan as a large serpent that flees or swiftly slithers away, apparently after having done injury. Leviathan’s twisting may denote its coiling itself around victims. Some have regarded Leviathan to be the crocodile, but it appears unlikely that a crocodile would have been called a serpent. It seems preferable to avoid identifying Leviathan with any known animal. Leviathan may simply be regarded as designating a fearsome serpentine sea monster or a “dragon” (LXX) and representing an enemy power that is intensely hostile to God’s people. This monster, however, would be no match for YHWH, for he would kill it.
The means by which YHWH would slay the enemy power is portrayed as a fierce, large, and strong sword. This indicates that Leviathan could not escape with just a wound, for the instrument directed against the monster was fully capable of slaying it.
The Septuagint reference to a “holy” sword could point to the fact that it would be wielded by the holy God in expression of his just judgment. This “sword” would thus be represented as functioning in a “holy” cause, unlike the aggressive warring of nations.
27:2. Masoretic Text: In that day, [regarding] a vineyard of delightfulness, sing of it.
Septuagint: In that day, a good vineyard — a desire to begin [singing] concerning it.
Commentary
The main text of Biblia Hebraica Stuttartensia reads chémed, meaning “beauty,” “loveliness,” or “delightfulness.” Many Hebrew manuscripts have the word chémer, which term is linked to the foaming or fermenting of wine. Combined with vineyard, chémer could be rendered “vineyard of fermenting.” Depending on which Hebrew word is translated, the vineyard is either one of delight or pleasantness or a vineyard that yields an abundance of fermenting grape juice or wine.
On the basis of Isaiah 5:7, the vineyard would be the “house of Israel.” As YHWH had turned his favorable attention to this vineyard and destroyed Leviathan or the enemy power, the Israelites would be the ones to sing regarding the vineyard of which they individually were a part. The Targum of Isaiah is specific in making this identification, referring to the “congregation of Israel” as being “like a choice vineyard in a goodly land.”
27:3. Masoretic Text: I, YHWH, am guarding it. Every moment I water it. Lest anyone visit it, I guard it night and day.
Septuagint: I [am] a strong city, a besieged city. In vain will I water it, for at night it will be seized, but the wall will tumble by day.
The Targum of Isaiah represents the watering as meaning that, when the Israelites provoke YHWH to anger, he would make them “drink the cup of their punishment.”
Commentary
With YHWH’s guarding the vineyard, the Israelites would enjoy a state of security. His watering the vineyard every moment may denote his continuing to bestow abundant blessings on his people, coming to their aid and responding to their needs. The purpose of his guarding both day and night is to prevent anyone from making a visitation that would be injurious to his people. There would never be a time when the people would be without his protective care.
The Septuagint appears to represent Jerusalem as speaking of itself as a “strong city” and a “besieged city” or a city under attack. God seems to be the one speaking about watering the city or furnishing it with a water supply. This would prove to be in vain, for the city would be taken at night or not the usual time for an attack to be launched. The wall surrounding the city would tumble by day, leaving it without any protection.
27:4. Masoretic Text: I have no wrath. If only I [were faced with] thorn [and] weed in battle, I would march against it. I would burn it up together.
Septuagint: [There] is not [one] that did not seize it. Who will set me to guard a stalk in a field? Because of this hostility, I have rejected it. Therefore, because of this, the Lord God has done everything whatever he has appointed. I have been burned up.
In the Masoretic Text, the conjunction “and” is missing between the words rendered “thorn” and “weed,” but the Dead Sea Scroll of Isaiah includes the conjunction. The words here rendered “thorn” (shamír) and “weed” (sháyith) may be understood as collective singulars. There is no way to specifically identify the plants the Hebrew terms designated.
Unlike the Masoretic Text, the Dead Sea Scroll of Isaiah has the conjunction “and” before the last phrase (“and I would burn it up together”).
The Targum of Isaiah represents YHWH as indicating that, if the Israelites determined to follow his law, he would act against the nations who were stirred up against them, destroying these nations as fire destroys briers and thorns.
Commentary
YHWH is the one saying that he has “no wrath.” In view of the assurance about protection and watering of the vineyard in the previous verse, this probably means that he was no longer angry with his people as he had been when they were unfaithful to him.
There is considerable uncertainty about the words relating to “thorn” and “weed.” Possibly those who are hostile to his people (the vineyard or the house of Israel) are being portrayed as opposing YHWH with futile means comparable to thorny plants and weeds. He, however, would march against their weaponry, burning it up like dry thorny plants and weeds. A number of translations would support this possible meaning of the text. “Who giveth Me a brier — a thorn in battle? I step into it, I burn it at once.” (Young) “Should someone give Me briars and thorns in battle, then I would step on them, I would burn them completely.” (NASB) “If someone were to give Me thistles and thorns in battle, I would step on them. I would burn them together.” (NLB)
Other translations punctuate the text differently and link the thorny plants to what could develop in the vineyard. “I am not angry, but if it produces thorns and briers for Me, I will fight against it, trample it, and burn it to the ground.” (HCSB) “But if I were to find briers and thorns, in battle I should march against them; I should burn them all.” (NAB) “But if it produces thorns, I will go to war against it and burn it to the ground.” (CEV) According to these renderings, severe judgment would befall the Israelites if they chose to be like troublesome weeds, pursuing a corrupt way of life that dishonored YHWH.
The Septuagint rendering departs significantly from the extant Hebrew text. The Greek word here translated “that” is in the feminine gender. For this reason, translators of the Septuagint have either added “woman” or “city” to complete the thought in the first sentence. A reference to “city” appears to convey the better sense, with capital cities often designating all the territory under their control. The Septuagint rendering could be understood to mean that there was no major power in the region that had not “seized” the “vineyard,” invading it, taking spoils, and leaving it in a devastated state.
In the case of the kingdom of Judah, Jerusalem may have appeared amidst the desolation like a lone stalk in a harvested field, raising the question whether anyone would “set” or call upon God to guard this stalk. Seemingly, the people are being portrayed as hostile or resistant to looking to God for help and protection. He, therefore, rejected the vineyard, doing everything he had determined to befall it in expression of his judgment. Because of the devastation, the vineyard appears to be represented as saying, “I have been burned up.”
The German translation of the Septuagint [Septuaginta Deutsch] interpretively renders the verse to convey another meaning. After indicating that there was not a power that had not laid hand to “her” (Jerusalem, the city mentioned in the previous verse), the translation continues with the question, “Who will appoint me to guard straw in the field?” Then, according to this rendering, Jerusalem seems to be represented as saying that it had become disloyal in the midst of this enemy power. “Therefore, the Lord, God, carried out everything that he had appointed. ‘I am burned up.’” Disloyal conduct would have been anything contrary to his commands and will, leading to his severe judgment.
27:5. Masoretic Text: Or let him take hold of my stronghold. Let him make peace with me; peace let him make with me.
Septuagint: Those dwelling in it will cry out, “Let us make peace with him; let us make peace.”
The Targum of Isaiah indicates that, if the Israelites would take hold of God’s law, they would come to have peace.
Commentary
Instead of setting themselves in opposition to YHWH, those addressed individually should have looked to him as their stronghold or their helper and protector. This would have required seeking to be at peace with him by conforming to his will and commands. Thus they would come to enjoy the relationship that would assure their well-being and security.
The Septuagint rendering appears to represent the people, probably those residing in Jerusalem, as encouraging one another to make peace with God, ending the state of alienation that had resulted from their disobedience.
27:6. Masoretic Text: In coming days, Jacob will take root; Israel will blossom and sprout, and they will fill the surface of the land with fruit.
Septuagint: Those coming [are] the children of Jacob. Israel will bud and blossom, and the habitable land will be filled with his fruit.
In the Dead Sea Scroll of Isaiah, the conjunction “and” joins the first two phrases.
The Targum of Isaiah applies this to the gathering of the Israelites from exile and their return to their land. In the land, they would have children and increase in number to the point of filling the surface of the land.
Commentary
“Jacob” and “Israel” are parallel designations. After wrestling with an angel, Jacob came to be called Israel, and both the names “Jacob” and Israel” designate the people who descended from him. (Genesis 32:24-28) As the Targum of Isaiah makes explicit, the Israelites would again increase after the return from exile. Like a plant that takes root, sprouts, blossoms profusely, sends out shoots, and bears abundant fruit, they would flourish and again become populous in their land.
27:7. Masoretic Text: Like the striking of him who struck him has he struck him? Or like the slaying of those being slain has he been slain?
Septuagint: Not as he struck, also will not thus he be struck? And as he slew, will not he be slain?
Commentary
The Hebrew text could be understood to relate to what it would take to get the Israelites to repent. “Is he to be smitten as his smiter was smitten? Or slain as his slayer was slain?” (NAB)
Another sense would be to consider the questions as conveying the degree of the punishment the Israelites experienced when compared to that of their enemies. “Has the LORD struck them down as he struck their enemies? Have they been slaughtered as their attackers were slaughtered? (REB) “Was he beaten as his beater had been? Did he suffer such slaugher as his slayers?” (Tanakh) The implied answer to the rhetorical questions is, “No.” “I, the LORD, didn’t punish and kill the people of Israel as fiercely as I punished and killed their enemies.” (CEV)
27:8. Masoretic Text: By scaring, by sending her away [into exile], you contended with her. He removed [her] with his fierce wind in the day of the east wind.
Septuagint: Battling and taunting, he will send them out. Were you not the one meditating with a hard spirit to slay them with a spirit of wrath?
The Targum of Isaiah seems to relate to the judgment to befall the enemy power for its harsh dealings with God’s people. “With the measure with which you were measuring they will measure you.” The Targum then specifies the guilt of the enemy power. It had sent the people into exile, oppressed them, taunted them, and shown a hardhearted spirit against them.
Commentary
There is considerable uncertainty about the meaning of the expression here rendered “by scaring.” With the prefix, the Hebrew expression sa’ssá’h has been variously understood (“by scaring,” “by startling,” “by banishing,” and “by seah, seah” (“seah” being a measure, “by measure by measure”). This explains the very different renderings found in translations. “You have startled them.” (Du hast sie aufgescheucht. [German, Einheitsübersetzung]) “Expunging and expelling, I should strive against them.” (NAB) “You disputed with her by banishing and driving her away.” (HCSB) “Measure by measure, by exile you contended with them.” (ESV) “I carefully measured out Israel’s punishment.” (CEV)
The feminine singular “her” probably applies to Jerusalem. “His quarrel with Jerusalem ends by driving her into exile.” (REB) As the capital of the kingdom of Judah, Jerusalem may be understood to include all the people of the realm. The disobedient people were expelled from the land as by a strong, scorching wind coming from the arid region to the east of the territory of Judah. YHWH’s contending with the people meant his rendering a decision respecting them for their unfaithfulness, resulting in the withdrawal of his blessing and protection and their being taken into exile.
The Septuagint rendering appears to indicate that God had decreed that he would let the people fall before an invading force. Even though the enemy warriors would do the battling and taunting, this appears to be attributed to him, for the development would be his judgment against the disobedient people. God had “meditated” or made the determination with his “hard” or severe “spirit” or inclination to slay them in expression of his wrath (his “spirit of wrath”).
27:9. Masoretic Text: Therefore, by this, the guilt of Jacob will be atoned for, and this will be all the fruit to remove his sin: when he makes all stones of the altar like smashed stones of lime [and] no Asherim or incense altars will stand.
Septuagint: Therefore, Jacob’s lawlessness will be removed, and this is his blessing when I have removed his sin, when they make all the stones of the altars pounded pieces like fine dust. And by no means will their trees remain, and their idols will be cut down like a distant forest.
In the rendering of the Septuagint, the emphatic sense of the two words for “not” is retained with the expression “by no means.”
Commentary
As in verse 6, “Jacob” designates his descendants the Israelites. The people had made themselves guilty of idolatry and reliance on military assistance from foreign powers for their security. Their failure to be exclusively devoted to YHWH and to trust him to provide the needed help and protection could not be atoned for or covered over unless they would be submitted to severe punishment. This punishment would be expulsion from their land.
“All the fruit,” or the desired effect from action taken to demolish appendages of idolatry, would be the removal of sin. If “Jacob” is regarded as the antecedent for the masculine pronoun “he,” this would mean that the people needed to destroy the altars for sacrifice, the Asherim (apparently the poles that represented the goddess Asherah), and the incense stands. The Septuagint rendering supports understanding the reference to be to the people, for they are the ones said to reduce the stones of the altars to fine dust. Trees that would not remain would be groves used for idolatrous rites. As trees might be felled in a distant forest, so the idols would be cut down.
As exiles, however, the Israelites would not have had access to the cultic sites in their homeland. So it may be preferable to regard YHWH as the one who would destroy these items by means of the instrument he had chosen to act for him. So complete would the destruction be that these things would not stand or crop up again and lead the Israelites astray.
27:10. Masoretic Text: For a fortified city [will be] solitary, a deserted and abandoned settlement, like a wilderness. There a calf will graze, and there it will lie down and consume the branches thereof.
Septuagint: The flock dwelling [there] will be left like an abandoned flock. And [there] will be much time for grazing, and there will they rest.
Commentary
The “fortified city” could be Jerusalem or the designation could be a collective singular and apply to all the fortified cities in the two-tribe kingdom of Judah. In the Targum of Isaiah, the fortified city is linked to an enemy power, and the Targum refers to the “righteous” as warring against it and taking spoils. Thereafter armies would cease to go forth from the “fortified city.” In view of the mention of “Jacob” in the previous verse, however, it seems more likely that the designation “fortified city” relates to a site or sites in the realm of the kingdom of Judah.
The solitary state would identify the site or sites as having been depopulated. Deserted or forsaken, Jerusalem or all the fortified cities in the land would resemble a wilderness. The desolated site or sites would become suitable for a calf (probably a collective singular meaning “calves”) to graze and to consume whatever had begun to grow amidst the ruins. There calves could also lie down to rest.
The Septuagint rendering includes no mention of a “fortified city,” but focuses on a flock, either of sheep or goats. The flock could move about anywhere in the ruins and feed, doing so like an abandoned flock without a shepherd to direct where it should pasture. The animals in the deserted areas would have ample time to graze leisurely and to rest there.
27:11. Masoretic Text: When its boughs are dried up, they will be broken off, [with] women coming and making a fire of them; for this is not an understanding people. Therefore, he who made it will not have mercy on it, and he who formed it will not be favorably inclined to it.
Septuagint: And after a time [there] will not be all the greenery in it because of having dried up. O women, coming from [this] sight, go, for it is not a people having understanding. Therefore, by no means will the one making them be compassionate nor the one forming them by any means be merciful.
Regarding the “women,” the Dead Sea Scroll of Isaiah does not include the words “come and.”
The Targum of Isaiah presents an interpretation that does not match either the wording of the Hebrew text nor the rendering of the Septuagint. It appears to represent the armies of the enemy power to be deprived of strength, become ashamed of their deeds, and be dismayed. Women (who would customarily not have been regarded as teachers) would enter the “house of their idol and will teach them” because they are a people without understanding.
The renderings “by no means” and “nor by any means” preserve the emphatic sense of the two words for “not” in the text of the Septuagint.
Commentary
In the Hebrew text, the “women” could be those among the people who would be left behind in the land after the major part of the Israelite population had either perished or been taken into exile. In the ruins of Jerusalem or other cities, branches could easily be broken off from withered trees. Women would collect these branches for firewood.
Possibly the nation is here represented as having been reduced to a dead tree, like one from which the branches can be used for firewood to cook meals.
Desolation of the land and exile of the people proved to be the result of their lack of “understanding,” an inexcusable failure to recognize YHWH as the God whom they should serve exclusively and whom they should trust fully as their helper and protector. Although YHWH had been the maker and former of the people of Israel, making it possible for them to become a nation and liberating them from Egyptian enslavement, he would not excuse their unfaithfulness. He determined that they would experience the punishment they deserved, not showing them any mercy or favor that could have spared them.
The Septuagint rendering suggests that the greenery in the depopulated area would eventually all dry up from neglect. It is difficult to determine what the women are admonished to do. In Greek, deúte can mean either “come” or “go.” Women would have come from a sight or scene of desolation. The Greek text possibly could be understood to mean that, upon taking note of the ruin, they should “go,” rejecting the attitude of the people who experienced calamity because they had no “understanding,” refusing to live in harmony with God’s commands.
27:12. Masoretic Text: And it will occur in that day [that] YHWH will beat out from the flowing stream (shibbóleth) of the River to the torrent of Mizraim [Egypt]. And you will be gathered one by one, O people Israel.
Septuagint: And it will be in that day [that] the Lord will hem in [the region] from the channel of the river to Rhinokorura; but you, gather the sons of Israel one by one.
In this context, there is a measure of uncertainty about the Hebrew expression shibbóleth. Lexicographers have suggested “flowing stream” as one possible meaning. Other occurrences of the expression relate to “ears of grain.”
The Targum of Isaiah indicates that the slain would be cast before YHWH in an area extending from the rock of the Euphrates to the torrent of Egypt.
Commentary
This pointed forward to the “day” or the time when the people in exile would be liberated. The “River” is the Euphrates. At the time Isaiah prophesied, Assyria was the dominant power in that region. During its campaigns against the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah, the Assyrians took captives from conquered Israelite cities into exile. The “torrent of Egypt” is commonly identified with Wadi el-’Arish in the Sinai Peninsula. The ancient town of Rhinokorura, mentioned in the Septuagint, was situated on this wadi at the place where it enters the Mediterranean Sea. Israelite exiles were also scattered in Egypt to the south and west of the “torrent of Egypt.”
YHWH would make it possible for the exiles to come out of these regions just as when ears of grain are beaten to free the kernels or when a tree is beaten to cause the fruit to fall. Then, one by one, the Israelite exiles would be gathered to make their way back to their land.
Possibly the Septuagint reference about God’s hemming or fencing in the area designated could mean that he would turn his attention to it, forcing it to release his exiled people. This would then open up the way for the “sons of Israel” to be gathered “one by one,” for the purpose of returning to their homeland.
27:13. Masoretic Text: And it will occur in that day [that] a great shofar will be blown, and the lost ones in the land of Asshur [Assyria] and the scattered ones in the land of Mizraim [Egypt] will come and bow down [in worship] to YHWH on the holy mountain in Jerusalem.
Septuagint: And it will be in that day [that] they will trumpet with a great trumpet, and the lost ones in the country of the Assyrians and the lost ones in Egypt will come and prostrate themselves [in worship] to the Lord on the holy mountain in Jerusalem.
Commentary
In the day or at the time for the Israelites to return from exile, it would be as if a large shofar or ram’s-horn trumpet loudly resounded, signaling to the dispersed people in the regions Assyria had controlled and in Egypt to assemble to journey back to their homeland. They would then be able to restore the worship of YHWH in Jerusalem. As the location of YHWH’s temple, the elevated site was a “holy mountain,” and there the people would bow down to worship YHWH.
28:1. Masoretic Text: Woe to the crown of arrogance of the drunkards of Ephraim, and to the fading blossom of the splendor of its beauty that [is] on the head of the valley of abundance [literally, the plural of the word for “fatness”] of those overcome by wine.
Septuagint: Woe to the crown of arrogance, the hirelings of Ephraim, the blossom that has fallen from glory on the summit of the fertile mountain, the ones drunk without wine.
The Targum of Isaiah expresses woe to the one who would give a “crown to the proud and foolish one,” the “prince of Israel,” and a turban to the “wicked one of the sanctuary.”
Commentary
Woe or calamity is pronounced against the “crown of arrogance.” As an elevated site, Samaria, the capital of the ten-tribe kingdom of Israel, was positioned like a crown on a hill. The city would have been a source of pride for the Israelites in the realm.
The “drunkards of Ephraim” would have been the debauched people, particularly the rulers and false prophets. In the Septuagint, the reference is to the hirelings of Ephraim. This could be understood to mean the leaders who had no interest in the welfare of the people. These “hirelings” would have been like men hired to tend sheep and goats. They would have looked forward to getting paid for their services but took no risks to protect the flocks from danger. Another possibility is that “hirelings” could designate paid mercenaries who would fight alongside the Israelites.
Samaria appears to be likened to a fading blossom, one that was in the process of losing its magnificent beauty. The moral corruption and debauchery of the people and their leaders caused this slide to ruin.
A fertile plain extended westward from the hill on which Samaria had been built. So the city occupied a position as the “head of the valley of abundance,” or a valley that produced bountiful harvests.
Those overcome by wine would have been the debauched people, especially the leaders. They likely were drunk on more than wine. The Septuagint indicates that wine was not the reason for their drunken state. This may be taken to mean that their headiness stemmed from their military alliances, which gave them a false sense of security.
28:2. Masoretic Text: Look! My Lord [has] one mighty and strong. Like a storm of hail, a storm of destruction, like a storm of mighty waters overflowing, he will cast down with a hand to the earth.
Septuagint: Look! Strong and hard [is] the wrath of the Lord. Like hail bringing down without providing shelter, bringing down with force; like an abundance of much water sweeping away a place, he will create rest for the land with the hands.
Instead of “Lord,” the Dead Sea Scroll of Isaiah has the divine name (YHWH). In this scroll, the conjunction “and” precedes the last phrase.
In the Targum of Isaiah, the storms describe the manner in which enemy nations would come against the Israelites because of their transgressions and then take them from their land into exile.
Commentary
YHWH, the one whom Isaiah acknowledged as his Lord, had a mighty and strong instrument ready for use against the unfaithful Israelites in Samaria and in the rest of the realm. The Septuagint represents the divine wrath that would be directed against the people as being strong and hard or harsh.
A devastating event would be unleashed against them, comparable to a destructive hailstorm, a fierce wind, a tremendous downpour that would produce extensive flooding. The Septuagint describes the hail as destroying everything, not sheltering anything from its devastating effect. Assyrian military forces proved to be the devastating power that cast Samaria to the ground. The “hand” represents power, and so the casting down with the “hand” denotes doing so forcefully.
The Septuagint rendering about bringing rest to the land may be suggestive of the reality that the devastated land would lie fallow and would thus remain in a state of rest from cultivation.
28:3. Masoretic Text: With the feet, the crown of arrogance of the drunkards of Ephraim will be trampled.
Septuagint: And with the feet will be trampled the crown of arrogance, the hirelings of Ephraim.
The Targum of Isaiah identifies the crown as that of the “prince of Israel.”
See verse 1 regarding the “hirelings of Ephraim.”
Commentary
As in the first verse, the “crown of arrogance” may be understood to refer to the Samaria, the city that was the object of pride for the “drunkards” of Ephraim. These “drunkards” would be the debauched people who must have been given to drunkenness and also to intoxication with arrogance respecting their military alliances. (Compare Amos 2:8; 6:4-7.) Their “crown,” however, was destined for trampling, apparently by enemy warriors.
28:4. Masoretic Text: And it will occur [that] the fading blossom, the splendor of its beauty, that is on the head of the valley of abundance [literally, the plural of the word for “fatness”] [will be] like a first-ripe fig before summer. When the seeing one sees it, as soon [as it is] in his palm, he consumes it.
Septuagint: And the blossom, having fallen out of the hope of glory upon the pinnacle of the mountain of eminence, will be like an early fig. The one seeing it will want to consume it before taking it into his hand.
According to the Targum of Isaiah, the one who gives a turban to the “wicked one of the sanctuary” that is located at the head of the valley would come to be like an early ripe fig that is quickly consumed.
Commentary
As in verse 1 (which see), the fading blossom seems to represent the city of Samaria that was about to lose its beauteous splendor as the “head” or elevated site rising above the fertile plain. The city would prove to be like an early fig that one who sees it would quickly pick and eagerly consume. In this way, the victorious warriors would bring Samaria to its end.
The Septuagint rendering appears to portray the blossom as ceasing to have any hope of retaining its glory or splendor on the top of the lofty mountain.
28:5. Masoretic Text: In that day YHWH of hosts will be a crown of splendor and a wreath of beauty to the remnant of his people,
Septuagint: In that day the Lord Sabaoth will be the crown of hope, the plaited [wreath] of glory to those remaining of my people.
“Sabaoth” is a transliterated form of the Hebrew word meaning “hosts” or “armies.”
According to the Targum of Isaiah, the Anointed One or Messiah would be a “diadem of joy” and a “crown of glory” to the remnant of the Israelites.
Commentary
Formerly, the city of Samaria had been like a crown to the Israelites, one in which they took great pride. They trusted in its strategic location and its fortifications. For the remnant of the people, however, YHWH, their God with hosts of angels in his service, would be their magnificent crown in whom they would place their trust. To them, he would be like a beautifying wreath. The Septuagint links the crown to hope, indicating that God would be the source of sure hope for help and deliverance in time of need.
28:6. Masoretic Text: and a spirit of judgment to the one sitting in judgment, and strength to those turning back the battle at the gate.
Septuagint: They will remain [based] upon a spirit of judgment, upon judgment and strength to prevent [anyone] from destroying.
Commentary
For the remnant of his people who would come to reside in the land, YHWH would be a “spirit of judgment.” This could mean that he would be the motivating power for the person acting as judge to render justice. He would also be the source of power for the defenders of a city, making it possible for them to turn enemy warriors away from the city gate.
The Hebrew text could be literally translated “toward the gate.” This could mean that, if the warriors needed to recapture a town or city or to march against an enemy city, they would be divinely strengthened to launch the attack as they headed toward the gate. The 1984 revision of the German Luther Bible refers to those “who drive the battle back to the gate” (die den Kampf zurücktreiben zum Tor). A number of other German translations represent the defenders as driving the enemy out of the city and, therefore, toward the gate. (Gute Nachricht Bibel, Hoffnung für alle, Neue evangelistische Übersetzung).
The Septuagint rendering appears to point to the reason for the existence of a remnant of Israelites. Seemingly, God’s judgment of them led to their being his acceptable remnant. Because of his judgment and the might he displayed in their behalf, no one was permitted to destroy them.
28:7. Masoretic Text: And also these reel from wine and stagger from intoxicating drink; priest and prophet reel from intoxicating drink. They are swallowed by wine; they stagger from intoxicating drink. They reel in vision. The stumble in advocating.
Septuagint: For these are going astray from wine; they went astray because of sikera. Priest and prophet have come to be beside themselves because of wine. They have staggered from the strong drink of sikera. They went astray. “This is a delusion.”
The initial Hebrew conjunction here rendered “and” is not contained in the Dead Sea Scroll of Isaiah.
“Sikera” is a transliterated form of the word that appears in the Hebrew text and which is here rendered “intoxicating drink.”
Fourth-century Codex Vaticanus contains additional words for the Septuagint reading. After the reference to prophet and priest coming to be beside themselves, the text reads, “they are swallowed because of wine.”
Commentary
The plural pronoun “these” (’élleh) appears to refer to the “remaining ones” or the remnant of the people. Both the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah were subjected to enemy invasions, with many perishing and others being taken as captives into exile. Therefore, “these” apparently include the “remaining ones” in the kingdom of Judah. They, too, had gone astray because of overindulgence in intoxicants, reeling from drinking too much wine and staggering about in a drunken state from imbibing intoxicating drink.
In this verse, the third person plural form of the Hebrew word for “reel” (shagú) is repeated. With shagú, the third person plural verbs ta‘ú (“stagger,” which is repeated twice) and paqú (“stumble”) constitute a wordplay that is suggestive of tottering from the effects of drunkenness.
Priest and prophet, the very persons to whom the people should have been able to look for sound guidance and an example of praiseworthy conduct, reeled just like everyone else from the effect of overindulgence in intoxicants. Their being given to wine had “swallowed” or ruined them, leaving them in a state of confusion. They staggered from having imbibed intoxicating drink. As a result, they reeled “in vision,” unable to see what they should have seen and to make this known to the people. Their stumbling in advocating may be understood to mean that they could not express sound judgment and provide needed guidance for the people.
According to the rendering of the Septuagint, priest and prophet came to be beside themselves or senseless from drinking too much wine. They went astray, departing from the course that should have been expected from priests and prophets. Possibly in their drunken state, they are portrayed as saying, “This is a delusion.” In their befuddled state, they could not see anything clearly.
28:8. Masoretic Text: For all the tables are full of filthy vomit, no place [without] filth.
Septuagint: A curse will consume this counsel, for this counsel [came about] on account of greed.
Commentary
Priest and prophet had sunk to a level of unrestrained debauchery. Intoxicated, they vomited on the tables to such a degree that not even a small clean spot remained.
The Septuagint rendering departs significantly from the reading of the Hebrew text. It appears to represent God’s curse as coming to be on the counsel or the guidance of the debauched priests and prophets. On account of the curse, their counsel would be “consumed” or end in failure. Their having given the counsel seems to be attributed to “greed.” This could be understood to mean that, because of coveting the favor of the people and the associated personal gain, they gave the advice that the people wanted to hear.
The Targum of Isaiah presents a different interpretation. The tables are depicted as being full of unclean and detestable food, and no place proved to be free from oppression.
28:9. Masoretic Text: Whom will one teach knowledge, and whom will one make understand the message? Those who have been weaned from milk, the ones taken away from the breasts?
Septuagint: To whom have we proclaimed evil, and to whom have we proclaimed a message? To those weaned from milk, to those taken away from the breast?
Commentary
The Hebrew text seems to portray the debauched priests and prophets as having become indignant, implying that Isaiah was trying to teach them as if they were babies that had just been weaned, babies that would no longer be breastfed.
In the Septuagint, Isaiah appears to be represented as using the editorial “we” when raising the questions as to the ones to whom evil or calamity and the message had been declared. The implied answer seems to be that it had not been announced to newly weaned babies who would not have been able to comprehend the words.
In the Targum of Isaiah, the rhetorical questions emphasize that the law had been given to the house of Israel and the people had been “commanded to understand wisdom.”
28:10. Masoretic Text: For it is command upon command, command upon command, line upon line, line upon line; a little here, a little there.
Septuagint: Expect distress upon distress, hope upon hope, still a little, still a little,
Commentary
Seemingly, the priests and prophets mocked Isaiah’s proclamation as being mere repetitive babbling. Their mockery is conveyed by means of a jingle that, in Hebrew, sounds much like baby talk (ki tsav latsáv, tsav latsáv, qav laqáv, qav laqáv, ze‘ér sham, ze‘ér sham). With such ridicule (“for it is command upon command, command upon command, line upon line, line upon line; a little here, a little there”), the mockers revealed their disdain for the prophet’s repeated admonition and reproof. The reference to “line” apparently is to a measuring line and thus seems to echo the words of the prophet for the people to follow the course that God’s law required. To those who ridiculed, the message was just a little here and there, amounting to nothing more than scraps of admonition.
The rendering of the Septuagint appears to represent the words of Isaiah, indicating to the people that they would face distress on account of their wrong conduct. At the same time, God did not leave the people with a gloomy prospect. If they repented, they could hope to have his blessing and favor. Just how “still a little” might be understood in this context is not readily apparent. Perhaps, as the thought is continued in the next verse, it could mean that it would be yet a little time and then the distress would befall the people.
According to the Targum of Isaiah, the people were commanded to obey the law, but they refused to do so. The prophets urged them to return to YHWH, but they disregarded the prophets and engaged in idolatry.
28:11. Masoretic Text: For with stammerings of lips and with a strange tongue, he will speak to this people,
Septuagint: because of contempt of lips, through another tongue, that they will speak to this people,
Commentary
The Hebrew text appears to represent Isaiah’s response to the mockery that had been directed against him and the message he proclaimed. God is the one who would speak to the mockers in a foreign language. This would be in the language of the invading military force that he would use to punish the disobedient people. To the Israelites, the language of the invaders would sound like stammering or unintelligible babbling.
Possibly the words of the Septuagint may be understood to mean that because of the contemptuous speaking of the people when refusing to listen to the true prophets, they should expect distress. Based on what is expressed in the next verse, it would appear that YHWH’s prophets are the ones who would be speaking to the people. The Targum of Isaiah lends support to this understanding, for it represents the strange speech and the mocking to have been directed against the prophets.
28:12. Masoretic Text: the ones to whom he has said, “This [is] the rest. Give rest to the exhausted one, and this [is] repose.” And they would not listen.
Septuagint: saying to them, “This [is] the rest for the one hungering, and this [is] the affliction.” And they did not want to listen.
Instead of a Greek term for the Hebrew word margeg‘áh (here translated “repose”), the Septuagint contains the Greek word sýntrimma, which is here rendered “affliction.” It appears that sýntrimma translates a form of the Hebrew word gadá‘, which basically means “cut down” or “cut off.”
The Targum of Isaiah represents the prophets as admonishing the people to serve in the sanctuary.
Commentary
YHWH, through his prophets, revealed to the people just how they could come to have “rest.” The prophets repeatedly called upon them to repent, to abandon their wayward course, and to begin living in harmony with God’s commands. This would have resulted in rest, a state of well-being and refreshment, for the weary people who had exhausted themselves by their wayward conduct. But they would not listen and, therefore, missed out on the refreshment and security that YHWH alone could have provided for them.
The Septuagint refers to the hungering one, a person to whom food would bring refreshment and, hence, rest. This conveys the same basic thought as does the Hebrew text.
28:13. Masoretic Text: And the word of YHWH will be to them, “command upon command, command upon command, line upon line, line upon line; a little here, a little there,” that they may go and fall backward and be broken and snared and seized.
Septuagint: And the word of the Lord God will be to them distress upon distress, hope upon hope, still a little, still a little, that they may go and fall backward, and they will be endangered and broken and seized.
For comments on the wording of the Septuagint for the first part of the verse, see verse 10.
Commentary
Using the very words of the mockers, Isaiah declared the judgment that would befall them. The ridiculers had refused to heed YHWH’s commands and to conform to his ways, the right “measuring lines.” In the future, they would hear the terse, harsh, and repetitive commands from foreign conquerors. They would be forced to submit to the “measuring lines” that the victors would lay out for them, subjecting themselves to their rules. As a consequence of their disregard for YHWH’s admonition through his prophet, the mockers would fall backward, be broken, ensnared, and captured, signifying a calamitous end for them.
The Targum of Isaiah refers to the punishment to come upon the people for their failure to observe the law and their not wanting to do God’s will. They would look to God in their time of distress, but he would not come to their aid. Among the nations where they would be exiles, they would come to be few in number.
28:14. Masoretic Text: Therefore, hear the word of YHWH, you scoffers who rule this people in Jerusalem.
Septuagint: Therefore, hear the word of the Lord, O oppressed men and rulers of this people, [those] in Jerusalem.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word for “hear” is singular, but it is plural in the Masoretic Text.
Commentary
The arrogant rulers of Jerusalem scoffed at the words of the prophet Isaiah. Because of what they would be facing in the future, they were called upon to “hear” or to listen to the word of YHWH that the prophet would make known to them. The Septuagint rendering suggests that the leaders of Jerusalem oppressed the people, and the afflicted ones were also to listen to the message. In the Targum of Isaiah, the rulers are called “wicked men.”
28:15. Masoretic Text: For you have said, “We have made a covenant with death, and we have a vision with Sheol. When passing through the overwhelming scourge will not reach us, for we have made a lie our refuge, and we have sheltered ourselves in falsehood.”
Septuagint: Because you have said, “We have made a covenant with Hades and agreements with death; a raging storm passing on will by no means come over us; we have made a lie our hope, and in a lie we will be sheltered”;
The rendering “by no means” preserves the emphatic sense of the two words for “not” found in the Septuagint.
Commentary
The rulers in Jerusalem considered themselves secure because they had made preparations to deal with serious military threats. The measures they had taken were comparable to their having made a covenant with death not to harm them. Their “vision” with Sheol, the realm of the dead, was that it was not yet ready to receive them as casualties of war. According to the rendering of the Septuagint, they had a covenant with Hades or Sheol and agreements with death, indicating that they would not be at any risk of being killed and descending into the realm of the dead.
According to the Targum of Isaiah, despite their perceived security, the rulers of the people would be subjected to the “stroke of the enemy” that would come upon them “like a mighty river.” These rulers imagined that the “overwhelming scourge” or the “raging storm” (LXX), the powerful Assyrian force, would not “reach” them, leaving them untouched. They had appealed to Egypt for aid in facing the Assyrian military, but it was a delusion for them to imagine that the Egyptian forces could save them. Therefore, it was a “lie,” a delusion, or something that was untrustworthy in which they had taken refuge or, according to the Septuagint, set their hope. It was a falsehood, something unreliable that was certain to fail completely. What the rulers in Jerusalem had done would not shelter them from calamity.
28:16. Masoretic Text: Therefore, thus says the Lord YHWH, “Look! I am laying in Zion a stone, a tested stone, a precious cornerstone of a sure foundation. He who trusts will not be hastening.”
Septuagint: therefore, thus says the Lord, “Look! I will lay as the foundations of Zion a costly, chosen stone, a precious cornerstone as her foundations, and the one trusting in it will by no means be put to shame.”
The concluding phrase of the Septuagint may also be translated “the one who believes [or, ‘trusts’] in him will by no means be put to shame.” This is the sense in which the words are used in Romans 9:33 and 10:11 when applied to Jesus Christ.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
The basis for trust or confidence should have been what YHWH would do, and his purpose respecting one to come in the royal line of David. In the Targum of Isaiah, neither a “stone” nor a “cornerstone” are mentioned, but the reference is to YHWH’s appointment of a strong king in Zion, a king whom he would make strong and powerful. If the Israelites in the time of Isaiah had put faith in YHWH’s promise respecting the coming king, they could have been confident that they would be preserved as his people until that one’s arrival and would not have looked to military alliances for their security.
In fulfillment of the prophetic words, God laid a “stone” in Zion when sending his Son to the earth as the Messiah, Christ, or the Anointed One (the king who was promised to come), and Jesus Christ presented himself as king when he rode into Zion or Jerusalem on a donkey’s colt. It was then that he could have been accepted as the “stone” that was rightfully the object of faith, confidence, or trust.
Jesus Christ is very precious to his Father, having proved himself flawless under the severest of tests. So he has proved to be a “tested stone.” As a “sure foundation,” he, the “cornerstone,” would never give way under any kind of stress.
In the Septuagint, the “stone” is referred to as a “chosen stone.” God chose his Son to be the dependable “stone,” the “cornerstone” occupying the foremost position in relation to all the other “stones” that would be brought into harmony with and conformity to him. Zion seemingly is representative of all Israel to which the Father sent his Son, and so Jesus Christ is the sure foundation of the true Israel of God. This Israel is made up of all of God’s approved children who are like stones built on and aligned with Jesus Christ as the cornerstone, for they conform themselves to his example and teaching.
All who put their trust in Jesus Christ as the sure foundation for their entire life, looking to him for aid, guidance, and the certain fulfillment of their God-given hope, will never experience the shame or disappointment of those who find the object of their confidence to be undependable. The Hebrew expression rendered “will not be hastening” could refer to taking panicky flight out of fear. No one putting trust in YHWH’s precious and tested “stone” or “cornerstone” would ever experience the fright that comes to those who see the object of their confidence exposed as being unreliable.
28:17. Masoretic Text: And I will make judgment the line and righteousness the level, and hail will sweep away the refuge of the lie, and waters will overwhelm the hiding place.
Septuagint: And I will set judgment for hope, but my compassion for measure, and [you will be] those trusting the lie in vain, for by no means will the storm pass by you,
The two words for “not” in the Septuagint convey an emphatic sense, and this is preserved with the rendering “by no means.”
According to the Targum of Isaiah, YHWH would make judgment “straight as a building line,” and “righteousness as a plummet.” His anger would burn up the people’s refuge of lies.
Commentary
For “judgment” to be the “line” or the “measuring line” and “righteousness” the “level” would signify that justice and righteousness or uprightness would be the standards by which YHWH would punish his wayward people. The “lie,” or the delusion of looking to Egypt and other powers for aid when faced with military threats, would not provide any refuge. That imagined refuge would fail, being swept away as by a destructive hailstorm. What those without faith in YHWH thought to be a hiding place would provide no shelter but would disappear as if washed away by a raging flood.
The Septuagint rendering conveys a similar message. God would transform hope into judgment. Instead of the hope of deliverance from danger, the people would face adverse judgment for their wayward course. God’s compassion would be for measure, which could mean that it would be in keeping with the conduct and disposition of the individuals. Those trusting the “lie,” the delusion that the military might of foreign powers would provide security, would find that their trust had been misplaced. The calamity would strike them like a destructive storm.
28:18. Masoretic Text: And your covenant with death will be covered over, and your vision with Sheol will not stand. When the overwhelming scourge passes through, you also will be for trampling by it.
Septuagint: lest it also remove your covenant of death. And your hope, the one toward Hades, will by no means stand. If the storm being brought should come, you will be for trampling by it.
Commentary
The preparations the leaders in Jerusalem had made in an attempt to ensure their security would fail. Their supposed covenant with death would be “covered over,” blotted out, or taken out of the way, with no binding agreement existing to keep death from claiming victims. The vision with Sheol as a place that was not as yet ready to receive victims would not stand, with the realm of the dead being fully prepared for their descent. The “scourge” (or, according to the Septuagint, the “storm”) in the form of the enemy invasion would pass through the land, and the leaders would be subjected to trampling or humiliation.
The Septuagint rendering about the “hope” toward Hades would be the hope of having an agreement with the realm of the dead not then to go there, but to remain untouched by the threat against which the leaders of Jerusalem had formulated their plans. Their failure to look to YHWH for aid would result in their being trampled by the military force that would come against them.
28:19. Masoretic Text: As often as it passes through, it will take you, for morning by morning it will pass through — by day and by night. And it will be frightening terror to understand the message.
Septuagint: Whenever it should pass through, it will take you. Morning by morning it will pass through by day, and in the night the hope will be bad. Learn to hear.
In the Dead Sea Scroll of Isaiah, the conjunction and the verb rendered “and it will be” are missing before the Hebrew words here translated “frightening terror.”
Commentary
As often as enemy military forces would pass through the land, they would devastate cultivated areas, towns, and cities. Those surviving the military conquests would be “taken” or swept away as by a flood. According to the Targum of Isaiah, they would be taken into exile. There would be no relief from the invasions. Day in and day out, by day and by night, the ruinous military action would continue.
The reference to the “message” could be to the message Isaiah had proclaimed. Upon coming to understand that the prophetic word they had mocked started to be fulfilled, the people would have been terrified, fearful of what still lay ahead of them. Another possible meaning is that the “message” or report about the enemy invasion would precede the arrival of the enemy warriors. Once people understood the great suffering to which the invasion would lead, they would have been filled with dread.
In the Septuagint, the reference to a bad hope could mean that only a gloomy prospect existed, with no hope of any change for the better. The imperative, “learn to hear,” may be understood as admonition to take to heart the prophetic warning about the impending calamity and to repent.
28:20. Masoretic Text: For [too] short [is] the bed for one to stretch out on it, and the covering [is too] narrow for wrapping oneself [with it].
Septuagint: Being distressed, we are not able to fight, but we ourselves are [too] weakened for us to be gathered.
In the Dead Sea Scroll of Isaiah, the verb forms (infinitives) are plural (“to stretch themselves” and “to wrap themselves”).
Commentary
At the time the calamity would befall the people in expression of YHWH’s judgment for their serious transgressions, they would find themselves in a difficult, frustrating, and extremely uncomfortable position. According to the Hebrew text, their situation would be like that of a man who wanted to get his rest but could not do so. This would be because the bed was too short for him to stretch out and the cover was too narrow to wrap himself up when he tucked in his legs to fit on the short bed.
The Septuagint rendering departs significantly from the reading of the extant Hebrew text and conveys a meaning that is somewhat closer to the interpretation contained in the Targum of Isaiah. Finding themselves in dire straights when faced with superior enemy forces, the Israelite defenders would be unable to fight or to offer any meaningful resistance. They would be too weak or too few for assembling an adequate number of defenders.
The Targum of Isaiah indicates that, on account of servitude (apparently to a foreign power), the strength of the people would be cut off, and the oppressive ruler would increase his dominion.
28:21. Masoretic Text: For as [at] Mount Perazim, YHWH will rise up; as [in] the valley at Gibeon, he will be wrathful, to do his deed (strange [is] his deed) and to work his work (foreign [is] his work).
Septuagint: As a mountain of the impious ones, he will rise up, and it will be in the ravine of Gabaon [Gibeon]. With wrath, he will do his works, a bitter work, but his wrath he will use strangely and his bitterness [in] strangeness.
In the Dead Sea Scroll of Isaiah, the letter beth (B) precedes the words for “mount” and “valley.” As a preposition linked to “mount” or “mountain,” be means “on,” and “in” when related to valley. The similar letter kaph (K) is found in the Masoretic Text, and ke is here translated “as.”
The Targum of Isaiah does not specifically mention Mount Perazim. There the reference is to the shaking of the mountains when YHWH’s glory was revealed in the days of King Uzziah. This may pertain to the great earthquake that occurred in his reign (Amos 1:1; Zechariah 14:5) or the shaking Isaiah witnessed in the year Uzziah died, at which time he saw YHWH’s glory and received his commission. (Isaiah 6:1-9)
The Septuagint translator does not appear to have understood “Perazim” (peratsím) as a proper name. Possibly the translator associated the designation with the word paríts, which can describe someone who is violent, a bandit, or a robber. This may explain the reason for the rendering asebón, (a plural adjective in the genitive case), meaning “impious ones” or “godless ones.”
Commentary
YHWH’s rising up is to take judicial action against his wayward people. This would be as when he assisted King David to defeat the Philistines at Mount Perazim (Baal-perazim) and then again in the valley of Gibeon. (2 Samuel 5:17-21; 1 Chronicles 14:13-16) The development in the valley of Gibeon may relate to the earlier occasion when the Israelites, under the command of Joshua, came to the aid of the Gibeonites who were about to be attacked by the forces of allied Amorite kings. At that time, according to the book of Joshua (10:10-14), YHWH threw the Amorite warriors into confusion and subjected them to a severe hailstorm that killed more of them than did the Israelites during the course of the battle. Moreover, there was a lengthening of the period of daylight so that the Israelites perceived the sun and the moon to be standing still. In the Targum of Isaiah, this is the application, with mention being made of the “wonders” YHWH did for Joshua in the plain of Gibeon.
To punish the disobedient Israelites, YHWH would use foreign aggressors as his agents. This use of foreign warriors to execute his judgment would have been a “strange,” unusual, or extraordinary deed, and his action would have been “foreign,” not what might be commonly expected in view of the fact that the Israelites were his people. As expressed in the rendering of the Septuagint, God would be expressing his wrath in a strange or markedly different manner, and his feeling of bitterness toward the unfaithful Israelites in a foreign way.
28:22. Masoretic Text: And, therefore, do not be scoffers lest your bonds be made strong, and from my Lord, YHWH of hosts, I have heard a decision [of destruction] upon all the land.
Septuagint: And do not you rejoice nor let your bonds become strong because completed and shortened deeds have I heard from the Lord Sabaoth, which he will do on all the land.
The Hebrew and Greek words for “land” can also mean “earth.”
The Dead Sea Scroll of Isaiah omits “my Lord.”
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies” and identifies YHWH as the God with hosts of angels in his service.
Commentary
Instead of mocking the message directed to them, the people should have taken heed and abandoned their wayward course. Their continuing to ridicule would lead to their being subjected to stronger bonds of divine judgment, something that they could have avoided.
Isaiah had heard YHWH’s decision that the whole land would be affected in an adverse way. According to the Targum of Isaiah, all the inhabitants of the earth or the land would experience a “consummation” and a “destruction.”
The words in the Septuagint about not rejoicing possibly could be understood to mean that the people should not be rejoicing or exulting about their military alliances, imaging that these would assure their security. Their failure to look to God was the very reason for the bonds of his punishment (comparable to that of chained prisoners) to become strong. The reference to works completed and shortened could signify that God’s deeds were certain of completion within a short time. There would be no escaping, for divine judgment would involve the whole land.
28:23. Masoretic Text: Give ear and hear my voice. Pay attention and hear my utterance.
Septuagint: Give ear and hear my voice; pay attention and hear my words.
Isaiah, as a prophet who made known YHWH’s message, purpose, and judgment, requested that the people listen to what he said, paying attention or heeding his words. With this appeal, he introduced rhetorical questions to highlight the wisdom of the way YHWH disciplined his people.
28:24. Masoretic Text: Does one who plows plow the whole day for sowing, opening and harrowing his soil?
Septuagint: Will a plowman go about the whole day plowing, or will he prepare seed before working the land?
The Targum of Isaiah makes no reference to agricultural operations but mentions the work of the prophets. They continually prophesied so as to instruct the people, with the objective that the ears of the guilty might be opened to accept the instruction.
Commentary
A farmer does not limit agricultural operations to plowing, opening up or breaking up the soil and harrowing or leveling it. Once the essential preparations for sowing are completed, the farmer does not continue to plow and harrow. According to the rhetorical questions in the Septuagint, the farmer does not just plow the entire day, and he does not get ready for sowing seed prior to his having worked or prepared the land.
28:25. Masoretic Text: [Is it] not after he has leveled its surface [that] he then scatters black cumin and sows cumin and puts wheat in rows [sohráh] and [plants] barley in its place [samán] and spelt [as] its border.
Septuagint: Does he not when he has leveled its surface then sow a little black cumin and cumin and again sow wheat and barley and spelt in your borders?
The Hebrew word sohráh, here translated “in rows,” also is found in the Dead Sea Scroll of Isaiah, but there is uncertainty about the meaning of the term. Additionally, there is uncertainty about the word samán, which both in the Masoretic Text and the Dead Sea Scroll of Isaiah is preceded by the letter nun (N).
In the Dead Sea Scroll of Isaiah, the word translated “borders” is plural as it is in the Septuagint.
In the Targum of Isaiah, the application is made to the regathering of the Israelites from among the nations where they had been scattered like black cumin and cumin and then bringing them back families by families to their tribes as wheat is sown in rows, barley in its designated places, and spelt by the boundaries.
Commentary
Black cumin (Nigella sativa) is from the Ranunculaceae (buttercup) family, whereas cumin is from the Apiaceae (carrot or parsley) family. Anciently, as in modern times, the seeds of the black cumin and cumin plants have been used as spices.
Not until the ground had been leveled would a farmer scatter the seeds of black cumin and cumin. He would sow wheat and barley in the respective furrowed rows. Of the grains, wheat was the more highly valued than barley and spelt. Israelite farmers appear to have sown spelt, a type of wheat, as a border plant around their superior quality grain crops. Accordingly, they did their sowing purposefully after the soil had been properly prepared.
28:26. Masoretic Text: And he is instructed in judgment; his God teaches him.
Septuagint: And you will be disciplined in the judgment of your God, and you will rejoice.
Commentary
The Hebrew text suggests that the purposeful agricultural operations of the farmer are to be attributed to God. By reason of the divinely granted capacity to reason, the farmer is in possession of “judgment” or the ability to labor aright to secure a harvest. By implication, God also teaches the right way to live. According to the Targum of Isaiah, the instruction in judgment serves to teach that God announces the right way for the people to conduct themselves.
The reference to rejoicing in the Septuagint could be understood to relate to the good effect from accepting the discipline or training in sound judgment that God provides.
28:27. Masoretic Text: For not with a threshing implement is black cumin threshed, and a wagon wheel is not rolled over cumin, for with a rod black cumin is beaten, and cumin with a staff.
Septuagint: For not with hardness is black cumin cleaned, nor will a wagon wheel be rolled over the cumin, but with a rod will the black cumin be shaken out; the cumin, however, will be eaten with bread.
In printed editions of the Septuagint, the words “will be eaten with bread” appear at the beginning of verse 28. They are included here to complete the sentence and will not be repeated for verse 28. In the Hebrew text, the point about bread is not linked to cumin.
Commentary
Unlike the means by which the kernels of wheat, barley, and spelt are separated from the chaff, black cumin and cumin are not threshed with a threshing implement or by having wagon wheels roll over them. To obtain the seeds from the pods of the black cumin, the farmer would beat them with a rod, and he would use a staff on the capsules of cumin to free the seeds. Thus the means for obtaining the seeds was suitable for the respective produce. By implication, YHWH’s way of disciplining or punishing his people would fit the situation. If they persisted in their wayward ways, the punishment would prove to be more severe.
28:28. Masoretic Text: Does one crush [grain for] bread? For not unceasingly does one thresh [when] threshing, and [when] one noisily drives the wheel of his wagon and his horses, one does not crush it.
Septuagint: For not forever [literally, “into the age”] will I be angry with you, nor will the voice of my bitterness trample you.
Commentary
A farmer subjected grain to the threshing operation only until the kernels had been separated from the chaff. He did not continue to thresh until the kernels were completely crushed. Similarly, YHWH’s disciplinary action of judgment would end when the desired result had been produced. The Septuagint rendering highlights how God deals with his people. He would not continue to be angry with them, nor would he, in bitterness on account of their unfaithfulness to him, continue to make them hear expressions of his displeasure to the point where they would be crushed as though they had repeatedly been trampled.
28:29. Masoretic Text: This also comes from YHWH of hosts. He is extraordinary in counsel, great in prudence [tushiyyáh].
Septuagint: And these wonders have come forth from the Lord Sabaoth. Take counsel; exalt vain comfort.
The Hebrew word here translated “extraordinary” ends with the letters yod (Y) and aleph (A), but in the Dead Sea Scroll of Isaiah, these letters are not part of the word, which ends with he (H). There is uncertainty about the meaning of the term in the Dead Sea Scroll, one suggested possibility is “distinguished.” In this scroll, the conjunction “and” appears after the word rendered “counsel.”
There is a measure of uncertainty about how the Hebrew noun tushiyyáh may best be rendered. Possible meanings are “prudence,” “sound wisdom,” “success,” or “good outcome.”
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies” and identifies YHWH as the God with hosts of angels in his service.
Commentary
The insight that the farmer reflected when doing threshing is attributed to YHWH, the one who endowed the farmer with the faculty of reasoning. God is the source of sound counsel or guidance and unparalleled wisdom. If the meaning of the Hebrew word tushiyyáh here relates to “success,” he is also the God whose guidance always produces the best results. Both meanings are found in the renderings of modern translations. “Even this knowledge comes from the LORD of Hosts, whose counsel is wonderful and whose wisdom is great.” (REB) “Wonderful is his counsel and great his wisdom.” (NAB) “All this is a gift from Yahweh Sabaoth, marvellous advice leading to great achievements.” (NJB) “His counsel is wonderful; he grants great success” (Sein Rat ist wunderbar, er schenkt großen Erfolg. [German Einheitsübersetzung]).
If related to “vain comfort,” the imperative in the Septuagint to “take counsel” could be understood as a challenge directed to those who ridiculed YHWH’s message through Isaiah. They could continue to follow their own counsel or their own plans that ignored God’s ways, but the result would be failure. Thus by their continuing to disregard YHWH’s word, they would have been exalting vain comfort. None of their efforts would lead to a successful outcome.
The Targum of Isaiah includes the thought that, by his great knowledge, YHWH established the world and, by his infinite wisdom, he increased the works of creation.
29:1. Masoretic Text: Woe, Ariel, Ariel, the city where David encamped. Add year to year; let festivals come around.
Septuagint: Woe, city of Ariel, [against] which David warred. Gather produce year after year, for you will eat with Moab.
The word here rendered “produce” (a form of génema) is plural in Greek.
The Dead Sea Scroll of Isaiah has a different spelling for Ariel, which spelling may be transliterated Aruel.
Commentary
The pronouncement of woe portended approaching calamity for the city of Ariel. One suggested meaning for “Ariel” is “hearth of God,” that is, the hearth of an altar for burnt offerings. In the Targum of Isaiah, woe is pronounced on the “altar” that had been erected in the city where David resided. The association with the altar provides a basis for identifying Ariel as Zion or Jerusalem. David did encamp there or war against the stronghold of Zion, wresting it from the Jebusites and thereafter making it his royal residence. (2 Samuel 5:7, 9)
The imperative for the people to “add year to year” may signify that they should continue to celebrate the festivals each year. Their letting the festivals come around suggests that they should observe the complete annual cycle of festivals. The implication is that the time would soon come when they would no longer be able to do so. The interpretation in the Targum of Isaiah is that the people would have less than a year for attending the festivals. On account of the gathering of aggressive armies, the festivals would end within a year.
The wording of the Septuagint suggests that the translator understood Ariel to be a Moabite city. The people of the city are admonished to harvest the crops year after year, as they would be eating the produce along with the rest of Moab.
29:2. Masoretic Text: And I will distress Ariel, and [there] will be bemoaning and moaning, and it will be to me like Ariel.
Septuagint: For I will distress Ariel, and its strength and wealth will be mine.
The rendering “bemoaning and moaning” is an attempt to capture the nature of the Hebrew expression ta’aniyyáh wa-’aniyyáh.
In the Dead Sea Scroll of Isaiah, the spelling for Ariel is again different and may be transliterated “Aruel.”
Commentary
YHWH is represented as subjecting Ariel to great stress, for he would remove his protection. Enemy forces would make their assault. Groaning or sighing (ta’aniyyáh) and mourning or lamentation (em>’aniyyáh/em>) would then replace the kind of joy the people experienced at festival time.
Ariel would become what its name appeared to signify — “hearth of God” (the hearth of God’s altar for burnt offerings). Lexicographers have also suggested “lion of God” as a possible meaning. In the present context, however, this meaning does not convey a comprehensible sense. The interpretation found in the Targum of Isaiah lends support to linking the name Ariel to the altar. This Targum identifies Ariel as the city where the altar was located, which would be Jerusalem. It then says that the city would become desolated and empty and that the blood of the slain would surround the city like the blood of sacrificial victims surrounds the altar on the day of a festival. Similarly, the Hebrew text could be understood to mean that the conquered city would resemble the altar hearth. Flowing with shed blood and filled with the carcasses of the slain, the city would be consumed by fire as were the sacrifices on the altar.
The Septuagint rendering appears to continue to refer to Ariel as a Moabite city. As a result of the distress, the city’s strength, or all tangibles that made Ariel strong, and its wealth would come to belong to God. This indicates that everything would be lost to Ariel and come under God’s control for disposition according to his purpose.
29:3. Masoretic Text: And I will encamp like a circle against you and will besiege you with a palisade (mutstsáv) and will raise siegeworks against you.
Septuagint: And, like David, I will encircle you and set a palisade (chárax) around you and erect towers around you.
Commentary
YHWH is represented as saying that he would encamp against the city, encircling or surrounding it. This is because he would express his judgment against Ariel through the invading forces. The Targum of Isaiah says that YHWH would cause armies to encamp against the city, and they would build siegeworks and raise up a mound.
There is considerable uncertainty about the meaning of the Hebrew word mutstsáv. The Vulgate rendering is a form of the Latin word agger, meaning “mound,” “rampart,” or “embankment.” In the Septuagint, the word is a form of chárax (“bulwark,” “palisade,” or “stockade”). Possibly mutstsáv denotes an encircling siege wall. The exact nature of the various means by which the city would come under attack cannot be determined from the context.
29:4. Masoretic Text: And you will become low; from the earth you will speak, and from the dust your utterance will be low. And your voice from the earth will be like [that of] a necromancer, and from the dust your speech will whisper.
Septuagint: And your words will be brought low to the earth, and to the earth your words will come down. And your voice will be like those [whose voice is] resounding from the earth, and your voice will be weak toward the ground.
Commentary
As if made level with the ground, the people could only speak as persons who had been reduced to a very low state. Their voice, therefore, could be spoken of as coming from the dust and being low or faint. The barely audible sound would be comparable to the faint, muffled, low sound that a necromancer might make appear to be coming from the ground when he inquired of the dead. In the Septuagint, the voice is said to be “weak toward the ground.” As if coming from the ground, the sound would already be weak or faint close to its surface.
29:5. Masoretic Text: And the multitude of your strangers will be like fine dust, and the multitude of the terrifying ones like passing chaff, and it will be with suddenness suddenly.
Septuagint: And the wealth of the impious will be like dust from a wheel and like chaff being carried away [by the wind], and it will be like a moment, suddenly, from the Lord Sabaoth,
Instead of “your strangers” (the consonants zayin, resh, yod, and kaph [ZRYK]), the Dead Sea Scroll of Isaiah has the consonants zayin, daleth, yod, and kaph [ZDYK]), which is translated “your enemies” in The Dead Sea Scrolls Bible. This would more closely fit the Septuagint rendering (“impious ones” or “godless ones”) and the interpretation of the Targum of Isaiah (“the multitude of those who scatter you”).
The Septuagint rendering does not refer to the end of an enemy threat but to the disappearance of the wealth of the godless ones. This could still be understood to apply to the Moabites.
In printed texts of the Septuagint, the words “from the Lord Sabaoth” are found in verse 6. These words are included here (and will not be repeated for verse 6) to indicate the linkage to the statement that follows. Numerous translations of the Hebrew text also continue the thought in the next verse. “Then suddenly, in an instant, you shall be visited by the LORD of hosts.” (NAB) “Suddenly, all in an instant, punishment will come from the LORD of Hosts.” (REB) “And suddenly, in an instant, you will be visited by Yahweh Sabaoth.” (NJB)
“Sabaoth” is a transliteration of the Hebrew word meaning “armies” or “hosts.”
Commentary
The foreign attackers would not succeed in their objective to keep Ariel or Jerusalem in a prostrate state. In a moment, suddenly, these attackers would come to nothingness, becoming like fine dust and like chaff that the wind can quickly disperse. The Septuagint reading depicts a cloud of dust being stirred up by the turning of a wheel.
The rendering “suddenness suddenly” conveys the literal sense of the Hebrew text. The repetition emphasizes that the enemy power that filled other peoples with dread or terror through its military conquests would very quickly and unexpectedly cease to be a threat. In the time of Isaiah, the Assyrian forces under King Sennacherib did experience such a sudden reversal, which is attributed to the activity of YHWH’s angel in slaying 185,000 of the warriors in one night. (2 Kings 19:35, 36) Prior to that deliverance, however, Jerusalem did not come to resemble the hearth of an altar. That did occur when the Babylonians conquered Jerusalem. At a later time, the capital of the empire, the city of Babylon, fell to the Medes and Persians under the command of Cyrus suddenly, in just one night. It may be, therefore, that the prophetic word is not limited to one specific development respecting the city of Jerusalem.
29:6. Masoretic Text: By YHWH of armies you will be visited with thunder and with earthquake and a great noise, storm and tempest, and the flame of a consuming fire.
Septuagint: for [there] will be a visitation with thunder and earthquake and a great sound, a raging storm and a consuming flame of fire.
Commentary
The visitation of YHWH, the God with hosts of angels in his service, would be favorable for Ariel or Jerusalem but result in calamity for the enemy forces. He appears to be portrayed as using the elements to effect the deliverance of his people, causing the earth to quake and unleashing a tremendous storm accompanied by thunder, a “great noise” or powerful rumble, and lightning or a “consuming flame of fire.” The tempest may designate very strong gusts of wind. (Compare 2 Samuel 22:7-16.)
29:7. Masoretic Text: And the multitude of all the nations that war against Ariel, and all that war against it and its stronghold and distress it, will be like a dream, a vision of the night.
Septuagint: And the wealth of all the nations, as many as march against Ariel, and all those fighting against Jerusalem and all those gathered against it and distressing it, will be like one dreaming in sleep.
Commentary
With a multitude from the nations prepared to attack Ariel or Jerusalem, the inhabitants would have been in great distress, fearing that the city would be conquered. Warriors on the march to besiege Jerusalem would have imagined a successful conquest. The envisioned capture of the city, however, would not take place. From the standpoint of their sudden disappearance as a threat to Jerusalem, the warriors of the enemy nations would prove to be like a dream or a night vision — an unreality. According to the Septuagint rendering, both the wealth of the nations and the military threat they posed for Jerusalem would be like a dream. The objective of the warring nations to conquer Jerusalem would not be fulfilled, just as what one may see in a dream is not the substantive reality.
29:8. Masoretic Text: And it will be as when the hungry man dreams — and look! He is eating, and he wakes up and his soul [is] empty; and as when the thirsty man dreams — and look! He is drinking, and he wakes up — and look! He [is] faint and his soul is roving. So will be the multitude of all the nations that war against Mount Zion.
Septuagint: And they will be like the ones drinking and eating in sleep, and getting up, their dream [is] empty; and in the manner the thirsty one dreams [that] he is drinking and, getting up, he still thirsts, but his soul has hoped in vain, so will be the wealth of all the nations, as many as have marched against Mount Zion.
Commentary
The disillusionment, frustration, and disappointment of the warriors from a multitude of nations that march against Mount Zion or Jerusalem would be comparable to that of a hungry and thirsty man dreaming that he is eating and drinking but is still hungry and thirsty upon waking up. His “soul” would be empty or his desire or appetite for food would not have been satisfied with nourishment, for a dream is not the reality. As expressed in the Septuagint rendering, the dream would be “empty,” providing nothing that would satisfy a physical need. The Hebrew expression that refers to the “soul” as “roving” appears to be descriptive of the unsatisfied state of the individual’s desire, which is like that of a man who roves or wanders about desperately seeking to obtain what he needs.
According to the Septuagint rendering, the “soul” hoped in vain, suggesting that the object of the desire would not be obtained. The reference to the “wealth” appears to indicate that it would be lost to the nations that would set out to war against Mount Zion or Jerusalem.
29:9. Masoretic Text: Linger [maháh] and be dumbfounded [tamáh], blind yourselves [literally, “smear yourselves over”] and be blind [literally, “be smeared over”]. They are drunk and not from wine. They staggered and not from intoxicating drink.
Septuagint: Be weakened and be dumbfounded and become drunk [but] not from sikera nor from wine.
Note the seeming play on words in the Hebrew text (forms of the words maháh and tamáh).
“Sikera” is a transliteration of the Hebrew word here translated “intoxicating drink.”
Commentary
These words may allude to the way the people responded to the message Isaiah proclaimed as YHWH’s prophet. If they chose to “linger,” to persist in staring as persons who are amazed, dumbfounded, stupefied, or in a sate of wonderment, then they could continue to be dumbfounded. If they wanted to be blind or have their eyes smeared over so as not to see, then they should just continue in a blind state, paying no attention to YHWH’s word through his prophet. They would then remain in a state of confusion with no clear direction, purpose, or goal, and without any discernment or comprehension. Their situation would continue to be like that of intoxicated persons, staggering and reeling.
The Septuagint rendering “be weakened” appears to be descriptive of the state of an intoxicated person who cannot walk straight but staggers.
29:10. Masoretic Text: For YHWH has poured out upon you a spirit of deep sleep and has closed your eyes, the prophets, and covered your heads, the visionaries.
Septuagint: For the Lord has made you drink a spirit of drowsiness, and he will close their eyes and [those of] their prophets and their rulers, those seeing hidden things.
Commentary
YHWH had permitted the people to come into a confused state, devoid of any responsiveness to sound guidance. Therefore, he is represented as having poured out on them a “spirit of deep sleep” or, according to the Septuagint rendering, a “spirit of drowsiness.” This “spirit” or disposition that had taken hold of the people proved to be like that of persons walking about dazed or in a stupor.
Prophets should have been like eyes for the people pointing them to the proper course to follow, and the visionaries should have been like heads that provided sound direction. The prophets whose eyes YHWH had closed must have been false prophets, and the heads that were covered appear to have designated those who did not have any revelation from him. The divinely disapproved prophets were blind and so could give no clear direction to the people. The divinely disapproved visionaries, as if covered, would not have been able to see what they should have been making known to the people.
The Septuagint indicates that the ones known for seeing hidden things (things the people generally appear not to have perceived), the prophets and rulers, would not be able to see. They would be blind just like the people and, therefore, unable to give sound instruction and guidance.
29:11. Masoretic Text: And to you the vision of all this has become like the words of the scroll that is sealed, which, when they give the scroll to a lettered [person], saying, “Please read this,” then he will say, “I cannot, for it is sealed.”
Septuagint: And to you all these sayings will be like the words of this sealed scroll, which, if they should give to a man knowing letters, saying, “Read these things,” then he will say, “I am not able to read, for it is sealed.”
The opening words in the Dead Sea Scroll of Isaiah may be rendered, “And when they give the scroll.” Instead of the expression that can be translated “he will say,” the Hebrew of the Dead Sea Scroll of Isaiah may be rendered “he says.”
Commentary
The people had no comprehension of any vision that had YHWH as its ultimate source and, therefore, did not heed the message it revealed. In relation to the message the vision conveyed, it was like a sealed scroll wherein the words remained hidden. If a literate man was handed the scroll with the request that he read it, he would say that he could not because of its being sealed, implying that he did not have the authorization to break the seal, open the scroll, and read the words.
29:12. Masoretic Text: And when the scroll is given to one [who is] not lettered, saying, “please read this,” then he will say, “I do not know writing.”
Septuagint: And this scroll will be given into the hands of a man not knowing letters, and one will say to him, “Read this,” then he will say, “I do not know letters.”
Instead of the expression that can be translated “he will say,” the Hebrew of the Dead Sea Scroll of Isaiah may be rendered “he says.”
Commentary
From another standpoint, this shows that the people had no understanding of a true vision from YHWH and would not be acting in harmony with it. The message of the vision would be like a sealed scroll that, when handed to an illiterate man to read, would be met with the response, “I cannot read.”
29:13. Masoretic Text: And my Lord said, Because this people draws near with their mouth and with their lips to honor me and their heart is far from me, and their fear of me is a commandment of men having been taught [to them].
Septuagint: And the Lord said, This people draws near to me. They honor me with their lips, but their heart is far away from me. And they revere me in vain, teaching commands of men and instructions.
The Dead Sea Scroll of Isaiah says “fear of me” (not “their fear of me”) and identifies this fear as being “like a commandment of men.”
Commentary
The people’s worship of YHWH was but an outward form and not a reflection of their inmost selves. Their expressions of devotion were hollow. With the mouth, they had drawn near to YHWH in the sense that words of praise and thanksgiving proceeded out of their mouths while at the temple in Jerusalem. Through these expressions of praise and thanksgiving the lips honored or glorified him. But the people had no genuine love for YHWH; their deep inner self, the “heart,” did not motivate them to honor him. They had a kind of fear of YHWH, but this awe or reverence did not originate from the proper regard for him. The source of this fear was the commandment of men that they had been taught.
During the time of Isaiah’s prophetic activity, King Hezekiah initiated an active campaign against idolatry and exalted true worship of YHWH. But his reforms apparently did not bring about changes in the inner selves of the majority, as evident from their resuming idolatrous practices during the reign of Hezekiah’s son Manasseh. During Hezekiah’s rule, they seemed to have conformed to what the king had decreed but not on account of deep love for YHWH and appreciation of his commands.
Centuries later, Jesus Christ applied the words of Isaiah to the scribes and Pharisees who objected to his disciples’ failure to observe the traditional washing of hands. He stressed that the doctrines they taught were derived, not from divine revelation but from uninspired men, and contradicted the holy writings. (Matthew 15:7-9)
29:14. Masoretic Text: Therefore, look! I will again do astonishingly with this people, [do things] astonishing and extraordinary; and the wisdom of their wise men will perish, and the discernment of their men of discernment will be concealed.
Septuagint: Therefore, look! I will proceed to remove this people, and I will remove them; and I will destroy the wisdom of the wise, and the discernment of the discerning ones I will conceal.
The Septuagint reference to the removal of the people could indicate that God would let them be conquered and taken as captives away from their land.
Commentary
YHWH would act in a manner that would cause wonderment, amazement, or astonishment among the people. They imagined that their outward form of worship was acceptable to him. Upon seeing that they were not experiencing his favor, blessing, and protection but facing enemy invasion and conquest, they would be astonished. They would realize that YHWH was not on their side. He would not provide any help to their wise or discerning men. Therefore, when faced with a dire situation, the wise men would be unable to formulate a good plan to deal with it. Their wisdom would perish, as they would be dumbfounded, not knowing the way out. The discerning men in their midst would have nothing to offer as a solution. It would be as if their insight had been concealed and could not be found.
29:15. Masoretic Text: Woe to those who go deep to hide their counsel from YHWH, and whose deeds are in the dark and who say, “Who sees us, and who knows us?”
Septuagint: Woe to those formulating counsel deeply and not through the Lord. Woe to those formulating counsel in concealment. And their works will be in darkness, and they will say, “Who has seen us, and who will know us or the things we are doing?”
Commentary
Woe or calamity is pronounced upon those who went “deep” or to great lengths in concealing their counsel, plan, or scheme from YHWH. The reference seems to be to the leading members of the nation who did not inquire of YHWH through his prophets when formulating their plan for national security by means of an alliance with Egypt. (Compare Isaiah 30:l, 2.) Isaiah had declared that YHWH disapproved of alliances with foreign powers. The leaders, however, went ahead with their plan, acting as though YHWH could not see them or know or recognize them in the dark. In the Septuagint, the rhetorical question suggests that they did not think God even knew what they were doing.
29:16. O your contrariness! Shall the potter be regarded as clay, that the thing made should say of the one making it, he did not make me, and the thing formed say of the one forming it, he has no understanding?
Septuagint: Will you not be reckoned as the clay of the potter? Will the formed thing say to the former, “You did not form me”? Or the thing made [say] to the maker, “You did not make me with understanding”?
The Septuagint rendering presents the initial question from a different perspective, with the people, especially the leaders, being the ones considered as the potter’s clay. Otherwise, the basic ideas are the same as in the Hebrew text. In the Septuagint, the last rhetorical question could be understood to mean that the thing made was not granted understanding.
Commentary
The people, especially the leaders, were contrary or perverse. Their view of YHWH was completely upside down. They were clay, mere creatures. Yet by their twisted view of YHWH, manifest in their trying to hide their counsel or plan from him, they acted as if he, the Creator or Potter, was like clay. As demonstrated by their acting as if they were not accountable to him, they treated him as if he had not made them. They handled matters as if YHWH had no understanding, not deserving to be consulted when formulating their plan.
29:17. Masoretic Text: [Is it] not yet a little while and Lebanon will be transformed into an orchard, and the orchard will be considered as a forest?
Septuagint: [Is it] not yet a little while and Lebanon will be transformed [to be] like Mount Chermel [Carmel], and Mount Chermel [Carmel] will be considered as a forest?
The Hebrew word karmél, here rendered “orchard,” can also designate a mountain range. This mountain range extends southeastward from the Mediterranean coast and the northern part of the range lies directly west of the Sea of Galilee. The Septuagint translator apparently understood the Hebrew word karmél to mean the mountain range and rendered the designation “Mount Chermel” or Carmel.
Commentary
The little while or very short time is to be regarded from the prophetic perspective as certain of fulfillment and, therefore, as close at hand. Heavily forested Lebanon would be transformed into a fruitful orchard, and so common would orchards become that an orchard would be considered as an ordinary forest. The description of this transformation pointed forward to the tremendous change to come from the then-existing deplorable situation of the people who had seriously strayed from God’s ways, with resultant oppression for the needy in their midst. These needy ones were often among the few who were devoted to YHWH, but the transformation would mean that their sad plight would end.
29:18. Masoretic Text: And in that day the deaf will hear the words of a scroll; and out of darkness and out of a dark place, the eyes of the blind will see.
Septuagint: And in that day the deaf will hear the words of a scroll, and the eyes of the blind, those in the darkness and those in the gloom, will see.
Commentary
Persons once deaf regarding God’s will for them would hear understandingly and heed his words that were recorded in a scroll. Those who had formerly been blind to God’s purpose and will for them as persons in darkness and a dark environment that impaired their vision would be able to see. They would then choose to follow a divinely approved way of life.
29:19. Masoretic Text: And the lowly will increase jubilation in YHWH, and the needy of men will exult in the Holy One of Israel.
Septuagint: And the poor will jubilate with joy because of the Lord, and the downcast of men will be filled with joy.
In the Hebrew text, the word here translated “men” is a collective singular (’adhám, “earthling”).
Commentary
Cruel oppressors subjected the lowly, the poor, or the meek to suffering and abuse. Upon being freed from their affliction, they would be moved to jubilate with ever-increasing joy, doing so “in YHWH” or out of deep appreciation for what he had done for them. By liberating the needy from their distress, YHWH would reveal himself to be the “Holy One of Israel,” the God who does not tolerate injustice indefinitely and who comes to the rescue of those who look to him for aid. According to the reading of the Septuagint, the needy, the downcast ones, or those in despair would be “filled with joy” on account of experiencing relief from affliction.
29:20. Masoretic Text: For the tyrant will cease [to be], and the scorner will perish, and all who guard evil will be cut off,
Septuagint: The lawless one has ceased [to be], and the arrogant one has been destroyed, and those acting lawlessly in wickedness have been annihilated,
Commentary
The reversal that YHWH effects would mean the end for all who oppress, abuse, mistreat, or defraud others. A tyrant or dictator would be a person who dealt ruthlessly toward the meek and lowly. His doing so “in wickedness” indicates that the individual is morally corrupt, his actions being a reflection of his wickedness. A scorner is one who, in his arrogance, scoffs at what is right and noble. Such a haughty individual has no regard for YHWH or his commands and tramples on the rights of others.
Persons who guard evil would be those who watched for opportunities to do harm, remaining ever alert about ways to take advantage of others. The Septuagint rendering suggests that lawlessness would have been the way of life. Lawless acts revealed their wickedness or moral corruption.
29:21. Masoretic Text: those making a man sin by a word and lay a snare for the reprover in the gate and turn aside the upright one with emptiness.
Septuagint: and those causing men to sin in word, but all those reproving in the gate they will make a stumbling block, and they have turned aside the upright one with injustice.
Commentary
The wrongs of those who looked for opportunities to do evil are mentioned in greater detail. Making a man sin by a word could mean that the corrupt individuals twisted what a man might say so as to make him out to have committed sin or transgression. Another possible significance is that, with just a word or on the basis of a mere accusation, they condemned a man. Translators have variously rendered the Hebrew text. “Those who impute sins to others.” (REB) “[Those] who cause men to lose their lawsuits.” (Tanakh) “Those whose mere word condemns a man.” (NAB) “Those who incriminate others by their words.” (NJB) “Without any proof, they claim that a man is guilty.” (NIRV) “Those who lie about others in court.” (NCV)
Legal cases were handled at the city gates. One who functioned as a reprover in the gate, therefore, would be a judge or an advocate for the innocent party. Apparently the wicked ones endeavored to ensnare anyone who tried to administer a proper reproof. They may have formulated measures to bring about the downfall of the reprover. The reprover has also been interpreted to designate the individual who brings a wrongdoer to be judged at the gate. “[They] lay traps for him who brings the wrongdoer into court.” (REB) According to the rendering in the Septuagint, the lawless persons make a stumbling block out of those who reprove. This suggests that the wicked corrupt those who render judgment. Then those who should have been upholding justice become objects of offense.
With “emptiness” (that which had no substance) or falsehood, the wicked made it appear that the upright one was in the wrong. The Targum of Isaiah indicates that they perverted “the cause of the innocent with lying.” According to the reading of the Septuagint, the wicked, by injustice or with perverted means, hindered the upright person from obtaining a just verdict. The Septuagint text could also be translated to mean that they caused the upright one to stray among the unrighteous.
29:22. Masoretic Text: Therefore, concerning the house of Jacob thus says YHWH, who redeemed Abraham, Not now will Jacob be put to shame and not now will his face grow pale.
Septuagint: Therefore, thus says the Lord regarding the house of Jacob, which he set apart from Abraam [Abraham], Not now will Jacob be ashamed nor will the face of Israel now change.
In the Septuagint, “Jacob” and “Israel” are parallel designations applying to the descendants of “Jacob,” whose name was changed to “Israel” after he wrestled with an angel.
Commentary
“Therefore,” or for the reason that the wicked have met their end, YHWH is portrayed as expressing a positive message for the “house of Jacob” or Israelites as his people. YHWH redeemed Abraham when he extended to him the call to leave the land of the Chaldeans and to begin residing as an alien in a land that he would be shown. In this manner, Abraham was taken out of or delivered from an environment where false worship prevailed, to begin a life as YHWH’s friend away from the familiar surroundings, influences, and attachments. Another possibility is that the redeeming of Abraham applies to his being delivered from situations that could have led to his injury. (Compare Genesis 48:16, where redeeming signifies being delivered from calamities.)
With the termination of a period of shame and humiliation, the true Israelites collectively (“Jacob”) would then no longer feel shame on account of reproach hurled at them nor would their faces turn pale from shame. The Septuagint reference to the end of a change of the “face of Israel” apparently relates to the end of a change on account of affliction or humiliation.
29:23. Masoretic Text: For when he sees his children, the work of my hands in his midst, they will sanctify my name, and they will sanctify the Holy One of Jacob, and they will fear the God of Israel.
Septuagint: But when their children see my works, they will sanctify my name on my account, and they will sanctify the Holy One of Jacob, and they will fear the God of Israel.
Commentary
In the Hebrew text, “he” refers to Jacob, apparently genuine Israelites collectively. “He” will see in his midst his children — true Israelites or real sons of Abraham, the work of YHWH’s hands. These true Israelites are the “work of YHWH’s hands, for he has made it possible for them to come into existence. The ones who would sanctify God’s name upon seeing these “children” appear to be the divinely approved descendants of Jacob who would treat the “name” or the person represented by the name as holy. Their thus sanctifying the name or YHWH himself finds its parallel in their sanctifying the “Holy One of Israel,” their God who is holy or pure in the absolute sense. They will also fear, or have a reverential awe of, the “God of Israel.”
The Septuagint rendering represents the “children” as seeing God’s works, which would include his saving acts, and then being moved to sanctify his name. In the Targum of Isaiah, these “works” are identified as the mighty deeds God would do for the “sons” of the house of Jacob.
29:24. Masoretic Text: And those straying in spirit will come to know discernment, and those murmuring will learn instruction.
Septuagint: And those straying in spirit will come to know discernment, and those murmuring will learn to obey, and the stammering tongues will learn to speak peace.
Commentary
Formerly, there would have been Israelites who strayed in spirit or who, in disposition or motivation, wandered from the divinely approved course. They would cease to err in this manner. Those who in the past had murmured or grumbled, resisting God’s will and commands, would cease to be disobedient and become responsive to learning his instruction and acting accordingly. According to the Septuagint rendering, they would learn to obey or to respond with appreciative compliance to what God’s law required of them. The learning to speak peace with tongues that had once stammered or stuttered could refer to making clear expressions of wishes for well-being.
30:1. Masoretic Text: Woe to the stubborn sons, says YHWH, [sons] who take counsel and not of me and pour out a libation and not of my spirit, that they may add sin to sin,
Septuagint: Woe, O rebellious children, thus says the Lord, you have formulated counsel not through me and made alliances not through my spirit, to add sins upon sins,
The Targum of Isaiah refers to their not inquiring of YHWH’s prophets.
Commentary
Woe or calamity is pronounced upon the stubborn or rebellious Israelites. In view of their covenant relationship with God, they were his “sons” or children. The people, particularly the leaders, resisted the direction YHWH provided through his prophets, warning them not to seek alliances with foreign powers for protection. By disregarding YHWH’s word through his prophets, they proved to be stubborn, defiant, or rebellious sons. The leaders of the nation took counsel to go ahead with their plan to seek a military alliance with Egypt to counter the threat of Assyrian aggression. For this reason, their counsel is specifically identified as not being from YHWH.
The pouring out of a libation may have been the means by which an alliance was ratified. It was an idolatrous act. This action was not of “his spirit,” for it disregarded the proclamation of the spirit-guided prophets that making any alliance with a foreign power was divinely disapproved. By formulating their plan and then carrying it out, the “stubborn sons” added sin upon sin to their record of transgressions.
30:2. Masoretic Text: who walk to go down to Mizraim [Egypt], and have not asked [from] my mouth, to seek safety in the [place of] safety of Pharaoh and to seek refuge in the shadow of Mizraim [Egypt].
Septuagint: those walking to go down to Egypt, but of me they have not asked, to be helped by Pharaoh and to be sheltered by the Egyptians.
The Targum of Isaiah refers to their not asking for the words of YHWH’s prophets.
Commentary
Without consulting the prophet Isaiah to receive the expression of YHWH’s mouth or the revelation of his will, a Judean delegation set out for Egypt to seek an alliance with the ruling Pharaoh in an effort to secure their safety or security. They wanted to obtain the protective “shadow” or shelter that they thought the Egyptian forces could provide, helping them to counter the Assyrian threat.
30:3. Masoretic Text: And the [place of] safety of Pharaoh will be for shame to you, and the refuge in the shadow of Mizriam [Egypt] for reproach.
Septuagint: For the shelter of Pharaoh will be for shame to you, and to those relying on Egypt for reproach.
The Hebrew word here translated “reproach” is not found in the Dead Sea Scroll of Isaiah. In the scroll, the last word (kamáh) signifies “yearning” or “longing.”
Commentary
Pharaoh would not be able to provide the desired safety or security for the Israelites. His failure and that of his forces would result in shame for those who had looked to them for protection. The shadow or protective shelter of Egypt would fail, resulting in reproach or humiliation for those who had relied on it.
30:4. Masoretic Text: For his princes are at Zoan, and his messengers reach Hanes.
Septuagint: For the rulers are in Tanis, evil messengers.
In printed texts of the Septuagint, the last words of this verse are, “in vain will they labor” (or, “in vain will they weary themselves”). These words start a sentence that is completed in verse 5 (which see).
The reference to “evil messengers” in the Septuagint could be understood to mean the Judeans who had gone to Egypt, as they were acting contrary to the message Isaiah proclaimed as YHWH’s prophet. Another possibility is that Pharaoh’s messengers may be intended, for the alliance with Egypt would not benefit the kingdom of Judah.
Commentary
Zoan or Tanis, situated in the northeastern part of the Delta region, would have been the first major Egyptian city that the Judean delegation entered. It may be that Egyptian princes, rulers, or officials were on hand to meet the Judeans there. The location of Hanes is uncertain, and the Septuagint does not refer to the city. Perhaps Pharaoh’s messengers or envoys had arrived at Hanes in expectation of the Judean delegation.
It is also possible that the Hebrew text represents the Judean delegation as having arrived at Zoan and then continuing on their way until reaching Hanes. “Your leading men have gone to Zoan and your envoys have come as far as Hanes.” (Eure führenden Männer sind nach Zoan gegangen und eure Abgesandten sind bis nach Hanes gekommen. [German, Gute Nachricht Bibel]) “Your leading men have indeed reached the city of Zoan; the messengers whom you have sent have come as far as Hanes in the south.” (Zwar haben eure führenden Männer die Stadt Zoan erreicht; die Boten, die ihr gesandt habt, sind bis nach Hanes im Süden gekommen. [German, Hoffnung für alle])
30:5. Masoretic Text: Everyone will come to shame through a people that cannot benefit them, not [being] for help and not for profit but for shame and also for scorn.
Septuagint: In vain will they labor [or, “weary themselves”] in relation to a people who will not benefit them, [being] neither for help nor for benefit but for shame and reproach.
The initial words of the Hebrew text in the Dead Sea Scroll of Isaiah have been translated “destruction is odious” (The Dead Sea Scrolls Bible).
The Septuagint rendering about “laboring” or “wearying” themselves could be understood to relate to the efforts of the Judean delegation to procure help from the Egyptians.
Commentary
All efforts the Judean delegation would make to procure the help of Egypt would bring no benefit. Egypt would be powerless, unable to supply the needed aid against Assyrian aggression. Because of their inability to provide the essential help or to be of real benefit to the kingdom of Judah, the Egyptians would become a cause for shame and scorn or reproach to those who had disregarded YHWH’s word through Isaiah and had put their trust in Egypt’s military might.
30:6. Masoretic Text: A pronouncement [massá’] regarding the beasts of the Negeb. Through a land of need and distress, where [there are] lioness and lion, viper and flying fiery serpent, they carry their riches on the shoulders of asses, and their treasures on the humps of camels, to a people that will not profit them.
Septuagint: The vision of the quadrupeds, those in the wilderness. In distress and difficulty — lion and lion’s cub, from whence also [come] asps and the offspring of flying asps — the ones who brought on asses and camels their riches to a nation that will not benefit them for help but [will be] for shame and reproach.
After the word for “distress,” the Masoretic Text reads literally “from them” and lacks an antecedent. The Dead Sea Scroll of Isaiah says, “and no water.” A literal rendering of this scroll for a part of verse 6 is, “Through a land of need and dryness and distress, lioness and lion, and no water.”
Commentary
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” The Vulgate renders the term as onus, meaning “load” or “burden.” In the Septuagint, the reference is to a “vision.”
The message relates to the burden-bearing animals (asses and camels) that the Judean delegation would be taking to Egypt. These animals would have to endure going through an inhospitable area. The Negeb is a very dry region lying to the south of the former two-tribe kingdom of Judah. As an area of sparse vegetation, the Negeb was a region of need, as food and water were not readily available. Lions and poisonous snakes were to be found in the region, adding an element of danger. Horned vipers, for example, hide all but their heads in the sand and are very hard to see because of their pale, sandy color. The conditions in the Negeb made it an area of “distress,” “difficulty,” or hardship to people and domestic animals that had to pass through it on the way to Egypt.
The Hebrew word that is commonly rendered “fiery serpent” (saráph) in this context literally means “burning one.” The “burning” or “fiery” aspect may pertain to the burning, inflaming effect of the serpent’s venom, whereas “flying” may be descriptive of the swift darting or the lightning-like striking of a poisonous snake.
The hazard of traveling in the Negeb is illustrated by what befell Hagar and her son Ishmael after they were dismissed from Abraham’s household. They used up their water supply, and Hagar became completely disoriented. Ishmael was first to give out from exhaustion, and Hagar was certain that he would die. If it had not been for divine help that made it possible for Hagar to discover a well, both she and her son would have perished. (Genesis 21:14-19)
The beasts of burden would have been loaded down with needed supplies for the difficult journey and also with costly gifts for the Egyptian officials with whom the Judean delegation purposed to make an alliance. This great effort to procure Egyptian aid would bring no benefit for the two-tribe kingdom of Judah. According to the reading of the Septuagint, the Israelites would not receive the kind of assistance they needed to deal with the Assyrian threat, resulting in shame and reproach for having put their trust in Egypt’s military might to secure their safety.
30:7. Masoretic Text: And Mizraim [Egypt] [is] vain and empty [for] helping. Therefore, for this I have called her, “Rahab — they [are] a sitting still.”
Septuagint: The Egyptians will benefit you in vain and in emptiness. Proclaim to them, “This comfort of yours [is] vain.”
The Targum of Isaiah represents YHWH as having encountered some of the Egyptians as slain and having brought warriors against them.
Commentary
As a military power, Egypt would prove to be “vain” or nothingness and “empty” or worthless insofar as providing the kingdom of Judah with effective aid in countering Assyrian aggression. To the Israelites, the might of Egypt must have looked impressive like “Rahab,” a great sea monster or a surger, but it would do nothing for them. Egypt would live up to the description of just sitting still, powerless to do anything to halt the Assyrian military advance.
In the Septuagint, the “comfort” or aid coming from Egypt is identified as being “vain,” or amounting to nothing. This is the message that the prophet apparently was directed to proclaim to the Israelites.
30:8. Masoretic Text: Now go, write it on a tablet before them, and in a scroll inscribe it, that it may be for a later day as a witness for limitless time.
Septuagint: Now, therefore, sit and write these things on a tablet and on a scroll, for these things will be for days of appointed times and for eternity [literally, “till into the age”].
Commentary
Apparently Isaiah is directed to make a record of the prophetic message on a tablet or a scroll. His doing so before or with “them” indicates that others would be present as witnesses. The record would serve as a testimony for a future time, even for all time to come. In the Targum of Isaiah, the future “day” is identified as the “day of judgment,” at which time the written record would serve to testify before YHWH for eternity.
The corrupt moral condition existing among the people made it conceivable that they would have denied the fulfillment of the prophetic message. (Compare Jeremiah 44:16-18.) They, however, would not have been able to explain away the written record, made in the presence of witnesses. This record would prove to be enduring testimony regarding the sure fulfillment of YHWH’s word through his prophet.
30:9. Masoretic Text: For it [is] a rebellious people, lying sons, sons who have not been willing to hear the law of YHWH,
Septuagint: For it is a disobedient people, lying sons, who have not been willing to hear the law of God,
Commentary
The people were “rebellious” or “disobedient,” refusing to submit to the commands and will of YHWH. They were not true sons to him, but disloyal and lying sons, not exclusively devoted to him and dishonest in their dealings with one another.
In this context, the Hebrew and Greek words for “law” relate to God’s commands, instructions, and teachings. This would include the messages that YHWH conveyed to the people through his prophets. The people, however, did not want to listen to his words, determined to continue following their own wayward course.
30:10. Masoretic Text: who say to the seers, “Do not see,” and to the visionaries, “Do not see right things in vision. Speak smooth things to us, envision deceptions.”
Septuagint: who say to the prophets, “Do not proclaim to us,” and to the visionaries seeing visions, “Do not tell us, but speak to us and proclaim to us another deception.”
Commentary
The words of the prophets, the seers and visionaries, disturbed the people. They did not want to hear the messages that YHWH had revealed to the prophets in visions, messages that exposed their bad moral condition and warned them about the serious consequences if they refused to abandon their God-dishonoring practices. The people desired to hear “smooth things,” pleasant words that did not call upon them to change their ways but assured them that all was well and that they had no reason to be fearful about the future. They wanted to be made to feel comfortable. As the messages they preferred were those that would give them a sense of security, they, in reality, desired to listen to deceit, to words that did not reflect the true state of affairs. (Compare the expressions of the true and false prophets, and how faithless Israelites responded. [1 Kings 22:5-28; Jeremiah 26:2-19; 27:8-22; 28:1-17])
30:11. Masoretic Text: “Turn aside from the way, depart from the path, remove the Holy One of Israel from before us.”
Septuagint: “Turn us aside from the way, remove this path from us, and remove the Holy One of Israel from us.”
Commentary
The imperatives are apparently directed to Isaiah and other true prophets. In the Hebrew text, the appeal of the people relates to their wanting the godly prophets to change their course, whereas the Septuagint rendering appears to express the thought that they wanted nothing to be said about the right way or the proper course for them to follow.
The people only wanted to hear expressions that reflected favorably on the course they had decided to take. They wanted Isaiah and other faithful servants of YHWH to depart from the way he and other godly ones had been following and to deviate from the right path to conform to their way, their path. They desired that nothing be said to them that would have reminded them of YHWH, the Holy One of Israel, as that would have required them to be “holy,” clean or pure in their conduct.
Isaiah’s prophetic activity prominently made them aware of the presence of the Holy One of Israel and their failure to live lives that honored him and to seek his guidance. This displeased them. The people wanted YHWH out of mind, with no reference to his holiness and what this called for them to do. In attitude, they wanted Isaiah to remove the Holy One of Israel from before them, changing the message he was proclaiming.
30:12. Masoretic Text: Therefore, thus says the Holy One of Israel, Because you reject this word and trust in oppression and craftiness and rely on it,
Septuagint: Therefore, thus says the Lord, the Holy One of Israel, Because you disobeyed these words and hoped in a lie and because you grumbled and happened to rely on this word,
The sentence is completed in the next verse.
The Hebrew term, here translated “craftiness,” is a form of the Hebrew word luz, which has been defined as meaning “crookedness,” “cunning,” “perverseness,” and “deviousness.” In the Dead Sea Scroll of Isaiah, the word is a form of ‘aláz, meaning “exulting,” “triumphing,” or “rejoicing.”
Commentary
YHWH, the Holy One, who is the absolute standard of holiness or purity, revealed his disapproval of the course the people, particularly the leaders of the nation, were pursuing. They had rejected his word or message conveyed through Isaiah and other prophets, warning them not to look to foreign alliances for aid when facing threats to their security.
In this context, “oppression” apparently is not limited to exploitation of the lowly and adding to their hardships. It also must have included the pressure the leaders of the nation used to suppress or silence whatever and whoever did not agree or support their objectives. They did not want Isaiah and other faithful prophets to denounce their God-dishonoring plans. Their craftiness likely involved their plan to procure help from Egypt in dealing with the Assyrian military threat. The basis of their reliance proved to be trust in their means of oppression and craftiness in hiding their purpose from YHWH, disregarding his word and refusing to consult his prophets for guidance.
According to the rendering of the Septuagint, the people had disobeyed the words of YHWH that had been proclaimed to them, choosing instead to put their hope or trust in a “lie,” the baseless confidence in Egypt’s military might to assist them in stopping Assyrian military aggression. Their grumbling may be understood to relate to their complaining about and refusing to heed YHWH’s words. The “word” on which they did rely would have been their own plan regarding an alliance with Egypt.
30:13. Masoretic Text: therefore this iniquity will be for you like a breach about to fall, bulging out in a high wall, the crash of which comes suddenly, in an instant.
Septuagint: therefore this sin will be for you like a suddenly falling wall of a fortified city being captured, the downfall of which occurs suddenly.
The Targum of Isaiah somewhat resembles the rendering of the Septuagint. The people’s transgression would prove to be like a city that is laid waste and reduced to ruins, and like a strong wall that would suddenly break.
Commentary
The iniquity or sin of the people was their rejection of YHWH’s word through his prophets to rely fully on him for aid and protection and not to form alliances with foreign powers. They, however, defiantly chose to depend on their own resourcefulness and to seek the aid of Egyptian military might to safeguard their security. This iniquity of theirs is likened to a broken section in a wall, a section that would suddenly come crashing down and lead to the collapse of the entire wall. It is also referred to as the swelling or bulging in a high wall that would give way, plummeting to the ground.
The people had made themselves guilty of turning their backs on YHWH, and this sin would result in the ruin of the whole nation, seemingly represented by the wall.
30:14. Masoretic Text: And one will shatter it like the shattering of a vessel of the potters, smashing [it], not sparing, so that among its fragments is not found a sherd to snatch up fire [burning coals] from a hearth and to skim water from a pool.
Septuagint: And its downfall will be like the shattering of an earthenware container, [reduced to] fragments of a clay vessel, so that among them not a sherd [is] to be found in which to lift fire [burning coals] and in which to scoop up [literally, “whistle”] a little water.
Commentary
The collapse of the wall, and the fragments into which the fall would break it, is likened to a shattering of a potter’s vessel and its being reduced to small pieces. These small fragments would prove to be useless. Not a single sherd would be large enough to pick up fire or burning coals from a hearth nor to skim some water from a pool or a cistern.
30:15. Masoretic Text: For thus said my Lord,YHWH the Holy One of Israel, By returning and rest, you will be saved. Your strength will be in quietness and in trust. And you would not consent.
Septuagint: Thus says the Lord, the Holy One of Israel, When returning you should groan, then you will be saved, and you will know where you were. When you trusted in vain things, your strength became vain. And you did not want to listen.
The designation “my Lord” does not appear in the main text of the Dead Sea Scroll of Isaiah but is written as a correction above the divine name (YHWH).
The Targum of Isaiah speaks of the return as being to God’s law, with resultant rest, deliverance, quietness, security, and strength for the people.
Commentary
When identifying YHWH as the Holy One of Israel, Isaiah reminded those whom he addressed of YHWH’s holiness, cleanness or purity and his requirement for them to reflect his holiness or purity in all aspects of their lives.
True security was not to be found in the anxious efforts of the leaders among the people to procure the help of Egypt. YHWH’s word through Isaiah called upon them to abandon that profitless course and to return to him and to rest, quietly and calmly waiting for him to act to deliver them from the Assyrian threat. Salvation or deliverance would not come through their own political maneuvering but through putting their complete trust in YHWH as their helper and deliverer from hostile enemies. Their real strength would lie in maintaining a calm, undisturbed state, confident that YHWH would come to their aid. The people, however, were unwilling to adopt this course, a way that was sure to result in salvation or deliverance from the power of the enemy.
The Septuagint rendering of this verse departs significantly from the extant Hebrew text. In connection with “returning,” the “groaning” could denote giving way to lamentation because of having been unfaithful to God. The “vain things,” empty things, or worthless things would have included making alliances with foreign powers and not relying on God for security. Without his assistance and protection as a result, the strength of the people proved to be “vain,” or no strength at all for dealing with Assyrian aggression. Nevertheless, the people did not want to listen to YHWH’s word through his prophets, choosing instead to follow their own course.
30:16. And you said, “No, for on horses we will flee.” Therefore, you will flee. “And on swift ones we will ride.” Therefore, those pursuing you will be swift.
Septuagint: But you said, “On horses we will flee.” Therefore, you will flee. And you said, “On swift ones we will be riders.” Therefore, those pursuing you will be swift.
Commentary
The people preferred to rely on military strength. Mounted on horses, they wanted to speed against their enemies. YHWH’s word through Isaiah was that they would indeed speed or flee from the invading forces. They determined to ride on swift mounts, but, according to the word of YHWH, their pursuers, the enemy warriors, would be swift in their advance.
30:17. Masoretic Text: A thousand [will flee] at the rebuke of one; at the rebuke of five, you will flee, till you are left like a mast on top of the mountain, like a signal on a hill.
Septuagint: Because of the voice of one, a thousand will flee; and because of the voice of five, many will flee, till whenever you may be left like a mast on a mountain and like one carrying a signal on a hill.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the word for “one.” With reference to five, this scroll does not include the term for “rebuke” (“and before five, you will flee”). The definite article does not precede the word for “mountain.”
Commentary
The threat of one (representative of a very small number) of the enemy would cause a thousand to flee. The threat of five (also an insignificantly small number) would prompt a panicky flight, leaving only a few survivors, comparable to an isolated mast on a mountain or a signal or signal pole on a hill. The Septugaint rendering represents the few survivors as being like the lone carrier of a signal, a signal pole, or a banner on an elevated site.
30:18. Masoretic Text: And therefore YHWH will wait to show favor to you, and therefore he will exalt himself to show mercy to you; for YHWH [is] a God of judgment. Fortunate [are] all who wait for him.
Septuagint: And again God will wait to be compassionate to you and therefore he will be exalted to show mercy to you, because the Lord our God is judge. And where will you leave your glory? Fortunate [are] those adhering to him.
Commentary
Although YHWH’s disapproval of his people would lead to severe punishment, he provided assurance through Isaiah that he would not forsake them completely. He would wait for the opportunity when he could again give favorable attention to those among them who would be moved to repent and abandon their wayward course. His exalting himself could refer to rising up as from a seated position to take action, extending mercy by delivering his repentant people from the distressing situation in which they found themselves. His exalting himself or, according to the Septuagint rendering, being exalted could also point to his being glorified on account of the mercy he would be showing to his repentant people.
As the God of judgment or justice, he liberates upright ones from their oppressors and does not leave lawlessness and injustice indefinitely unpunished. The godly, therefore, patiently wait for him to render just judgment.
Those who thus wait as persons with full trust in his justice are pronounced “fortunate.” The Hebrew word ’ashrey and the corresponding Greek term makários are descriptive of an enviable or highly desirable state, one of well-being and contentment. These expressions have been defined as meaning “blessed,” “happy,” “fortunate,” “privileged,” and “prosperous.”
In the Septuagint, the additional question relating to “glory” is obscure. When directly linked to God in his role as judge, the question may be understood to have an implied meaning. Before him, the glory, honor, or esteem individuals may have had in the eyes of others will not count when he renders judgment. At that time, there will be no place for anyone to be able to leave such glory so as to be able to reclaim it later.
30:19. Masoretic Text: For, O people who dwell in Zion [and] in Jerusalem, [with] weeping, you will not weep. Surely he will show favor to you, at the sound of your cry; as soon as he hears it, he will answer you.
Septuagint: Therefore, a holy people will dwell in Zion, and [with] weeping Jerusalem wept, “Have mercy on me.” He will show mercy to you, [at] the sound of your cry; when he perceived, he heard you.
The Dead Sea Scroll of Isaiah includes the conjunction “and” before “in Jerusalem,” but it is omitted in the Masoretic Text. This scroll has the plural form of the second person verb for “weep,” whereas the Masoretic Text contains the singular verb. Then the Dead Sea Scroll says that “YHWH will show favor.”
Commentary
In the Masoretic Text, Zion could be understood to parallel Jerusalem. With the addition of the conjunction “and,” the reference could be to Zion, the city of David, with Jerusalem designating the rest of the city.
The repetitive “weeping, you will not weep” is suggestive of intense weeping, which would end when YHWH would give favorable attention to his repentant people. The Septuagint rendering draws a contrast between the weeping of Jerusalem (the people in the city) and the “holy people” who would be residing in Zion or Jerusalem. Their being called “holy” is reflective of their having changed and begun to live in a divinely approved manner. Those who weep are represented as making the appeal to be granted mercy.
Both the Hebrew text and the Greek rendering in the Septuagint indicate that YHWH would respond to the people’s cry of distress, showing them favor or mercy by rescuing them from the power of the enemy and bringing an end to their suffering. The assurance is that he will answer when he hears or perceives their outcry.
30:20. Masoretic Text: And my Lord will give you bread of distress and water of oppression. And your teacher will no longer hide himself, and your eyes will see your teacher.
Septuagint: And the Lord will give you bread of distress and water of groaning, and those who misled you will no longer come near you, for your eyes will see those who misled you.
In the Dead Sea Scroll of Isaiah, the word for “teacher” apparently is not to be understood as a plural of excellence applying to YHWH as the great Teacher or Instructor. In the scroll, the verb for “hide” is plural.
Commentary
Isaiah recognized YHWH as his Lord or Master, the God whom he chose to serve and obey. By what he would let come upon his disobedient people, YHWH is represented as giving them “bread of distress” and “water of oppression” or, according to the Septuagint, “water of groaning.” This could be understood figuratively to mean that God would let the people experience distress and oppression or groaning on account of affliction like a daily portion of bread and water. “The Lord has given you sorrow and hurt like the bread and water you ate every day.” (NCV) It is also possible that the reference is to extreme scarcity of food and water. During the time of siege, for example, the amount of available bread and water would have been barely enough for survival. The shortage of water would have given rise to groaning among the people. “And if he also sends you times of need, in which bread and water will become scarce, so he still will not let you perish.” (Und schickt er euch auch Zeiten der Not, in denen Brot und Wasser knapp werden, so lässt er euch doch nicht umkommen. [German, Hoffnung für alle])
If the reference to the “teacher” is to YHWH, this would mean that he would again reveal himself. At the time he let the people suffer at the hands of their enemies, he would have appeared to them as having gone into hiding, not providing them with needed guidance. When turning his favorable attention to them and revealing himself as their Teacher, he would no longer be hiding himself. The people would then see him as the source of sound direction conveyed to them through human instruments. According to the reading of the Dead Sea Scroll of Isaiah, the “teachers” may be understood to designate those who would provide dependable guidance to the nation. These teachers would not be hidden as would have been the case when calamity befell the people, as there was no one then who could lead them out of the distress.
The Septuagint rendering represents the teachers as persons who were guilty of misleading, and contains the assurance that the people would no longer be deceived by them. They would “see” or recognize those who misled them and thus avoid becoming their victims.
30:21. Masoretic Text: And your ears will hear a word behind you, saying, “This [is] the way; walk in it,” if you turn [aside] to the right and if you turn [aside] to the left.
Septuagint: And your ears will hear the words of those behind you who misled [you], those saying, “This [is] the way; we should walk in it, whether to the right, whether to the left.
Commentary
According to the Hebrew text, whenever the people began to stray from the right course, turning aside from it either to the right or to the left, they would hear a voice behind them. This voice would make clear to them the right way and admonish them to follow it. The “voice” would be that of YHWH being conveyed through the instruments of his choosing.
The Septuagint rendering continues to present the opposite meaning, referring to those whom the people should not be following. Behind them, the people would be hearing the voice of deceivers, trying to get them to follow the divinely disapproved course.
30:22. Masoretic Text: And you will defile the plating of your graven images of silver and the sheathing of your molten image of gold. You will scatter them as something menstruous. You will say of it, “Begone!”
Septuagint: And you will remove the idols overlaid with silver, and those overlaid with gold you will make fine and scatter like water of a woman sitting apart, and you will thrust them away like dung.
Commentary
Upon responding aright to divine guidance, the people would abandon idolatrous practices. Although the silver plating and the gold sheathing of the images were the most valuable parts, the people would cease to regard them as costly and sacred. They would desecrate the precious overlayings, treating them as the unclean discharge of a menstruating woman. The people would choose to rid themselves of the idols as they would filth.
In the Septuagint, the expression about a “woman sitting apart” designates a menstruating woman who, according to the law, avoided contact with others during the period of her ceremonial uncleanness.
30:23. Masoretic Text: And he will give rain for your seed, with which you sow the ground, and bread, the produce of the ground, and it will be rich [literally, “fat”] and lush [literally, “greasy”]. In that day your livestock will graze in a wide pasture.
Septuagint: Then [there] will be the rain for the seed of your land, and the bread of the produce of your land will be abundant and rich. And in that day your cattle will pasture in a fertile and wide place.
In the Dead Sea Scroll of Isaiah, the conjunction “and” does the precede the phrase about being “rich and lush.”
Commentary
YHWH’s blessing would come to rest upon his repentant people. He would grant them the needed rain so that the seed sown would produce bountiful harvests. Kernels of grain in the ears would be “fat,” rich, or fully filled out, the grain for making bread would be “greasy,” lush, or abundant. Translators have variously rendered the Hebrew expression (“heavy crops” [REB]; “rich and abundant” [NAB]; “rich and nourishing” [NJB]; “more crops than you need” [CEV]). At that time, livestock — cattle, sheep, and goats — would have ample pasturage.
30:24. Masoretic Text: And the bovines and the asses that till the ground will eat sorrel fodder that has been winnowed with a shovel and a fork.
Septuagint: Your bulls and the bovines, those working the land, will eat straw prepared with winnowed barley.
Commentary
Grain would be so abundant that the cattle and asses that were used to cultivate the soil would be fed winnowed grain. Sorrel is a plant of the buckwheat family, and the stems and leaves thereof have a sour taste. The Hebrew could be understood to mean that sorrel was mixed in the fodder consisting of winnowed grain. The Septuagint identifies the grain as barley.
“Sorrel” is not the meaning found in all lexicons for the Hebrew word (chamíts); another definition is “seasoned.” The renderings of modern translations vary considerably for this verse. “Even the oxen and donkeys that plow your fields will be fed the finest grain.” (CEV) “The oxen and donkeys that plough the land will be fed with well-seasoned fodder, winnowed with shovel and fork.” (REB) “As for the cattle and asses that till the soil, they shall partake of salted fodder that has been winnowed with shovel and fan.” (Tanakh) “Oxen and donkeys that work the land will eat for fodder wild sorrel, spread by the shovel-load and fork-load.” (NJB)
30:25. Masoretic Text: And channels, streams of water, will be on every tall mountain and on every high hill in a day of great slaughter, when towers fall.
Septuagint: And on every tall mountain and on every high hill, water will be streaming in that day, when many perish and the towers fall.
Commentary
Bountiful harvests and lush pasturage for domestic animals would become possible because streams would flow on mountains and hills, including elevated sites that had formerly been barren. The changed condition of the land would follow the “day of great slaughter,” the time when YHWH would be executing his judgment against all opposing powers. Towers or strong fortifications would then provide no security. They would fall, tumbling into ruins. It is also possible the “towers” here represent the lofty enemy powers that would experience a calamitous fall.
30:26. Masoretic Text: And the light of the moon will be like the light of the sun [literally, “heat” or “glow”], and the light of the sun [literally, “heat” or “glow”] will be sevenfold, like the light of seven days, in the day when YHWH binds up the fracture of his people and heals the wound of his blow.
Septuagint: And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold in the day when the Lord heals the wound of his people, and he will heal the pain of your blow.
The Hebrew expression “heat” or “glow” designates the sun, the source of the heat or glow.
In the Targum of Isaiah, the sun is said to shine 343 times more brightly, and the healing is represented as YHWH’s action to bring his exiled people back to their land.
Commentary
Darkness often denotes gloom, dismal prospects, and calamity, whereas light relates to cheerfulness, prosperity, and bright prospects. For the light of the moon to become as brilliant as that of the sun and for the light of the sun to be increased sevenfold (a complete intensification of light) would point to an exceptionally bright time. So great would be the brightness the people would experience upon YHWH’s turning his favorable attention that it is likened to the combined light from seven sunny days (possibly meaning a complete number of days).
Humiliating defeats at enemy hands had left the people severely bruised and wounded. This sorry state resulted when YHWH withdrew his protection from them. Therefore, the severe blow that pained them is attributed to him. Upon repenting and changing their ways, the people would be restored to a state of well-being, with YHWH healing the wound he (in expression of his judgment for their unfaithfulness) had permitted to be inflicted on them.
30:27. Masoretic Text: “Look! The name of YHWH is coming from a [long] distance, his anger burning and in a thick [literally, “in heaviness”] cloud [literally, “something uplifted”]. His lips [are] full of indignation, and his tongue [is] like a consuming fire.
Septuagint: Look! The name of the Lord comes after much time, [with] burning wrath, with glory to the expression of his lips, the expression [being] full of anger, and the anger of his wrath will consume like fire.
Commentary
The “name” of YHWH represents the person of YHWH. Possibly the reference to the coming of the “name” may serve to indicate that YHWH is the God who has made known his name and communicated with his people. The Targum of Isaiah says that the name “is revealed as the prophets prophesied about it.” According to the Hebrew text, YHWH is coming from a great distance, but the Septuagint rendering represents his coming after much time has passed.
Seemingly, in terms descriptive of an approaching thunderstorm, the Hebrew text refers to the “name” or YHWH as coming from far away. This poetic description is appropriate, for YHWH’s dwelling place is in the distant invisible realm. This coming is portrayed as being in burning or fierce anger. The apparent link to a rain-bearing cloud covering suggests that the rumbling thunder is the expression of the coming in anger, and the “thick” or “heavy” cloud appears to signify an ominous dark cloudy sky. YHWH’s lips are spoken of as being full of indignation. This possibly is an allusion to loud thunder, the loud sound of which may here be regarded as the expression of indignation or displeasure. His tongue is said to be like a consuming fire, suggesting lightning flashes. (Compare Exodus 19:16-19.)
In the Septuagint, the reference to “glory to the expression of his lips” could signify that his word of judgment, upon being carried out, would result in bringing glory or honor to him. The focus of the Septuagint rendering is on the coming in “anger” or to execute judgment against those who have provoked God to wrath by their course of action.
30:28. Masoretic Text: And his spirit [is] like a stream overflowing; it reaches up to the neck, to swing nations with the sieve of vanity, and a bridle in the jaws of the peoples to lead [them] astray.
Septuagint: And his spirit, like water in a ravine rushing along, will come up to the neck and be divided to trouble the nations for a vain delusion, and a delusion will pursue them and seize them against their face.
Commentary
YHWH’s “spirit” or “breath” appears to be likened to the effect of a powerful storm. The downpour turns what was once a dry torrent bed into a raging stream that is portrayed as rising up to the very neck, with resultant ruin to the nations against whom YHWH’s judgment is expressed. Possibly the reference in the Septuagint about being “divided” could signify that the quantity of water is so large as to form two torrents. This development is represented as causing trouble, confusion, or disarray for the nations.
As if he had placed the nations in a sieve, YHWH will shake them back and forth, revealing that they are worthless chaff that the wind blows away. Apparently from the standpoint of the result of the sifting process, the sieve is called a sieve of vanity. Nothing worth preserving is left upon the completion of the sifting. Everything is worthless. YHWH’s judgment against the peoples is also likened to his placing a bridle in their jaws. With this bridle, he would lead them astray or divert them from their objective, throwing them into total confusion and, hence, ruin.
The Septuagint rendering about the delusion could be understood to mean that the objective of the nations, which was contrary to YHWH’s will, would end in failure, making the imagined successful outcome for their aim a mere fantasy. They would not be able to escape the serious consequences of their delusion. It would pursue them or catch up with them. As if being seized in a face-to-face encounter, the nations would experience calamity.
30:29. Masoretic Text: You will have the song as in the night for sanctifying a festival, and rejoicing of heart as when one goes with the flute to come to the mountain of YHWH, to the Rock of Israel.
Septuagint: Must you always rejoice and always enter into my holy places like those observing a festival, and like those rejoicing to come in with a flute to the mountain of the Lord, to the God of Israel?
The rhetorical question in the Septuagint seems to indicate that rejoicing is not always appropriate when going to the sacred temple precincts, implying that there are times for expressions of sadness on account of having transgressed God’s commands.
Commentary
Apparently as a result of the execution of YHWH’s judgment against the nations, his people would be filled with joy on account of their being liberated from distress. They would then be able to raise their voice in song, the kind of joyous song that could be heard in the night when people sanctified themselves for a festival. This sanctifying included washing themselves and putting on clean festive garments. Their joy would also be comparable to what was experienced as flutes resounded during the joyful processions to the temple on the mountain of YHWH, there to worship the “God of Israel.” Being the location of the temple (YHWH’s representative place of dwelling), the mountain is called the “mountain of YHWH.”
30:30. Masoretic Text: And YHWH will cause the majesty of his voice to be heard and the descent of his arm to be seen in the raging of anger and a flame of consuming fire, a cloudburst, a downpour, and hailstones.
Septuagint: And God will cause the glory of his voice to be heard and will show the wrath of his arm with wrath and anger and a consuming flame. He will strike violently with thunderbolts, and [it will be] like water and hail bearing down with violence.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is missing at the beginning of the verse, and the expression here translated “will cause to be heard” is repeated.
Commentary
The “majesty” or “glory” of YHWH’s voice probably designates the impressive or awesome manner in which loud thunder resounds. His “arm,” representative of his great power, descends, striking down the enemies of his people. YHWH’s displeasure is directed against these enemies. Therefore, his coming is in anger, comparable to an approaching storm with a “flame of consuming fire” (probably lightning), a drenching downpour, and hail.
30:31. Masoretic Text: For through the voice of YHWH, Asshur [Assyria] will be terrified. He will strike with the rod.
Septuagint: For through the voice of the Lord, the Assyrians will be overcome by the blow with which he will strike them.
The Targum of Isaiah represents the Assyrian as the one striking with the rod but being broken to pieces.
Commentary
Assyria is the enemy power against which YHWH’s wrath is directed. Therefore, the voice of YHWH, which would be the expression of his purpose respecting Assyria, would fill the Assyrians with terror. He will strike them as with a rod, and the blow would, according to the rendering of the Septuagint, overcome them.
30:32. Masoretic Text: And every stroke of a staff of appointment that YHWH lays upon him [will be] to [the accompaniment of] tambourines and harps. And with battles of brandishing [brandished weapons], he will fight with them.
Septuagint: And it will encircle him. From where to him the hope of help was, upon whom he relied, they, with tambourines and harps, alternately will war against him.
The Targum of Isaiah expands the thought about musical accompaniment, adding that the house of Israel would “sing praises about the mighty battle that will be fought for them against the nations.”
Commentary
The Hebrew word mosadáh here rendered “appointment” basically means “foundation.” In the Dead Sea Scroll of Isaiah, the reading is “his foundation” or “his appointment.” Translators commonly have adopted the alternate reading found in a few Hebrew manuscripts (a form of the word mosár, meaning “discipline,” “chastisment,” or “punishment”). The expression “staff of foundation” does not convey a comprehensible meaning. “Staff of appointment” could signify the means YHWH appointed or designated to bring the Assyrian power to its end. That means could also be called a “staff of punishment.”
The punitive action against Assyria is portrayed as being accompanied by the triumphal music of tambourines and harps. As if wielding weapons, YHWH is depicted as the one who would be fighting against the Assyrians.
The opening words of the Septuagint could mean that the blow would come upon Assyria from all sides, completely surrounding or encircling what was then the major power in the region. Peoples and nations that had at one time fought with the Assyrians and on whom they relied for support are depicted as taking turns to fight against Assyria, giving way to rejoicing over their triumphs to the accompaniment of tambourines and harps.
30:33. Masoretic Text: For Topheth has been prepared aforetime. Yes, for the king it is made ready, made deep and wide. Fire and abundant wood [are] its pile [pyre]. The breath of YHWH, like a torrent of sulfur, kindles it.
Septuagint: For before [the passing of] days, you will have [it] exacted. Was it not also prepared for you to reign? [Prepared was] a deep ravine, wood placed, fire and much wood; the rage of the Lord [is] like a ravine burning with sulfur.
In the Targum of Isaiah, Topheth is called Gehenna, which the “king of ages” has prepared and made deep and wide. It is described as a place where fire burns as when there is much wood; also sulfur burns there.
Commentary
Topheth had been prepared in advance for Asshur or Assyria, including the king. The literal Topheth was probably situated in the eastern part of the Valley of Hinnom and ran along the south and southwest side of Jerusalem. It was there that unfaithful Israelites carried out the abominable practice of child sacrifice until Josiah stopped this gruesome rite by making the place unfit for such repugnant worship. (2 Kings 23:10; 2 Chronicles 28:3; 33:6; Jeremiah 7:31-33; 19:3-14; 32:35) In the case of Assyria and its king, “Topheth” appears to designate a place of burning. A deep pit or, according to the Septuagint, a ravine filled with a large supply of wood has been prepared. In view of the reference to fire, the wood is already in flames, and the Assyrian host is destined for a fiery end. The breath of YHWH is what is represented as having set the wood ablaze, comparable to the unleashing of a raging torrent of sulfur.
The rendering of the Septuagint is obscure. The object of the exacting is not identified. It could refer to the fact that the Assyrians would have to pay back for the plunder with which they had enriched themselves through military conquests. If the rhetorical question is limited to the thought about the king reigning, the implied answer could be, No. The preparation was for the fiery end in expression of God’s wrath against Assyria. According to the punctuation of Rahlfs’ printed text, the rhetorical question could be rendered, “Was it not also for you to reign that a deep ravine was prepared, wood placed, fire and much wood?” The implied answer could then be that such a ravine definitely is no royal realm.
31:1. Masoretic Text: Woe to those going down to Mizraim [Egypt] for help, who rely on horses and trust in chariots because [they are] many, and in horsemen because they are very strong. And they do not look to the Holy One of Israel, and they do not seek YHWH.
Septuagint: Woe to those going down to Egypt for help, who rely on horses and on chariots because they are many, and on horses — an exceeding multitude. And they did not rely on the Holy One of Israel, and God they did not seek.
In the Masoretic Text, there is no preposition (“to”) before Mizraim; it is understood. The Dead Sea Scroll of Isaiah, however, does include the preposition. Both in the Masoretic Text and the Dead Sea Scroll of Isaiah, the word for “chariot” is a collective singular; only in the scroll does the definite article precede the word. The preposition before “Holy One” is ‘al (“on” or “upon”) in the Masoretic Text, but ’el (“toward” or “to”) in the Dead Sea Scroll of Isaiah.
Commentary
Faced with the Assyrian threat, the leaders in the kingdom of Judah sought military assistance from Egypt. Woe is pronounced upon them for taking this faithless course that would not succeed. Instead of putting their trust in the Holy One of Israel to aid them in any confrontation with the Assyrians and seeking him for guidance through his prophets, they chose to rely on horses, chariots, and horsemen. They thought that the large number of horses, chariots, and horsemen available from Egypt in battling against the Assyrians would safeguard their security.
31:2. Masoretic Text: And yet he [is] wise and will bring evil, and his words he will not call back. And he will rise up against the house of evildoers and against the help of those working iniquity.
Septuagint: And he [is] wise; he brought evils upon them, and by no means would his word be invalidated. And he will rise up against the houses of wicked men, and against their vain hope.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
The Judean leaders considered themselves as very astute because of their plan to counter the Assyrian threat with the help of the Egyptian military. Foolishly, they ignored YHWH, the all-wise God who could truly help and protect them. Accordingly, there appears to be a tone of irony in the words, “And yet he [is] wise.” Because the leaders of the people and the nation generally disregarded YHWH, he determined to bring “evil” or calamity upon them. His “words” respecting this would not be “called back,” set at naught, or invalidated. In the Septuagint, the thought is expressed as a past development, but the meaning is the same.
YHWH had decreed that he would rise up against the “house of evildoers” or the faithless ones who defiantly refused to follow his way. The “help” on which these workers of iniquity relied was the Egyptian military. They were workers of iniquity because they acted contrary to YHWH’s word or message through his prophets. Egypt (more specifically, the horses, chariots, and horsemen from there) was, as the Septuagint says, “their hope.” That hope was “vain” or worthless, for the assistance of Egypt would not end Assyrian aggression.
31:3. Masoretic Text: And the Egyptians [are] men [’adhám] and not God, and their horses [are] flesh and not spirit. And YHWH will stretch out his hand, and the one helping will stumble, and the one being helped will fall, and together all will perish.
Septuagint: An Egyptian [is] a man and not God. Flesh of horses, and [there] is no help. But the Lord will strike with his hand against them, and those helping will become weary, and together all will perish.
The Hebrew word ’adhám, meaning “man” or “earthling,” is a collective singular.
In the Dead Sea Scroll of Isaiah, the conjunction “and” does not precede the last phrase (“together all will perish”).
Commentary
The Egyptians were earthlings, mere mortals, not the immortal God. Egyptian horses were frail flesh, not the invincible, indestructible spirit that originates from the all-powerful God YHWH. The folly of looking to the Egyptians and their horses would be forcefully revealed when YHWH stretches out his hand to strike or reveal his power at the time he executes judgment. The Judeans who were being assisted would then stumble, experiencing a calamitous crash. The Egyptians who were rendering aid would fall. According to the rendering of the Septuagint, they would grow weary, losing their capacity to help. Thus those being assisted and those giving aid would perish.
31:4. Masoretic Text: For thus said YHWH to me, Just as the lion growls, and the young lion, over its prey (when a multitude of shepherds is called forth against it, [the lion] will not be terrified by their shouting and not be cowed by their clamor), so will YHWH of hosts come down to fight on Mount Zion and on its hill.
Septuagint: For thus said the Lord to me, In the manner the lion or the cub might roar over the prey that it has seized, and might growl over it until the mountains are filled with its sound (and they [the game animals] were vanquished and were terrified at the fullness of wrath), thus the Lord Sabaoth will come down to march on [epí] Mount Zion, on [epí] its mountains.
The Hebrew word for “prey” is plural in the Dead Sea Scroll of Isaiah.
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies.”
The Greek preposition epí can also denote “against,” and a number of translations of the Septuagint represent God as descending to march against Mount Zion. In view of the reference to divine protection and deliverance in the next verse, however, it appears preferable to regard his marching to be “on Mount Zion” and, therefore, for the purpose of defending it. This also would agree with the extant Hebrew text. While the Septuagint rendering conveys the same basic thought, no mention is made of shepherds but the focus is on the effect the lion has on its prey.
According to the Targum of Isaiah, the divine action is represented as revealing that the “kingdom of YHWH of hosts” exists on Mount Zion.
Commentary
Once a lion has firm hold on its prey (a sheep or a goat), a great number of shepherds will usually not be able to recover the seized animal. The shepherds may shout loudly, but the tumultuous sound will not frighten the lion into releasing its prey. In the same manner, YHWH of hosts, the God with hosts of angels in his service, is represented as not permitting enemy forces to seize Mount Zion or the elevated site of Jerusalem.
31:5. Masoretic Text: Like birds flying, so will YHWH of hosts defend Jerusalem. Defending, he will also deliver [it]; passing [it] over, he will also cause it to slip away [from the enemy].
Septuagint: Like birds flying, thus will the Lord protect Jerusalem, and he will deliver and preserve and save.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the expression here translated “passing over.” Instead of a word that can be rendered “slip away,” “escape,” or “flee to safety” (malát), this scroll has a form of the term for “save” or “bring to safety” (phalát).
The Targum of Isaiah represents the manner in which a bird flies swiftly to be the way in which YHWH of hosts would reveal his might over Jerusalem, protecting, delivering, rescuing, and setting it free.
Commentary
Birds may fly away to distract predators from their nests or resort to dive-bombing flight to safeguard their nests and territories. As birds fly to protect their offspring, so YHWH (the God with hosts of angels in his service) would shield Jerusalem, “passing it over” or sparing it from falling into enemy hands and making it possible for the city to escape conquest. The Septuagint adds that he would preserve the city.
31:6. Masoretic Text: Turn to him from whom they went deep [into] rebellion, O sons of Israel.
Septuagint: Turn, you who counsel deep and lawless counsel.
In the Dead Sea Scroll of Isaiah, the expression here rendered “to him from whom” is repeated.
The Targum of Isaiah refers to the turning as a returning to the law against which the Israelites had seriously transgressed.
Commentary
Deeply or to an extreme degree, the people or “sons” of Israel had rebelled against YHWH, disregarding his law and his words directed to them through his prophets. Therefore, they needed to abandon their wayward course and return to him.
The Septuagint rendering suggests that the turning is away from the wrong course, for the counsel or plan the people had devised was lawless and “deep.” In view of its being called “lawless,” the deep or inscrutable counsel would have been of a low or debased nature.
31:7. Masoretic Text: For in that day, a man [’ish (“man,” a collective singular with a plural verb)] will throw away his silver idols and his gold idols, which your hands have made for you — sin.
Septuagint: For in that day, the men will renounce their handmade things, the things of silver and the things of gold, which their hands have made.
Commentary
In the day or at the time the people would repentantly turn to YHWH, they would abandon idolatry, discarding images of silver and gold. These images, fashioned by human hands, were the objects of sin. Involvement in idolatry was an act of disloyalty to YHWH to whom the Israelites were to be exclusively devoted by the covenant he had concluded with them at Mount Sinai. Accordingly, the committing of sin was the sole purpose for making idols.
31:8. Masoretic Text: And Asshur [the Assyrian] will fall by a sword (not of man [’ish]) and a sword (not of man [’adhám]) will consume him, and he will flee from the face of a sword, and his young men will be for forced labor.
Septuagint: And Assur [the Assyrian] will fall. Not a man’s [andrós] sword nor a human [ánthropos] sword will consume him, and he will not flee from the face of a sword, but the young men will be for overthrow.
The two different Hebrew words for “man” (’ish and ’adhám) are here used as parallel expressions. In the Septuagint, the word difference is preserved.
In the Dead Sea Scroll of Isaiah, the phrase about fleeing is represented as negative (“not from the face of a sword”). This corresponds to the extant reading of the Septuagint.
Commentary
Neither Egypt’s military might nor any other human agency would bring an end to the Assyrian threat. A source far higher than man would cause the Assyrian to fall. In the fulfillment, the warring action is attributed to YHWH’s angel, striking down 185,000 of the Assyrian host in one night. (2 Kings 19:35) The portrayal of the elimination of the Assyrian threat is prophetically expressed in terms of warfare. Therefore, the defeat is depicted as involving flight and the capture of strong young men who would be submitted to slavish labor.
The Septuagint rendering (which has the support of the Dead Sea Scroll of Isaiah) about not fleeing “from the face of the sword” could signify not fleeing from the sword like that which warriors would be wielding in battle. On account of battle action originating from a source superior to that of humans, even the strong young men would not escape but be among the vanquished.
31:9. Masoretic Text: And his rock will pass away in terror, and his princes will be dismayed by a standard, says YHWH, whose light [is] in Zion and whose furnace [is] in Jerusalem.
Septuagint: For by a rock they will be surrounded as by a palisade, and they will be overcome, but the one fleeing will be captured. Thus says the Lord, Fortunate [is] the one who has a seed in Zion and relatives in Jerusalem.
The Targum of Isaiah interprets the “light” as being the splendor or majesty of YHWH for those who observe the law, whereas the burning furnace is for the transgressors.
Commentary
The “rock” of the Assyrian, particularly of the monarch, could denote his mighty military force. This war machine appeared invincible, like a lofty crag, but the “rock” would be seized and pass away in terror (as reportedly happened to 185,000 Assyrian warriors in one night [2 Kings 19:35]). The sight of the standard or raised signal appears to be represented as causing the Assyrian princes or military commanders to become dismayed or frightened.
The “standard” seemingly stands for YHWH’s side of the conflict. “Their commanders will be terrified when they see God’s battle flag.” (NCV) The words have also been interpreted to mean the Assyrian’s own standard. “His officers desert the standard in panic.” (ESV) This significance seems less likely, for the Hebrew expression in the text does not mean “desert in panic.”
Being the location of the temple, Zion or Jerusalem was the place where YHWH resided in a representative sense. His light may here be representative of fire, and this is the common rendering of many translations. It appears that divine wrath is likened to the fire in a furnace, a fire that proceeds from Jerusalem and consumes the attackers.
The Septuagint rendering suggests that the Assyrians would be hemmed in as when a craggy height blocks all avenue of escape. Their situation would be comparable to being encompassed by a palisade. Defeat would be certain, and even the one initially able to flee would end up being caught. God is then said to pronounce fortunate, happy, or blessed the person with offspring in Zion and relatives in Jerusalem. This may be understood to indicate that an individual’s direct descendants and other close relatives would have been divinely approved residences in Zion or Jerusalem, God’s representative place of dwelling. There they would be enjoying his protection and blessing.
32:1. Masoretic Text: Look! A king will reign in righteousness, and princes will rule in justice.
Septuagint: For look! A righteous king will reign, and rulers will rule with justice.
The Targum of Isaiah says that the righteous would be appointed to “execute just vengeance on the nations.”
Commentary
In the prophecy, Assyria appears to be representative of the enemy power. Subsequent to its destruction dawns a new era, the time of the promised Messiah. Unlike the oppressive, unjust rulers of the past, the Messianic king would rule in righteousness, acting according to the highest standard of justice. The princes associated with him in rulership would likewise administer affairs justly, shunning all partiality.
32:2. Masoretic Text: And a man [’ish] will be like a hiding place from wind and a shelter from cloudburst, like streams of water in a parched area, like shade of a large rock in an exhausted land.
Septuagint: And the man will hide his words and will be hidden as from flowing water, and in Zion he will be manifest like a flowing river, glorious in a thirsty land.
Instead of “like shade” or “shadow,” the Dead Sea Scroll of Isaiah says “in shade” or “shadow.”
The Targum of Isaiah represents the righteous as hiding themselves from the wicked, just as men hide or seek shelter from a storm. These righteous ones are said to be appointed, apparently as functionaries in the royal realm, and their teaching would be accepted quickly, “as streams of water that flow in a thirsty land, as the shadow of a cool rock in a weary land.”
Commentary
In this verse, numerous translations render the Hebrew word ’ish as “each one,” applying the description to the princes who would be just in the exercise of their authority. There is a basis for doing so, for the definite article does not precede ’ish. Nevertheless, the focus may still be on the “king,” for the Hebrew word for “king” in the previous verse is not preceded by the definite article. Possibly the thought is that the Messianic king is a man in the noblest sense of the word. He would be an unfailing source of comfort and protection, comparable to a protected place where one would be shielded from fierce, chilly winds and sheltered from drenching rainstorms. The Messianic king’s beneficent rule would be as refreshing as streams in a desert and provide relief from oppressive rulership. This relief would be comparable to the welcome shade a large crag would provide in a hot, barren desert. As the princes would be administering affairs justly, the description could also fit them.
Though differing considerably from the extant Hebrew text, the rendering of the Septuagint likewise can apply to the Messianic king, particularly since the definite article precedes the word for “man” (ánthropos). A meaningful understanding of the words can be gleaned from the text when they are considered as being prophetic about Jesus, the promised Anointed One, Messiah, or Christ. His words were “hidden.” The import of his teaching proved to be concealed from the “wise,” and he spoke in parables, the meaning of which remained hidden from the masses. (Matthew 13:10-17; Luke 10:21) As a depository hidden within him, the life-giving words were like a concealed, never-failing stream or a perennial spring. Yet in Zion, representative of the true children of Zion or Israelites in the real sense of the word, he was revealed to be like a flowing river. Through him, the true children of Zion could be forgiven of their sins and come to enjoy the real life of an enduring relationship with him and his Father. Thus he was like a glorious or magnificent river that transformed an arid region into a place where vegetation could flourish. (Compare John 4:13, 14.)
32:3. Masoretic Text: And the eyes of the seeing will not be blind [literally, “smeared over”], and the ears of the hearing will be attentive.
Septuagint: And they will no longer rely on men, but they will incline the ears to hear.
According to the Targum of Isaiah, the eyes of the righteous are the ones that would not be shut, and the ears of those receiving instruction would take heed.
Commentary
In the past, the Israelites had repeatedly failed to act in harmony with YHWH’s guidance provided in the law and through the prophets, conducting themselves as if they were blind. They paid no attention to YHWH’s word conveyed to them through the prophets. During the reign of the future Messianic king, the situation would be markedly different. Formerly blind eyes would see and formerly deaf ears would hear.
The Septuagint rendering indicates that the people would no longer put their trust in men, apparently meaning men that gave misleading direction. Instead, the people would incline their ears to heed trustworthy divine guidance.
32:4. Masoretic Text: And the heart of the hasty will be inclined to know, and the tongue of stammerers will hasten to speak clearly.
Septuagint: And the heart of the feeble will be inclined to hear, and the stammering tongues will quickly learn to speak peace.
Commentary
In their hearts, or their deep inner selves, persons may have been hasty or rash, not taking time to consider the problems to which their words or behavior could give rise. They would cease to be rash and give prior thought so as to understand the best course in a given situation. It appears that the stammerers would be persons who really did not think about what they were about to say and so unclear expressions proceeded from their mouths. These former stammerers would “hasten” or be prepared to speak clearly.
The Septuagint reference to the “heart of the feeble” could be understood to mean the inmost selves of those who were weak insofar as following the right course was concerned. They would pay attention, responding aright to sound guidance. The implication appears to be that stammering tongues expressed thoughts that tended to disrupt peace or harmonious relationships with others. Such former stammering tongues would be quick to say words that promoted peace and did not give rise to quarrels.
32:5. Masoretic Text: No more will a fool be called noble [nadív] nor a rogue be termed honorable.
Septuagint: And no more will they say to the fool to govern, and no more will your attendants say, “Be still!”
The text of the Dead Sea Scroll of Isaiah may be rendered, “No more will they call a fool noble.”
According to the Targum of Isaiah, the wicked one would no longer be called righteous, and transgressors would no longer be called mighty.
Commentary
No longer would there be the kind of wrong evaluations that are based on a person’s social standing by reason of birth or possessions. The Hebrew word nadív, here rendered “noble,” can designate one who is ready or willing, either to volunteer a skill or to distribute something of value. A fool, a person with serious moral flaws and who defiantly disregarded YHWH’s commands, would not be called noble when outwardly and voluntarily doing what might have appeared meritorious. He would still be recognized for what he is, a morally corrupt person. A rogue, a deceitful or an unprincipled person, would not be classified as “noble” or as an upstanding gentleman.
According to the Septuagint rendering, fools or morally corrupt individuals would not be asked to fill positions of authority. Attendants, or persons who display a servile disposition, would not be issuing commands, telling others to be quiet.
32:6. Masoretic Text: For a fool will speak foolishness, and his heart will work at iniquity, to work at godlessness and to speak error regarding YHWH, to make the soul of the hungering one empty, and he causes the thirsty one to lack drink.
Septuagint: For the fool will speak foolishness, and his heart will devise vanities to complete [deeds] of lawlessness and to speak error regarding the Lord, to scatter hungering souls and to make thirsty souls empty.
Instead of a verb meaning “do,” “make,” or “work,” the Dead Sea Scroll of Isaiah has a word that may be rendered “plans” (“plans iniquity”).
In the Targum of Isaiah, the hungering and thirsting is represented as being of a spiritual nature. The soul of the righteous desires instruction like the hungry one desires bread, and the righteous desire the words of the law like the thirsty one desires water. Wicked ones are portrayed as working against what the righteous desire.
Commentary
The “fool,” the morally corrupt man, would be recognized as someone who speaks what is senseless. His advice, if followed, would result in harm. In his “heart,” or his inmost self, the senseless one is a practicer of bad, doing what is ungodly and speaking falsehood about or before YHWH, showing no regard for him or for fellow humans. Instead of responding compassionately to those in need, the morally corrupt person does nothing to bring relief to those hungering or thirsting but adds to their pain. The Septuagint rendering about “scattering” hungry souls could denote driving them away instead of helping them.
32:7. Masoretic Text: And the rogueries of a rogue [are] evil. He gives counsel [for] schemes to ruin the lowly with words of deceit even [when] the needy one speaks judgment [the rightness of his case].
Septuagint: For the counsel of the wicked will counsel [doing deeds of] lawlessness to ruin the lowly with unjust words and to reject the words of the lowly in judgment.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the Hebrew word for “evil.” Instead of a singular “needy one,” this scroll reads “needy ones.”
Commentary
The rogue, the unprincipled person, acts dishonestly or corruptly, planning ways to bring ruin to afflicted ones. Acting either out of maliciousness or greed, he would seek to take advantage of the needy through false accusations and the use of lying witnesses. Thus the needy man would be prevented from having justice rendered even when he was in the right. Under the rule of the future Messianic king, injustices of this nature would end.
32:8. Masoretic Text: And the noble one devises noble things, and by noble things he will stand.
Septuagint: But the pious counsel sensible things, and this counsel will remain.
Commentary
Under the rule of the Messianic king, nobility would be correctly assessed. The noble man is such, not because of birth or on the basis of his possessions. He is noble because he devises or intends to do and does what is noble, right, and generous. His standing by noble things could signify his being firm or constant in doing what is noble. He would also actively support and defend what is right.
The Septuagint rendering indicates that the pious or godly person (as would be one who is noble) gives sensible advice, counseling according to what is morally good. Such counsel would remain as trustworthy.
32:9. Masoretic Text: Women who are at ease, rise; hear my voice. Confident daughters, give ear to my saying.
Septuagint: Rich women, rise and hear my voice. Daughters in [a state of] confidence, hear my words.
In the Targum of Isaiah, the women are interpreted as being “provinces” that are at ease; and the daughters are identified as cities dwelling in security.
Commentary
With the word for “women” appearing in parallel with the term for “daughters,” girls could be included. The Septuagint rendering identifies the women as wealthy or prominent women. It appears that the women did not believe that they would be facing calamity. They did not consider that YHWH, in expression of his being angry with the disobedient people, would let them experience serious military aggression. The women were “at ease” or complacent. They were quite confident respecting their security.
These women needed to be awakened to the distress that would befall them. Therefore, the prophet instructed them to stand up, assuming an attentive position, and to listen to his words.
32:10. Masoretic Text: [After some] days over a year, you will tremble, you confident women, for the vintage will have ended; the [fruit] ingathering will not come.
Septuagint: [On] a day of a year bring to remembrance in pain with hope: The vintage has been consumed, the sowing has ceased, and no more shall it come.
The Septuagint rendering seems to suggest that, although recalling the dire situation when there were no crops to be harvested, those addressed could still have hope that the circumstances would change for the better.
According to the Targum of Isaiah, those residing in security would tremble for “days with years,” probably meaning for a very long time. This would be because there would be no more grain and no crop to be harvested.
Commentary
The women apparently thought that any expression of divine judgment would be so far off in the future as to be of no concern to them. But the message the prophet declared indicated that the time of distress was rapidly approaching. In a comparatively short time (just a year and some days), the women would be jolted out of their false sense of security, their unconcerned, unsuspecting, careless state. They would then tremble, finding themselves in a state of uneasiness, disquietude, and alarm. The time for picking the grapes would then already have passed, and there would be no fruit for harvesting. This unfavorable development would be the result of enemy invasion that disrupted agricultural operations and caused extensive devastation.
The Septuagint rendering indicates that nothing was available from the vintage and that no sowing had taken place and suggests that the unfavorable circumstances would prevent the people from engaging in essential agricultural labor.
32:11. Masoretic Text: Tremble, you women who are at ease; shudder, you confident women; strip and make yourselves naked, and gird sackcloth upon [your] loins.
Septuagint: Be astounded; be grieved, you confident ones; strip, become naked, bind sackcloth around the loins,
In the Dead Sea Scroll of Isaiah, the definite article precedes the word for “loins.” Before “upon the loins,” this scroll reads, “and beat yourselves.” This addition may have crept into the text from verse 12 when a copyist inadvertently picked up the wording from there.
Commentary
In view of the certainty of the impending calamity, the prophet told the women to tremble or, according to the Septuagint, to become astounded and to grieve about the distress that they had not imagined as sure to come upon them. These women had been at ease or complacent and were confident about their security, but what would befall them would cause them to shudder. In keeping with what they would be facing, they were to assume the position of mourners, stripping themselves of all their clothing and covering their naked body with sackcloth (a coarse cloth commonly made of goat’s hair) merely around their loins.
32:12. Masoretic Text: Beat upon [your] breasts for desirable fields, for a fruit-bearing vine.
Septuagint: and beat upon the breasts for a desirable field and a fruit-bearing vine.
Commentary
The women were to beat themselves upon their exposed breasts. This would be in bitter lamentation over the devastated fields and the ruined grapevines.
32:13. Masoretic Text: For the ground of my people is sprouting up [with] briar [and] thorny [plant], even on all the houses of rejoicing [in] a joyous city.
Septuagint: The land of my people — thorn and greenery will sprout up, and rejoicing will be removed from every house.
The words here rendered “briar” and “thorny plant” are collective singulars. In the Dead Sea Scroll of Isaiah, the two terms are joined by the conjunction “and.”
Commentary
Enemy invasions would disrupt agricultural operations. Therefore, formerly cultivated fields would become overgrown with thorny plants and other weeds. On account of war, homes that once were filled with exultation, rejoicing, or merriment would be left without any occupants and be encroached upon by weeds. There would cease to be gladness in what had been a joyous city.
32:14. Masoretic Text: For the citadel will be forsaken, the commotion of the city will depart. Ophel and the watchtower will become instead caves for limitless time, a rejoicing of wild asses, a pasture of flocks,
Septuagint: Wealthy city, forsaken houses — they will abandon a city’s wealth and desirable houses, and the villages will become caves forever [literally, “until the age”], a rejoicing of wild asses, pastures of shepherds,
In printed texts of the Septuagint, the words translated “wealthy city” are at the end of verse 13.
The Targum of Isaiah refers to the sanctuary as having been laid waste and the cities of those who worshiped there as having been desolated. A “house of gladness,” the “delight of kings,” became spoil for armies.
Commentary
The citadel could designate the royal complex in the city of Jerusalem, which would be abandoned. The “commotion of the city,” the noise characteristic of city life, would cease. “Ophel” means “hill,” and this is the rendering in numerous translations. In relation to Jerusalem, the designation “Ophel” may denote a bulge of land at the southeast corner of the temple mount. This section was strongly fortified and probably prominent inhabitants of Jerusalem lived there. The “watchtower” may have been a significant landmark, and it and Ophel would be devastated, transforming the site into an area of caves or dens for wild animals. The depopulation and devastation of the area would make it an ideal place for wild asses and a location suitable for flocks to pasture. Although the wording differs in the Septuagint, the basic thought about the desolation is preserved.
32:15. Masoretic Text: until a spirit is poured out upon us from on high, and the wilderness becomes an orchard, and the orchard is considered as a forest.
Septuagint: until a spirit comes upon you from on high, and Chermel [Carmel] will be a wilderness, and Chermel [Carmel] will be considered as a forest.
The Hebrew designation for Mount Carmel is the same as that for “orchard.” This is the apparent reason for the Septuagint rendering “Chermel” or Carmel. The Septuagint translator transposed the wording of the Hebrew text, making the reference to Chermel becoming a wilderness. This meaning, however, does not fit the positive message of verse 15.
Commentary
The desolated condition was to continue for an undetermined or indefinite length. Through an intervention from on high, from God, the sad state would end. This intervention is represented as being the outpouring of God’s spirit, and a tremendous change would accompany that outpouring. The transformation is likened to turning a barren wilderness into a fruit-bearing orchard. Then, what previously would have been regarded as an orchard would be considered as a common forest.
32:16. Masoretic Text: And judgment will reside in the wilderness, and righteous will dwell in the orchard.
Septuagint: And judgment will rest in the wilderness, and righteousness will dwell in Carmel.
The Septuagint here has another spelling for “Carmel,” the Hebrew designation that can also mean “orchard” and is often rendered “fruitful field,” but which the Septuagint translator apparently considered as applying to Mount Carmel.
In the Targum of Isaiah, the reference is to those doing what is right or righteous as being the ones residing in the wilderness and inhabiting the fruitful field.
Commentary
In the wilderness or in uncultivated areas might, not right, often prevailed. One example of this involved the control of the water supply for flocks and herds. (Compare Genesis 26:18-21 and Exodus 2:16, 17.) This situation would change. Judgment, or the proper administration of justice, would find a permanent home in the wilderness, bringing an end to the tactics of those who used their superior strength or numbers to deprive others of their rights. Cultivated land or orchards would prove to be the abiding place for righteousness, with no one having to fear unjust takeover of land, devastation, or robbery.
32:17. Masoretic Text: And the work of righteousness will be peace, and the labor of righteousness, quietness and security for limitless time.
Septuagint: And the works of righteousness will be peace, and righteousness will take hold of a resting place, and they will be confident forever [literally, “until the age”].
In the Dead Sea Scroll of Isaiah, a preposition precedes the word for “peace” (“for peace”).
The Targum of Isaiah represents those doing what is righteous as those who will be at peace, enjoy quiet, and dwell in security forever.
Commentary
The work, result, or product of the righteousness or uprightness that would exist among the people would be peace, ending conflicts, ensuring safety, and contributing to the well-being of all concerned. This righteousness would also result in “quietness,” calmness, or tranquility and security. God’s people are thus represented as not having to fear any disruption of their peace or well-being and to be troubled by feelings of uncertainty respecting their future. With righteousness having taken hold of a resting place (as expressed in the Septuagint) or a permanent home, the people could for all time to come be confident respecting the continuance of peace and security.
32:18. Masoretic Text: And my people will dwell in an abode of peace and in residences of security, and in undisturbed resting places.
Septuagint: And his people will dwell in a city of peace, and reside [therein] with confidence, and rest with wealth.
The Hebrew word here rendered “security” is plural, indicative of a completely secure state.
Commentary
The residences of God’s people are portrayed as being peaceful and secure, free from all disturbances. There would be nothing to disrupt the prosperous and tranquil circumstances.
Although differing from the Hebrew text, the Septuagint conveys the same thought about security. People would be confident, not having to fear any disruption of their peace. Enjoying prosperous circumstances, they would be able to “rest” with their wealth, for there would be no danger of loss or concern about any violent seizure.
32:19. Masoretic Text: And it will hail [when] the forest is going down and in humiliation the city will be laid low.
Septuagint: But if the hail descends, it will not come upon you, and those dwelling in the forests will be confident like those in the plain.
In the Dead Sea Scroll of Isaiah, the word for “forest” also appears where the Masoretic Text says “city.”
Commentary
The Targum of Isaiah represents the hail as coming down on the military camps of the nations and destroying them. This interpretation does have merit.
The peace and security that God’s people would come to enjoy follows the flattening of the forest through a tremendous hail. This forest could designate a lofty enemy power. Earlier in Isaiah’s prophecy (10:33, 34), the Assyrian warriors apparently are portrayed as trees. So the hail could be understood to signify a destructive element that YHWH unleashes against the enemy power. As the leading enemy power at the time, Assyria could be referred to as the “forest,” with the warriors being the individual trees. If “city” is the original reading of the Hebrew text (which may not be the case), the city could be the Assyrian capital, which was to be brought to a low state, level with the ground.
The Septuagint rendering cannot be interpreted in this manner. The “hail,” or the destructive element, would not affect God’s people. Those of their number who resided in the forests or thickets (wooded areas where formerly there would have been greater danger from animal attack or from robbers who could readily hide) would have the same feeling of confidence or sense of security as those who lived in the plain without such hazards and where others would be able to see their need for possible help.
32:20. Masoretic Text: Fortunate [are] you who sow by all waters, sending forth the feet of the bull and the ass.
Septuagint: Fortunate [are] those sowing by every water, where bovine and ass tread.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about sending forth the bull and the ass.
The Targum of Isaiah applies the words to the righteous and likens their having done good works to those who sow and then send forth cattle to tread out the grain and asses to gather, apparently to be loaded with threshed grain for transport.
Commentary
The Hebrew word ’ashréy and the corresponding Greek term makários are descriptive of an enviable or highly desirable state, one of well-being and contentment. These expressions have been defined as meaning “blessed,” “happy,” “fortunate,” “privileged,” and “prosperous.”
Those doing the sowing in well-watered areas would be fortunate, for they would be assured of abundant harvests. The reference to “by all waters” suggests that there would be no circumstance that would prevent a particular well-watered piece of land from being cultivated. Nothing, including enemy invasions, would, as in former times, interfere with the work of sowing. Therefore, their being “fortunate” could include having a sense of joy. Likewise those sending out cattle and donkeys to pasture would be “fortunate,” “happy,” or “blessed,” for they would not have to fear attacks by predators or seizure by marauders.
The Septuagint rendering could be understood to mean that cattle and donkeys, when used for agricultural labors, would tread in the well-watered areas.
33:1. Masoretic Text: Woe to the one devastating, and you have not been devastated; and to the one dealing treacherously with whom [literally, “with him”] no one has dealt treacherously. When you have finished devastating, you will be devastated. When you have ended dealing treacherously, they will deal treacherously with you.
Septuagint: Woe to those causing misery to you, but no one has made you miserable, and the one rejecting does not reject you. The ones rejecting will be captured and be delivered up; and like a moth on a garment, so they will be overcome.
Commentary
The expression of woe or calamity is apparently directed against Assyria, the then-dominant power that had been responsible for extensive devastation by aggressive warfare against other nations. At the time, however, Assyria had not experienced like ravages of war in its own territory.
Accepting an Assyrian offer of protection through an alliance could subject a nation to Assyria’s treachery. An alliance with Assyria came at a very high price, the payment of a significant amount of tribute. When a nation failed to pay the required tribute, Assyria acted in the role of an enemy and submitted that nation to punitive military action. Whereas other nations, including the kingdom of Judah, had been the object of such treachery, no nation had dealt in this manner with Assyria. The time would come when this devastator and treacherous dealer would be subjected to the same kind of treatment.
The Septuagint rendering differs markedly from the extant Hebrew text. One could understand Assyria to be the power that caused misery to the Israelites (“to you”), but the Assyrian power (“you”) had not been subjected to such misery. The “rejecting” could be understood to mean “treating contemptuously” or being “disloyal.” Possibly the phrase about rejecting could signify that those who became disloyal to Assyria did not act in the violent contemptuous way as did Assyria upon taking punitive military action. In that sense, they would not have rejected, treated contemptuously or been disloyal to Assyria (“you”).
The ones “rejecting” Assyria would be captured during a military campaign and delivered up, either to be killed or enslaved. Anyone spotting a moth on a garment would not let it remain there, but would kill it. This is the apparent fate of those guilty of “rejecting,” treating contemptuously or becoming disloyal.
33:2. Masoretic Text: YHWH, be gracious to us; we have waited for you. Be their arm every morning, also our salvation in time of distress.
Septuagint: Lord, be merciful to us, for on you we rely. The seed of those disobeying came to be for destruction, but our salvation [came] in time of distress.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about YHWH’s becoming the “arm.”
Commentary
Assyria continued to pose a serious threat to the kingdom of Judah. (Compare 2 Kings 18:13.) Faced with this situation, Isaiah appealed to YHWH for favorable attention or, according to the Septuagint, to be shown mercy. The plural (“us” and “we”) suggests that the prophet prayed representatively for the faithful remnant within the nation. YHWH is the One on whom they had waited to protect and deliver them. Those who were devoted to YHWH, as was the prophet relied (LXX) fully on him. The morning marks the start of a new day. So, for YHWH to become the arm of his people every morning could mean that he would display his power to protect them each and every day. Whenever they faced distressing circumstances, he would be the source of their salvation or deliverance. The Septuagint adds the thought that the “seed of those disobeying” would be destroyed. That seed would be those who demonstrated themselves to be enemies of YHWH and his people.
33:3. Masoretic Text: At the sound of tumult, peoples fled; at your rising up, nations scattered.
Septuagint: Because of the sound of the fear of you, peoples were astounded from the fear of you, and the nations scattered.
Instead of “rising up,” the Dead Sea Scroll of Isaiah says “silence.”
Commentary
The “sound” may be that of loud thunder and seems to represent YHWH’s voice and be an indication of his impending judgment. In view of what the sound portends, peoples flee in panic. When YHWH rises as from a seated position to act judicially, the enemy nations scatter in fright.
In the Septuagint, the emphasis is on the fear of God to which the hearing of the sound gives rise. Peoples are astounded or thrown into confusion on account of this fear, and the nations are scattered.
33:4. Masoretic Text: And your spoil will be gathered [like] the gathering of the locust [chasíl]. Like the [swarming] locusts rush, [people] rush upon [it].
Septuagint: But now your spoils will be gathered — [spoils] of small and of great. As in the manner when someone might gather locusts, thus they will mock you.
The concluding words in the Dead Sea Scroll of Isaiah may be rendered “have rushed upon [it].”
The Targum of Isaiah identifies the “house of Israel” as doing the gathering of the riches of the nations that hate them, doing so in the way men gather locusts. Then the house of Israel is said to set fire to the weapons of war as do men when setting fire to dry sticks.
Commentary
The “spoil” appears to be that taken from the Assyrians. There is a measure of uncertainty about the significance of the Hebrew word chasíl. Translators have often rendered the word as “caterpillar,” and lexicographers have suggested that the designation applies to the cockroach or to the locust in one of its stages. Possibly the expression that may literally be rendered “gathering of the locust” could designate a locust swarm that consumes everything. This could mean that the collecting of spoil would be comparable to great numbers of swarming locusts moving over an area. As the swarming locusts rush over a field to consume all the vegetation, people would be rushing upon the spoil to seize it.
Translators vary as to how they render the “gathering of locusts,” with some representing the locust or the caterpillar as the object of the gathering and others the active agent of the collecting. “And spoil was gathered as locusts are gathered.” (Tanakh) “Men gather spoil as caterpillars are gathered up.” (NAB) “Your plunder, O nations, is harvested as by young locusts.” (NIV) “They are stripped of spoil as if stripped by young locusts.” (REB) The Septuagint reading could be understood to mean that people would mock the humiliated Assyrians without any hesitation just as one might gather locusts for food.
According to the biblical accounts, YHWH delivered Jerusalem from falling into the hands of the Assyrians. In one night, thousands of Assyrian warriors died. (2 Kings 19:35; 2 Chronicles 32:21; Isaiah 37:36) This development would have made it possible for the people to gather considerable spoil in the camp of the Assyrians. (Compare 2 Kings 7:15, 16; 2 Chronicles 20:24, 25)
33:5. Masoretic Text: YHWH is exalted, for he resides on high. He will fill Zion with judgment and righteousness.
Septuagint: Holy [is] the God who resides in the heights. Zion was filled with judgment and righteousness.
Commentary
This may relate to deliverance from the Assyrian threat and could also have a larger application to the future end of the enemy power that Assyria represented. When acting against the Assyrians, YHWH would be highly exalted. His place of residence is in the heights or the heavens. From his exalted place of dwelling, he would fill Zion with judgment and righteousness. The execution of judgment against the Assyrians would be an expression of justice. Because the judgment was deserved, it would also be righteous or right. The inhabitants of Zion or Jerusalem would witness the deliverance YHWH had effected for them. Therefore, this dramatic display of judgment and righteousness would fill Jerusalem.
The interpretation in the Targum of Isaiah is not linked to a specific historical development. According to YHWH’s purpose, Zion would be filled with those who carry out true judgment and righteousness.
33:6. Masoretic Text: And he will be the steadfastness of your times, wealth of deliverances, wisdom and knowledge, the fear of YHWH, which is his treasure.
Septuagint: By law, they will be delivered up; in treasures [is] our salvation. Among [those treasures are] wisdom and knowledge and piety toward the Lord. These are the treasures of righteousness.
The conjunction “and” does not appear in the Dead Sea Scroll of Isaiah at the beginning of this verse.
The Targum of Isaiah represents YHWH as fulfilling his promise to those who fear him, establishing it “in its time, even might and salvation, wisdom and knowledge.” The Targum then adds that for those who fear YHWH “the treasure of his goodness is prepared.”
Commentary
The opening words can be rendered “and he will be” or “there will be.” In either case, YHWH would be the source of the positive developments. The phrase “the steadfastness of your times” may be understood to mean the bringing in of secure and stable times, ending the insecurity and instability that had resulted from Assyrian aggression. “Wealth of deliverances” could signify the greatness of the deliverances that YHWH effects for his people. The Dead Sea Scroll of Isaiah, however, says “wealth and deliverances,” identifying YHWH as the One who made it possible for his people to prosper and who saved them from their enemies. He is rightly regarded as the source of wisdom and knowledge, providing the guidance that his people needed. “His treasure” may denote the treasure of Judah (the people of the kingdom of Judah), and that treasure is the “fear of YHWH,” a reverential regard for him as manifested by obedience to his commands. This proper fear or awe is the basis of being recipients of his deliverances, wisdom, and knowledge.
According to the reading of the Septuagint, “by law,” which could signify by divine command, the enemy power would be handed over for judgment. The “treasures” that are the salvation of God’s people would not be of a material kind, but they would be wisdom, knowledge, and piety or godliness. Being toward the Lord, the people would be conducting themselves in harmony with the wisdom and knowledge that has him as the source and would be leading godly lives. Wisdom, knowledge, and piety are then identified as being the “treasures of righteousness” or the treasures that make upright conduct possible.
33:7. Masoretic Text: Look! The heroes [’er’él] cry outside [in the streets]; the messengers of peace weep bitterly.
Septuagint: Look now! In the fear of you, they themselves will fear. Those you feared will fear because of you. For the messengers will be sent pleading [for] peace, weeping bitterly, entreating [for] peace.
The Targum of Isaiah seems to indicate that when what YHWH had done for his people is revealed to the “ambassadors of the nations, they will cry aloud bitterly.” Those who went to announce peace would come back “weeping in bitterness of spirit,” apparently because their mission had failed.
Commentary
The Hebrew word ’er’él, variously rendered “heroes,” “brave men,” or “valiant ones” is of uncertain meaning. Based on an alternate spelling of the Hebrew, the term has been understood to designate the inhabitants of Jerusalem (the word for “Jerusalem” being “Ariel,” as in Isaiah 29:1). This accounts for the renderings “the Arielites cry aloud” (Tanakh) and “Ariel is lamenting in the streets.” (NJB) If viewed as paralleling the term “messengers,” the designation ’er’él would apply to the envoys who were sent to sue for peace. Whether regarded as the envoys or as people of Jerusalem, the reason for the outcry or lament and despair would have been the continuance of Assyrian aggression and the threat to the city as a result of the failure of the peace mission.
According to 2 Kings 18:14-16, Judean king Hezekiah sent to Assyrian monarch Sennacherib 300 silver talents and 30 gold talents to meet the condition for Assyrian withdrawal from Judah. It may be that the messengers or envoys brought the required tribute to Sennacherib, but were then informed that Jerusalem would still have to surrender. According to 2 Kings 18:17, the Assyrian objective regarding Jerusalem was backed by a show of military force at the city itself. So it appears that the envoys who had been sent to Sennacherib were the ones who wept bitterly because of having to return to Hezekiah with disturbing news.
The rendering of the Septuagint cannot be related to the Assyrian threat. It indicates that God’s people would come to be the object of fear and that those whom they had previously feared would come to be in fear on account of them. These former enemies then seem to be represented as sending messengers to sue for peace, making their entreaty with tears.
33:8. Masoretic Text: Highways lie desolate; one passing over a road ceases [to be there]. He has broken a covenant, rejected cities, [and] has no regard for man.
Septuagint: For the roads of these [people] will be desolated. The fear of the nations has ceased, and the covenant with these [people] is lifted, and by no means will you consider them [as] men.
In the Dead Sea Scroll of Isaiah, the word for “cities” is “witnesses.”
The Targum of Isaiah attributes the removal of people from their cities to their having altered the covenant, and concludes with the thought that the “sons of men” did not think that evil would be coming upon them.
Commentary
Assyrian invasions had desolated the main roads. Many of the people in the kingdom of Judah had either been killed or taken captive. Therefore, formerly busy paths were deserted, with virtually no one passing over them.
Assyrian king Sennacherib broke the covenant with the kingdom of Judah when he continued his military campaign in the realm and threatened Jerusalem if Judean King Hezekiah did not surrender the city. When having his warriors destroy them, Sennacherib rejected cities, treating them contemptuously. The ruthless slaughter of many demonstrated that he had no regard for man or people.
The Septuagint rendering appears to relate to the enemies of God’s people. The roads of these enemies had been desolated, and God’s people no longer needed to be in fear of the nations. No longer were they bound by the demands of a covenant or an alliance with a foreign power. These peoples of other nations would not be considered as men to whom they needed to submit or whom they had to fear.
33:9. Masoretic Text: The land mourns, languishes. Lebanon is ashamed, withers away. Sharon is like a desert, and Bashan and Carmel shake off [their leaves].
Septuagint: The land mourned. Lebanon was ashamed. Sharon became marshes. Galilee will be revealed, also Carmel.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is omitted before the phrase about Bashan and Carmel.
The Septugint rendering differs somewhat from the Hebrew text but conveys the same message regarding desolation. “Revealing” Galilee and Carmel may mean exposing the ground as having been laid bare, with the enemy invaders having cut down trees for siegeworks and having devasted the land.
Commentary
Devasted cities, towns, and fields presented a sorry spectacle, as if the whole land was in a state of mourning. The land “languished,” as if reduced to a weakened state, unable to produce crops. Lebanon, Sharon, Bashan, and Carmel are portrayed as having been transformed. Their changed condition serves to depict the marked contrast to the former populated and cultivated state of the land.
Lebanon, noted for its magnificent cedars, is represented as being ashamed and withered, as if having lost the proud appearance of its luxuriant forest. The fertile plan of Sharon is depicted as a barren desert. Trees flourished on the mountain ridges of Bashan, a region east of the Jordan River, and on the slopes of the Carmel ridge that extended from the Mediterranean Sea to the Plain of Dothan. When the trees lose their leaves, the slopes take on an appearance of desolation. The effect the loss of leaves produced was comparable to the Assyrian ruination of the land.
33:10. Masoretic Text: “Now I will arise,” says YHWH; “now I will lift myself up; now I will be exalted.”
Septuagint: “Now I will arise,” says the Lord; “now I will be glorified; now I will be exalted.”
For the Dead Sea Scroll of Isaiah, the wording identifying the speaker may be rendered “YHWH has said,” whereas for the Masoretic Text it may be translated “YHWH says.”
Commentary
As if seated, YHWH, through the prophet Isaiah, speaks of himself as rising or standing up, lifting himself up from his seated position to take action. The Septuagint indicates that he would be “glorified,” manifesting himself as the God who can deliver his people. He would reveal himself in his exalted or lofty state, demonstrating his matchless power. The object of his doing so would be to take action against the Assyrians, no longer permitting them to humiliate his people.
33:11. Masoretic Text: You conceive [dry] foliage; you will give birth to stubble. Your spirit [is] a fire that will devour you.
Septuagint: Now you will see; now you will perceive. Vain will be the strength of your spirit; fire will devour you.
The Targum of Isaiah applies these words to the nations, identifying them as having conceived wicked thoughts and done evil deeds. Their evil deeds would lead to their destruction, just as a whirlwind takes away chaff.
Commentary
The word of YHWH continues, with apparent reference to the Assyrians. Their aim to capture Jerusalem would come to nothing. The Assyrians had determined to seize the city of Jerusalem, and their planning seems to be likened to conceiving dry foliage. Deprived of needed moisture and stunted in growth, such foliage or grass would be unsuitable for pasturage and would be useless. When the Assyrian aim, as if by birth, would come to light, it would prove to be like worthless stubble. Their spirit, disposition, or intent, ablaze with anger against Jerusalem, would be the fire that would destroy the Assyrians. This is because their spirit would bring God’s fiery judgment against them.
The Septuagint rendering depicts those against whom God’s judgment is expressed as coming to see and perceive that he is the One taking action. Their “spirit,” their courage or boldness will be exposed as having no strength to resist. So the “strength” of their spirit would be vain or empty, and they would perish as if consigned to a fire.
33:12. Masoretic Text: And peoples will be like burnings of lime; like thorns cut down, they are burned in the fire.
Septuagint: And the nations will be burned like a thorn [bush] in a field, being thrown away and burned up.
Commentary
In a specific sense, the peoples could be the Assyrians but may also include other enemies of God’s people generally, as the Septuagint rendering “nations” may be understood to mean. These hostile peoples would become so completely consumed as when limestone is burned in a kiln and reduced to a lump of lime. They would disappear as when thorny plants are cut down, become completely dry, and are then tossed into the fire.
33:13. Masoretic Text: “You who are far away, hear what I have done; and you nearby ones, come to know my strength.”
Septuagint: “Those far away will hear the things I have done; those nearby will come to know my strength.”
The Dead Sea Scroll of Isaiah refers to those far away as having heard and those nearby as having come to know or having acknowledged.
The Targum of Isaiah interprets those far away to be the righteous who have heeded the law from the beginning and those nearby to be those who repented and recently returned to keeping the law. The righteous were to hear what God had done, and the repentant ones were to know his might.
Commentary
What YHWH purposed to do to the enemies of his people, specifically the Assyrians, would serve as a lesson both to distant nations and to the people nearby. The ones nearby would be the inhabitants of Jerusalem who would experience divine deliverance. Those far away would hear about what had happened, and those nearby would come to know YHWH’s strength upon witnessing the execution of his judgment on the Assyrians.
33:14. Masoretic Text: Sinners in Zion are afraid. Trembling has seized the impious. Who among us can dwell with devouring fire? Who among us can dwell with burnings of limitless time?
Septuagint: The lawless ones of Zion have gone away; trembling will seize the impious. Who will announce to you that a fire is burning? Who will announce to you the everlasting place?
The Targum of Isaiah represents the questions as relating to those who will abide in Zion and those who will sojourn in Jerusalem. In Zion, the brightness of the Shekinah is likened to a devouring fire, and the wicked are to be judged in Jerusalem and then delivered over to an everlasting burning in Gehenna.
Commentary
Inhabitants of Zion or Jerusalem who had lived a life of sin would be filled with dread upon seeing YHWH’s all-consuming wrath directed against the enemies of his people. They would thus come to be very much aware of the serious consequences resulting from incurring YHWH’s wrath because of defying his will. Likewise, the impious or godless ones would shudder frightfully on account of the course they had pursued. YHWH’s anger was like a devouring fire. Greatly alarmed, all who had acted in a manner that merited divine wrath would fearfully wonder as to who among them could live with the devouring fire, and who among them could endure burnings or flames for limitless time to come. (Compare Numbers 16:33, 34; 17:2-13.)
The going away of the lawless ones of Zion may refer to their having perished. According to the Septuagint rendering, the questions focus on who would be announcing the “burning fire” or the fiery judgment to the people of Judah and who would be announcing the “everlasting place.” This announcing would be the assignment of the prophets who would be warning the people about the judgment to come. The “everlasting place” appears to designate the place that is designated for the godless in expression of God’s final judgment respecting them.
33:15. Masoretic Text: One walking [in] righteousness and speaking [in] uprightness, rejecting gain [from acts of] oppression, shaking his hands [so as not] to grasp a bribe, stopping his ear from hearing bloodshed [literally, “bloods”], and shutting his eyes from looking upon evil,
Septuagint: One walking in righteousness, speaking a straight way, hating lawlessness and injustice and shaking off with the hands from gifts, closing the ears in order not to hear a judgment of blood, shutting the eyes in order not to see injustice,
The Dead Sea Scroll of Isaiah has a different form of the word for “speaking.” Then, where the Masoretic Text has the plural “hands” and the singular “ear,” this scroll reads “hand” and “ears.”
Commentary
These words identify those who have no reason to fear YHWH’s judgment. Being devoted to him, they “walk” or conduct themselves uprightly, acting in harmony with his commands. Their words can be trusted, for they speak “uprightness” or truth, not falsehood. The godly among the Israelites rejected oppression or all fraudulent means for making profit. According to the rendering of the Septuagint, they hated lawlessness and injustice. They accepted no bribe, shaking their hands, as it were, so as not to touch it. A person’s stopping up the ear from hearing bloodshed probably means adamantly refusing to listen to those who would justify the shedding of innocent blood. Not allowing one’s eyes to look upon evil apparently signifies not viewing anything of an evil nature or “injustice” (LXX) with approval or not considering such with anything less than outright abhorrence.
33:16. Masoretic Text: he will reside in the heights; fastnesses of rocks [will be] his secure height. His bread will be given [to him]; his water will be sure.
Septuagint: this one will reside high in a cave of strong rock. Bread will be given to him, and his water [will be] dependable.
Commentary
Those who conduct themselves uprightly in attitude, word, and deed are assured of security and life’s necessities. The state of security the upright person enjoys is likened to his being on an inaccessible elevation in rocky terrain or, according to the Septuagint, in a “cave” high up in a crag. He would receive the bread or food he needed, and the supply of water would not fail.
33:17. Masoretic Text: Your eyes will see a king in his beauty. They will look at a land of wide extent [literally, “distances”].
Septuagint: You will see a king with glory, and your eyes will see a land from afar.
The Targum of Isaiah interprets the land to be the “land of Gehenna” and indicates that the godly would observe and look on them who would be going there.
Commentary
In relation to the deliverance of Jerusalem from the Assyrians, the king could be understood to be Hezekiah. On account of the Assyrian threat and the taunts of Rabshakeh, the spokesman for the Assyrian monarch Sennacherib, Hezekiah stripped off his royal garments and replaced them with a girding of sackcloth. (2 Kings 19:1) When deliverance came, Hezekiah would have been able to put on his garments of beauty or splendor as befitted a king.
The words about seeing a “land of distances” or of wide extent, however, seem to point forward to a development grander than the deliverance of Jerusalem. It suggests that the dominion of the king, “a king with glory” (LXX) or with magnificence, would reach far beyond the borders of the kingdom of Judah. This significance is conveyed in a number of translations. “With your own eyes you will see the glorious King; you will see his kingdom reaching far and wide.” (CEV) “Your eyes will see a king in his splendor, they will look upon a vast land.” (NAB) “Your eyes will gaze on the king in his beauty, they will look on a country stretching far and wide.” (NJB)
Especially the words about the “land” provide a basis for identifying the king as the future ruler in the royal line of David, the Messiah or the Anointed One. Even though the Targum of Isaiah contains an interpretation that does not fit the context, it nevertheless points to a time beyond the days of Hezekiah.
33:18. Your heart will meditate on terror: Where [is] the one counting? Where [is] the one weighing? Where [is] the one counting the towers?
Septuagint: “Your soul will meditate on fear: Where are the scribes? Where are the counselors? Where is one counting those growing up, a small and a great people?
Whereas “your” is singular in the Hebrew text, the pronoun is plural in the Septuagint.
The Greek expression here rendered “those growing up” appears to have resulted when the translator thought the Hebrew word for “towers” (a form of migdál) was derived from gadál, meaning “grow” or “become great.” In printed texts of the Septuagint, the words rendered “a small and a great people” appear in verse 19. These words may be understood to refer to conquered people of both small and large domains.
In the Targum of Isaiah, those counting are challenged, “Let them come, if they can, to calculate the number of the slain of the chiefs of the armies of the mighty men.”
Commentary
“Heart” can either designate the mind or the inner self. The Septuagint rendering “soul” denotes the individual. Upon being delivered from the enemy power, the people individually would be able to reflect on the terror or dread that had seized them when they were confronted with the serious military threat. The questions single out certain ones among the invading force that the rescued people would no longer see. There would be no one counting. This could designate a scribe who made a record of the number of the slain and of the captives and domestic animals that were taken from a conquered town or city and the immediate surrounding area. No one would be on hand to do the weighing of tribute or booty, which would have included gold, silver, and a variety of precious items. According to the Septuagint rendering, no counselors remained on the scene. These would be those who provided advice for carrying out the campaign. As part of the process in determining the strength of the fortifications of a town or city to be besieged, someone would count the number of towers.
33:19. Masoretic Text: You will no longer see an insolent [ya‘áz] people, a people of unintelligible speech [literally, “lip”] for hearing [with understanding], of a stammering tongue not to be understood.
Septuagint: [From this people] they did not take counsel nor did it [this people] perceive a deep voice so that a despised people should not hear, and [there] is no understanding to the one hearing.
In the phrase translated “you will no longer see,” the verb (“you will see”) is singular in the Masoretic Text but plural in the Dead Sea Scroll of Isaiah.
For the Septuagint rendering, the words that complete the question (according to Rahlfs’ printed text) are included as the final part of verse 18.
The Septuagint rendering is obscure. Perhaps the meaning is that the enemy power consulted no people, either small or great, before taking action. This military power formulated its plans in secret (as with a deep or low voice that could not be perceived). The enemy power looked down on other nations, and so a “despised people” did not hear its plans. Even if someone did hear something, that one did not comprehend just what was being formulated.
Regarding the enemies of God’s people, the Targum of Isaiah says that they “mock with their tongue because they have no understanding.”
Commentary
There is a measure of uncertainty about the significance of the Hebrew word ya‘áz. The meaning “insolent” or “impudent” has the support of the Latin Vulgate. It contains a form of the adjective impudens (inpudentem), which can be rendered “impudent” or “insolent.” The “insolent people,” an arrogant nation that had no regard for other nations, may either be the Assyrians or the Assyrians as representative of a power hostile to God’s people. Subsequent to the humiliation of the enemy power, God’s people would no longer see the “insolent people” and cease to be threatened by them. As a foreign nation, the “insolent people” spoke in a language that was unintelligible to the Israelites. They could hear the spoken word but they could not understand it. The foreign tongue sounded like incomprehensible stammering.
33:20. Masoretic Text: See Zion, the city of our festival [observance]. Your eyes will see Jerusalem [as] a quiet habitation, a tent [that is] not movable, the pins thereof will never be pulled up, and none of its ropes will be torn.
Septuagint: See Zion, the city [is] our salvation. Your eyes will see Jerusalem, a wealthy city, tents that will by no means be shaken nor will the pins of its tent be ever moved, nor will its ropes by any means be torn.
For the Septuagint rendering, the expressions “by no means” and “nor by any means” serve to preserve the emphatic sense of the two Greek words for “not.”
In the Dead Sea Scroll, the Hebrew word that is here rendered “festival” is plural.
Commentary
Zion or Jerusalem, the city where God’s people observed the annual festivals at the temple, would enjoy tranquility. It would be a “quiet habitation,” free from disturbances and enemy threats. The city would be like a tent that is firmly secured with pegs that can never be pulled up and with ropes that cannot be torn in two.
The Septuagint rendering links Zion or Jerusalem to “salvation” or “deliverance.” God is the source of salvation. With the city as the location of the temple being his representative place of dwelling, salvation or deliverance can be spoken of as coming from Jerusalem. His blessing would make the city wealthy or prosperous.
33:21. Masoretic Text: For there majestic [is] YHWH, a place of rivers for us, of canals, wide of sides [literally “hands”]. In it [this place of rivers], a rowing vessel cannot go, and a majestic ship cannot pass [through] it.
Septuagint: For the name of the Lord [is] great to you. [There] will be a place for you — rivers and channels, broad and wide. You will not go this way nor will a ship go rowing [there].
The Septuagint rendering seems too indicate that, because the people considered the “name” or God himself to be great, they would benefit from a place of protection, which is then represented as a place of “rivers and channels, broad and wide.” This protective way would be of such a nature that they would not cross it and no ship (representative of an invader) could ply the water.
According to the interpretation in the Targum of Isaiah, YHWH’s might would be revealed from Jerusalem. From the city would come “far-flooding rivers” that no fishing vessel could navigate nor through which any great galley could sail.
Commentary
Jerusalem would be secure because of YHWH’s protective care. He is the “Majestic One,” the Sovereign without equal as the city’s protector and deliverer. YHWH would be like a place of rivers and wide canals, providing protection because such rivers and canals cannot easily be forded. He would be like an extensive, wide waterway that completely encircled Jerusalem but in which no impressive enemy ship could navigate successfully.
33:22. Masoretic Text: For YHWH [is] our judge; YHWH [is] our enactor [of law]; YHWH [is] our king. He will save us.
Septuagint: For my God is great; the Lord will not pass me by. Our judge [is] the Lord. Our ruler [is] the Lord; our king [is] the Lord. This One will save us.
In the Dead Sea Scroll of Isaiah, the conjunction “and” appears after “judge.” Then the conjunction “and” both precedes and follows the words about YHWH’s being king.
The opening words of the Septuagint may be representing Jerusalem as the speaker, acknowledging God’s greatness. His not passing by could be understood to mean that he would not be doing so without giving favorable attention or providing aid.
The Targum of Isaiah refers to YHWH as judge who brought the Israelites out of Egypt, as teacher who gave the instruction of the law at Mount Sinai, as king who would deliver them and execute righteous vengeance on the “armies of Gog.”
Commentary
The reference to a king in 17 suggests that YHWH would be the judge, enactor of law, and king through the one whom he appointed as his ruler, his “Anointed One.” Acting for YHWH, the king in the royal line of David would render judicial decisions, issue commands, and discharge his office as king in a manner that would secure the well-being of his subjects. With YHWH’s backing, he would save or deliver his people from all threats and enemies.
33:23. Masoretic Text: Your ropes hang loose. They cannot hold firmly the base of their mast nor keep the sail spread out. Then plunder of spoil in abundance will be divided. Lame ones will plunder plunder.
Septuagint: Your ropes tore, for they were not strong. Your mast tilted; it will not unfurl the sails. It will not raise a signal until it is handed over for plunder. Indeed many lame ones will take plunder.
While the rendering of the Septuagint differs, the basic message is the same. The extant Hebrew text, however, does not say anything about not raising a signal. With the apparent raising of the signal being linked to being “handed over,” the reference could then be to a signal indicating surrender.
Commentary
Because deliverance would come from YHWH, an enemy force would be like a vessel with loose rigging or torn ropes (LXX), an unstable or “tilted” (LXX) mast, and a sail that cannot be spread or unfurled. In a wrecked state, the vessel would be useless, representative of the defeat of the enemy power. As a consequence, God’s people would be able to plunder what the enemy had left behind. The plunder would be so abundant that even the lame would be able to take their share of the spoil.
The Targum of Isaiah indicates that the strength of the nations would be broken, resulting in their being like a ship with cut ropes, a cut mast, and a sail that cannot be spread. Israel would then divide the riches of the nations, and any in their midst who might be blind and lame would also be able to divide much spoil.
33:24. Masoretic Text: And no inhabitant will say, “I am sick” [chaláh]. The people dwelling there will be forgiven [their] iniquity.
Septuagint: And by no means will the people dwelling among them say, “I am weary,” for their sin has been forgiven.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Instead of a paraphrase of the words, “I am sick,” the Targum of Isaiah appears to represent the people residing securely in Jerusalem as no more being told regarding YHWH, “From you has come upon us the evil stroke.” The Targum then adds that the house of Israel would be “gathered together and return to their place with their sins forgiven.”
Commentary
The Hebrew word chaláh can mean “weak” or “sick.” In the Septuagint, the corresponding word is a form of kopiáo, (“be tired,” “be” or “grow weary”). In a sick state, a person would be “weak” or “weary,” deprived of the usual strength.
If directly linked to the previous verse, the statement about not being “sick,” “weak,” or “weary” (LXX) could relate to what no inhabitant of Jerusalem would say about sharing in taking plunder. So abundant would be the booty that no one would be too weak or too weary to be able to participate in collecting as much of the spoils as they might want. Their having been delivered from the enemy power and, therefore, restored to divine favor would demonstrate that their iniquity or sin had been forgiven.
It is also possible that this verse points to the future state of well-being that God’s people would come to enjoy. According to the promises contained in the law, obedience to the commands would contribute to the physical well-being of the individual. Therefore, as persons forgiven of their sins and living upright lives, the people would no longer be saying “I am sick,” as they had on account of disregarding God’s commands. (Exodus 23:25; Deuteronomy 7:15; 28:27, 58-61)
34:1. Masoretic Text: Approach, O nations, to hear; and, O peoples, take heed. Let the earth hear and all that fills it, and the habitable land and all that comes from it.
Septuagint: Approach, O nations; and hear, O rulers. Let the earth hear and those in it, the habitable land and the people in it.
Commentary
YHWH’s message to be announced by his prophet is directed to everyone. Nations and peoples (“rulers,” LXX) everywhere in the various lands around the territory of the kingdom of Judah and beyond would be affected. The command to hear or listen applies to everyone, everything, and wherever anyone or anything may be. This is emphasized with the parallel expressions that are here rendered “earth” and “habitable land.”
The Hebrew text includes all that the habitable or cultivated land produces, but the Septuagint rendering limits it to the people who live on the earth or the land, as also does the Targum of Isaiah. While the produce of the land would not be able to listen, it would be affected by what would befall nations and peoples and, for this reason, may be included in the directive to hear. For the people in the two-tribe kingdom of Judah who heard the message proclaimed through Isaiah, they would have understood the “earth” to refer to all the land areas known to them.
34:2. Masoretic Text: For the wrath from YHWH [is] against all the nations, and [his] rage against all their host. He must annihilate them. He must give them over for slaughter.
Septuagint: For the wrath of the Lord [is] against all the nations and [his] anger against their number, to annihilate them and give them over for slaughter.
After the Hebrew verb here rendered “give over,” the Dead Sea Scroll of Isaiah has the conjunction “and.” In the main text of this scroll, the noun for “slaughter” is the same as in the Masoretic Text, but there is a correction above the line of the main text (a waw [W] is written between the last two letters). This does not, however, significantly change the meaning.
Commentary
The people of the nations acted contrary to YHWH’s will. Therefore, his wrath was directed against all of them. In the historical context, these would have been all the nations that had been hostile toward his people. The host of the nations may designate their military forces or “their number” (LXX) generally as a people. In the fulfillment of the prophetic words, the nations at enmity with the Israelites were handed over to the warriors of a mighty nation to be slain. This aspect indicates that “all the nations” is a relative expression.
34:3. Masoretic Text: And their slain will be cast out, and [from] their corpses their stench will rise. And mountains will melt with their blood.
Septuagint: But their wounded will be cast out, also the dead; and their stench will rise. And the mountains will be drenched with their blood.
In the Dead Sea Scroll of Isaiah, the definite article precedes “mountains.”
Commentary
As a consequence of the divine wrath expressed through the means YHWH would permit to act against the disapproved nations, many people would be slain. The fallen dead would lie unburied on the ground and decompose. As the carcasses would decompose, the stench would become overwhelming. So great would be the slaughter that the mountains are represented as melting, as if the blood of the slain saturated the soil to such an extent that the saturated soil began to flow down the mountain slopes.
34:4. Masoretic Text: And all the host of the heavens will dissolve [maqáq], and the heavens will be rolled up like a scroll. And all their host will wither like withering leafage from a vine and like [leafage or fruit] from a fig tree.
Septuagint: And the heaven will be rolled up like a scroll, and all the stars will fall like leaves from a vine and like leaves fall from a fig tree.
The Hebrew word maqáq can mean “decay” or “rot.” In this context, however, it may be understood to signify “melt” or “dissolve.”
The opening words of the Dead Sea Scroll of Isaiah are, “And the valleys will be split, and all the host of the heavens will wither.”
According to the Targum of Isaiah, the hosts of heaven would be “blotted out from under the heavens” as had been said about them in the scroll.
Commentary
In connection with the heavens, the poetic language suggests how a human observer might perceive the sky in relation to the land. The celestial dome or vault appears like an opened scroll, on the face of which the stars and planets (the “host of the heavens”) are visible. Because the people of the nations regarded the celestial orbs as deities, the rolling up of the heavens like a scroll and the falling of the stars like wilted leaves could indicate that these deities would be useless. What had been considered as a source of aid would at the time of YHWH’s judgment be revealed as nonexistent.
It is also possible that, in this context, the words “heavens” and “earth” identify the sphere in which humans live and so may not necessarily have any link to the deities of the nations. This sphere is an area of land and water that lies below what appears to be a vault or dome, where the sun may be seen during the day and the moon and the stars at night. Thus the sky or the celestial vault would be portrayed as a scroll that touches the land and, upon being separated from the horizon, is rolled up. When the nations are no more, the sphere in which they lived (their land and its apparent celestial dome) no longer exists as far as they are concerned.
34:5. Masoretic Text: For my sword shall drink its fill in the heavens. Look! Upon Edom it will descend, and upon a people my ban [has decreed] for judgment.
Septuagint: My sword became drunk in the heaven. Look! Upon Idumea it will descend and upon the people of destruction with judgment [a people whom God’s judgment has destined for destruction].
The Targum of Isaiah refers to the “sword” as being revealed or seen in the heavens. This agrees with the reading of the Dead Sea Scroll of Isaiah, which says, “My sword will be seen in the heavens.” YHWH is portrayed as wielding the sword. For this reason, it is said to be seen “in the heavens.”
Commentary
In Hebrew and Greek, the edge of the sword is called the “mouth” of the sword. Therefore, the sword can be poetically described as drinking the blood of those slain with it. YHWH’s sword is portrayed as coming down from above, and so its becoming saturated or filled with blood is spoken of as being in the heavens. This sword comes down on Edom, the land inhabited by the descendants of Jacob’s twin brother Esau and, therefore, the people most closely related to the Israelites. They did not, however, conduct themselves in a brotherly way toward the Israelites but often revealed themselves to be their enemies. For this reason, they were in line for YHWH’s adverse judgment that would result in annihilating them as a people. Centuries ago they did cease to exist as a people in their land.
In view of the earlier reference to YHWH’s wrath being directed against “all the nations” (verse 2), the judgment against Edom may be representative of that which was to be executed upon all the nations at enmity with God’s people.
34:6. Masoretic Text: The sword of YHWH must be filled with blood, glutted with fat, with blood of lambs and goats, with fat of the kidneys of rams, for a sacrifice to YHWH in Bozrah and a great slaughter in the land of Edom.
Septuagint: The sword of the Lord is filled with blood; it is glutted with the fat of lambs and with the fat of goats and rams, for the Lord [has] a sacrifice in Bosor [Bozrah] and a great slaughter in Idumea.
Commentary
The depiction of the great slaughter continues, with YHWH’s sword being portrayed as coming to be filled with blood. As the Edomites are represented as lambs, goats, and rams, the sword is also depicted as glutted with fat. The Targum of Isaiah refers to the “blood of kings and rulers” and the “fat of the kidneys of princes.” It is as if the people are like a multitude of sacrificial victims offered to YHWH at Bozrah, a major city in Edom that has been linked to Buseirah in southern Jordan. (For pictures of and comments about Bozrah and Edom, see Bozrah.) The great slaughter, though, is not confined to Bozrah but takes place in the land of Edom.
34:7. Masoretic Text: And the wild bulls will fall with them, and young bulls with strong ones. And their land will be drunk with blood, and their ground fattened with fat.
Septuagint: And the mighty ones will fall with them, and the rams and the bulls. And the land will be drunk with the blood and will be filled with their fat.
The Targum of Isaiah, like the Septuagint, does not refer to “wild bulls,” but mentions “mighty men”or “mighty ones.”
Commentary
“Wild bulls” and “young bulls and strong ones” or “rams and bulls” apparently designate the powerful men, leaders, or mighty warriors among the Edomites. The Targum of Isaiah mentions the overthrow of “rulers.” In view of the representation of animals as the object of the great slaughter, the result is portrayed as an abundance of blood and fat that saturates the soil, making the land drunk with blood and enriching or filling (LXX) it with fat.
34:8. Masoretic Text: For YHWH [has] a day of vengeance, a year of retributions for the [judicial] case of Zion.
Septuagint: For [it is] a day of the Lord’s judgment and a year of retribution of Zion’s judgment.
Commentary
In the context of punitive action against the Edomites, YHWH’s day of vengeance would pertain to them and may be representative of what is in store for other nations who acted contrary to his will. The “year of retributions” denotes the time for recompensing the mistreatment Zion or Jerusalem had experienced from the Edomites. As the capital of the kingdom of Judah, Zion would denote all the people of the realm. Based on the mistreatment stemming from the enmity of the Edomites, Zion had a judicial case that YHWH would decide by letting a mighty military power overthrow Edom.
Zion would then have a just judgment rendered as recompense for Edom’s unjust treatment. The Targum of Isaiah identifies the retribution as being for the purpose of exacting righteous vengeance for the humiliation of Zion.
34:9. Masoretic Text: And its [Edom’s] torrents will be turned into pitch and its ground into sulfur, and its land will become burning pitch.
Septuagint: And its ravines will be turned into pitch and its land into sulfur, and its land will be burning like pitch
According to the Dead Sea Scroll of Isaiah, the word translated “burning” does not modify “pitch” but belongs at the beginning of verse 10, where it is preceded by the conjunction “and.”
In the Septuagint, the sentence continues in the next verse.
The interpretation of the Targum of Isaiah disregards the contextual application to Edom and identifies the streams as those of “Rome.”
Commentary
Torrents or streams dry up, and the land is transformed into an extremely dry state. As if the try torrents have become pitch or tar and the ground sulfur, the land of Edom bursts into flames.
34:10. Masoretic Text: Night and day it will not be extinguished. For limitless time, its smoke will ascend. From generation to generation, it will be waste. Forever and ever, none will be passing through it.
Septuagint: night and day, and it will not be extinguished for eternal time. And its smoke will ascend upward. For generations it will be waste and for much time.
In the Dead Sea Scroll of Isaiah, the inclusion of the conjunction “and” in four places results in linking the various phrases in a way that differs from the Masoretic Text. “And it will be burning night and day and will not be extinguished for limitless time. Its smoke will ascend from generation to generation, and it will lie waste forever and ever, and none will be passing through it.
Commentary
The fire is not extinguished but is represented as burning throughout the night and the day, with the smoke continuing to ascend for all time to come. This transforms the land into a state of desolation from generation to generation. No one will choose to pass through the area that will become a wasteland.
The description of the devastation as being like that of a land engulfed in flames should not be understood to mean that every plant or tree is burned up. A total destruction of every vestige of greenery would have made it impossible for various kinds of birds and other creatures to make their home in the desolated land.
34:11. Masoretic Text: And bird [qa’áth] and hedgehog [qippód] will possess it, and owl [yanshóhph] and raven [‘orév] will dwell in it, and he will stretch over it a [measuring] line of formlessness [tóhu] and plummets [literally, “stones”] of wasteness [bóhu].
Septuagint: And birds and hedgehogs and ibises and ravens will dwell in it, and a measuring line of desolation will be cast upon it, and donkey centaurs will reside in it.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the word for “line.” This changes the sentence to read, “And he will stretch over it a line, and formlessness, and plummets of wasteness.
Commentary
In the desolated and depopulated territory of Edom, a variety of birds and animals would come to have their habitat. There is uncertainty about the specific bird to which the Hebrew word qa’áth applies. Translators have variously rendered the designation as “jackdaws” (Tanakh), “desert owl” (NAB, NIV), “horned owl” (REB), and “pelican” (NJB). Hedgehogs are native to Jordan, and so the rendering of the Septuagint for the Hebrew word qippód appears to be a good choice. Other renderings include “bustard” (REB), “owls” (Tanakh), “hawks” (CEV), “screech owl” (NIV), and “hoot owl” (NAB). The Hebrew word yanshóhph is commonly regarded as denoting a kind of owl, whereas the Septuagint rendering is “ibises.” Like the Greek kórax in the Septuagint, the Hebrew word ‘orév is commonly considered to mean “raven.”
YHWH is portrayed as stretching over the territory of Edom a “measuring line of formlessness and plummets of wasteness,” suggesting that the region would be changed to an uncultivated wilderness state devoid of human habitation. In Genesis 1:2, the Hebrew expressions tóhu and bóhu describe the state of the earth in its primeval state prior to the first creative day.
Unlike the Masoretic Text, the Septuagint mentions mythical creatures — donkey centaurs or satyrs. The ancients commonly believed that such creatures had their haunt in desolate places.
34:12. Masoretic Text: Its nobles (“No Kingdom There” will they name it) and all its princes will be nothing.
Septuagint: Its rulers will not be, for its kings and its rulers and its great ones will be for destruction.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes “its nobles.”
Commentary
In the Hebrew text, the relationship of “nobles” to the rest of the words is unclear. As here rendered, the phrase “‘No Kingdom There’ will they name it” is represented as a parenthetical expression. A number of translations make this significance explicit. “It shall be called, ‘No kingdom is there,’ its nobles and all its lords shall be nothing.” (Tanakh) “Edom will be called ‘Kingdom of Nothing.’ Its rulers will also be nothing.” (CEV) According to the Septuagint, Edom would cease to have any rulers, for its kings, rulers, and prominent men would all be destined for destruction. Without any rulers, there would be no kingdom. For rulers, leading men, nobles and princes to come to nothing would signify that they would perish.
On account of the measure of obscurity in the Hebrew text, translations vary in their renderings in an effort to convey a more specific meaning. “No king will be acclaimed there, and all its princes will come to naught.” (REB) “Her nobles shall be no more, nor shall kings be proclaimed there; all her princes are gone.” (NAB) “Her nobles will have nothing there to be called a kingdom, all her princes will vanish away.” (NIV) “Edom’s nobles won’t have anything left there that can be called a kingdom. All of its princes will vanish.” (NIRV) “There will be no more nobles to proclaim the royal authority; there will be an end of all its princes.” (NJB) “The important people will have no one left to rule them; the leaders will all be gone.” (NCV)
The Targum of Isaiah appears to interpret the words to mean that the ones against whom YHWH’s judgment is directed considered themselves to be “freeborn” and would not have another kingdom over them.
34:13. Masoretic Text: And thorns will sprout up on its citadels, nettle and bramble in its strongholds. And it will be the habitation of jackals, an abode for ostriches.
Septuagint: And thorny woody plants will sprout up in its cities and in its strongholds, and it will be a dwelling of sirens and a courtyard of ostriches.
The Septuagint rendering includes “sirens,” mythical creatures believed by the ancients as having their haunt in desolate places.
Commentary
In the desolated land of Edom, thorny plants and weeds would overgrow citadels and strongholds or fortifications of cities and towns and other structures in the depopulated places. As scavengers, jackals are well-adapted to life in deserted places. Ostriches can go for a long time without water, making it possible for them to live in arid and desolate regions.
34:14. Masoretic Text: And wild beasts [“yelpers” or “desert animals”] will meet with howlers [or “hooters”], and a hairy creature will call to its fellow. Indeed, there the lilith will repose and find a resting place for herself.
Septuagint: And demons will meet donkey centaurs, and they will call to one another. Donkey centaurs will rest there, for they found a resting place for themselves.
In the Dead Sea Scroll of Isaiah, the spelling for the word here rendered “howlers” is different, and the designation “lilith” is plural (as also are the accompanying verbs).
Commentary
Most of the creatures here mentioned are also included among the ones that would make desolated Babylon their haunt. (13:21) According to the rendering of the Septuagint, none of the designations apply to actual animals. All of them are represented as mythical creatures that the superstitious people would have regarded as making their home in desolated places.
The portrayal of the Hebrew text seems to be of a desolate region from which eerie yelps, hoots, and howls would be resounding. “Lilith” (not mentioned in 13:21) is a transliteration of the Hebrew word and is often regarded as applying to a female night demon. Others have suggested that the expression could designate birds, either the screech owl or the nightjar.
The uncertainty about the meaning of the Hebrew words has given rise to a variety of renderings. “Marmots will live alongside jackals, and he-goats will congregate there. There too the nightjar will return to rest and find herself a place for repose.” (REB) “The wild beasts will meet hyenas, and one wild goat will call to another. Indeed, the screech owl will stay there and will find a resting place for herself.” (HCSB) “Desert creatures will meet with hyenas and wild goats will bleat to each other; there the night creatures will also repose and find for themselves places of rest.” (NIV) “Wild animals of the desert will mingle there with hyenas, their howls filling the night. Wild goats will bleat at one another among the ruins, and night creatures will come there to rest.” (NLT) “And wild animals shall meet with hyenas; the wild goat shall cry to his fellow; indeed, there the night bird settles and finds for herself a resting place.” (ESV) “The desert creatures will meet with the wolves, the hairy goat also will cry to its kind; yes, the night monster will settle there and will find herself a resting place.” (NASB) “Wildcats and hyenas will hunt together, demons will scream to demons, and creatures of the night will live among the ruins.” (CEV) “Wildcats shall meet with desert beasts, satyrs shall call to one another; there shall the lilith repose, and find for herself a place to rest.” (NAB)
34:15. Masoretic Text: There the arrow snake [qippóhz] will nest and lay and hatch and gather in her shadow. Indeed, there buzzards [dayyáh] will be gathered, each one with her mate.
Septuagint: There the hedgehog has nested, and the earth has preserved its [literally, “her”] young in safety. There deer met and saw the face of one another.
In the Dead Sea Scroll of Isaiah, the Hebrew word here rendered “indeed” is repeated.
The Septuagint rendering bears no resemblance to the extant Hebrew text. Hedgehogs are found in desolated regions. Grammatically, the words “its young” do not refer to the “hedgehog,” for the Greek word echínos is masculine, and “her young” refers to those of the earth (gé, which is feminine gender). Possibly readers of the Septuagint text understood the preserving in safety to relate to what is available on earth to make it possible for young offspring to survive. Perhaps the encounter of deer with deer relates to each coming to have a mate.
Commentary
In the Dead Sea Scroll of Isaiah, the Hebrew word qippóhz is spelled differently but provides no clue about the specific creature that is being named. Lexicographers have suggested either “arrow snake” (perhaps Coluber najadum, Coluber jugularis, or Coluber nummifer) or “owl” as possible meanings. Owls do lay eggs, hatch them, and guard their young. The arrow snake also lays eggs, and the gathering “in her shadow” could be understood to refer to the snake’s coiling around the eggs.
In Deuteronomy 14:12 and 13, the Hebrew designation dayyáh appears among a list of unclean birds of prey. This indicates that the Septuagint reference to “deer” could not possibly be the correct rendering for dayyáh, and in the Deuteronomy passage it does not contain a corresponding translation for this Hebrew word. The Vulgate rendering in the Isaiah passage is milvi (miluus, milvus), “kite,” a raptor in the same family as hawks and eagles.
34:16. Masoretic Text: Search in the scroll of YHWH and read, Not one of these will be missing. Each one will not fail [to have] her mate, for the mouth [of YHWH] has commanded, and his spirit has gathered them.
Septuagint: They have gone by in [full] number and not one of them has been lost. The one did not seek the other, for the Lord has commanded them, and his spirit has gathered them.
After the word for read, the phrase in the Dead Sea Scroll of Isaiah is shorter (“And not one will be missing; each her mate”). For the rendering of the words in this scroll, “of YHWH” does not need to be added after “the mouth.” The scroll says, “his mouth.”
Commentary
There is no way to determine whether a scroll known as the “scroll of YHWH” existed at one time and that it contained the words about each animal having a mate. The closest parallel is in the account regarding the direction for Noah to take the animals into the ark, with each of the “unclean” animals having a mate. (Genesis 6:19, 20; 7:2, 3)
Instead of humans being married and raising families in the territory of Edom, the desolated region would be the place where a variety of animals would each have their mates and produce young. YHWH’s will respecting this is expressed as his command, and the gathering of the animals — their coming into the depopulated region — is attributed to his spirit. As though God’s spirit had made them aware that they could freely move about in the land, the animals began to frequent areas that they had formerly avoided.
The Septuagint rendering could be understood to mean that the number of animals was complete, with none being lost or without a mate. As each one had a mate, they did not need to try to find one.
34:17. Masoretic Text: And he has cast a lot for them, and his hand has allotted it to them with a [measuring] line. For limitless time (‘ohlám) they will inherit it; from generation to generation they will dwell in it.
Septuagint: And he himself will cast lots for them, and his hand allotted [this region] to them to feed. For time eternal you will inherit it, from generation to generation they will rest on it.
In the main text of the Dead Sea Scroll of Isaiah, the word ‘ohlám, here translated “limitless time,” is the last word (“his hand has allotted it to them with a [measuring] line for limitless time”). The next statement begins with what is verse 3 of chapter 35. Seemingly another copyist, in much smaller writing, inserted the remainder of chapter 34 and the first two verses of chapter 35. Above the line where verse 17 ends, the copyist wrote the first word (that is found in the Masoretic Text). The rest of the text that is contained in the Masoretic Text is written between this line and the next line of the main text. It is not possible to determine if the shorter text is original or if the addition serves to correct an inadvertent scribal omission.
Commentary
YHWH is represented as giving the animals the inheritance in the land of Edom. He is portrayed as casting the lot for their particular portion and then using the measuring line to determine their specific area for habitation. According to the Septuagint, the allotment of land is for them to derive their food from it. For limitless time to come, the animals (not the Edomites) will possess the land, living in it, or having their “rest” (LXX) or repose there, from generation to generation.
35:1. Masoretic Text: The wilderness and the parched ground will exult, and the desert will rejoice and blossom like a meadow saffron [chavatstséleth].
Septuagint: Rejoice, O parched wilderness. Let the wilderness exult and blossom like a lily.
In the Dead Sea Scroll of Isaiah, the first two verses are missing in the main text. (See 34:17 for additional comments.)
According to the interpretation in the Targum of Isaiah, the wilderness dwellers would rejoice and the inhabitants of the desert would shout for joy.
Commentary
The concluding verse of chapter 35 unmistakably relates the developments to the time the Jewish exiles would be able to return to their land. After invading armies had devastated the land and taken survivors into exile, formerly cultivated areas became a wilderness, with thorny plants and weeds taking over. The neglected land then appeared to be in a state of mourning. Upon the return of the Jewish exiles, the land would again be cultivated, transforming the untended wilderness into a productive region that resembled meadows blossoming profusely with beautiful flowers.
Besides “meadow saffron,” lexicographers have suggested “crocus” and “asphodel” for the Hebrew word chavatstséleth. Like the Septuagint, the Vulgate rendering is “lily” (lilium). (See flowers for pictures.)
35:2. Masoretic Text: Blossoming, it will blossom and rejoice, yes, with joy and singing. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon. They will see the glory of YHWH, the majesty of our God.
Septuagint: And the desolate [areas] of the Jordan will blossom and exult; and the glory of Lebanon has been given to it and the honor of Carmel. And my people will see the glory of the Lord and the exaltation of God.
The Targum of Isaiah speaks of the joy and other positive developments as having been promised to the “house of Israel.”
Commentary
The repetition of the verb for “blossom” serves to emphasize the flourishing state of the transformed barren desert. The thriving condition would be as if the region had begun to shout for joy and burst out in song.
Lebanon was known for its luxuriant cedar forests. For the desert to be given the glory of Lebanon would signify that the barren land would sprout profusely with greenery.
The Carmel ridge extended from the Mediterranean Sea to the plain of Dothan. Trees thrived on the slopes of the Carmel ridge, and the well-watered plain of Sharon to the south produced abundant crops. Accordingly, the “splendor” of Carmel and Sharon would be the flourishing condition in what had earlier been reduced to a desolate region.
YHWH is the one who would effect this marvelous transformation by liberating his people from exile. Therefore, through this development, his glory, splendor, or magnificence would be seen. He would be revealed as the “majestic” or highly exalted God.
35:3. Masoretic Text: Strengthen the weak hands and make the feeble knees firm.
Septuagint: Be strong, O weak hands and enfeebled knees.
The Targum of Isaiah identifies the prophet as the speaker of these words.
Commentary
This admonition may be regarded as directed to the Israelites who would find themselves in exile. As the years would pass with no evidence that they would be able to return to their land, they would become discouraged. They would be like persons exhausted from hard labor, lacking strength to lift their hands. With little hope of a change in their circumstances, they would be like persons having “feeble knees,” too weak to provide support. Especially when the time for YHWH to take action drew near, they needed to recall the prophecy and to rekindle confidence in its sure fulfillment. In this way, they would strengthen their drooping hands and their enfeebled knees.
35:4. Masoretic Text: Say to those being anxious [mahár] of heart, Be strong; fear not. Look! Your God will come [with] vengeance, the recompense of God. He will come and save you.
Septuagint: Encourage [one another], you disheartened ones [literally, “little souls”] of mind. Be strong; do not fear. Look! Our God recompenses with judgment, and he will recompense. He himself will come and save us.
Translators have variously rendered the phrase about “recompense.” “Behold, your God will come with vengeance, with the recompense of God He will come and save you.” (Margolis) “With divine retribution he will come to save you.” (NIV) “Your God comes to save you with his vengeance and his retribution.” (REB) “He will come with vengeance, with terrible recompense.” (NRSV) The preposition “with” does not precede the Hebrew word for “vengeance,” allowing for the text to be punctuated and translated differently. “Behold your God! Requital is coming, the recompense of God — He Himself is coming to give you triumph.” (Tanakh) “Here is your God, vengeance is coming, divine retribution; he is coming to save you.” (NJB)
In the Targum of Isaiah, the admonition not to fear is directed to those eager to observe the law.
Commentary
The basic meaning of the Hebrew word mahár is “hasten” or “hurry. In this context, it appears to refer to one’s being anxious as when having to get something accomplished quickly within a very short time. At “heart” or in their inmost selves, the exiles would have been anxious or troubled in their state of despair, wondering whether relief would ever come. They could draw comfort from the prophetic word, letting it serve to strengthen their hope and to liberate them from the fear that they would never be able to return to their land. The Septuagint rendering may be understood to mean that the exiles should encourage one another to be strong and not to be fearful.
They needed to focus on the certainty that God would come with vengeance against those who had devastated their land and taken them into exile. He would repay those who had made their lives bitter. God would come to their aid and deliver them from their place of exile.
35:5. Masoretic Text: Then the eyes of the blind will be opened, and the ears of the deaf unstopped.
Septuagint: Then the eyes of the blind will be opened, and ears of the deaf will hear.
Commentary
In the context of exile and return from exile, these words do not apply to literal blindness and deafness. This is made explicit in the Targum of Isaiah, which refers to the “house of Israel” as having been blind to the law and deaf in accepting the words of the prophets. The formerly blind eyes of the people would see and act on what YHWH declared in his law and through his prophets. Their ears that had once been deaf to the exhortation of the prophets and the call to repentance would be unstopped. They would listen and heed the word of YHWH that had been declared to them through his prophets.
35:6. Masoretic Text: Then the lame one will leap like a stag, and the tongue of the speechless one will shout [joyfully], for waters will break forth in the wilderness and streams in the desert.
Septuagint: Then the lame one will leap like a deer, and clear will be the tongue of stammering ones, for water has broken forth in the wilderness, and a ravine in a parched land.
In the Dead Sea Scroll of Isaiah, a form of the verb halákh (“go”) is linked to streams, and the last phrase may be rendered, “and streams will flow in the desert.”
The Septuagint reference to a “ravine” may be understood to be to a channel through which water flows.
Commentary
The apparent application is to the exiles. This is the explicit interpretation found in the Targum of Isaiah, which refers to the exiles of Israel as being gathered and returning to their land like swift stags that cannot be restrained. On seeing the return of the exiles, those whose tongues had formerly been speechless would sing praises.
The people who had been ripped from the land and taken into exile would have been “lame.” They had been indecisive in their conduct, limping, as it were, with two different opinions. This was because they claimed to be YHWH’s people and yet repeatedly came to be involved in the veneration of other deities. (Compare 1 Kings 18:21.) Even when Jerusalem was destroyed as the prophets had declared beforehand, many of the survivors maintained that the miseries that had befallen them resulted from their neglect of idolatrous practices. (Jeremiah 44:16-18)
The repentant exiles would cease to be lame. They would be fully devoted to YHWH in their walk, not limping because of having been put out of joint on account of following the wrong path. As persons surefooted in their resolve to follow his ways, they could be spoken of as being like leaping stags.
Before going into exile and while in exile, the people had been speechless or mute, not praising YHWH in a manner that befitted his people. Psalm 137 depicts the exiles as weeping when they remembered Zion or Jerusalem, and it was inconceivable for them to sing one of the joyous compositions of praise that they used to sing there. With the release from exile, this would change. Their tongues would break forth joyfully with expressions of praise, acknowledging YHWH for what he had done for them. According to the rendering of the Septuagint, their expressions would not be like incomprehensible stammering but would be clear.
If, as the Targum of Isaiah indicates, the reference is to the return of the people to their land, doing so like swift stags, the rest of the verse could be understood to apply to YHWH’s providing for them along the way. The portrayal of the return would then be like a second exodus. When the Israelites left Egypt and wandered in the wilderness, YHWH did provide water for them. The words in the book of Isaiah may indicate that the people did not have to fear being without essential water during their long journey back to their land. For them and their animals, there would be water in the wilderness areas and streams in the desert.
35:7. Masoretic Text: And parched ground will become a pool, and thirsty ground springs of water. In the habitation of jackals, her [a creature’s] resting place, [there will be] grass, reed, and rush [or papyrus].
Septuagint: And the waterless [region] will be [changed] into marshes; and a spring of water will be in a parched land. In that place [will be] a rejoicing of birds, a home of reed and marshes.
The Hebrew words for “grass,” “reed,” and “rush” are collective singulars. In view of the need to supply words and because a preposition precedes the Hebrew word for “reed,” translations vary in their renderings. “Instead of reeds and rushes, grass will grow.” (REB) “The grass shall become reeds and rushes.” (NRSV) “The abode where jackals lurk will be a marsh for the reed and papyrus.” (NAB) “The lairs where the jackals used to live will become plots of reed and papyrus.” (NJB)
The Dead Sea Scroll of Isaiah does not have the feminine suffix (“her”) with the expression here translated “resting place.”
Commentary
The description here given suggests a transformation of the land of YHWH’s people. According to the Septuagint rendering, the former waterless region would come to have a spring, with marshes forming and reeds beginning to thrive. The region would be transformed into an ideal habitat for birds.
In times of war, armies stopped up springs and wells, felled trees, and caused widespread devastation. (Compare 2 Kings 3:25.) Upon the return of the exiles, the formerly parched land that had been submitted to the ravages of war would again have pools of water and flowing springs. The desolate area where jackals had roamed would become well-watered, with flourishing grass, reeds, and rushes or papyrus.
35:8. Masoretic Text: And a highway will be there, even a way, and the holy way it will be called, and no one unclean will pass over it, and it [will be] for them; the one walking a road and foolish ones will not wander about [there].
Septuagint: In that place [there] will be a clean way, and it will be called a holy way, and by no means will the unclean [one or thing] pass by there, nor will an unclean way be there. But the dispersed ones will go on it, and by no means will they stray.
In the Dead Sea Scroll of Isaiah, the Hebrew word for “there” is repeated. Instead of “it will be called,” the scroll says, “they will call it,” and the word for “way” is not repeated (“they will call it the holy way”). The words of the Masoretic Text here rendered “and it [will be] for them” (literally, “and he [will be] for them”) are not found in the Dead Sea Scroll of Isaiah. But neither Hebrew text conveys a clear meaning.
For the Septuagint rendering, “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
According to the interpretation of the Targum of Isaiah, the ones walking or “wayfarers” would not cease to be on the straight way and those who had not been instructed (“foolish ones,” Masoretic Text) would not wander from the right course.
Commentary
For the exiles, the way back to the land would prove to be like a well-prepared highway. It would be a holy way, for the repentant remnant of Israel that would be leaving the regions of their exile would be “clean,” not defiled by idolatrous practices and disregard of YHWH’s commands. The Septuagint rendering represents the way itself as being clean, with no defilement attached thereto.
Those who were unclean or defiled would not be among the repentant Israelites. Possibly the reference to one walking a road is to a person with no set purpose and, therefore, not devoted exclusively to YHWH. Foolish ones would be morally corrupt persons who had rejected YHWH’s guidance and deliberately ignored his righteous ways.
As it is not possible to specifically identify the “one walking a road,” translators vary in the meanings their renderings convey. “And a highway shall appear there, which shall be called the Sacred Way. No one unclean shall pass along it, but it shall be for them. No traveler, nor even fools, shall go astray.” (Tanakh) “And a causeway will appear there; it will be called the Way of Holiness, no one unclean will pass along it; it will become a pilgrim’s way, and no fool will trespass on it.” (REB) “A good road will be there, and it will be named ‘God’s Sacred Highway.’ It will be for God’s people; no one unfit to worship God will walk on that road. And no fools can travel on that highway.” (CEV) “And through it will run a road for them and a highway which will be called the Sacred Way; the unclean will not be allowed to use it; He [“Yahweh,” footnote] will be the one to use this road, the fool will not stray along it.” (NJB) “And a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it.” (NIV)
35:9. Masoretic Text: A lion will not be there nor will any fierce beast come up on it. [It] will not be found there, and the redeemed will go [there].
Septuagint: And a lion will not be there, nor will an evil beast by any means come up on it nor will it be found there, but the redeemed ones will go on it.
In the Dead Sea Scroll of Isaiah, after the reference to the “fierce beast” not coming up on it, the next phrase starts with the conjunction “and.”
In the Septuagint, the two words for “not” are here rendered “nor by any means” to preserve the emphatic sense.
Instead of referring to animals, the Targum of Isaiah says that on the way of holiness there would be no king who engages in evil practices and no ruler who is guilty of oppression.
Commentary
On the way back to their land, the Jewish exiles could rest assured of YHWH’s protective care. They would not have to be in fear of possible attacks from lions or any other beasts of prey nor of falling victim to robbers. YHWH had redeemed them, liberating them from those who had made them captives and taken them into exile. With his protection and guidance, they would be able to make the journey back to their land on a safe route.
35:10. Masoretic Text: And the ransomed ones of YHWH will return and come to Zion with [joyous] shouting, and rejoicing for limitless time [will be] on their head. They will obtain exultation and rejoicing, and grief and sighing will flee away.
Septuagint: And those gathered because of the Lord will return and come to Zion with rejoicing, and eternal rejoicing [will be] above their head; for on their head [will be] praise and exultation, and rejoicing will seize them. Pain and grief and sighing have fled away.
The Targum of Isaiah mentions that a “cloud of glory” would cover their heads, suggestive of God’s presence with them (as was the case when a column of cloud and a column of fire guided the Israelites during the time they were in the wilderness).
Commentary
YHWH would acknowledge the repentant ones whom he had ransomed or liberated as being his own. They would then shout for joy, making expressions of praise and lifting their voice in song. Their joy would not be temporary. It would be as if lasting joy had taken up residence on their heads, prompting expressions of praise and jubilation. While in exile, they would have experienced grief and would have groaned or sighed in view of their distressing circumstances and their having to endure the taunts of their captors, “Where is your God?” (Compare Psalm 115: 2.) Displaced by joy and gladness, grief and sighing would vanish as if having taken flight. The Septuagint rendering suggests that rejoicing would take complete possession of the repentant people.
36:1. Masoretic Text: And it was in the fourteenth year of King Hezekiah [that] Sennacherib, king of Asshur [Assyria], came against all the fortified cities of Judah and took them.
Septuagint: And it occurred in the fourteenth year of the reign of Hezekiah [that] Sennacherib [Sennacherim], king of the Assyrians, came up against the strong cities of Judea and took them.
The section that starts here and ends with verse 8 of chapter 39 narrates how Jerusalem was delivered from falling to the Assyrians and reveals that Babylon would prove to be the military power that would succeed in conquering Jerusalem. An almost identical account is found in 2 Kings 18:13, 17-37; 19:1-37; 20:1-19 and a shorter version in 2 Chronicles 32:9-26. With the exception of one minor difference, the wording of Isaiah 36:1 and 2 Kings 18:13 is the same.
The narrative in the Chronicles account is based on the vision of the prophet Isaiah “in the scroll of the kings of Judah and Israel.” (2 Chronicles 32:32) This suggests that copies of the royal archives must have been taken to Babylon at the time Jehoiachin, members of the royal household, warriors, craftsmen and many others were taken into exile. Jehoiachin, his mother, his servants, his princes, and his officials surrendered, and so it is reasonable to conclude that they would have been able to take scrolls with them. (2 Kings 24:12-16) It may well be that a duplicate set of archives was later taken to Egypt, providing the basis for the Kings account. (2 Kings 25:22-26; Jeremiah 43:4-7) Likely the version in the book of Isaiah preserves the oldest narration of the events from Hezekiah’s reign.
The Dead Sea Scroll of Isaiah uses a shorter form of spelling for the name “Hezekiah.”
Commentary
Standard reference works state that 701 BCE was the year of Sennacherib’s military campaign against the kingdom of Judah. This date, however, does not fit the combined length of the reigns of Judean kings from the fourteenth year of Zedekiah until King Jehoiachin was taken into Babylonian exile. A cuneiform inscription (British Museum 21946) indicates that the “king of Akkad” (Nebuchadnezzar) mustered his army in the month Kislev (November/December) in the seventh year of his reign and captured the city of Judah (Jerusalem) on the second day of the month Adar (February/March). According to 2 Kings 24:12, Judean King Jehoiachin was taken prisoner in the eighth year of Nebuchadnezzar’s reign, basically agreeing with the cuneiform inscription. Between the fourteenth year of Hezekiah’s reign and the exile of King Jehoiachin, a period of about 114 years passed (the remaining 15 years of Hezekiah’s reign [2 Kings 18:2], 55 years for Manasseh [2 Kings 21:1], 2 years for Amon [2 Kings 21:19], 31 years for Josiah [2 Kings 22:1], three months for Jehoahaz [2 Kings 23:31], 11 years for Jehoiakim [2 Kings 23:36], and three months and ten days for Jehoiachin [2 Chronicles 36:9]). The period of about 114 years is some ten years beyond the commonly accepted year for Jehoiachin’s exile. Extant Assyrian inscriptions do not contain specifics about the length of time the Assyrian kings from Ashurbanipal onward reigned until Nineveh fell.
An Assyrian inscription states that Sennacherib carried out a campaign against fortified cities and other places in the land of Judah. “Sennacherib’s Prism” says, “As to Hezekiah, the Jew, he did not submit to my yoke, I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity.” (Ancient Near Eastern Texts [ANET], Third Edition, Revised With Supplement, edited by James B. Pritchard, page 288)
According to 2 Kings 18:14-16, Hezekiah acknowledged that he had transgressed against the king of Assyria and, through messengers, requested that the monarch tell him what he wanted in order to end hostilities. The “sin” or transgression was Hezekiah’s attempt to cast off the Assyrian yoke to which his father Ahaz had submitted the kingdom of Judah through an alliance with Assyria to deal with a threat from Syria and the ten-tribe kingdom of Israel. (2 Kings 16:7-9; 18:7, 8)
Sennacherib required the payment of a large tribute (three hundred talents of silver and thirty talents of gold). In response, Hezekiah gave Sennacherib all the silver found in YHWH’s temple and in the treasuries of the palace. This included the gold from the temple doors and the doorposts. Although the account does not say where Sennacherib received the tribute, the indications in the biblical account are that Hezekiah met the condition prior to Sennacherib’s sending of the Rabshakeh with a military force to Jerusalem. (2 Kings 18:14-16)
In the Assyrian inscription (Sennacherib’s Prism), the monarch claims that he received the tribute at Nineveh. “Hezekiah himself, whom the terror-inspiring splendor of my lordship had overwhelmed and whose irregular and elite troops which he had brought into Jerusalem, his royal residence, in order to strengthen (it), had deserted him, did send me, later, to Nineveh, my lordly city, together with 30 talents of gold, 800 talents of silver, precious stones, antimony, large cuts of red stone, couches (inlaid) with ivory, nîmedu-chairs (inlaid) with ivory, elephant-hides, ebony-wood, boxwood (and) all kinds of valuable treasures, his (own) daughters, concubines, male and female musicians. In order to deliver the tribute and to do obeisance as a slave he sent his (personal) messenger.” (ANET, page 288)
In view of the reverses he had experienced and his not conquering Jerusalem, Sennacherib may well have altered the sequence of events and represented himself as having attained a great victory. The biblical account does not necessarily provide a complete list of all the items that constituted the tribute. Whether the reference to 800 talents of silver (not 300) is an exaggeration cannot be confirmed. The “Old Greek” version of the Septuagint indicates that the tribute was much larger — 300 silver talents and 300 gold talents. In other manuscripts of the Septuagint, the values are the same as in the Hebrew text.
Sennacherib does not appear to have been satisfied with just the tribute. (See the comments on 33:7.) He wanted Jerusalem to surrender and sent three high officials with a significant number of warriors to convey his demand. (2 Kings 18:17) Prior to this, Hezekiah had arranged to strengthen the fortifications of Jerusalem and to make the springs outside the city inaccessible to the Assyrian military. (2 Chronicles 32:2-5)
36:2. Masoretic Text: And the king of Asshur [Assyria] sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a significant [literally, “heavy”] force, and he stood by the channel of the upper pool in the road of the Fuller’s Field.
Septuagint: And the king of the Assyrians sent Rabshakeh [Rapsakes] from Lachish to Jerusalem to King Hezekiah with a numerous force, and he stood by the channel of the upper pool in the way of the Fuller’s Field.
In the Dead Sea Scroll of Isaiah, Asshur (Assyria) is misspelled. The final resh (R) is missing. There also is a different spelling for “Jerusalem.”
Commentary
The designation “Rabshakeh” is a title, not a personal name. It appears in Assyrian inscriptions. In translations of these inscriptions, the title is transliterated rabsaq. Although thought to mean “chief cupbearer,” this significance does not identify the position in relation to the Assyrian military force. The title appears to have designated a high-ranking official who functioned as the principal spokesman for the monarch. Through the Rabshakeh, Sennacherib declared his demand for the surrender of Jerusalem.
According to 2 Kings 18:17, two other high officials were present — the Tartan and the Rabsaris. The Tartan is thought to have occupied a position next to the king and has been represented as the “commander in chief.” The title “Rabsaris” designated the “chief court official.”
Lachish is not mentioned in the “Prism of Sennacherib,” but reliefs that depict the conquest of the city have survived. One scene portrays the Assyrian monarch receiving the booty, and the accompanying inscription reads, “Sennacherib, king of the world, king of Assyria, sat upon a nîmedu-throne and passed in review the booty (taken) from Lachish (La-ki-su). (ANET, page 288) That the city figured so prominently in the relief from Sennacherib’s palace in Nineveh suggests that this was his last significant victory in the kingdom of Judah. (For pictures and comments about the site of ancient Lachish, see Lachish and for pictures of the Assyrian reliefs of the siege of Lachish, see reliefs.)
The presence of a sizable military force with the Rabshakeh and the two other officials indicated that Sennacherib was determined to have his demand for the surrender of Jerusalem met. At the location where Isaiah had years earlier called upon King Ahaz, the father of Hezekiah, to put faith in YHWH as the one who could provide deliverance, the Assyrian officials and the accompanying warriors stood. (See the comments for 7:3.)
36:3. Masoretic Text: And [there] came out to him Eliakim, son of Hilkiah, who was over the house; and Shebna the scribe, and Joah, son of Asaph, the recorder [zakhár].
Septuagint: And there went out to him Eliakim the [son] of Hilkiah [Chelkias], the steward, and Shebna [Somnas] the scribe, and Joah [Ioach] the [son] of Asaph, the recorder.
Commentary
According to 2 Kings 18:18, the Assyrians (probably through the Rabshakeh as spokesman) called for the king. In response, King Hezekiah sent three of his officials. Earlier, when Isaiah (22:15-22) had declared YHWH’s judgment against Shebna and the elevation of Eliakim, Shebna had occupied the position of “steward” or of being “over the house.” At this time, Eliakim functioned in that capacity, overseeing the royal chambers and making decisions about who could be entrusted with royal service. As scribe, Shebna appears to have been the official secretary for Hezekiah. In the Septuagint rendering of verse 22, he is identified as the scribe of the military force or the army.
The Hebrew word translated “recorder” is the participial form of the Hebrew word zakhár, meaning “remember.” As the other positions were those of the respective persons, Joah, not his father, must have been the recorder. The Hebrew term could indicate that Joah maintained the official records of everything that would have been regarded as needing to be remembered.
36:4. Masoretic Text: And Rabshakeh said to them, “I request, say to Hezekiah, Thus says the great king, the king of Asshur [Assyria], What is this reliance [on] which you are relying?”
Septuagint: And Rabshakeh [Rapsakes] said to them, “Thus says the great king, the king of the Assyrians, Why are you trusting?”
After “Hezekiah,” the Dead Sea Scroll of Isaiah says “king of Judah,” but the dots above the letters indicate that the words are to be deleted. The concluding part of the question in this scroll may be translated, “which you yourself are relying on.”
Commentary
The manner in which the Rabshakeh spoke of Sennacherib fits what is preserved on Assyrian inscriptions. Esarhaddon, Sennacherib’s son and successor, referred to himself as “great king, legitimate king, king of the world, king of Assyria.” (ANET, page 289)
The question implied that Hezekiah had no basis for believing that he would be delivered from having to meet the demands of Sennacherib. In the Septuagint, the question relates to the basis or reason for Hezekiah’s trust or reliance.
36:5. Masoretic Text: I say, [Is] word of lips counsel and might for war? Now on whom do you rely, that you have rebelled against me?
Septuagint: [Does] marshaling come to be in counsel or words of lips? And now on whom are you relying that you are rebelling against me?
The Targum of Isaiah represents Sennacherib as saying that he would make war with “word of lips, with counsel, and with might.” This interpretation represents Sennacherib as expressing his objective, formulating a battle plan, and then carrying it out with the might of his warriors.
Commentary
The Dead Sea Scroll of Isaiah, 2 Kings 18:20, and certain other Hebrew manuscripts read “you say.” Although having adopted this reading, translators vary in the wording they have chosen to complete the thought. “Do you think words can take the place of skill and military strength?” (REB) “Do you think that mere words are strategy and power for war?” (NRSV) “You say you have strategy and military strength — but you speak only empty words. (NIV) “Do you think empty words are as good as strategy and military strength?” (NJB) These renderings represent the Rabshakeh as ridiculing any preparations that Hezekiah had made to deal with the Assyrian threat as being nothing more than empty words.
Translators who follow the wording of the Masoretic Text have variously rendered it. “I said: It is but vain words; for counsel and strength are for the war.” (Margolis) “I suppose mere talk makes counsel and valor for war!” (Tanakh) These words may be understood as mocking Hezekiah for thinking that mere words would succeed, whereas battles are won with counsel or proper planning beforehand and a strong military force.
According to the Septuagint rendering, the implied answer to the first question is that marshaling warriors for battle was not accomplished by counsel or planning and by mere words.
The next question implied that Hezekiah was in no position to mount a defense against Assyrian military might. Having rebelled against Sennacherib, he did not have anyone on whom he could rely for aid in waging a successful battle.
36:6. Masoretic Text: Look! You are relying on the support of this broken reed, on Mizraim [Egypt], [on which if] a man who leans on it and comes [on it] with his hand, also pierces it. This [is] Pharaoh, king of Mizraim [Egypt], to all who rely on him.
Septuagint: Look! You are relying on the broken rod of this reed, on Egypt, which if a man supports himself on it, it will enter into his hand. Thus is Pharaoh, king of Egypt, and all those relying on him.
Commentary
The Rabshakeh answered the rhetorical question, representing reliance on Egypt to a man’s placing his hand on a broken reed for support. The slivers of the broken reed would penetrate that man’s hand, injuring him. Help from Pharaoh would not be forthcoming, resulting in calamity for those who relied on him for aid.
36:7. Masoretic Text: And if you say to me, We rely on YHWH our God; is it not he whose high places and altars that Hezekiah has removed, saying to Judah and to Jerusalem, Before [literally, “before (the) face (of)”] this altar you should bow down [in worship]?
Septuagint: But if you say, We rely on the Lord our God,
The Dead Sea Scroll of Isaiah also has the longer text, not the shorter version that is found in the Septuagint. Both the scroll and the Septuagint, however, have the plural for “you say,” whereas the Masoretic Text has the singular. Additionally, the Dead Sea Scroll of Isaiah identifies the “altar” as being “in Jerusalem,” but dots above the corresponding letters indicate that this should be deleted.
Commentary
In the extant Hebrew text, the words of the Rabshakeh reflect familiarity with matters involving worship. He endeavored to exploit the superstitious view existing among the people who, contrary to the law given to the Israelites, had engaged in worship at various high places and altars in the territory of the kingdom of Judah. Hezekiah had destroyed these high places and altars, insisting on worship at only one altar, the one in the courtyard of the temple in Jerusalem. The Rabshakeh’s taunt implied that YHWH would by no means rescue the people from the Assyrian offensive, for Hezekiah had removed YHWH’s high places and altars.
36:8. Masoretic Text: And now make a wager, I ask, with my lord the king of Asshur [Assyria]; and I will give you 2,000 horses if you, on your part, are able to put riders on them.
Septuagint: now make an agreement with my lord the king of the Assyrians, and I will give you 2,000 horses if you will be able to put riders on them.
Both in the Dead Sea Scroll of Isaiah and the Septuagint, the initial verb (“make a wager”; “make an agreement”) is plural but singular in the Masoretic Text.
Commentary
The insulting words suggested that the military force in Jerusalem was far too small to defend the city. So sure was the Rabshakeh of this that he presented the opportunity for a “wager” or an “agreement” with his lord, the Assyrian monarch Sennacherib. Hezekiah could have 2,000 horses if he had enough riders for them, the implication being that he did not.
36:9. Masoretic Text: And how can you turn back the face [literally, “faces”] of one leader of the least servants of my lord when you for yourself rely on Mizraim [Egypt] for chariots and horsemen?
Septuagint: And how are you able to turn back into the face of one commander? Servants are those relying on the Egyptians for horse and rider.
In the Dead Sea Scroll of Isaiah, the reading is “from among [the] least servants of my lord.”
Commentary
Having implied that only an insignificant number of defenders were available to Hezekiah, the Rabshakeh continued his taunt. The rhetorical question may be understood to mean, How could a few warriors possibly turn away even a small Assyrian military force under the leadership of a low-ranking commander, especially since the defense of Jerusalem depended on Egypt for chariots and horsemen?
Another possible significance of the taunt is that Hezekiah could not refuse to act even on the demands of one of Sennacherib’s low-ranking officials. His only option was to comply, for he lacked the needed military strength to resist and had to rely on Egypt for chariots and horsemen. A number of translations make this significance explicit in their renderings. “How then can you reject the authority of even the least of my master’s servants and rely on Egypt for chariots and horsemen?” (REB) “So how could you refuse anything, even to the deputy of one of my master’s lesser servants, relying on Egypt for chariots and horsemen?” (Tanakh)
In the Septuagint, the words “turn back into the face of one commander” possibly mean cause even one commander to be turned away in flight. As for those relying on the Egyptians for horses and riders, they seemingly are represented as mere servants of the Assyrians, without any capacity for warring against them.
36:10. Masoretic Text: And now is it without YHWH that I have come up against this land to destroy it? YHWH said to me, Go up against this land and destroy it.
Septuagint: And now have we come up against this country to war against it without the Lord?
The Dead Sea Scroll of Isaiah concludes with the words “to destroy it” (not “and destroy it”).
Commentary
The Rabshakeh defiantly claimed that YHWH backed Sennacherib’s going up against the land of Judah to devastate it. Possibly his intended implication was that Hezekiah had destroyed YHWH’s high places and altars, thereby incurring his anger.
36:11. Masoretic Text: And Eliakim and Shebna and Joah said to Rabshakeh, “Speak, we ask, to your servants in Aramaic, for we are hearing [with understanding], and do not speak to us in Judean [Hebrew] into the ears of the people who are on the wall.
Septuagint: And Eliakim and Shebna [Somnas] and Joah [Ioach] said to him, “Speak to your servants Syrian [Aramaic], for we are hearing [with understanding], and do not speak Judean [Hebrew] to us. And why do you speak into the ears of the men on the wall?”
The Dead Sea Scroll of Isaiah reads “said to him” (not “said to Rabshakeh”). Instead of “to your servants,” this scroll says “with your servants,” but in the margin the reading is “with us.” Additionally, the last phrase reads, “and do not speak these words into the ears of the men sitting on the wall.”
Commentary
The one who actually spoke the words would have been Eliakim, for the verb for “said” is third person singular. Eliakim and the two others who represented Hezekiah did not want the taunts of Rabshakeh to be heard by those on the wall, which must have included the men responsible for the defense of the city. To avoid needlessly causing terror among those hearing the words, the delegation wanted Rabshakeh to speak in Aramaic, the diplomatic language of the time and which the ordinary inhabitants of Jerusalem would not have been able to understand.
36:12. Masoretic Text: And Rabshakeh said, “Has my lord sent me to your lord and to you to speak these words and not to the men sitting on the wall, to eat their dung and drink their urine with you?
Septuagint: And Rabshakeh [Rapsakes] said to them, “[Is it] to your lord or to you that my lord has sent me to speak these words? [Is it] not to the men sitting on the wall, that they may eat dung and drink urine together with you?
In the Dead Sea Scroll of Isaiah, the question starts with the words, “Was it to you and against your lord.” The second person “you” and “your” are plural as in the Septuagint, not singular as in the Masoretic Text.
Commentary
The Rabshakeh defiantly rejected the request, continuing with words that were designed to induce terror in those who heard them. (Compare 2 Chronicles 32:18.) His claim was that the ones on the wall would be affected. As if the siege of Jerusalem was certain to occur, he referred to the terrible conditions that would come to exist in the city on account of lack of food and water, forcing the starving and thirsting inhabitants to eat their own excrement and to drink their own urine.
36:13. Masoretic Text: And Rabshakeh stood and shouted in a loud voice in Judean [Hebrew] and said, “Hear the words of the great king, the king of Asshur [Assyria].
Septuagint: And Rabshakeh [Rapsakes] stood and shouted in a loud voice in Judean [Hebrew] and said, “Hear the words of the great king, the king of the Assyrians.”
Commentary
The Rabshakeh apparently remained standing where he had stationed himself. Instead of using any restraint, he made sure that his words were heard and understood by those on the wall. He shouted the words in Hebrew, indicating that the message was from the Assyrian monarch, the “great king,” a king greater than Hezekiah.
36:14. Masoretic Text: Thus says the king, “Do not let Hezekiah deceive you, for he will not be able to deliver you.”
Septuagint: Thus says the king, “Do not let Hezekiah deceive you with words that will not be able to deliver you.”
In the Dead Sea Scroll of Isaiah, the designation “king” is linked with “Asshur” (“king of Assyria”).
Commentary
As Sennacherib’s spokesman, the Rabshakeh conveyed the Assyrian king’s message that was designed to undermine confidence in King Hezekiah. The words portrayed Hezekiah as a deceiver without the capacity to deliver the people from falling before the Assyrians and, therefore, as a king whose declarations should be ignored. According to the Septuagint rendering, Hezekiah’s pronouncements were just empty words that would not come true. There would be no deliverance from Assyrian conquest.
36:15. Masoretic Text: Do not let Hezekiah make you rely on YHWH by saying, “Delivering, YHWH will deliver us. This city will not be given into the hand of the king of Asshur [Assyria].”
Septuagint: And do not let Hezekiah say to you, “God will deliver you and by no means will this city be given into the hand of the king of the Assyrians.”
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the statement about the city.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
The Rabshakeh endeavored to undermine the people’s trust in YHWH, making it appear that Hezekiah deceived them when telling them to have faith that YHWH would not permit the Assyrians to conquer Jerusalem. The repetition of the Hebrew word for “deliver” serves to stress the certainty of deliverance that Hezekiah expected. According to 2 Chronicles 32:7 and 8, Hezekiah had previously encouraged the people to be strong and courageous, not being afraid of Sennacherib and his forces. He reminded them that the One with them was greater than the one with Sennacherib. The Assyrian monarch only had with him an “arm of flesh,” a military force of mortals, but they had YHWH to help them and to fight their battles.
36:16. Masoretic Text: Do not listen to Hezekiah, for thus says the king of Asshur [Assyria], “Do me a favor [berakháh] and come out to me and then you will eat [each] man of his vine and [each] man of his fig tree, and you will drink [each] man of the water of his cistern,”
Septuagint: Do not listen to Hezekiah. Thus says the king of the Assyrians, “If you desire to be blessed, come out to me and eat each one of his vine and fig trees and drink the water of your cistern,”
Commentary
The words of the Rabshakeh indicated that the people had only one option and that was to disregard what Hezekiah said and to surrender without offering any resistance. The Hebrew word berakháh usually means “blessing” and, in this context, could be understood as meaning “favor.” Translators have commonly rendered the phrase that includes this Hebrew word to signify “make peace with me.” Surrendering would mean that the people would not have to endure scarcity of food and water on account of siege. Instead, they would be able to continue eating the fruit of their vines and fig trees and to drink the water from their own cisterns. Remaining in their own land, however, was to be temporary.
36:17. Masoretic Text: “until I come and take you away to a land like your land, a land of grain and wine, a land of bread and vineyards,”
Septuagint: “until whenever I may come and take you to a land like your land, a land of grain and wine and breads and vineyards.”
In the Dead Sea Scroll of Isaiah, the reading is “to a land of grain and wine.”
Commentary
As subjects of Sennacherib, the people would not be able to remain in their land. At the time of his choosing, they would be taken into exile to another area that the Assyrians had conquered. The land of their exile is portrayed as being in no way inferior to their own land but as being like their own land, yielding grain as the main ingredient of bread and grapes for making wine. The parallel passage of 2 Kings 18:32 adds that it would be a land of olive trees and honey. This is followed by the incentive that, by surrendering, they would live and not die. Therefore, they should not listen to King Hezekiah.
36:18. Masoretic Text: “so that Hezekiah may not mislead you by saying, ‘YHWH will deliver us.’ Have any gods of the nations delivered his land out of the hand of the king of Asshur [Assyria]?”
Septuagint: “Do not let Hezekiah deceive you, saying, ‘Your God will deliver you.’ Have the gods of the nations delivered each one his own country out of the hand of the king of the Assyrians?”
Commentary
To back up the contention that Hezekiah was deluding the people by saying that YHWH would deliver them, the Rabshakeh raised the rhetorical question as to whether any of the gods of other nations had been able to prevent the Assyrians from seizing the land where these deities were revered. The various nations had their own gods and so the land where these deities were worshiped is designated as belonging to them (“his land,” meaning the god’s land).
36:19. Masoretic Text: “Where [are] the gods of Hamath and Arpad? Where [are] the gods of Sepharvaim? And have they [the gods] delivered Samaria out of my hand?”
Septuagint: “Where is the god of Hamath [Aimath] and Arpad [Arphath]? And where [is] the god of the city of Sepharvaim [Seppharim]? Were they [the gods] not unable to deliver Samaria out of my hand?”
The parallel passage in 2 Kings 18:34 includes two other cities (Hena and Ivvah) that may be sites in Syria, but there exact location is unknown.
Commentary
Hamath was a city situated on the Orontes River and about 50 miles (c. 80 kilometers) east of the Mediterranean coast. Arpad is believed to have been the site of Tell Rif‘at, situated approximately 100 miles (c. 160 kilometers) north of Hamath. The location of Sepharvaim is not known. It could have been a place in Syria. Samaria was the capital of the ten-tribe kingdom of Israel. Those who heard the words of the Rabshakeh knew that the gods had not been able to save the people of Hamath, Arpad, Sepharvaim, and Samaria. In their time of need, the gods whom they venerated could do nothing for them. After Samaria fell to the Assyrians, they settled former residents from conquered Hamath and Sepharvaim in the territory of the ten-tribe kingdom. (2 Kings 17:24)
An inscription of Sargon II reads, “I smash[ed] like a flood-storm the country of Hamath (A-ma-at-tu) in its entire [extent]. I br[ought its] ki[ng] Iaubi’di as well as his family, (and) [his] warriors in fett[ers], as the prisoner (contingent) of his country, to Assyria.… I se[ttled] 6,300 Assyrians [probably meaning loyal subjects of Sargon II] of reliable [disposition] in the country of Hamath and installed an officer of mine as go[vernor] over them, imposing upon th[em] (the payment) of tri[bute].” (ANET, p. 284)
Mati’il, king of Arpad, was one of the rulers who rebelled against Tiglath-pileser III. This revolt led to a punitive siege of Arpad, which the Assyrians then conquered after three years. A translation of a partially preserved inscription of Sargon II (ANET, p. 285) includes Arpad as one of the cities that revolted during his reign.
An inscription of Sargon II (ANET, p. 284) says, “I besieged and conquered Samaria (Sa-me-ri-na),” but a Babylonian chronicle indicates that Shalmaneser V “ravaged Samaria.” Sargon II is quoted as saying that he “crushed the tribes of Tamud, Ibadidi, Marsimanu, and Haiapa, the Arabs who live, far away, in the desert (and) who know neither overseers nor official(s) and who had not (yet) brought their tribute to any king. I deported their survivors and settled (them) in Samaria.” (ANET, p. 286)
36:20. Masoretic Text: “Who among all the gods of these lands have delivered their land out of my hand, that YHWH should deliver Jerusalem out of my hand?”
Septuagint: “Who of all the gods of these nations delivered his land out of my hand, that God will deliver Jerusalem out of my hand?”
Commentary
Those who heard the rhetorical questions knew that not a single one of the gods of the various lands where they were worshiped and regarded as having the individual areas as their land could stop the Assyrians from conquering it. Therefore, the Rabshakeh contended that YHWH likewise could not deliver Jerusalem from Assyrian conquest.
36:21. Masoretic Text: And they were silent and did not answer him a word, for it was the command of the king, saying, “Do not answer him.”
Septuagint: And they were silent, and no one answered him a word, because the king had commanded, Nobody [is] to answer.
The parallel passage in 2 Kings 18:36 says that the “people were silent.”
Commentary
Hezekiah had ordered that no one respond to the Rabshakeh, and they did not answer. In this way, the Rabshakeh had no indication about the course of action that the people would take.
36:22. Masoretic Text: And Eliakim, son of Hilkiah, who was over the house, came to Hezekiah, also Shebna the scribe, and Joah, son of Asapah, the recorder, [with their] garments torn, and they told him the words of Rabshakeh.
Septuagint: And Eliakim the [son] of Hilkiah [Chelkias], the steward, and Shebna [Somnas] the scribe of the [military] force, and Joah [Ioach] the [son] of Asaph, the recorder came to Hezekiah [with their] garments torn and declared to him the words of Rabshakeh. [Rapsakes].
See verse 3 for comments about Eliakim, Shebna, and Joah.
Commentary
Eliakim, Shebna, and Joah must have been greatly troubled about the threat of siege, the insults directed against Hezekiah, and especially the blasphemous taunts that YHWH could not protect Jerusalem from Sennacherib’s military might. In expression of their grief and distress, the men ripped their garments. They probably tore the front of their outer garments to the point of exposing their breasts. In their disheartened state, they came to Hezekiah and then reported to him everything that the Rabshakeh had said.
37:1. Masoretic Text: And it occurred [that], on having heard [the report], King Hezekiah tore his garments and covered himself with sackcloth and went into the house of YHWH.
Septuagint: And it occurred [that], on having heard [the report], King Hezekiah tore [his] garments and covered himself with sackcloth and went up into the house of the Lord.
The Dead Sea Scroll of Isaiah says “Hezekiah the king,” and the spelling of the name differs from that in the Masoretic Text.
Commentary
After hearing the report about what the Rabshakeh had said, Hezekiah must have been grieved, distressed, and deeply troubled about the manner in which YHWH had been reproached. Therefore, he tore his garments as had Eliakim, Shebna, and Joah. Hezekiah then laid aside his royal attire and put on sackcloth, a coarse cloth, next to his bare skin. In a spirit of humility and grief, he went to the temple to pray, doing so like a needy and repentant suppliant. He may well have felt the weight of guilt for his part in the calamity that had befallen the kingdom of Judah on account of Assyrian aggression and his previously having looked to Egypt for military aid.
37:2. Masoretic Text: And he sent Eliakim, who was over the house, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah, son of Amoz, the prophet.
Septuagint: And he sent Eliakim the steward and Shebna [Somnas] the scribe and the elders of the priests, covered with sackcloth, to Isaiah, son of Amos, the prophet.
The Dead Sea Scroll of Isaiah contains a different spelling (a shorter form) of the name “Isaiah.”
See 36:3 for comments about Eliakim and Shebna.
Commentary
Hezekiah sent two high officials from his court, Eliakim and Shebna, and elders of the priests to the prophet Isaiah. These “elders” would have been highly respected senior priests. In keeping with the dire situation and the need for divine aid, they were attired like mourners with sackcloth over their bare skin. As a prophet, Isaiah represented YHWH and declared his message to the people. Therefore, out of proper regard for YHWH, Hezekiah sent men of notable standing, a delegation that would have been considered appropriate for an audience with a sovereign.
37:3. Masoretic Text: And they said to him, “Thus says Hezekiah, This day [is] a day of distress and rebuke and contempt, for sons have come to the opening [of the womb] and no strength [is there] to bring forth.”
Septuagint: And they said to him, “Thus says Hezekiah, A day of distress and reproach and rebuke and wrath [is] today’s day, for the pain of giving birth has come, but the [woman] does not have the strength to give birth.”
According to the Septuagint rendering of 2 Kings 19:3 (4 Kings 19:3), it was a “day of distress and rebuke and provocation.”
Commentary
The message from Hezekiah that the delegation conveyed to Isaiah reflected the extreme seriousness of the situation, one where all human resources would fall short of what was needed. It was a “day of distress,” for the threat to Jerusalem from the Assyrians could not be repulsed with the defending force in the city. The words of the Assyrian king Sennacherib’s representative, the Rabshakeh, mockingly exposed this military inability and so could be considered to have been the “rebuke.” He spoke contemptuously or blasphemously regarding YHWH, portraying him as being like the nonexistent gods of the nations who could not save their peoples from the powerful Assyrian military forces under the command of Sennacherib.
The utter state of helplessness is expressed by what may have been a proverbial saying. A woman is about to give birth, but she does not have the strength to do so. This would result in death to the mother and her fully developed baby. The words constituted an appeal for help from YHWH, and only the prophet would be able to reveal through the operation of God’s spirit upon him whether aid would be forthcoming.
37:4. Masoretic Text: “Perhaps YHWH your God will hear the words of Rabshakeh, whom the king of Asshur [Assyria] his lord has sent to reproach the living God, and will rebuke the words that YHWH your God has heard. Therefore, lift up a prayer for the remnant that is left.”
Septuagint: “May the Lord your God hear the words of Rabshakeh [Rapsakes], which the king of the Assyrians has sent to reproach the living God and to reproach with words that the Lord your God has heard. And you will supplicate the Lord your God concerning those that are remaining.”
After the reference to those who are left, the Dead Sea Scroll of Isaiah reads “in this city,” meaning “in Jerusalem.” These words, however, are written in letters that are smaller than the preceding text. This may indicate that they are not original.
Commentary
As suggested by the word rendered “perhaps,” Hezekiah makes no presumption about what God may do. For YHWH to hear the words of the Rabshakeh would mean for him to take note of the blasphemous expressions he had made and to act, not permitting the objective of Sennacherib to be attained. The Rabshakeh had reproached the “living God,” not a god like the nonexistent deities of the nations that were represented by means of lifeless images. When claiming that he could not save Jerusalem from the hand or power of Sennacherib, the Rabshakeh reproached, reviled, or blasphemed YHWH.
As a prophet, Isaiah had a special relationship with YHWH, being divinely commissioned to make known his will and purpose to the people of the kingdom of Judah, including to King Hezekiah. Possibly because of being conscious of his sin, particularly on account of his having looked to Egypt for aid, Hezekiah may have been concerned about his personal standing before YHWH and wondering whether his prayer would receive a favorable hearing. This may explain why the message from Hezekiah included the expression “your God” (not “our God”). Apparently the king felt keenly about having Isaiah, YHWH’s appointed prophet, pray for the people who were left in Jerusalem.
37:5. Masoretic Text: And the servants of King Hezekiah came to Isaiah.
Septuagint: And the servants of the king came to Isaiah.
In the Dead Sea Scroll of Isaiah, the text for verses 5 through 7 is written in smaller letters than are the other words on the page. This could indicate that this section of verses did not appear in the scroll from which the scribe copied.
Commentary
Eliakim and Shebna served in official capacity in the court of King Hezekiah and, therefore, functioned as his servants. Although not directly in royal service, the elders of the priests or the senior priests were subjects of King Hezekiah and so could also be called his servants. The statement about their coming to Isaiah serves to introduce what the prophet said to them.
37:6. Masoretic Text: And Isaiah said to them, “Thus say to your lord: Thus says YHWH, Fear not because of the words that you have heard, with which the servants of the king of Asshur [Assyria] have reproached me.”
Septuagint: And Isaiah said to them, “Thus you will say to your lord: This [is what] the Lord says, You should not be afraid of the words that you have heard, with which the elders [ambassadors] of the king of the Assyrians reproached me.”
Commentary
As king, Hezekiah was the “lord” or “master” of his subjects, and Isaiah referred to him as such. The message that had been divinely revealed to the prophet assured King Hezekiah that he did not need to fear that Jerusalem would fall before the Assyrians. YHWH was fully aware of the blasphemous reproach that Sennacherib’s “servants,” particularly the Rabshakeh, had heaped upon him when contending that YHWH could not protect Jerusalem from conquest. The reviling, however, would prove to be empty words that Hezekiah should disregard and not fear.
37:7. Masoretic Text: “Look! I will put a spirit into him, and he will hear a report and return to his land, and I will make him fall by the sword in his land.”
Septuagint: “Look! I will put a spirit into him and, [on] hearing a message, he will return to his country, and he will fall by the sword in his land.”
Commentary
The context does not identify the nature of the “spirit” that YHWH would cause to enter Sennacherib. It could be a troubling or unsettling spirit, a strong inner sensation of disquietude arising from the report that the Assyrian monarch would receive. It does not appear that the report related to news about the coming of Tirhakah (Tarhaqa), the Ethiopian ruler, to fight against the Assyrians. The inscription (Sennacherib’s Prism) that narrates events from this time mentions that “kings of Egypt,” “bowmen, the chariot(-corps) and the cavalry of the king of Ethiopia” drew up against him in the plain of Eltekeh. Regarding the outcome of the conflict, Sennacherib is quoted as saying, “I fought with them and inflicted a defeat upon them. In the mêlée of the battle I personally captured alive the Egyptian charioteers with the(ir) princes and (also) the charioteers of the king of Ethiopia.” (ANET, pages 287, 288)
The biblical account could lead one to conclude that the report pertained to the news about the loss of thousands of his warriors in what to him would have been mysterious circumstances. (2 Kings 19:35, 36) Reasonably, Sennacherib would not have wanted to continue his campaign with a greatly reduced military force.
37:8. Masoretic Text: And Rabshakeh returned and found the king of Asshur [Assyria] fighting against Libnah, for he had heard that he [Sennacherib] had left Lachish.
Septuagint: And Rabshakeh [Rapsakes] returned and caught up with the king [when he was] besieging Libnah [Lomna]. And the king of the Assyrians heard that Tirhakah [Tharaka], king of the Ethiopians, had come out to besiege him.
According to Rahlfs’ printed text, verse 8 ends with “the king of the Assyrians heard that.” To complete the thought the rest of the sentence is included here, but the comments about Tirhakah are considered in connection with verse 9 and the entire sentence is repeated there.
Commentary
The Rabshakeh returned to King Sennacherib. At the time, the monarch had completed his conquest of Lachish and had laid siege to nearby Libnah, possibly to be identified with Tel Burna. Based on the news that had reached him, the Rabshakeh with the officials and warriors who had accompanied him headed for Libnah.
37:9. Masoretic Text: And he [Sennacherib] heard [it] said about Tirhakah, king of Cush [Ethiopia], “He has come to fight against you.” And when he heard [this], he sent messengers to Hezekiah, saying,
Septuagint: And the king of the Assyrians heard that Tirhakah [Tharaka], king of the Ethiopians, had come out to besiege him. And [on] hearing [this], he turned back and sent messengers to Hezekiah, saying,
In the Dead Sea Scroll of Isaiah, there is a corresponding Hebrew word for “he turned back,” and this expression is also found in the parallel passage of 2 Kings 19:9 (but which does not include the second reference to “heard”). Perhaps the thought is that Sennacherib then turned back his attention to Jerusalem and sent messengers to Hezekiah. Translators of the Hebrew text of 2 Kings 19:9 have commonly rendered “he turned back” as “he sent again.”
Commentary
Tirhakah is commonly believed to be Pharaoh Taharqa, an Ethiopian or Nubian pharaoh of the 25th dynasty. (See Tirhakah for an ancient representation of this pharaoh.) Presently, extant ancient sources are too limited to establish with certainty dates for this dynasty of pharaohs. The generally accepted year for the campaign of Sennacherib cannot be reconciled with the biblical account about Tirhakah.
News about the coming of Tirhakah would have prompted Sennacherib to prepare for battle with the forces coming against him from the south. So it would appear that he again chose to threaten King Hezekiah to surrender Jerusalem, for he was then not in a position to commence with a long siege of the well-fortified city. In an effort to secure surrender without a protracted siege, Sennacherib sent messengers to make it clear that Hezekiah had no basis for believing that Jerusalem could escape conquest.
37:10. Masoretic Text: “Thus you should say to Hezekiah, king of Judah, saying, Do not let your God on whom you rely deceive you by saying Jerusalem will not be delivered into the hand of the king of Asshur [Assyria].”
Septuagint: “Thus say to Hezekiah, king of Judea, Do not let your God on whom you rely deceive you, saying, By no means will Jerusalem be delivered into the hands of the king of the Assyrians.”
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
Trusting in the superiority of his military might, Sennacherib did not restrain himself in portraying the God of Hezekiah as a deceiver, a god who would lead him to believe that the Assyrians would not capture Jerusalem but who would then be unable to protect the city. Thus, with arrogant blasphemy, Sennacherib made it appear that the situation was hopeless for Hezekiah, leaving him only the option of surrender to avoid the horrors of siege.
37:11. Masoretic Text: “Look! You have heard what the kings of Asshur [Assyria] did to all the lands, destroying them, and will you be delivered?”
Septuagint: “Or have you not heard the things the kings of the Assyrians did — they nearly destroyed all the earth?”
Commentary
To support his blasphemous claim that YHWH could not effect deliverance for Hezekiah, Sennacherib called attention to what the king of Judah must have known about previous Assyrian military campaigns. Assyrian monarchs with their armies had devastated all the lands they had invaded. This, as the challenging question implied, should have convinced Hezekiah that there was no escape for him in Jerusalem.
37:12. Masoretic Text: “Did the gods of the nations that my fathers destroyed deliver them — Gozan and Haran and Rezeph and the sons of Eden who were in Telassar?”
Septuagint: “Did the gods of the nations deliver them, [the nations] which my fathers destroyed — both Gozan and Haran [Charran] and Rezeph [Raphes], which are in the country of Telassar [Themad]?”
In manuscripts and printed texts of the Septuagint, there are a number of different spellings for what appears to be Telassar, including Themad, Thelsad, Thaimad, Thaimath, and Thaiman.
Commentary
With the rhetorical question, Sennacherib implied that YHWH could not save Jerusalem because the gods of the other nations could not deliver them from the conquests of former Assyrian kings (his “fathers” or “forefathers”).
The locations of Gozan and Rezeph cannot be linked with certainty to any specific sites. Haran, a city in northern Mesopotamia, is commonly identified with a site in Turkey near the village of Altinbaşak. While the location of Telassar in Eden is not known, the “sons of Eden” possibly are inhabitants of Beth-eden. This is considered to be the “country Bit-Adini” from which Assyrian monarch Ashurnasirpal II, in his expedition to Carchemish, departed and then crossed the Euphrates at flood stage with rafts made buoyant with inflated goatskin bottles. (ANET, page 275)
37:13. Masoretic Text: “Where [are] the king of Hamath and the king of Arpad and the king of the city of Sepharvaim, of Hena and of Ivvah?”
Septuagint: “Where are the kings of Hamath [Haimath] and Arpad [Arphath] and the city of Sepharvaim [Seppharim], of Hena [Hanag], of Ivvah [Ougaua]?”
Instead of taking the Hebrew expression to mean “of the city of” (which rendering has the support of the Septuagint), a number of translators consider the corresponding Hebrew letters to designate a city, “Lair” or “Lahir.” The Dead Sea Scroll of Isaiah does read “the king of Lair and of Sepharvaim and of Na [instead of Hena] and of Ivvah and of Samaria.” The addition of Samaria is a departure from the Masoretic Text and the Septuagint.
Commentary
Hezekiah would have known that Hamath, Arpad, Sepharvaim, Hena and Ivvah no longer had any independent local kings over them, as the Assyrians had conquered all these places. Hamath was a city located on the Orontes River and about 50 miles (c. 80 kilometers) east of the Mediterranean coast. Arpad is thought to have been the site of Tell Rif‘at, situated approximately 100 miles (c. 160 kilometers) north of Hamath. The locations of Sepharvaim, Hena and Ivvah are not known but they may have been in Syria. (For additional comments, see 36:19.)
37:14. Masoretic Text: And Hezekiah received the writings from the hand of the messengers and read it [“them,” Dead Sea Scroll of Isaiah]. And he went up to the house of YHWH, and Hezekiah spread it out before the face of YHWH.
Septuagint: And Hezekiah received the scroll from the messengers and opened it before the Lord.
Commentary
From the messengers Sennacherib had sent, Hezekiah accepted the document and read the contents. Thereafter, to indicate the seriousness of the threat that confronted him and the inhabitants of Jerusalem and to make his appeal for YHWH’s aid, Hezekiah went to the temple and laid down the writings from Sennacherib. He probably placed the document in front of himself, dropped to his knees, and then prostrated himself in an attitude of prayer.
37:15. And Hezekiah prayed to YHWH, saying,
Septuagint: And Hezekiah prayed to the Lord, saying,
Commentary
Having spread out the blasphemous document from King Sennacherib, Hezekiah began to pray to YHWH.
37:16. Masoretic Text: “YHWH of hosts, God of Israel, being seated upon the cherubs, you alone [are] the God of all the kingdoms of the earth; you have made heaven and earth.”
Septuagint: “Lord Sabaoth, God of Israel, who is seated upon the cherubs, you alone are God of all the kingdoms of the habitable land; you have made the heaven and the earth.”
“Sabaoth” is a transliterated expression of the Hebrew designation meaning “armies” or “hosts.”
Commentary
Hezekiah recognized YHWH as the God without equal, the one with hosts of angels in his service. Like fellow Israelites, he had a relationship to YHWH who was uniquely the “God of Israel.” The reference to YHWH’s being seated on the cherubs could refer either to his representative presence above the cherubs on the ark of the covenant in the Most Holy of the temple or to the heavenly reality that the cherubs were subject to him and loyally supported his exalted position as Sovereign. Even the powerful kingdom of Assyria was subject to him, for YHWH alone occupied the position of God over all the kingdoms of the earth. Without his permission, these kingdoms could not exercise authority. Nothing is exempt from his sovereign will, for he is the Creator of everything — heaven and earth.
37:17. Masoretic Text: “Incline your ear, O YHWH, and hear; open your eyes, O YHWH, and see, and hear all the words of Sennacherib that he sent to reproach the living God.”
Septuagint: “Hear, O Lord; look, O Lord, and see the words that Sennacherib [Sennacherim] has sent to reproach the living God.”
Commentary
Through his representative the Rabshakeh, Sennacherib had reproached YHWH, maintaining that he could not save Jerusalem from conquest and implying that he was as powerless as the nonexistent, lifeless gods of the nations who suffered defeat. The same blasphemous claim was repeated in writing. Therefore, the reproach of the living God could both be heard and seen. Hezekiah prayed that YHWH might hear and see the words of reviling, taking note of the distressing situation in which he and his subjects found themselves and then taking action to prevent Sennacherib from attaining his objective. The Targum of Isaiah represents the appeal as petitioning YHWH to judge, to avenge himself, and to execute vengeance on all the words of Sennacherib.
37:18. Masoretic Text: “Truly, O YHWH, the kings of Asshur [Assyria] have devastated all the lands and their land.”
Septuagint: “For truly the kings of the Assyrians have devastated the whole inhabited earth and their country.”
In the Dead Sea Scroll of Isaiah, the words “and their land” are not included. The parallel passage of 2 Kings 19:17 says “nations and their lands.”
Commentary
King Hezekiah acknowledged that the Assyrian monarchs had indeed brought ruin to all the nations against whom they waged war. With their armies, they wreaked havoc in the lands through which they passed during their campaigns of conquest, leaving behind the ruins of villages, towns, and cities. The warriors felled trees for siegeworks and devastated cultivated fields and vineyards.
37:19. Masoretic Text: “And their gods they tossed into the fire, for they were no gods but the work of the hands of man [’adhám, the ‘earthling’], wood and stone; and they have destroyed them.”
Septuagint: “And they have tossed their idols into the fire, for they were no gods but the works of men’s hands, wood and stone; and they have destroyed them.”
Commentary
To indicate the superiority of their deities in having granted them the military victories, the Assyrians would cast the images of the gods of conquered peoples into the fire. These gods of other peoples, as King Hezekiah knew, were unrealities, no gods at all, but merely the handiwork of mere mortals. Having been fashioned from wood or stone, the images could be destroyed either by being consigned to the flames or by being smashed to pieces.
37:20. Masoretic Text: “And now, YHWH our God, save us from his hand, and the kingdoms of the earth may know that you alone are YHWH.”
Septuagint: “But you, Lord our God, save us out of their hand so that every kingdom of the earth may know that you alone are God.”
The parallel passage in 2 Kings 19:19 amplifies the thought, identifying YHWH alone as being God. This is also the reading of Isaiah 37:20 in the Dead Sea Scroll of Isaiah.
Commentary
Hezekiah’s petition for YHWH to save him and his people from the “hand” of Sennacherib, or from the power of his military force, had as its noble motive the exaltation of the Almighty. The deliverance would serve to show to all the “kingdoms of the earth,” or to all the people living in the respective realms, that YHWH was not like the nonexistent gods who possessed no power for effecting deliverance from enemy aggression. YHWH alone is the God with matchless power, always able to give unfailing aid and sure protection.
37:21. Masoretic Text: And Isaiah, son of Amoz, sent to Hezekiah, saying, “Thus says YHWH, the God of Israel, Because you have prayed to me about Sennacherib, king of Asshur [Assyria],”
Septuagint: And Isaiah, son of Amos, was sent to Hezekiah and said to him, “Thus says the Lord, the God of Israel, I have heard the things you have prayed to me about Sennacherib [Sennacherim] the king of the Assyrians.”
The parallel passage in 2 Kings 19:20 adds that YHWH had heard, or given favorable attention, to Hezekiah’s prayer. This is also expressed in the Septuagint rendering.
Instead of “because you have prayed,” the text of the Dead Sea Scroll of Isaiah may be rendered “to whom you prayed.” This scroll also has a different spelling for “Sennacherib.”
Commentary
In response to King Hezekiah’s prayer, the prophet Isaiah received a revelation from YHWH. According to the Hebrew text, Isaiah then sent word to Hezekiah, making known to him YHWH’s response to his prayer regarding the Assyrian monarch Sennacherib. The manner in which the prophet conveyed the message is not specified in the account. He may have sent a messenger to relate the word of YHWH to Hezekiah or with a written copy of the divine revelation to be given to the king. The Septuagint rendering, however, specifically identifies Isaiah as personally having gone to Hezekiah.
37:22. Masoretic Text: “this [is] the word that YHWH has spoken about him, The virgin daughter of Zion despises you; she mocks you. Behind you, the daughter of Jerusalem wags her head.”
Septuagint: “This [is] the word that God has spoken about him, The virgin daughter of Zion has despised you and mocked you; against you the daughter of Jerusalem has wagged her head.”
Instead of the expressions “virgin daughter of Zion” and “daughter of Jerusalem,” the Targum of Isaiah refers to the “kingdom of the congregation of Zion” and the “people of Jerusalem.”
Commentary
Zion or Jerusalem is called the “virgin daughter of Zion” possibly because from the time David made the city his capital it had never been ravaged by war to the point of being made a desolate site. YHWH’s word through Isaiah gave the assurance that Sennacherib with his warriors would fail to conquer the city. As though Zion or Jerusalem had already been saved from the Assyrian threat, the word of YHWH portrayed her as despising or looking down upon and mocking Sennacherib on account of his failure to attain his objective of conquest. Because of not succeeding in transforming his boastful assurance of triumph into reality, he is portrayed as departing like an object of shame and ridicule, with the “daughter of Jerusalem” shaking her head as a gesture of derision. The designation “daughter” may here call attention to the fact that the people of Jerusalem were like a child to YHWH and, therefore, under his protection and care.
37:23. Masoretic Text: “Whom have you taunted and reviled? And against whom have you raised [your] voice and lifted up your eyes to the height? Against the Holy One of Israel.”
Septuagint: “Whom have you reviled and provoked? Or against whom have you raised your voice? And you have not lifted up your eyes to the height to the Holy One of Israel.”
Commentary
When claiming that YHWH could not save Jerusalem from his conquest, Sennacherib taunted or mocked him. He reviled YHWH when blasphemously likening his inability to deliver Jerusalem to that of the lifeless deities of other nations. According to the Septuagint, he provoked God, apparently to anger, with his blasphemous claims. Particularly through his representative, the Rabshakeh, Sennacherib raised his voice against YHWH, shouting that he could not save the inhabitants of Jerusalem from experiencing siege and subsequent conquest.
The lifting up of his eyes to the height could refer to his having a defiant and haughty look that was directed against the One whose dwelling is in heaven. In the Septuagint, however, the reference is to his not raising his eyes upward to the Holy One of Israel. This rendering could suggest that he gave no thought to any consequences for his reviling, provoking, and shouting. Being the ultimate standard of purity and the God of the Israelites, YHWH is called the “Holy One of Israel.” Sennacherib had directed his degrading and impure words against YHWH, the pure or holy God of his chosen people.
37:24. Masoretic Text: By the hand of your servants, you have taunted my Lord, and you have said, “With the multitude of my chariots I ascended to the height of the mountains, to the remote parts of Lebanon. And I have cut down the tallest of its cedars, the choicest of [its] firs [plural form of beróhsh]. I came to its remotest height, the forest of its orchard [karmél].”
Septuagint: For through messengers, you have reviled the Lord. For you have said, “With the multitude of my chariots I have ascended to the height of the mountains and to the farthest [parts] of Lebanon and have cut down the tallest of its cedar and the beauty of [its] cypress and entered into the high part of the forest.”
There is a measure of uncertainty about the tree to which the Hebrew word beróhsh refers. This Hebrew noun may designate the “fir” (Latin, abies), which is the rendering found in the Vulgate. Another suggested meaning is “juniper,” which is based on the Akkadian word for “juniper” (burāšu). According to the Septuagint, the tree is the “cypress” (kypárissos).
Commentary
The expression “by the hand” signifies through the agency of. Sennacherib used his “servants” or “messengers,” particularly the Rabshakeh, to taunt YHWH as being powerless to deliver Jerusalem from falling to the Assyrian forces. Such “taunting” would also have been blaspheming, defaming, or “reviling” (as rendered in the Septuagint). Sennacherib’s ascent with his many chariots to the top of the mountains and the most distant limits of Lebanon to chop down trees appears to be a poetic portrayal of his campaigns of conquest, with no location being too lofty or so securely fortified so as not to be leveled to the ground. Destroying besieged cities and their high fortifications proved to be comparable to the felling of towering trees.
As a common noun, the Hebrew word karmél has been defined as “orchard,” “plantation,” and “garden land.” In this context, the words “its remotest height, the forest of its orchard” possibly designate a remote area on a mountain where a magnificent stand of trees is thriving.
The Targum of Isaiah interprets this verse as applying to Sennacherib’s warring against YHWH’s people. He is portrayed as saying that he had gone up with his many chariots into their strongest fortresses and that he would seize their sanctuaries, kill the best of their mighty men and their choicest rulers, trample down their strong city [probably meaning Jerusalem], and destroy the multitude of their military forces.
37:25. Masoretic Text: “I dug [for water] and drank waters, and I dried up all the streams of Egypt with the sole of my feet.”
Septuagint: “And I made a bridge and desolated waters and every collection of water.”
Instead of “dug,” the Dead Sea Scroll of Isaiah says “called out” or shouted, and this scroll identifies the waters as “foreign.”
Commentary
The Hebrew reading “dug” could indicate that Sennacherib had no problem in securing water for his warriors. He directed that cisterns be dug, providing him and his forces with needed water. According to the Septuagint, streams posed no problem since he commanded that a bridge be built. He ruined or dried up the water supply for the people who were besieged.
The drying up of the streams of Egypt with the “sole of [his] feet” appears to be a poetic way of saying that so many were the feet that forded the streams that they came to be dry. According to the Targum of Isaiah, he trampled all waters of deep rivers with the sole of the feet of the people who were with him.
37:26. Masoretic Text: “Have you not heard? Long ago I determined it; from days of old I even formed it. Now I caused [it] to happen, even [that] you should make fortified cities crash into heaps of ruins.”
Septuagint: “Have you not heard these things of old, the things I have done? From ancient days, I appointed [them], but now I have shown [them], to desolate the nations in fortified [locations] and those dwelling in fortified cities.”
The wording of the concluding part of this verse in the Dead Sea Scroll of Isaiah could be rendered, “Now I have caused it to happen that fortified cities should become devastated, besieged heaps.”
The Targum of Isaiah directs the question to Sennacherib, asking him whether he has not heard what YHWH did to Egypt’s Pharaoh who ruled over the Israelites. The Targum then says that the prophets of Israel also prophesied against him, but he did not repent. “This seemed to me [God is the speaker] fitting from the days of old to do to you, yes, I have also prepared it, and now have I brought it to pass; and this has been a stumbling-block to you, because the fortified cities were before you as the tumult of waves that are stilled.”
Commentary
The rhetorical question is directed to Sennacherib, asking him whether he had not heard about what YHWH had purposed. The Israelites had been forewarned that, if they proved to be unfaithful, they would be subjected to enemy invasions and associated suffering. (Deuteronomy 28:15, 25, 26, 49-57) So it was indeed long before the reign of King Hezekiah that YHWH had determined to punish his people through the aggressive warfare of a foreign power, and he formed this development by letting it take place. At that time it had indeed come to pass, being attributed to YHWH by reason of his will in allowing it to occur. Accordingly, Sennacherib was but an instrument being allowed to act to punish the disobedient Israelites, warring against them and reducing their fortified cities to piles of ruins.
The Septuagint rendering refers to the devastation as affecting nations, not just the people in the kingdom of Judah. Even though the plural is used in the Septuagint, the thoughts expressed in this verse are basically the same.
37:27. Masoretic Text: “And their inhabitants, reduced [in] strength, are dismayed and confounded, and they have become [like] herbage of the field and greenery of vegetation, grass of the roofs, and scorched [plants] before maturity [literally, ‘standing grain’].”
Septuagint: “I weakened the hands, and they dried up, and they came to be like dry greenery upon roofs and like a weed.”
The Dead Sea Scroll of Isaiah indicates that the scorching takes place on account of the east wind (“scorched before the east wind”).
Commentary
The inhabitants of the fortified cities came to be of diminished strength, unable to repel the Assyrian attack. They were dismayed, disheartened, terrified, or deprived of courage and were confounded, seeing no avenue of escape from the calamitous situation that siege had brought upon them. Their helpless state proved to be like that of herbage of the field or any other kind of green vegetation that dries up during the heat of summer. On flat earthen roofs grass might sprout, but there would be insufficient soil for such grass to flourish. The sun’s rays beating down upon the grass would soon cause it to whither, preventing it from reaching maturity or the point of producing seed (like standing grain).
The Septuagint rendering seems to refer to the weakened state of the defenders of the fortified cities. Apparently because YHWH withheld his aid, he is spoken of as weakening the hands so that their power to act was “dried up.” Their feeble state was comparable to dry grass on the roofs or a dry weed in a field.
37:28. Masoretic Text: “And I know your sitting down and your going out and your coming in, and your raging against me.”
Septuagint: “But now I know your resting place and your going out and your coming in.”
The Dead Sea Scroll of Isaiah precedes “sitting down” with “rising up.”
Commentary
The Targum of Isaiah interprets the “sitting” as being a sitting in counsel, the “going out” as going forth to war, the “coming in” as entering the land of Israel, and the anger is related to provoking YHWH to anger.
It appears, however, that the various actions have a more general significance, indicating that YHWH was fully aware of all of Sennacherib’s activity. His every step was known, whether sitting, going out, or coming in. Everything that Sennacherib did served to advance his aim of conquest, which included bringing about the surrender or the conquest of Jerusalem. When expressing this aim through his spokesman the Rabshakeh, Sennacherib had raged against YHWH, defiantly speaking of him as a powerless god like the deities of other nations. This raging had not escaped God’s attention.
37:29. Masoretic Text: “Because you have raged against me, and your self-assurance has come to my ears, even I will put my hook into your nose and my bridle into your lips, and I will turn you back on the way by which you came.”
Septuagint: “But your rage that you have raged and your bitterness have ascended to me, and I will put a bridle into your nose and a bit into your lips and turn you back on the way by which you came.”
The point about raging is not included in the Dead Sea Scroll of Isaiah.
Commentary
From the standpoint of Sennacherib, he was infuriated by Hezekiah’s revolt and this prompted his punitive military campaign against the kingdom of Judah. King Hezekiah, in a representative sense, sat on YHWH’s throne and his subjects were God’s people. Therefore, Sennacherib’s wrath could here be spoken of as having been against YHWH. Moreover, the blasphemous claim (made through the Rabshakeh and also in writing) that YHWH could not safeguard Jerusalem proved to be a form of raging.
With arrogant self-assurance, Sennacherib considered the capture or surrender of Jerusalem as a certainty and expressed himself to that effect through the Rabshakeh and in writing. This had not escaped the attention of YHWH and is here said to have come to his “ears” or to have been perceived by him.
As a consequence, YHWH had determined to deal with Sennacherib in a manner comparable to the way the Assyrians treated captives of war. Their monuments portray captives with hooks or rings piercing their lips or noses. By means of cords or chains attached to these hooks or rings, the Assyrians led or controlled captives. The reference to the “hook” in the nose and the “bridle” in the lips appears to be to such hooks or rings. Thus humiliated like a captive of war, Sennacherib would be forced to return to his own land without having attained his objective to capture Jerusalem.
37:30. Masoretic Text: “And this [will be] the sign for you: This year you will eat what grows [of itself], and in the second year what sprouts [therefrom], and in the third year sow and reap, and plant vineyards, and eat their fruit.”
Septuagint: “But this [will be] the sign for you: Eat this year what you have sown, but the second year the leftover, but the third year sow, reap, and plant vineyards, and eat their fruit.”
The Septuagint rendering seems to indicate that first year there would be a crop from what had been sown, but this does not fit the present context.
Commentary
In the Hebrew text and in the Septuagint, the pronoun “you” is singular, and so the words about the sign regarding the certain end of the Assyrian threat are directed to King Hezekiah. On account of the Assyrian invasion, agricultural operations had been disrupted, making it necessary for the people, including Hezekiah, to eat what grew of itself from the spilled kernels of the previous harvest. Even in the following year, the people would depend on eating the produce from seed that they had not been able to sow on account of the presence of the Assyrian forces. In the third year, agricultural operations could be resumed, and the people would be able to sow, reap, plant vineyards, and to eat the produce of their land.
37:31. Masoretic Text: “And the remnant of the house of Judah, the ones remaining, will add a root downward and bear fruit upward.”
Septuagint: “And they will be the ones left in Judea [who] will sprout a root below and produce seed above.”
In the Dead Sea Scroll of Isaiah, the words rendered “remnant of the house of Judah” are written above the line of the main text, indicating that they should be inserted. Instead of a word for “add,” this scroll says “gather” (“the remnant of the house of Judah will gather”) and indicates that “those who are found” would take root and bear fruit.
According to the Targum of Isaiah, the survivors of the house of Judah would be like a tree that sends its roots downward and lifts its branches upward.
Commentary
After being liberated from the enemy threat, the survivors of the house of Judah or the Judean kingdom would again be able to flourish. They would become secure as when a plant grows roots below the surface of the soil, eventually to bear fruit upon attaining its fully developed state.
37:32. Masoretic Text: “For a remnant will go forth out of Jerusalem, and an escaped group out of Mount Zion. The zeal of YHWH of hosts will do this.”
Septuagint: “For the ones left over will come out from Jerusalem, and those preserved alive from Mount Zion. The zeal of the Lord Sabaoth will do these things.”
In the Dead Sea Scroll of Isaiah, “Jerusalem” and “Zion” appear in reverse order.
“Sabaoth” is a transliterated form of the Hebrew word meaning “hosts” or “armies.”
The Targum of Isaiah interprets the “remnant” to be the “remnant of the righteous,” and the ones who escaped to be those who “uphold the law.”
Commentary
It would be because of YHWH’s zeal for, or his jealous guarding of, his people that there would be those in Jerusalem or Mount Zion who would escape with their lives from the serious military threat they faced. The preservation of the remnant of the people would not be dependent on any defensive measures that Hezekiah and his subjects might undertake.
37:33. Masoretic Text: “Therefore, thus says YHWH about the king of Asshur [Assyria]: He will not come into this city and shoot an arrow there and come before it with a shield and cast a siege ramp against it.”
Septuagint: “Therefore, thus says the Lord about the king of the Assyrians: By no means will he enter into this city nor will he cast an arrow against it nor lay a shield against it nor will he surround it with a palisade.”
In the Dead Sea Scroll of Isaiah, the point about the “siege ramp” precedes the mention of the “arrow.”
Commentary
These words gave positive assurance to King Hezekiah that Sennacherib would not conquer Jerusalem and that he and his subjects would not have to endure the hardships of a siege. Not a single Assyrian arrow would be directed against the city, not even one Assyrian warrior would appear with a shield, and no Assyrian force would be constructing a siege ramp or, according to the Septuagint, a palisade to encircle the city.
37:34. Masoretic Text: “By the way that he came, by the same [way] he will return; and he will not come into this city,” says YHWH.
Septuagint: “But by the way that he came, by it he will return,” thus says the Lord.
Rahlfs’ printed Greek text is shorter, but the Dead Sea Scroll of Isaiah and fourth-century Codex Vaticanus support the longer Hebrew text.
Commentary
Sennacherib had come from Nineveh to carry out his punitive military campaign, and he would return to Nineveh by the same way but as a king who had failed to capture Jerusalem or to force the surrender of the city. Through Isaiah, YHWH assured Hezekiah that Sennacherib would not enter Jerusalem.
37:35. Masoretic Text: “And I will defend this city to save it for my sake and for the sake of David my servant.”
Septuagint: “I will shelter over this city to save it for my sake and for the sake of David my servant.”
Commentary
Through Isaiah, YHWH assured Hezekiah that he would protect Jerusalem, delivering the city from falling into the hands of the Assyrians. Sennacherib had blasphemed YHWH, claiming that he would be unable to save the city. Therefore, when not permitting Sennacherib to seize Jerusalem, YHWH acted for the sake of his name, revealing himself to be the only living God who did have the power to deliver his people. Centuries earlier, YHWH had promised to King David that his royal line of descent would continue. (2 Samuel 7:12-16) By delivering Jerusalem and, therefore, Hezekiah of the royal line of David and his subjects, YHWH acted in harmony with his promise and so also for the sake of his servant David.
37:36. Masoretic Text: And the angel of YHWH went forth and slew 185,000 in the camp of the Assyrians. And men rose early in the morning, and look! All were dead corpses.
Septuagint: And the angel of the Lord went forth and slew 185,000 from the camp of the Assyrians. And [when] they rose in the morning, they found all of the dead bodies.
The parallel passage in 2 Kings 19:35 starts with the words, “And it occurred that night.”
Commentary
The death of 185,000 warriors in the camp of the Assyrians is attributed to the angel or messenger of YHWH. Apparently this is because Hezekiah and his subjects regarded this development as taking place in keeping with YHWH’s word through Isaiah that Jerusalem would be spared.
Just how it happened that thousands of Assyrian warriors perished is not revealed in the biblical account. In the first century CE, the Jewish historian Josephus (Antiquities, X, i, 4, 5) referred to the accounts of Herodotus and Berosus when writing about this occurrence. “Concerning this Sennacherib, Herodotus also says, in the second book of his histories, how ‘this king came against the Egyptian king, who was the priest of Vulcan; and that as he was besieging Pelusium, he broke up the siege on the following occasion: This Egyptian priest prayed to god, and god heard his prayer, and sent a judgment upon the Arabian king.’ But in this Herodotus was mistaken when he called this king not king of the Assyrians, but of the Arabians; for he says, that ‘a multitude of mice gnawed to pieces in one night both the bows and the rest of the armor of the Assyrians; and that it was on that account that the king when he had no bows left, drew his army from Pelusium.’ … Berosus, who wrote of the affairs of Chaldea, makes mention of this king Sennacherib, and that he ruled over the Assyrians, and that he made an expedition against all Asia and Egypt; and says thus:
“‘Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague], for God had sent a pestilential distemper upon his army; and on the very first night of the siege, 185,000, with their captains and generals, were destroyed.’”
Josephus based his comments on what Herodotus wrote in Book II, 141. “After this, Sanacharib [Sennacherib] king of the Arabians and of the Assyrians marched a great host against Egypt. Then the warriors of the Egyptians refused to come to the rescue, and the priest, being driven into a strait, entered into the sanctuary of the temple and bewailed to the image of the god the danger which was impending over him; and as he was thus lamenting, sleep came upon him, and it seemed to him in his vision that the god came and stood by him and encouraged him, saying that he should suffer no evil if he went forth to meet the army of the Arabians; for he himself would send him helpers. Trusting in these things seen in sleep, he took with him, they said, those of the Egyptians who were willing to follow him, and encamped in Pelusion [Pelusium], for by this way the invasion came: and not one of the warrior class followed him, but shopkeepers and artisans and men of the market. Then after they came, there swarmed by night upon their enemies mice of the fields, and ate up their quivers and their bows, and moreover the handles of their shields, so that on the next day they fled, and being without defense of arms great numbers fell. And at the present time this king stands in the temple of Hephaistos in stone, holding upon his hand a mouse, and by letters inscribed he says these words: ‘Let him who looks upon me learn to fear the gods.’” (Translated by G. C. Macaulay)
Although not corroborating each other, both Herodotus and Berosus (as quoted by Josephus) indicate that a disaster befell the Assyrian forces that forced Sennacherib to terminate his campaign.
The ones who rose the morning after the fateful night may be understood to have been the Assyrians who had not perished. They found themselves in the midst of the corpses of their fellow warriors.
37:37. Masoretic Text: And Sennacherib the king of Asshur [Assyria] departed and went [home] and returned and resided in Nineveh.
Septuagint: And the king of the Assyrians turned back, departed, and resided in Nineveh [Nineue].
Commentary
With a greatly reduced number of warriors, Sennacherib was in no position to continue his military campaign and to undertake a lengthy siege of strongly fortified Jerusalem. He abandoned his plans, departed from the region, and returned to Nineveh, where he continued to reside for an unspecified time thereafter. Historians commonly credit him with reigning for 20 more years after the military campaign in the kingdom of Judah during the fourteenth year of Hezekiah’s rule.
Josephus, when citing Berosus (Antiquities, X, i, 5) as his source, wrote the following about Sennacherib’s departure after the loss of 185,000 warriors, “The king was in great dread, and in a terrible agony at this calamity; and being in great fear for his whole army, he fled with the rest of his forces to his own kingdom, and to his city Nineveh.”
The absence of any mention of this disaster in extant Assyrian records should not be surprising. Assyrian reliefs portray vivid scenes of warfare, but they do not depict wounded or dead Assyrian warriors. Like the reliefs, the accounts contained in the annals served to glorify the Assyrian monarchs and their victories.
37:38. Masoretic Text: And it happened as he was bowing down [in worship] in the house of Nisroch his god, his sons Adrammelech and Sharezer struck him with the sword, and they escaped to the land of Ararat, and Esarhaddon his son reigned in his stead.
Septuagint: And when he was prostrating himself [in worship] in the house of Nisroch [Nasarach] his idol [patachron], Adrammelech [Adramelech] and Sharezer [Sarasar] struck him with swords, but they escaped to Armenia, and Esarhaddon [Asoradan] reigned instead of him.
The word patachron is a transliteration of an Aramaic term meaning “idol.”
Commentary
Possibly Nisroch is the god Nusku that is mentioned in Assyrian inscriptions. A letter to Ashurbanipal, the grandson of Sennacherib, mentions that the god Nusku placed a crown on Ashurbanipal’s father Esarhaddon and said to him, “You will go and will make conquests in several countries.” (ANET, page 606) The annals of Ashurbanipal include the words “Nusku, the obedient messenger (of the gods) proclaimer of my lordship, who accompanied me upon the command of Ashur, (and) the courageous Ninlil, the Lady of [Arbela], who protected me as king, took the lead of my army and threw down my foes.” (ANET, page 300)
Whereas YHWH answered Hezekiah’s prayer, “Nishroch” could not protect Sennacherib from being assassinated while engaged in an act of worship. Extant Assyrian records are somewhat obscure about the specifics regarding the death of Sennacherib. The annals of Ashurbanipal contain his claim, “I smashed alive with the very same statues of protective deities with which they had smashed my own grandfather Sennacherib — now (finally) as a (belated) burial sacrifice for his soul.” (ANET, page 288) Esarhaddon, the son of Sennacherib, commented about his brothers. “My brothers went out of their senses, doing everything that is wicked in (the eyes of) of the gods and mankind, and (continued) their evil machinations. They (even) drew weapons in the midst of Nineveh (which is) against (the will of) the gods, and butted each other — like kids — to take over the kingship. Ashur, Sin, Shamash, Bel, Nebo, the Ishtar of Nineveh (and) the Ishtar of Abela looked with displeasure upon the doings of the usurpers which had come to pass against the will of the gods, and they did not help them.” (ANET, page 289) An inscription of Esarhaddon (translated by D. Luckenbill) says about his brothers, “To gain the kingship they slew Sennacherib, their father.”
Quoting from Berosus, Josephus (Antiquities, X, i, 5) wrote, “He [Sennacherib] was treacherously assaulted, and died by the hands of his elder sons, Adrammelech and Seraser, and was slain in his own temple, which was called Araske.”
One suggested identification for Adrammelech is Arda-Mulissi. Based on the accounts that have been preserved from ancient times, historians have suggested that Arda-Mulissi stabbed Sennacherib with a “sword” or “dagger” or possibly crushed him under a winged bull colossus that guarded the temple where he had been praying.
As the Septuagint rendering indicates, the land of Ararat appears to have been ancient Armenia, situated between Asia Minor and Mesopotamia.
Esarhaddon, though Sennacherib’s youngest son, claims to have been designated to be his father’s successor by the command of the deities “Ashur, Sin, Shamash, Bel and Nebo, the Ishtar of Nineveh (and) the Ishtar of Arbela.” After defeating the supporters of his brothers, he assumed the kingship. He spoke of himself as the “great king, legitimate king, king of the world, king of Assyria.” (ANET, pages 289, 290)
38:1. Masoretic Text: In those days Hezekiah became sick unto death. And Isaiah, son of Amoz, the prophet, came to him and said to him, “Thus says YHWH, Set your house in order, for you will die and you will not live.”
Septuagint: But it occurred at that time that Hezekiah became sick unto death. And Isaiah, son of Amos, the prophet, came to him and said to him, “Thus says the Lord, Make arrangements concerning your house, for you will die and will not live.”
Commentary
Hezekiah became seriously ill, with no hope of recovery. No then-existing medical intervention could have prevented his death. At divine direction, the prophet Isaiah went to him, letting him know the word of YHWH that he should make the needed preparations for the royal house before his life would end. As king with responsibilities for his subjects, he would have to outline plans for the proper functioning of the kingdom subsequent to his untimely death. The message conveyed through Isaiah made it clear to Hezekiah that his death was inevitable and that recovery from his sickness was not to be expected. At the same time, his having been informed about what lay ahead of him gave Hezekiah the opportunity to make his appeal to the only One who could help him in his time of illness.
38:2. Masoretic Text: And Hezekiah turned his face to the wall and prayed to YHWH,
Septuagint: And Hezekiah turned his face to the wall and prayed to the Lord,
Commentary
In view of the serious sickness, Hezekiah must have been confined to bed. According to the Targum of Isaiah, he turned his face to the “wall of the sanctuary.” This interpretation appears to have some merit, considering that Solomon indicated that individuals would be praying in the direction of the temple, YHWH’s representative place of dwelling. (1 Kings 8:30) As Hezekiah evidently would have been too weak to go to the temple, he may have turned his face toward the wall of the sanctuary when praying. Another possibility is that, to be undistracted in his praying, he turned his face toward the wall of his room.
38:3. Masoretic Text: and said, “Please [’ánnah], O YHWH, remember now how I have walked before your face in truth and with a complete heart, and I have done good in your sight.” And Hezekiah wept [with] great weeping.
Septuagint: saying, “Remember, O Lord, how I walked before you with truth, in a true heart, and did the things pleasing before you.” And Hezekiah wept [with] great weeping.
Commentary
The Hebrew expression ’ánnah, here rendered “please,” is an interjection that can be translated “ah.” It is a particle that is associated with an intense entreaty or supplication.
Hezekiah made his fervent appeal to YHWH on the basis of the life that he had lived, imploring that this might be remembered or be given favorable consideration for being granted a lengthening of his life. He had walked or conducted himself before YHWH, or in his sight, “in truth” or in an upright manner with sincerity. He had not been hypocritical in his conduct, representing himself outwardly in a manner that did not reflect his real inner self. His heart, or his inner self, was fully devoted to YHWH and loyal adherence to his commands. Therefore, he could speak of having walked with a “complete heart.” With a clean conscience, he was able to say that he had done what was good, right, or pleasing in YHWH’s sight.
The intensity of Hezekiah’s weeping is evident from the repetition, “wept with great weeping.” While not stated in the account, one reason for his great sorrow may well have been that he did not have an heir. His son Manasseh began to rule at the age of 12 and so was born about three years after the time of the serious illness. (2 Kings 21:1) Therefore, to Hezekiah it may have seemed that the royal line of David would be broken, adding to his grief and making him wonder how the promise to David about the continuance of the kingdom in his line of descent would be fulfilled.
In his Antiquities (X, ii, 1), Josephus wrote that being able to father children was Hezekiah’s chief concern as a childless king. Hezekiah “entreated God that he would prolong his life for a little while till he had some children, and not allow him to depart this life before he had become a father. Hereupon God had mercy upon him, and accepted his supplication, because the trouble he was under at his supposed death was not because he was soon to leave the advantages he enjoyed in the kingdom; nor did he on that account pray that he might have a longer life afforded to him, but in order to have sons who might receive the government after him.”
38:4. Masoretic Text: And the word of YHWH came to Isaiah, saying,
Septuagint: And the word of the Lord came to Isaiah, saying,
Commentary
In response to Hezekiah’s prayer and his profuse weeping, YHWH, by means of his spirit, provided Isaiah with a message of comfort for him.
38:5. Masoretic Text: Go, and say to Hezekiah, “Thus says YHWH, the God of David your father, I have heard your prayer. I have seen your tears. Look! I will add to your days fifteen years.”
Septuagint: “Go, and say to Hezekiah, Thus says the Lord, the God of David your father, I have heard the sound of your prayer and have seen your tears. Look! I am adding to your time fifteen years.”
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the word for “prayer.”
The parallel passage in 2 Kings 20:5 adds, “Look! I will heal you. On the third day you will go up to the house of YHWH.”
Commentary
Isaiah was directed personally to convey YHWH’s reassuring message to Hezekiah. This message identified YHWH as the God of Hezekiah’s forefather David, to whom the promise was made that kingship would remain in his royal line. (2 Samuel 7:12-16) The reference to David, therefore, could have reminded Hezekiah that the royal line would continue through him and that he would have an heir. YHWH had taken favorable notice of Hezekiah’s prayer and his intense weeping on account of the grievous loss that his untimely death would mean for him. Hezekiah would recover from his sickness and be able to live for an additional fifteen years.
38:6. Masoretic Text: And I will deliver you and this city from the palm of the king of Asshur [Assyria], and I will defend this city.
Septuagint: And I will deliver you from the hand of the king of the Assyrians, and I will shelter over this city.
The Dead Sea Scroll of Isaiah adds “for my sake and for the sake of David my servant.” These words are also found in the parallel passage of 2 Kings 20:6.
Commentary
In addition to the comforting message that he would recover from his illness, Hezekiah received the assurance that the Assyrians would not prove to be a threat for him nor for Jerusalem. YHWH would save both Hezekiah and the city from the palm or the power of Sennacherib, the king of Assyria, and would protect the city.
38:7. Masoretic Text: And this [is] the sign for you from YHWH, that YHWH will carry out this word that he has spoken.
Septuagint: But this [is] the sign for you from the Lord, that God will carry out this word.
Commentary
To strengthen Hezekiah’s faith in the certain fulfillment of the message that had been conveyed to him, YHWH provided a miraculous sign for him. At this point, the parallel account in 2 Kings (20:7-9) includes specifics that are mentioned later in this chapter of Isaiah and also provides other details. Hezekiah had a boil, and the prophet Isaiah requested that a cake of figs be placed on the boil, whereupon the king recovered. The sign was given to Hezekiah after he had asked the prophet by what sign he would know that he would be healed and able to go to the house of YHWH on the third day. As a personal sign to Hezekiah, it constituted YHWH’s pledge to him that everything that had been said to him would take place.
38:8. Masoretic Text: Look! I will turn back the shadow [on] the steps that it has descended on the steps of Ahaz, ten steps backwards [with reference to] the sun. And the sun turned back ten steps by the steps that it had descended.
Septuagint: [As for] the shadow of the steps that the sun descended (the ten steps of the house of your father), I will turn back the sun the ten steps. And the sun ascended the ten steps that the shadow had descended.
The Dead Sea Scroll of Isaiah refers to the “steps of Ahaz” as the “upper steps.”
Commentary
The parallel account in 2 Kings 20:9-11 contains additional details. When conveying the word of YHWH to Hezekiah, Isaiah asked the king whether the sign should be that the sun would go forward ten steps or backward ten steps. Hezekiah chose the sign that he recognized would involve the greater difficulty, asking that the shadow go back ten steps. Isaiah then cried out to YHWH. In response, YHWH made the shadow ascend the ten steps that it had descended. According to 2 Chronicles 32:31, the sign appears to have been observed in distant Babylon on the Euphrates River. Nothing in the biblical accounts, however, reveals what natural factors were involved in effecting the change in the position of the shadow.
There is also no way definitively to identify the “steps of Ahaz.” Possibly it was a kind of sundial with specific “steps” or degree markings to indicate the passage of time. Hezekiah’s father Ahaz may have obtained such a sundial, as sundials are known to have existed at that time. Another possibility is that there was a stairway that Ahaz had commissioned to be built, and a column alongside this stairway cast a shadow in relation to the sun and served to indicate the passing of time. The Jewish historian Josephus (Antiquities, X, ii, 1) identified the “steps” as being in Hezekiah’s house, which would lend support to the possibility that the reference is to a stairway.
38:9. Masoretic Text: A writing of Hezekiah, king of Judah, after he was sick and recovered from his sickness.
Septuagint: Prayer of Hezekiah, king of the Judea, when he was sick and got up from his sickness.
Commentary
The written record is that of Hezekiah’s prayer. It expresses his distress during the time of his illness and his appreciation for what YHWH had done for him in effecting his recovery.
38:10. Masoretic Text: I said, In the half [demi] of my days, I will go into the gates of Sheol. I am deprived of the rest of my years.
Septuagint: I said, In the height of my days, I will leave behind the remaining years in the gates of Hades.
According to the Targum of Isaiah, Hezekiah thought that, “in the sorrow of [his] days” he would be going “into the gates of Sheol.” “Because of [his] memorial for good,” however, his years had been increased.
Commentary
“Half” is one lexical definition for the Hebrew word demi, but the expression is also associated with “cessation,” “quiet,” “rest,” or “pause.” Translators have variously rendered the term as “noontime” (NAB), “prime” (NIV, REB), and “noon” (NJB). The Septuagint rendering “height” suggests that Hezekiah’s life was still at what would be considered the best part and not the decline associated with old age.
During his time of illness, Hezekiah felt that he was heading for the gates of Sheol, to enter the realm of the dead prematurely and long before someone’s death might commonly be expected. It seemed to him that, in view of how short his life would be, he had been deprived of what normally would have been the rest of the years of his life.
38:11. Masoretic Text: I said, I will not see Yah, [even] Yah, in the land of the living. I will no more look [upon] man [’adhám, the “earthling”] among the inhabitants of cessation [chédel].
Septuagint: I said, No longer will I see the deliverance of God on the earth; no longer will I see a man from my kinsfolk.
In the Dead Sea Scroll of Isaiah, “Yah” is not repeated, and the conjunction “and” follows the word for “living.”
In Rahlfs’ printed text, the words “from my kinsfolk” are in verse 12. They have been included here to complete the sentence, and will not be repeated in verse 12. (See verse 12 for a comment on “kinsfolk.”)
The Targum of Isaiah represents Hezekiah as saying that he would not appear again before YHWH “in the land where the Shekinah dwells, wherein is length of life.” He would “not serve before him again in the sanctuary, whence joy is about to come forth for all the inhabitants of the land.”
Commentary
“Yah” is the abbreviated form of the divine name “YHWH.” For Hezekiah not to see YHWH any longer would mean that he would no more be aware of his presence, attention, care, and saving acts. The Septuagint rendering focuses on his no longer witnessing any divinely effected deliverances, and the Targum of Isaiah on the reality that he would no longer be able to serve YHWH in the sanctuary as his devoted worshiper. Death would deprive him of all his senses, and so he would no longer be able to see any man. The Hebrew expression “inhabitants of cessation” could mean those who have ceased to exist and find themselves in the realm of the deceased (which would then include Hezekiah) and are no more able to see any living earthling or mortal. Translators, however, commonly have chosen renderings that apply to the living on earth (“inhabitants of the world” [NRSV], “those who live on earth” [NJB], and “people who live on this earth” [CEV]), not those in the realm of the dead or in the place of cessation.
38:12. Masoretic Text: My dwelling place [dohr] has been pulled up and taken away from me like a tent of my shepherd. I have rolled up my life like a weaver. He cuts me off from the warp. From day to night you finish [shalám] me.
Septuagint: I have left behind the rest of my life. It has gone out and departed from me as [when] someone took down a tent that he had pitched. My spirit within me has come to be like a woman weaver’s web being approached to be cut off. In that day I was delivered up as to a lion until morning.
In Rahlfs’ printed text, the words “as to a lion until morning” are part of verse 13 but are included here to complete the sentence. They will not be repeated for verse 13.
Commentary
If in this context “dwelling place” is the meaning of the Hebrew word dohr, it may be understood to apply to Hezekiah’s body. “My body is like a shepherd’s tent.” (NIRV) Upon his death, he would no longer have had his body as his habitation or tent. It was his temporary home or shelter, comparable to a shepherd’s tent that could easily be taken down after the tent pegs were pulled up and then taken away, with no evidence that it had ever been at the previous location. Hezekiah’s existence as a person would have ended without a functioning body. (Compare 2 Corinthians 5:1-4; 2 Peter 1:14.)
According to the Septuagint rendering, Hezekiah would have “left behind the rest of [his] life.” The “rest” would be the time he would normally have been expected to live without experiencing a premature death.
In the Septuagint, Hezekiah’s life is represented as having departed from him like a tent that is dismantled. Similarly, the Targum of Isaiah indicates that Hezekiah’s days would be “folded up like a shepherd’s tent.” Instead of making an application to the body, a number of modern translations likewise link “life” with the tent. “My life was taken from me like the tent that a shepherd pulls up and moves.” (CEV) “My life was cut off and ended, like a tent that is taken down.”(GNT)
The Hebrew word dohr can also mean “period,” “age,” or “generation.” In the Targum of Isaiah, the reference is to “generation.” “From the men of my generation my days have been removed.” J. P. Green, for his literal translation, chose the word “generation.” “My generation is plucked up and carried away from me, like a shepherd’s tent.” It appears that the Septuagint translator considered the word dohr to apply to “kinsfolk” (syngéneia, which term can be linked to the verb gennáo [“generate” or “bring forth”] and the noun geneá [“generation” or “offspring”]) and continued the sentence with the words “from my kinsfolk” (“no longer will I see a man from my kinsfolk”).
Hezekiah appears to have likened his completed life to a weaver’s finished cloth. In view of what he perceived to be his imminent death, his life’s record was complete and so he could roll it up like a weaver rolls up his finished product. In the Dead Sea Scroll of Isaiah, however, a form of the word saphár is found, which could mean that Hezekiah would make an accounting of his life. The Septuagint reference to the spirit could be to the life force that was about to be cut off like the web or the woven material in a loom.
Hezekiah recognized that his life was in God’s hands, and so he attributed the cutting off of his life to him, likening it to what a weaver does when cutting across the warp threads to remove the woven fabric from the loom.
The Hebrew word shalám can mean to finish or bring to an end, but it can also indicate that something has been made complete. This is reflected in the renderings of modern translations. “You make a wreck of me day and night.” (CEV) “Day and night you give me over to torment.” (NAB) “From dawn to dark, you have been making an end of me.” (NJB) These renderings suggest that Hezekiah felt that YHWH did not provide any relief for him from the distressing illness. Another possible meaning is that the worst time for Hezekiah was the night. “Only from daybreak to nightfall was I kept whole, then it was as though a lion were wrecking all my bones; I cried out until morning.” (Tanakh)
According to the Septuagint, Hezekiah felt as though he had been delivered up like prey to a lion.
38:13. Masoretic Text: I have soothed [shawáh] myself until morning. Like a lion, so he breaks all my bones. From day to night you finish me.”
Septuagint: Thus he crushed by bones; for from day until night I was delivered up.
For the Septuagint text, the part about the lion is included with verse 12 (which see).
Commentary
In this context, the Hebrew word shawáh could mean “soothe” or “smooth.” This could signify that Hezekiah tried hard to calm himself during the time of his distressing sickness. The Dead Sea Scroll of Isaiah, however, contains a different Hebrew word, which has been understood to mean “lay bare” (“I am laid bare”). Perhaps this signifies that unceasingly he was exposed to the painful effects of his illness. The Targum of Isaiah indicates that he “roared” or cried out until the morning, evidently doing so on account of his pain. A number of translators have chosen to render the verse according to a correction for the verb shawáh and read, “I cried out until morning” (Tanakh); “till daybreak, I cried for help” (NJB).
Hezekiah regarded the affliction that had befallen him as coming from YHWH. As YHWH had not relieved his suffering but it continued unabated, Hezekiah compared what YHWH was doing to him as crushing his bones, or his whole organism, as does a lion when breaking the bones of its prey.
The last phrase repeats the concluding words of verse 12 (which see for comments). In the case of the Septuagint rendering, “delivered up” does not have an object and so could refer to Hezekiah’s being handed over to affliction.
38:14. Masoretic Text: Like a swift [sus or sis], [like] a thrush [‘agúr], so I chirp. I coo [hagáh] like a dove. My eyes are weak from looking to the height. My Lord, I am in distress. Be my surety.
Septuagint: Like a swallow, so will I make a sound; and like a dove, so will I mutter [meletáo]. For my eyes have failed from looking into the height of heaven to the Lord, who has rescued me
The Hebrew word for “meditate” is hagáh, and the corresponding Greek word is meletáo. In this context, hagáh and meletáo apply to making indistinct, audible sounds comparable to moaning, muttering, cooing, or growling.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the words “be my surety.”
In the Septuagint, the sentence is completed in the next verse.
The Targum of Isaiah presents as the reason for the sound of the swallow to be its having been captured.
Commentary
The Hebrew word sus or sis may refer either to the swallow or the swift. According to one view, the Hebrew name sis is derived from the sound a swift makes (si-si-si). Although resembling the swallow, the swift is classified in a different family (Apodiformes). Other birds that have been suggested are the crane and the wryneck (a small woodpecker). Chirping, however, does not fit the call of a crane, and so this identification is questionable. Wracked with pain, Hezekiah spoke of himself as “chirping” like birds, or muttering. His mournful sounds or moaning would have been comparable to the cooing of a dove.
He had looked to the height, to YHWH, the God whom he acknowledged as his Lord (the One to whom he owed loyal obedience). In view of his thus looking without letup, he referred to his eyes as having become weak or having failed. Hezekiah desperately wanted relief from his distressing affliction. For YHWH to be surety for Hezekiah would mean that his God would be a pledge, assuring his recovery and well-being. The rendering of the Septuagint identifies Hezekiah’s Lord as being the One who had rescued him.
38:15. Masoretic Text: What can I say? He has also spoken to me and has done it. I will walk [slowly] all of my years because of the bitterness of my soul.
Septuagint: and removed the pain of my soul.
The Septuagint rendering is completely different, indicating that God brought relief to Hezekiah. The “pain” of his “soul” denotes the pain that he himself experienced on account of his affliction, and God freed him from this pain.
The Targum of Isaiah likewise refers to positive developments. In response to the abundant goodness YHWH had shown to him, Hezekiah asked, “What praise shall I utter and declare before him? How shall I serve, and repay him all the years that he has added to my life and delivered my soul from bitterness?”
The Dead Sea Scroll of Isaiah represents Hezekiah as asking himself what he could say because of what YHWH had done to him.
Commentary
The Hebrew text appears to suggest that Hezekiah could say nothing in response to what YHWH had said to him and what he had done (or permitted to befall him). All that he could do was to “walk slowly,” or humbly as one reduced to a weak state, on account of the “bitterness” of his “soul,” or the grievous distress that he had to endure. A number of translations interpretively make this sense explicit. “But what could I say? For he himself had sent this sickness. Now I will walk humbly throughout my years because of this anguish I have felt.” (NLT) “How can I complain, what can I say to the LORD when he himself has done this? I shall wander to and fro all my life long in bitterness of soul.” (REB) “There’s nothing I can say in answer to you, since you are the one who has done this to me. My life has turned sour; I will limp until I die.” (CEV)
The words could also be understood as applying to the promise that Hezekiah would recover, and that God fulfilled his word. Viewed in that light, the question about what he could say would mean how he could express his appreciation. A number of translations are specific in conveying a positive message. “But what can I say? You have promised to heal me. And you yourself have done it. Once I was proud and bitter. But now I will live the rest of my life free of pride.” (NIRV) “And so — what shall I now say since he fulfilled the promise he gave to me? Despite worries, I will walk my life’s course serenely all the remaining years.” (Und nun — was soll ich jetzt sagen, da er sein Versprechen, das er mir gab, eingelöst hat? Ich will trotz Sorgen meinen Lebensweg alle weiteren Jahre gelassen gehen. [German, Neues Leben])
38:16. Masoretic Text: My Lord, by these things they live, and in all these [is] the life of my spirit. And restore me to health and cause me to live.
Septuagint: Lord, concerning it [the pain of my soul], it was indeed declared to you, and you revived my breath; and being comforted, I came to life.
The Dead Sea Scroll of Isaiah reads, “and all of them who live have his spirit.” In this context, the “spirit” would be the life breath that is considered to have God as the ultimate source and is, therefore, called “his spirit.”
In the Targum of Isaiah, the reference is to YHWH’s declaration that he would bring the dead to life. He, however, had caused Hezekiah’s spirit to live before them all and preserved him alive.
Commentary
Based on the previous verse of the Hebrew text, the things by which men or people live are what YHWH has said or expressed and what he has done. Likewise, Hezekiah’s spirit or life breath depended on YHWH’s word and activity. Therefore, he prayed to YHWH to cure him and make it possible for him to continue living.
The Septuagint reading could be understood to mean that Hezekiah had made known to God the distress of his soul, or the grievous affliction that he had been experiencing. In response, God had revived Hezekiah’s breath or infused him with a freshness of life. Comforted by God’s favorable attention, Hezekiah was restored to a state of well-being and thus came alive.
38:17. Masoretic Text: Look! For peace, bitter upon bitter; and you became attached to my soul, [preserving it] from the pit of cessation. For you have cast all my sins behind your back.
Septuagint: For you chose my soul, that it may not be destroyed, and you have cast all my sins behind me.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not repeat the word for “bitter,” and it links the “pit” to a word that has been understood to denote “confinement.”
According to the Targum of Isaiah, those who obey the law have much peace, whereas YHWH brings bitterness upon the wicked. When Hezekiah knew the day of his death, he poured out his tears in prayer to YHWH. He was then in “great bitterness,” but YHWH took pleasure in his life and did not destroy his soul.
Commentary
The introductory elliptical expression of the Hebrew text may indicate that, instead of a state of “peace” or well-being, Hezekiah had experienced great bitterness. Another possible meaning is that Hezekiah was in a state of great bitterness prior to his coming to have peace upon being healed from his affliction. On account of the elliptical nature of the text, the interpretive renderings of translators vary considerably. “Bitterness, not prosperity, had indeed been my lot.” (REB) “You have given me health and life; thus is my bitterness transformed into peace.” (NAB) “At once, my bitterness turns to well-being.” (NJB) “Truly, it was for my own good that I had such great bitterness.” (Tanakh)
YHWH’s attachment to Hezekiah’s soul apparently refers to his love for Hezekiah, which became tangibly manifest to him when he was healed. He did not descend into the pit that would have meant the cessation or the end of his life. Apparently Hezekiah believed that YHWH did not consider his sins as then meriting death, and so spoke of these sins as having been tossed out of sight, as if coming to be behind YHWH’s back or, according to the Septuagint, behind Hezekiah.
The Septuagint rendering concerning God’s choice of Hezekiah’s soul may be understood of his choice not to let Hezekiah die.
38:18. Masoretic Text: For Sheol cannot give thanks to you; death cannot praise you. Those going down into the pit cannot hope for your truth.
Septuagint: For those in Hades will not praise you, nor will the dead bless you, nor will those in Hades hope for your mercy.
In the Hebrew text, the negative sense (“cannot praise”) is implied, but in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) it is expressed. This scroll also precedes the concluding thought about going down into the pit with the conjunction “and.”
Commentary
The Hebrew word Sheol and the corresponding Greek word Hades are the terms that designate the realm of the dead. No one in the realm of the dead can thank, praise, or bless YHWH. So neither from that realm of the dead nor from those who find themselves there can there be expressions of any kind. The dead are the ones who go down into the “pit,” the place of burial. Not conscious of anything, the dead do not have the capacity to hope for God’s “truth,” faithfulness, trustworthiness, or trueness with reference to the fulfillment of his promises. According to the Septuagint rendering, they would not be able to hope for God’s mercy, being completely unaware of all feelings.
38:19. Masoretic Text: The living, the living, he can give thanks to you, as I can this day. A father makes known your truth to his sons.
Septuagint: The living will bless you in the manner as I [do]. For from today I will produce children who will declare your righteousness, O Lord of my salvation.
In Rahlfs’ printed text, the words “O Lord of my salvation” are part of verse 20. They are included here to complete the sentence, and they will repeated for verse 21.
According to the Targum of Isaiah, fathers will declare YHWH’s might to their children and give thanks to him, saying, “All these things are truth.”
Commentary
Only the living have conscious existence and, therefore, only they can give thanks to, bless, or praise YHWH for all that he had done. Because Hezekiah had been healed of his affliction, he could speak of being able to give thanks to or to praise YHWH that day. God’s “truth,” faithfulness, trustworthiness, or trueness relates to his dependability in fulfilling his word. A father who has personally witnessed the repeated evidence of YHWH’s faithfulness is able to relate this to his sons or children.
According to the Septuagint rendering, Hezekiah would become father to children, and these children would be able to declare God’s righteousness or the rightness of everything that he does. The implication is that they could base their words on what their father had experienced and which made it possible for them to come into existence. Historically, however, Manasseh who succeeded his father as king proved to be one of the worst rulers, engaging in idolatry and shedding much innocent blood during the course of most of his reign. (2 Kings 21:1-17; 2 Chronicles 33:1-16)
38:20. Masoretic Text: YHWH, [act] to save me, and [with] my stringed instruments we will make music all the days of our life at the house of YHWH.
Septuagint: Lord of my salvation. And I will not cease blessing you with psaltery all the days of my life before the house of God.
According to the Targum of Isaiah, the thoughts are expressed in the first person plural. “YHWH has promised to deliver us, and we will play the melodies of his songs all the days of our life at the sanctuary of YHWH.”
A measure of confusion exists in the Dead Sea Scroll of Isaiah. The copyist ended with the words here rendered “to save me.” At this point, the style of the letters changes. Another copyist basically repeated the words of verse 19 and the beginning of verse 20 and then continued with the rest of the words in this verse.
Commentary
For the initial part of the Hebrew text, a word needs to be supplied to complete the thought. Translators vary in the manner they have rendered these words. “The LORD will save me.” (NIV, NRSV) “[It has pleased] the LORD to deliver us.” (Tanakh) “The LORD is our savior.” (NAB) “The LORD is at hand to save me.” (REB) “Yahweh, come to my help.” (NJB) The basic thought is that YHWH is the source of salvation or deliverance. In the Septuagint, the expression “Lord of my salvation” denotes the Lord who effected deliverance for Hezekiah, liberating him from his affliction and other distress.
In appreciation for what YHWH did for him, Hezekiah determined to praise him for the rest of his life at the temple in Jerusalem. Possibly the plural in the Hebrew text could be taken to mean that, in association with others, he would sing compositions played on stringed instruments.
The Septuagint rendering keeps the focus on Hezekiah, indicating that he would not stop blessing or praising God all the days of his life. With a psaltery or a stringed instrument, he would praise God before his “house,” the temple of YHWH in Jerusalem.
38:21. Masoretic Text: And Isaiah said, “Let them take a cake of figs and apply [it] to the boil, and he will live.”
Septuagint: And Isaiah said to Hezekiah, “Take a cake [made] from figs and mash [it] and apply [it] as a poultice, and you will recover.”
This verse and verse 22 are not in chronological order. For this reason a number of translations (NAB, NJB, REB) have inserted them between verses 6 and 7, which would agree with the reading of 2 Kings 20:6-9. Confusion in the Hebrew text of this part of Isaiah 38 is evident from the Dead Sea Scroll of Isaiah. The writing style changes after verse 20. Another copyist then wrote the words of verse 21, completing the text of this verse and that of verse 22 by writing the words vertically along the left margin of the main text.
Commentary
Whereas the Hebrew text directs the instructions about the cake of figs to others, the Septuagint represents them as being given to Hezekiah. The Septuagint rendering is more detailed, indicating that the cake was to be mashed and made into a plaster or poultice. Although the medicinal poultice was applied to Hezekiah’s boil (the nature of which cannot be determined from the account), the real healing came about because YHWH had given his promise through Isaiah. This is evident from the fact that the divine promise included the extension of Hezekiah’s life by 15 years, which could not have been accomplished by means of the poultice.
38:22. Masoretic Text: And Hezekiah said, “What [is] the sign that I will go up to the house of YHWH?”
Septuagint: And Hezekiah said, “This [is] the sign that I will go up to the house of the Lord God.”
Concerning the text in the Dead Sea Scroll of Isaiah, see verse 21.
Commentary
According to 2 Kings 20:8-11, the sign Hezekiah received, based on his request, was that the shadow on the “steps of Ahaz” went backward ten steps. This confirmatory sign assured Hezekiah that he would get well and be able to go to the temple on the third day. (For details regarding the sign, see the comments on verses 7 and 8.)
39:1. Masoretic Text: At that time Merodach-baladan, son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he had heard that he had been sick and had recovered.
Septuagint: At that time Marodach, son of Laadan, the king of Babylon, sent letters and elders and gifts to Hezekiah, for he had heard that he had been sick unto death and had recovered.
The Dead Sea Scroll of Isaiah concludes with “and he lived.”
Commentary
Hezekiah’s recovery from illness is associated with his being granted an additional 15 years of life and the assurance that the Assyrian monarch would not succeed in capturing Jerusalem. (2 Kings 20:6) The Assyrian king Sennacherib engaged in an extensive military campaign against the kingdom of Judah in the fourteenth year of Hezekiah’s 29-year reign. (2 Kings 18:2, 13) It is most unlikely that a delegation from Babylon would have come to Jerusalem while the Assyrian forces were in the territory of the kingdom of Judah. To allow for the addition of fifteen years of life to Hezekiah and more favorable circumstances in his realm, the delegation from Babylon may be regarded as having arrived after Sennacherib had returned to Nineveh.
Merodach-baladan is considered to be the Marduk-apla-iddina II who ruled in Babylon without Assyrian interference for ten years during the reign of Assyrian monarch Sargon II. When thereafter Sargon II defeated the Elamites and Merodach-baladan’s other allies and then headed for Babylon, Merodach-baladan fled. Without having to conduct a military campaign against the city, Sargon II became king of Babylon. After the death of Sargon II, Merodach-baladan succeeded in reestablishing his rule in the city. Sennacherib, Sargon’s son and successor, reestablished Assyrian dominance over Babylon before he began his military campaign in the territory of Judah. Merodach-baladan, however, had escaped. Therefore, after the withdrawal of Sennacherib from the territory of Judah, Merodach-baladan (though not then ruling from the city of Babylon) may have felt that he could regain the throne and looked for opportunities to form alliances that could directly or indirectly serve his objective. In his Antiquities (X, ii, 2), Josephus specifically mentions that the ambassadors were sent because the monarch desired that Hezekiah “would be his ally and friend.”
According to the Septuagint, “elders,” envoys, or ambassadors brought the letters and gifts. The singular “gift” in the Hebrew text may be understood as designating numerous individual items.
Just what the letters contained is not revealed in the account, but it is most unlikely that Merodach-baladan had been motivated merely to send well wishes to a king whom he did not even know. What he and Hezekiah had in common was the desire to be free from Assyrian control, and this logically would have been the more compelling reason for Merodach-baladan’s interest in Hezekiah.
39:2. And Hezekiah rejoiced over them, and he showed them the house of his treasure, the silver and the gold and the spices and the good oil and all the house of his vessels, and all that was found in his treasuries. [There] was not a thing that Hezekiah did not show them in his house and in all his realm.
Septuagint: And Hezekiah rejoiced over them with great joy, and he showed them the house of the nechotha and of the oil of myrrh and of the incense and of the myrrh and of the silver and of the gold and all the houses of the vessels of the treasure and everything, whatever was in his treasuries. And [there] was nothing in his house that Hezekiah did not show them.
Instead of “house of his treasure,” the Dead Sea Scroll of Isaiah says “all the house of his treasure.”
In the Greek text, the designation nechotha is a transliteration of the Hebrew word meaning “treasure.”
Commentary
The arrival of the Babylonian delegation delighted Hezekiah. The Septuagint rendering intensifies his feeling of elation, with the words “Hezekiah rejoiced over them with great joy.” He appears to have wanted to impress the Babylonians with the wealth of his kingdom, letting them see everything of value. Some have questioned whether the delegation could have come after Sennacherib and his remaining force had departed, believing that there would not have been much silver and gold left after he received the large tribute that he had demanded. The account, however, does not say that the payment of the tribute had depleted the stored-up treasure to the point that it would have seemed insignificant to others. According to the account in 2 Chronicles, an abundance of precious items came to the kingdom of Judah from other peoples, suggesting that much would still have been left after the Assyrians departed. (2 Chronicles 32:23, 27, 28)
Besides the gold and silver, the precious items included spices and “good oil,” probably meaning costly perfumed oil. The Septuagint rendering refers to precious aromatic substances (oil of myrrh, incense, and myrrh). The “house of vessels” could designate the building for storing the weaponry.
The Chronicles account indicates that Hezekiah came to be prideful, failing to consider the mercy that YHWH had shown him. Instead of continuing to look to YHWH as the dependable source for everything needful, Hezekiah appears to have thought that a favorable response to everything in the letters Merodach-baladan had sent would be in his interests and that of his subjects. (2 Chronicles 32:24-26, 31)
39:3. Masoretic Text: And Isaiah the prophet came to King Hezekiah and said to him, “What did these men say, and from where did they come to you?” And Hezekiah said, “From a distant land they have come to me, from Babylon.”
Septuagint: And Isaiah the prophet came to King Hezekiah and said to him, “What do these men say, and from where did they come to you?” And Hezekiah said, “From a distant land they came to me, from Babylon.”
Commentary
It was doubtless because YHWH’s spirit became operative upon him that Isaiah went to the palace of Hezekiah to question him about the Babylonian delegation. The fact that Hezekiah mentioned that the men had come from a distant land may indicate that he was highly impressed that news about him had reached distant Babylon and that he had been honored with an official visit from there.
39:4. Masoretic Text: And he said, “What did they see in your house?” And Hezekiah said, “They saw everything in my house. [There] is not a thing that I did not show them in my treasuries.”
Septuagint: And Isaiah said, “What did they see in your house?” And Hezekiah said, “They saw everything in my house, and [there] is nothing in my house that they did not see, but also [they saw] all things in my treasuries.”
Commentary
In his reply to Isaiah, Hezekiah did not conceal anything but acknowledged that he had shown the Babylonians everything contained in his treasuries or storehouses.
39:5. And Isaiah said to Hezekiah, “Hear the word of YHWH of hosts:”
Septuagint: And Isaiah said to him, “Hear the word of the Lord Sabaoth:”
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies.”
Commentary
In view of what Hezekiah had done, Isaiah had a message from YHWH regarding it and called upon the king to “hear” or pay attention. The reference to YHWH of hosts should have reminded Hezekiah that, with hosts of angels in his service, YHWH was the only dependable defender and protector of his people. Any alignment with a foreign power to gain military advantage, therefore, constituted a lack of trust in him and was deserving of censure.
39:6. Masoretic Text: “Look! Days are coming and all that is in your house and that which your fathers have stored up until this day will be taken to Babylon. Not a thing will be left,” says YHWH.
Septuagint: “Look! Days are coming,” says the Lord, “and they will take all the things in your house and whatever your fathers have collected until this day will go to Babylon, and by no means will they leave anything.” But God has said
In the Dead Sea Scroll of Isaiah, “they will come in and” are the words that precede the point about nothing being left.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
The word of YHWH through Isaiah indicated that Babylon would gain the ascendency, with Babylon replacing Assyria as the threat to the security of the kingdom of Judah. The conquest of Jerusalem is implied, with the Babylonians coming to be in position to carry off all the treasures in the palace of Hezekiah and whatever else then remained of what his royal ancestors had accumulated. The Babylonians would leave nothing of value behind.
39:7. Masoretic Text: “And some of your sons who will come out from you and will be born to you will be taken away, and they will be eunuchs in the palace of the king of Babylon.”
Septuagint: that also from your children, whom you generated, they will take and make eunuchs [spádon] in the house of the king of the Babylonians.
Instead of “come out from you,” the Dead Sea Scroll of Isaiah says “come out from your loins.”
Commentary
In this case, the expression “sons” is not to be understood as meaning sons whom Hezekiah would personally father. They would be “sons” by reason of their descent from him. Members of the royal family would be taken to Babylon and there come to be eunuchs in the palace of the king of Babylon. Josephus understood their becoming eunuchs to mean becoming castrated men, losing “their manhood.” (Antiquities, X, ii, 2) The Greek word spádon can refer to a castrated man.
39:8. Masoretic Text: And Hezekiah said to Isaiah, “Good [is] the word of YHWH, which you have spoken.” And he said, “For [there] will be peace and truth in my days.”
Septuagint: And Hezekiah said to Isaiah, “Good is the word of the Lord, which he has spoken. May there now be peace and righteousness in my days.”
Commentary
Hezekiah humbly accepted the word of YHWH conveyed to him through the prophet Isaiah, acknowledging it as “good” or as a just expression of divine judgment. In his Antiquities (X, ii, 2), Josephus represented Hezekiah as being troubled about the calamities that were destined to befall the nation. “Yet, since it is not possible to alter what God had determined, he prayed that there might be peace while he lived.” The Septuagint rendering supports the thought that Hezekiah made a prayerful expression for “peace and righteousness” to continue for the remainder of his life. He desired the concluding years of his reign to be free from military aggression and accompanying unjust treatment.
According to the account in 2 Chronicles 32:26, YHWH’s wrath was not expressed against Jerusalem because Hezekiah and the inhabitants of the city humbled themselves. The Hebrew text of Isaiah indicates that Hezekiah was grateful that “peace and truth” would exist during his days. “Peace” would mean freedom from enemy invasions. For “truth” to continue in the realm may be understood to indicate that the people would enjoy a time of security or stability.
40:1. Masoretic Text: Comfort, comfort my people, says your God.
Septuagint: Comfort, comfort my people, God says.
Commentary
The prospect of a future Babylonian conquest of Jerusalem would have raised a question about whether there would be any positive developments. Those who would experience this time of calamity would come to have a need for comfort, an assurance that the distressing circumstances would end. The opening words of this chapter of Isaiah address that aspect.
In the Targum of Isaiah, the prophets are the ones directed to prophesy consolations or comfort. This would fit from a grammatical standpoint. In the Hebrew text and in the Septuagint, the verbs are second person plural. As YHWH conveyed his messages to the prophets, they were in a position to give true comfort.
In the next verse, the Septuagint focuses on the priests as those directed to provide comfort. This would not preclude understanding the ones designated to give comfort to be the prophets, for there were times when priests functioned in that capacity. (Compare Jeremiah 1:1; 2 Chronicles 24:19, 20.) Although the people in the kingdom of Judah had strayed from the right course and, therefore, would experience the devastation of their land and exile, YHWH granted them an opportunity to repent and to gain his forgiveness. He did not reject them without any possibility of their return to him, but he commanded that the comfort be addressed to them as “my people.” The repetition of “comfort” makes the imperative emphatic, something not to be neglected.
40:2. Masoretic Text: Speak to the heart of Jerusalem, and cry out to her that her servitude has ended, that her iniquity is pardoned, that she has received from YHWH’s hand double for all her sins.
Septuagint: O priests, speak to the heart of Jerusalem; comfort her. For [the measure of] her humiliation has been filled up. Her sin has been remitted. For she has received from the hand of the Lord double for her sins.
See the comment on verse 1 about the Septuagint reference to priests.
Commentary
To speak to the “heart of Jerusalem” would signify to speak to the deep inner selves of the people with words of comfort. Jerusalem, as the capital of the kingdom of Judah, may be understood to include all the people in the realm, not just the inhabitants of the city.
The message to be announced was that the time of servitude had come to its end. As exiles in a foreign land, the Israelites would not have been free but would have been in the service of the native people. Accordingly, for the Israelites, the end of servitude would mean their being able to leave the place of exile and to return to their own land. Their repentance, returning to YHWH from whom they had strayed when disregarding his commands and engaging in the worship of other deities, would result in having their iniquity forgiven. The punishment for unfaithfulness that YHWH would permit them to experience from the Babylonians appears to be referred to as being greater than the sins merited. It would be double because the Babylonians would carry out their cruel warfare and exile according to their own will.
The Septuagint rendering includes the thought that Jerusalem had experienced the fullness of humiliation, as if the measure thereof had been completely filled up.
40:3. Masoretic Text: A voice cries in the wilderness, Prepare the way of YHWH. In the desert, make straight a highway for our God.
Septuagint: A voice cries in the wilderness, Prepare the way of the Lord; make straight the paths of our God.
According to the Masoretic accentuation, the translation of the Hebrew text should be punctuated differently than it is here (in agreement with the Septuagint). “A voice cries, In the wilderness prepare the way of YHWH.” This is the usual punctuation found in modern translations.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes the conjunction “and” after YHWH.
In the Targum of Isaiah, the preparation of the way in the wilderness is represented as being “before the people of YHWH” and the leveling of the paths in the desert as being “before the congregation of our God.”
Commentary
Seemingly, YHWH is here being represented as leading his people back to their land from the place of exile. As he is in the lead, the voice that cries out directs that the way be prepared or made level and that the highway be straightened to facilitate passage. It is called the “highway of our God,” as he is the one who made it possible for the people to return as on a prepared road.
In the first century CE, John the Baptist functioned as a voice, serving to prepare a people who would accept Jesus as the promised Messiah or Christ. (Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23)
40:4. Masoretic Text: Every valley will be raised, and every mountain and hill made low,and the uneven [place] will become a level place and the rough places a plain.
Septuagint: Every ravine will be filled, and every mountain and hill will be leveled, and all the crooked [paths] will be straight, and the uneven [place] [will be transformed] into plains.
Commentary
These words continue the description of what is involved in preparing the way. Valleys or ravines are raised and this would be accomplished, as the Septuagint says, by filling them. Mountains and hills would be lowered, uneven places would be made level, and rough places smoothed out to be like a plain. Thus everything would be done to remove every obstacle that would hinder the repentant people from being able to return to their land under YHWH’s guidance.
40:5. Masoretic Text: And the glory of YHWH will be revealed, and all flesh together will see [it], for the mouth of YHWH has spoken.
Septuagint: And the glory of the Lord will be perceived, and all flesh will see the salvation of God, for the Lord has spoken.
Commentary
With the release of the repentant Israelites from Babylonian exile and their return to their own land, YHWH’s glory or majesty would become manifest. He would be revealed as the fulfiller of the word he had spoken through his prophets, proving undeniably that he is the living God whose declared purpose can never fail to be carried out.
In this context, “all flesh” would be all the people who would come to know about the return of the Israelites to their own land. The Hebrew text does not specify what “all flesh” would see, but the object may be understood to be the “glory of YHWH.” According to the Septuagint rendering, however, they would see the “salvation” or the deliverance that God had effected for his people. The words “for the mouth of YHWH has spoken” provide the assurance that this development would definitely occur.
40:6. Masoretic Text: A voice says, “Cry out.” And he said, “What shall I cry out?” “All flesh [is] grass, and all its beauty [is] like a blossom of the field.”
Septuagint: A voice says, “Cry out.” And I said, “What shall I cry out?” “All flesh [is] grass, and all the glory of man [is] like a blossom of grass.”
The Targum of Isaiah interprets the crying out to be prophesying, with the one responding to the imperative asking, “What shall I prophesy?” This is followed by a message concerning the wicked. They are like grass and their strength is like the blossom of the field.
For the quotation of verses 6 and 8 of this chapter in 1 Peter 1:24, 25, see the concluding portion of the comments for 1 Peter 1:1-25.
Commentary
The crying out may be understood as a command to proclaim a message or, as expressed in the Targum of Isaiah, to prophesy. The verb is second person singular and so, from a grammatical standpoint, is directed to Isaiah. In the Septuagint, Isaiah is the one who responds (“I said”), and this agrees with the reading of the Dead Sea Scroll of Isaiah. The first person singular also best fits the question, “What shall I cry out?”
The message highlights the transitoriness of “all flesh.” Humans are mere mortals. They are like grass that withers and dies.
The Hebrew word here rendered “beauty” is chésed. Usually, chésed signifies graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, chésed is often translated éleos, meaning “mercy,” “pity,” or “compassion.”
For this verse, the Septuagint translator chose “glory” (dóxa), which would appropriately describe the magnificence or beauty of a blossom or flower. In its application to a blossom, the Hebrew word chésed would seemingly describe that which is as beautiful or as delightful in appearance as is graciousness, steadfast love, or compassion. Especially in the freshness of youth, “flesh” (the human body of flesh) has an attractive appearance that fades with the passing of years. At death, the once attractive “flesh” and all that made the mortal appear delightful to the senses comes to be like a dried up flower. Nothing of the former beauty remains.
40:7. Masoretic Text: “Grass withers; the blossom fades; for the spirit of YHWH blows upon it. Indeed, the people [is] grass.”
Septuagint: “The grass has withered, and the blossom has dropped.”
The original text of the Dead Sea Scroll of Isaiah agrees with the shorter text of the Septuagint rendering. For both verses 7 and 8, the shorter text may be rendered, “Grass withers; the blossom fades, and [the] word of our God endures for limitless time.” Under the Hebrew letters for the words here rendered “and [the] word” another copyist inserted dots, indicating a correction. Then above the line of the main text, after the main text, and vertically along the left margin of the main text, this copyist basically inserted the additional words that are found in the Masoretic Text. The copyist, however, misspelled the word for “grass,” did not write the divine name (YHWH), but represented it with four dots, and repeated “and [the] word of our God” (which words were already in the main text).
The Targum of Isaiah continues with an application to the wicked, concluding with the words, “the wicked among the people are counted as grass.”
Commentary
The “spirit of YHWH” is here represented as a searing wind that dries up vegetation. According to the Masoretic Text, the people, by reason of their being mortals, are like grass that withers and dies.
40:8. “Grass withers; the blossom fades, and the word of our God endures for limitless time.”
Septuagint: “But the word of our God remains forever [literally, ‘into the age’]”.
See verse 7, regarding the reading of the Dead Sea Scroll of Isaiah.
In the Targum of Isaiah, the enduring nature of the word of God is contrasted with what happens to the wicked one. He dies and his plans perish.
Commentary
Whereas grass dries up and blossoms lose their beauty, the word or message that has God as its source is sure to be fulfilled. It never becomes a dead word but remains a dependable promise regardless of when the fulfillment might come.
40:9. Masoretic Text: Go up to a high mountain, tidings bearer to Zion. Lift up your voice with strength, tidings bearer to Jerusalem. Lift [it] up; fear not. Say to the cities of Judah, “Look! Your God.”
Septuagint: Go up on a high mountain, declarer of good news to Zion. Lift up your voice with strength, declarer of good news to Jerusalem. Lift [it] up; fear not. Say to the cities of Judah, “Look! Your God.”
In case of the imperatives “lift [it] up; fear not,” the verbs are plural in the Septuagint, but the other verbs are singular.
Commentary
The expression “tidings bearer” is a rendering of the Hebrew participle that is a form of the verb basár, which has been defined as meaning “bring good news,” “proclaim glad tidings,” “tell,” and “announce.” This Hebrew participle has a feminine suffix, and so could be understood to apply to a female proclaimer of good news. The allusion could be to the role of women when welcoming returning victorious warriors, doing so with song and accompanying music. These women, therefore, could be considered as being declarers of good news. The corresponding participle in the Septuagint, however, is masculine gender. The Greek verb itself (evangelízo) incorporates the thought of declaring “glad tidings” or “good news.”
For a messenger to ascend a high mountain would be for the purpose of heralding the news over a wide area, and the message was to be conveyed with a powerful voice so that the people would be able to hear it. The announcement needed to be made in a forceful manner, with no hint of timidity. The imperative to “lift up” the voice is therefore followed by the directive not to be afraid.
The Hebrew text allows for three different meanings. The good news is for Zion or Jerusalem. “Climb to a mountaintop, you that bring good news to Zion; raise your voice and shout aloud, you that carry good news to Jerusalem.” (REB) Another possible significance is that Zion or Jerusalem is to function as the declarer of glad tidings. “Go up onto a high mountain, Zion, herald of glad tiding; cry out at the top of your voice, Jerusalem, herald of good news!” (NAB) A third possibility is to regard the bearer of good news to be a messenger of Zion or Jerusalem. “Go up on a high mountain, messenger of Zion, shout as loud as you can, messenger of Jerusalem!” (NJB)
As a restoration prophecy, it would appear that the message is for Zion or Jerusalem, especially since the city had become a desolated site. In case of the Septuagint rendering, the masculine participle for the verb evangelízo would not make it possible for Zion or Jerusalem to be the proclaimer of the good news. According to the Targum of Isaiah, the prophets are the ones who bring the good news to Zion or Jerusalem.
At the time Zion or Jerusalem and the land of Judah were being desolated, YHWH had abandoned the city and the land, not providing any protection from the Babylonian armies. Seemingly, then, the announcement (“Look! Your God”) would indicate that YHWH had returned. He did so upon giving Jerusalem and the other cities of Judah his favorable attention, bringing back the Israelites from exile to repopulate the desolated sites. In the Targum of Isaiah, the announcement is represented as a revealing of the kingdom of God.
40:10. Masoretic Text: Look! The Lord YHWH is coming with strength, and his arm is ruling for him. Look! His reward [is] with him, and his work [is] before his face.
Septuagint: Look! The Lord is coming with strength, and the arm with power. Look! His reward [is] with him, and the work [is] before him.
According to the Targum of Isaiah, the reward is for those who perform his command, “for all their works are revealed before him.”
Commentary
YHWH’s coming with strength probably means his coming to manifest his might by effecting the liberation of his people from exile and leading them back to their land. The “arm” is representative of strength or power. Described as exercising dominion, the arm would be displaying authority and power. In this context, this would also relate to freeing the people from exile and restoring them to their land.
The “reward” may be all that YHWH would do for his repentant people. It may be that the “work” that is “before his face” or before him is the act of freeing his people, leading them back to their land, and then blessing them. This work could be considered their recompense.
40:11. Masoretic Text: Like a shepherd, he will shepherd his flock. In his arm, he will gather the lambs, and in his bosom he will carry [them]. Those giving suck, he will lead.
Septuagint: Like a shepherd, he will shepherd his flock; and in his arm, he will gather lambs. And he will comfort pregnant sheep [literally, “those having in the belly”].
Commentary
YHWH is portrayed as tenderly looking after his repentant people as does a shepherd the sheep in his care. A shepherd feeds the sheep when leading them to good pastures. Lambs that may still be weak, he may choose to carry. After picking up a lamb, he would place it in his bosom or at his breast and support it with his arm. With due consideration to nursing ewes, he would not drive them but lead them at a pace that is appropriate for their circumstances. According to the Septuagint rendering, he would comfort pregnant ewes. Such comfort would consist of taking into consideration the limitations pregnancy imposed on them. In this way, the repentant Israelites were assured that YHWH would be compassionate and caring when restoring them to their land.
40:12. Masoretic Text: Who has measured the waters in the hollow of his hand and assessed the heavens with a span, and contained the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance?
Septuagint: Who has measured the water with the hand and the heaven with a span and all the earth with a handful? Who has established [the weight of] the mountains with a scale and the glens with a balance.
The Hebrew word here translated “measure” (shalíth) literally means “third.” It is not known in relation to what larger amount this measure is a third part.
The Dead Sea Scroll of Isaiah says “his span.”
Commentary
The rhetorical questions that start in this verse serve to emphasize that nothing will stop the fulfillment of YHWH’s word. These questions focus on the incomprehensible greatness of YHWH.
The “waters” may be understood to mean all the water in the seas. In the Dead Sea Scroll of Isaiah, the spacing between the letters indicates that the reference is to the “waters of the sea.” YHWH is represented as determining the quantity of all this water as if it were a mere handful to him. For a person, a span is about 9 inches (c. 23 centimeters). It would be impossible to use such a span to assess or calculate the vast distance of the heavens, or of the apparent celestial dome that extends from horizon to horizon. As the question implies, such measuring is not a challenge for YHWH, the one who can determine the dimensions with his span. Apparently for the purpose of weighing all the dust of the earth, YHWH is portrayed as confining it in a measure or a container. The Septuagint rendering suggests that the “earth,” or all the ground or soil, is but a handful to YHWH and thus can easily be measured. No scale of human construction could be used to determine the weight of all the mountains and hills, but the question implies that YHWH can do so with his scales and balance. Besides mountains and hills, the Septuagint mentions “glens” or wooded valleys as being weighed.
YHWH is regarded as the Creator who uses his “hands” to produce the completed work. The vast scale of his creative activity is here depicted as involving measuring. Therefore, what is being portrayed does not reflect reality but conveys a message about the greatness of YHWH through tangible terms drawn from the human sphere.
40:13. Masoretic Text: Who has assessed the spirit of YHWH and [what] man as his counselor has instructed him?
Septuagint: Who has known the mind of the Lord, and who has become his counselor that will instruct him?
The Targum of Isaiah represents God as the one who directs the holy spirit in the mouth of all the prophets and the one who makes known his words to the righteous.
Commentary
The “spirit” is the powerful agent that YHWH uses to accomplish his purpose or to carry out his will. According to the Septuagint, the reference is to the Lord’s mind. Whether a purpose or a thought originates in God’s mind, or the spirit is the agent for carrying out that purpose or thought, the final outcome is the same. Humans, however, cannot assess, quantify, direct, or in any way alter the determination of the operation of his spirit nor can they know his mind respecting what he may do or permit.
YHWH does not need counsel or advice from anyone. As the ultimate source of knowledge and wisdom, he is not the recipient of instruction from any counselor.
40:14. Masoretic Text: From whom did he seek counsel and receive his understanding? And who taught him the path of judgment and taught him knowledge and made him know the way of understanding?
Septuagint: Or with whom did he take counsel and [that one] instructed him? Or who showed him judgment, or who showed him the way of insight?
In the Dead Sea Scroll of Isaiah, the writing style after the word for “judgment” changes and then the same style of writing as the previous text does not resume until the start of verse 17. This indicates that the original scribe left the space blank, making it possible for another scribe to write the words that are virtually the same as those in the Masoretic Text.
The Targum of Isaiah represents YHWH as making those understand wisdom who were seeking it from him and as being the One who “taught them the way of judgment,” gave the law to their sons, “and made known to their sons’ sons the way of understanding.”
Commentary
YHWH possesses the fullness of understanding and is the ultimate standard of judgment or justice. He neither consulted anyone for counsel nor did anyone impart to him any understanding. He knows the path of judgment or the course to be taken for rendering just decisions. He did not learn from anyone nor did anyone show him anything that contributed to his understanding.
40:15. Masoretic Text: Look! The nations [are] like a drop from a bucket, and are accounted like dust on the scales. Look! The islands he lifts up like dust [literally, something “fine,” “thin,” or “small”].
Septuagint: If all the nations have been accounted like a drop from a bucket and like a [light] weight of a balance, also like spittle will they be accounted.
Regarding the Dead Sea Scroll of Isaiah, see verse 14.
Commentary
Regardless of how strong the nations may appear, particularly from the standpoint of their military might, they are no match for YHWH. They are weak when it comes to any efforts to prevent his purpose from being accomplished. They are like a single drop that remains on a bucket, a drop that is too insignificant to accomplish anything. A film of dust on the scales amounts to nothing, not registering any measurable weight. For YHWH, the islands or coastlands are just like minute particles and so never pose any obstacle for him. According to the Septuagint rendering, all the nations amount to nothing more than “spittle” and so are powerless when faced with any action originating from YHWH.
40:16. Masoretic Text: And Lebanon [is] not enough to burn, and its beasts [are] not enough for a holocaust.
Septuagint: But Lebanon [is] not enough for burning, and all the quadrupeds [are] not enough for a holocaust.
The Targum of Isaiah indicates that “Lebanon” more specifically means the “trees of Lebanon.”
Regarding the reading of the Dead Sea Scroll of Isaiah, see verse 14.
Commentary
These words serve to show that no arrangement for sacrifice could possibly be commensurate with the greatness of YHWH. All the wood from the then-existing extensive forests of Lebanon would be insufficient for the altar fire, and the many animals in the region would be too few for the holocaust or burnt offering.
40:17. Masoretic Text: All the nations [are] as nothing before him; they are accounted by him as nonexistent and emptiness.
Septuagint: And all the nations are as nothing, and they have been accounted as nothing.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows “before him.”
The Targum of Isaiah refers to the “works” of the nations as nothing.
Commentary
From YHWH’s standpoint, all the nations with their combined military might do not amount to anything. They are less than nothing, as if they did not even exist nor occupied any space.
40:18. Masoretic Text: And to whom will you liken God, and [to] what likeness will you compare him?
Septuagint: To whom have you likened the Lord, and to what likeness have you likened him?
In the Dead Sea Scroll of Isaiah, the rhetorical question is raised in the first person singular (“To whom will you liken me — God, and [to] what likeness will you compare me?”).
The Targum of Isaiah expresses a different thought. “How to you think to contend before God, and what is the likeness that you set before him?”
Commentary
The answer to the rhetorical question is that YHWH, unlike the deities the nations revered, cannot be represented by any form. He simply cannot be placed in parallel with any likeness.
40:19. Masoretic Text: The artisan cast the image, and the goldsmith overlaid it with gold and did refining of silver chains.
Septuagint: Has an artisan made an image, or has a goldsmith, having poured out gold, overlaid it, fashioned it for a likeness?
Instead of a word for “cast,” the Dead Sea Scroll of Isaiah has a word for “made.”
Commentary
YHWH is the living God, the Maker and Former of everything. He cannot be represented by an image of any kind, for idols are the handiwork of humans and products of their imagination. A craftsman may cast the form the idol is to be, and a goldsmith then overlays the cast representation with gold. The final step perhaps relates to the refined silver that is formed into chains used for the adornment of the image.
40:20. Masoretic Text: He chooses the mesukkan for a contribution, a wood [that] will not decay, and he searches for a skilled artisan to set up an image that will not wobble.
Septuagint: For a craftsman chooses decay-resistant wood and wisely considers how to set up his image and [in a way] so that it may not wobble.
According to the Dead Sea Scroll of Isaiah, the individual chooses the artisan “and seeks” to set up an image. This reading is more like the rendering of the Septuagint.
Commentary
The Hebrew word here transliterated mesukkan is often considered to designate a kind of wood. When, however, linked to sakhán, the meaning is “the one who is poor.” Modern translations reflect these very different meanings in their renderings. “As a gift one chooses mulberry wood — a wood that will not rot.” (NRSV) “As a gift, he chooses the mulberry — a wood that does not rot.” (Tanakh) “A man too poor to present such an offering selects wood that will not rot.” (NIV) “Someone too poor to afford a sacrifice chooses a piece of wood that will not rot.” (NJB)
When mesukkan is understood to denote some type of wood, the reference would be to making an image out of wood. The implied thought would be that no image of wood, the handiwork of a human, could represent YHWH, the living God and Creator of everything. If the Hebrew expression relates to a poor person, the significance could be that the individual could not afford to have a gold-plated image made and so chose to have an image carved from decay-resistant wood. A number of translations make this interpretation explicit in their renderings. “Anyone who cannot afford silver or gold chooses wood that will not rot. He finds a skillful worker to make an image that won’t fall down.” (GNT) “A poor person cannot buy those expensive statues, so he finds a tree that will not rot. Then he finds a skilled craftsman to make it into an idol that will not fall over.” (NCV)
The image had to be set up in such a way that it would be stable, not subject to wobbling and falling. So, whereas idols need to be firmly secured in a stationary position, YHWH is the living God who sustains all creation.
40:21. Masoretic Text: Have you not known? Have you not heard? Has it not been announced to you from the beginning? Have you not understood from the foundations of the earth?
Septuagint: Will you not know? Will you not hear? Has it not been announced to you from the beginning? Did you not know the foundations of the earth?
Commentary
It appears that the rhetorical questions relate to the fact that YHWH is the Creator. Apparently the Israelites are being addressed. They certainly should have known that YHWH is the Creator. They had definitely heard it, for it was expressed in their holy writings and by their prophets. From the time they came to be a distinct people, the Israelites both knew and heard this. So it had been announced to them from the very beginning.
The reference to the “foundations of the earth” is somewhat obscure, and this has given rise to a variety of interpretive renderings. “Have you not discerned how the earth was founded?” (Tanakh) “Have you not understood how the earth was set on its foundations?” (NJB) “Isn’t it clear that God created the world?” (CEV) “Surely you understand how the earth was created.” (NCV) “Have you not heard how the world began?” (GNT) “Have you not perceived ever since the world was founded, that God sits enthroned on the vaulted roof of the world?” (REB)
It appears preferable to regard the “foundations of the earth” to relate to YHWH’s creative activity. This is the application found in the Targum of Isaiah. “Will you not understand so as to fear before him who created the foundations of the earth?” The question in the Septuagint could be interpreted to mean whether the people did not know the source of the foundations of the earth.
40:22. Masoretic Text: [He is] the One sitting above the circle of the earth (and its inhabitants [are] like locusts), stretching out the heavens like a curtain, and he spreads them out like a tent to dwell in,
Septuagint: [He is] the One controlling the circle of the earth (and the inhabitants in it [are] like locusts), the One setting up heaven like a vault and stretching [it] out like a tent to dwell in,
The Targum of Isaiah does not link the celestial dome to YHWH’s place of dwelling but refers to it as the “glorious tent for the house of his Shekinah.”
Commentary
To a person standing in an extensive low-lying area and having a clear view of the horizon from every direction, the land looks like a circle beneath a large dome. In the biblical text, the words serve to express what appears to the eyes and do not function as a description of the earth nor its place in the vast universe. The focus is on the Creator. He is represented as being like a seated Sovereign above the “earth.” When he looks down on the human inhabitants from the height, they are small, like locusts. The cloudless sky, or the celestial dome, resembles a fine blue fabric that has been tightly stretched so that not even a slight wrinkle is visible. The stretching out of the celestial dome or setting it up, according to the Septuagint rendering, is attributed to YHWH. As a vault, it resembles a tent and, therefore, is spoken of as YHWH’s place of dwelling. He is thus portrayed as actively involved with and in full control of what takes place among humans on earth.
40:23. Masoretic Text: the One giving [over] dignitaries to nothing, who makes the judges of the earth like emptiness.
Septuagint: the One giving [over] rulers for nothing to rule, but he made the earth like nothing.
Commentary
Regardless of the lofty position individuals may come to occupy among humans, their place is not secure. Dignitaries or rulers and judges are subject to YHWH’s will and purpose. He may allow them to be reduced to nothingness or sheer emptiness, with no semblance of any of their former dignity.
According to the Septuagint rendering, rulers would come to have no one over whom to exercise dominion and so would cease to be rulers. The reference to the earth being made like nothing may be understood to apply to the desolating of the land.
40:24. Masoretic Text: Hardly are they planted, hardly sown, hardly has their shoot taken root in the earth. And he blows on them and they wither, and the blast takes them away like stubble.
Septuagint: For by no means will they sow nor will they plant, nor will their root be rooted in the earth. He blew upon them, and they withered, and a blast will take them away like twigs.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
The Targum of Isaiah is specific in making an application to people. Although they may increase in number and their children may grow up, YHWH would send his anger against them, resulting in scattering them in the way that a whirlwind scatters chaff.
Commentary
Based on verse 23, the reference here is to prominent ones — dignitaries or rulers and judges. They are much like plants that have barely been planted or the seed sown, and the tender shoots have not had enough time to take root. A searing wind dries up what may have sprouted, and a gust of wind blows away the withered shoots like stubble or little “twigs” (LXX). Likewise, the prominent ones quickly cease to occupy their former position, for YHWH allows them to be overthrown.
The Septuagint rendering could be understood to mean that the prominent ones would not succeed in attaining their objectives, not being able to plant or sow nor having anything take root. They themselves would have YHWH’s unfavorable judgment expressed against them as if they were being blown away by him like twigs.
40:25. Masoretic Text: “And to whom will you liken me and I should be like him?” says the Holy One.
Septuagint: “Now, then, to whom did you liken me and I shall be exalted?” said the Holy One.
Commentary
The answer to the rhetorical question directed to the Israelites is that they had no basis for likening YHWH to anyone or to anything. He is the true God without equal. Any material representation of him or a comparison of him with any of the deities of the nations would have been an utter distortion, a falsehood. It would have been an affront to him as the “Holy One,” the ultimate standard of truth and purity.
40:26. Masoretic Text: Lift up your eyes on high and see. Who created these? He who brings out their host by number, calling all of them by name. By the greatness of his might and [because of his being] strong in power, not one is missing.
Septuagint: Look up into the height with your eyes and see. Who displayed all these? [He is] the One bringing forth his world by number. He will call all by name. On account of [your] abundant glory and in the strength of [your] might, [there is] nothing [of which] you [are] unaware.
The Dead Sea Scroll of Isaiah reads, “his power, and not one is missing.”
The Targum of Isaiah indicates that the people should look up to the height so that they might “fear before him who created these” (the stars and other heavenly bodies).
Commentary
The Israelites are asked to look up skyward to behold the heavenly bodies. At night, they would have seen the moon and a multitude of stars. In answer to the rhetorical question about who created these or, according to the Septuagint, who “displayed these” or made them to appear, the people would have known that it was YHWH. After sunset, the stars become visible as if the great host has been brought out by number, one by one. The Septuagint rendering could be understood to mean the world that the people would see when looking upward, with God bringing forth by number this world consisting of many heavenly bodies and calling all of them by name.
To indicate that YHWH is in full control, he is represented as calling by name all the individual heavenly bodies. Among their great number, not a single one is missing, but they regularly make their appearance in the night sky. This is attributed to God’s great power, suggestive of his being the sustainer of everything. The Septuagint rendering indicates that he is aware of everything, for he is in possession of unparalleled glory, splendor, or majesty, and might. As the exalted Sovereign without equal, nothing escapes his attention.
40:27. Masoretic Text: Why, O Jacob, do you say and, O Israel, do you speak, “My way is hidden from YHWH, and my judgment is passed over by my God”?
Septuagint: For, O Jacob, do not say, and why did you speak, O Israel, “My way was hidden from God, and my God has removed my judgment and has departed”?
Commentary
“Jacob” and “Israel” are parallel expressions and refer to the descendants of Jacob whose name was changed to Israel. Apparently because of their distressing circumstances, the Israelites expressed themselves to the effect that YHWH did not see what was happening to them. They felt that their “way” was concealed from him so that he did not take note of their plight and come to their aid. In their view, he had “passed over” or ignored their “judgment” or cause, doing nothing to have justice rendered for them. According to the rendering of the Septuagint, God had taken away their right for judgment and abandoned them. They, however, had seriously erred in their thinking.
40:28. Masoretic Text: Have you not known? Have you not heard? The eternal God YHWH, the Creator of the ends of the earth, does not become faint or grow weary. His understanding is unsearchable.
Septuagint: And now did you not know if you have not heard? The eternal God, the God who prepared the ends of the earth, will not hunger and will not grow weary, and [there] is no searching out of his understanding.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about “his understanding.”
Commentary
If the Israelites had not heard, they would not have known God as the Creator and, therefore, as the One who was fully aware of their actions and circumstances. He is the “eternal” One who has always been and is the ultimate source of everything that exists. His being the Creator of the “ends of the earth” may denote that he created everything on the earth, from one end to the other end.
The Israelites had wrongly concluded that YHWH did not see what was happening to them because he did not come to their aid. In this way, they improperly looked upon him as if he were like a human with personal limitations and who had to attend to personal needs. It is impossible for humans to function at the same level of strength at every hour of the day and night. To renew their energy, they must have drink, food, and sleep. Additionally, they do not always know what is best in a given situation, for their knowledge is limited.
Nothing, however, prevents YHWH from observing or taking action at any time that he may choose. He never becomes exhausted or tired. He does not need to take out time for eating and sleeping. His knowledge or understanding is unlimited and beyond human comprehension. So he is always in full possession of might and the needed wisdom to act in the way that will achieve the desired results.
40:29. Masoretic Text: He gives power to the one [who is] faint, and to the one without might he increases strength.
Septuagint: [He is the One] giving strength to those hungering, and sorrow to those not grieving.
The Targum of Isaiah interprets those who are faint as being the “righteous” who are “faint for the words of [God’s] law.” It says that God would give them wisdom, and to those without strength he would increase “riches.”
Commentary
As the possessor of matchless power, YHWH is also able to impart power to those who are faint or exhausted. He can strengthen those whose energies have been depleted. According to the Septuagint rendering, those lacking in strength are those in need of food. God can strengthen such hungering ones, but he can also change the circumstances of those who may not be grieving but may be rejoicing. By what he permits to happen to them, he changes their joy to sorrow.
The corrective lesson for the Israelites was that YHWH is never limited in his ability to act and is the inexhaustible source of strength for those to whom he chooses to impart it.
40:30. Masoretic Text: And youths will faint and become weary, and young men will stagger.
Septuagint: For young men will hunger, and youths will grow weary, and the chosen will be without strength.
In the Targum of Isaiah, this is interpreted to be more specific. Guilty youths will be faint and weary, and ungodly young men will stumble.
Commentary
Youth is commonly associated with a high degree of energy, whereas old age is marked by declining strength. Still, those who are young and strong will experience exhaustion and need rest. In a weakened state, young men will stagger and fall. The Septuagint rendering refers to the “chosen,” which would apply to specially selected men known for being strong. Even they can come to be powerless. Without the strength that God supplies, even the strength of youth fails.
40:31. Masoretic Text: And those waiting for YHWH will alter [their] strength. They will ascend with wings like eagles. They will run and not be weary. They will walk and not faint.
Septuagint: But those waiting for God will alter [their] strength. They will acquire wings like eagles. They will run and not be weary. They will advance and not hunger.
After the word for “strength,” the Dead Sea Scroll of Isaiah has the conjunction “and.”
The Targum of Isaiah applies this to the Israelites among the exiles who would wait for YHWH’s deliverance and would come to have increased strength.
Commentary
Those waiting on YHWH or resting their hope on him would not be like the Israelites who thought that their “way” or what they were experiencing was hidden from him and that he had passed by their judgment, not acting to execute justice for them. Because they trustfully waited for him to act, they would not be weakened by feelings of despair and hopelessness. Their patiently waiting with confidence in him would strengthen them. Accordingly, they would alter or change their condition of limited strength to one of much greater strength.
The expression about ascending “with wings like eagles” may allude to the fact that, after molting and coming to have new feathers, eagles appear to be renewed in strength. Thus those who wait on YHWH seem to be represented as invigorated, as if they were able to take wing like eagles with new feathers. Apparently in view of what YHWH does for them because they are willing to look to him for aid and strength, they are depicted as able to run without becoming weary and to walk (for a great distance or for a long time) without becoming faint or exhausted. The Septuagint rendering refers to them as advancing or walking without hungering, and this can refer to their not experiencing diminishing strength on account of hunger.
41:1. Masoretic Text: Be silent before me, O islands, and let peoples alter their strength. Let them approach. Then let them speak together. For judgment, let us draw near.
Septuagint: Be renewed toward me, O islands, for the rulers will alter strength. Let them approach and speak together. Then let them announce judgment.
Commentary
For the inhabitants of islands or coastlands and, in fact, all peoples or nations, silence is the only appropriate response when before YHWH. The imperative for them to be silent indicates that they should be attentive to what will be declared to them and that they would have to submit to his judgment.
In Hebrew, the verb for “be silent” is a form of charásh, whereas “be renewed” is a form of chadásh. The Hebrew letters daleth (D) and resh (R) are very similar. Apparently the Septuagint translator read the letter resh as daleth and then rendered the Hebrew word as the second person plural imperative form of enkainízo, meaning “renew.” The words “be renewed toward me” could be understood to denote “change your ways and turn to me.” Based on this reading, the comment about the rulers altering or changing their strength could signify that they would increase in strength as a result of the renewal and turning to God on the part of the inhabitants of the islands or coastlands. The Septuagint rendering appears to represent the rulers as announcing judgment or rendering judicial decisions.
According to the Hebrew text, the peoples are called upon to alter or change their strength, strengthening themselves or mustering up courage, when appearing before YHWH. They are directed to make their approach and to speak together or unitedly, indicating that they would be granted the opportunity to present their case. Then they would draw near for YHWH’s judgment to be rendered respecting them. Based on the words that follow, YHWH’s judgment is that the peoples of the nations would have to submit to the one who would be coming from the sunrise or from the east.
41:2. Masoretic Text: Who has stirred up [one] from the sunrise? Whom does righteousness summon at his step? He delivers nations before him, and he tramples kings. He gives his sword like dust; his bow like driven-away chaff.
Septuagint: Who has stirred up righteousness from the east, called it to his feet, and it will advance? He will deliver [it] against nations and confound kings and deliver their swords to the earth and [make] their bows like driven-away twigs.
The Dead Sea Scroll of Isaiah has the conjunction “and” after “righteousness,” and so would agree with the Septuagint rendering (“who has stirred up righteousness”). According to the scroll and the Septuagint, righteousness is referred to as being summoned. Additionally, the conjunction “and” precedes the words about delivering nations and the reference to the sword.
The Targum of Isaiah interprets the question of this verse as relating to a past event. YHWH brought Abraham from the east, “the chosen of righteousness,” and “delivered nations before him.” Abraham’s successful warring appears to allude to the military action he undertook against kings Amraphel, Arioch, Chedorlaomer, and Tidal to rescue his nephew Lot who had come to be among the captives these monarchs had taken from Sodom and Gomorrah. (Genesis 14:1-16)
Commentary
Apparently the reference is to YHWH’s raising up someone whom he would be using in the cause of righteousness or justice. In Isaiah chapter 40, the Israelites were assured that they would be able to return to their land after a period of exile. Accordingly, the one acting in the cause of righteousness would be YHWH’s instrument for clearing the way for the Israelites to return to their land. This required the overthrow of the nation that had taken them into exile and treated them unjustly. In fulfillment of YHWH’s word conveyed through his prophets, the Babylonian king Nebuchadnezzar conquered the kingdom of Judah and carried many of the surviving people into exile. Decades later, Cyrus the Persian conquered Babylon, and shortly thereafter the Israelites who chose to do so were permitted to return to their land. The fall of Babylon proved to be YHWH’s just judgment against Babylon.
Although the Masoretic Text represents “righteousness” as doing the summoning, the reading of the Dead Sea Scroll of Isaiah and the Septuagint appear to convey the preferable meaning. As representing the cause of righteousness, Cyrus could be spoken of as being called to appear before YHWH. Thus he would be called “at his step” or “to his feet” for the purpose of functioning in his service. In the person of Cyrus, the cause of righteousness would advance. YHWH is the one who would deliver nations to him, allowing him to gain the victory over them and to trample or to triumph over their kings or, according to the Septuagint, to confound these kings, throwing them into confusion. The Septuagint rendering suggests that the one acting in the cause of righteousness would make their swords and bows useless.
In their renderings of the Hebrew text, translations vary in how they refer to the sword and the bow. Some represent God as causing the swords and bows of the nations to be useless. “[Who] has rendered their swords like dust, their bows like wind-blown straw?” (Tanakh) Others portray the one serving in the cause of righteousness as using his sword and his bow or the arrows from his bow against nations and kings. “He scatters them with his sword like dust and with his bow like chaff driven before the wind.” (REB) “His sword and his arrows turn them to dust blown by the wind.” (CEV)
41:3. Masoretic Text: He pursues them; he passes on [in] peace. The way with his feet he does not tread.
Septuagint: And he will pursue them, and the way of his feet will pass through in peace.
The Dead Sea Scroll of Isaiah, like the Septuagint, begins with the conjunction “and.” This scroll also has the conjunction “and” before the phrase about passing on.
In the Targum of Isaiah, the “strength of the way” is referred to as not entering “his” (Abraham’s) “feet,” which may may mean that he was not exhausted by the long journey to catch up with the kings who had taken Lot and others from Sodom and Gomorrah captive.
Commentary
The divinely appointed conqueror is depicted as pursuing nations in the course of his military campaigns. His passing on in peace suggests that he would be unhindered, unscathed, and totally successful in his warring. Not treading the “way with his feet” could indicate that he would be advancing rapidly in his campaigns as if barely touching the ground with his feet. The Dead Sea Scroll of Isaiah, however, indicates that he would travel by a way that “his feet had not known” or in regions where he had formerly not been.
41:4. Masoretic Text: Who has wrought and done [this], calling the generations from the beginning? I, YHWH, the first; and with the last, I [am] he.
Septuagint: Who has wrought and done these things? He called her [righteousness] — [he] the one calling her from the beginning of generations. I, God, [am] first, and to the coming [time] I am.
Commentary
The rhetorical question serves to direct attention away from the one functioning as the instrument in the cause of righteousness. The focus is on the one who “wrought” or started the action and who did or brought to a successful conclusion what he began. His “calling the generations from the beginning” could signify that he is the one who declares his purpose respecting them from the start or before they appear on the earthly scene.
The Septuagint rendering identifies “righteousness” as being called, and the call from the beginning of generations then seems to apply to God’s advance determination respecting the instrument that would serve the cause of righteousness.
The answer to the rhetorical question is not left in doubt and may be understood in the context of “generations.” Before even the first generation came into being, YHWH was already there as the “first.” He is eternal. As one generation of humans passes off the earthly scene, another generation takes its place. YHWH, however, continues to be, remaining active in the affairs of humankind. He will be there as the Eternal One at the end or, as here expressed, with the “last,” that is, the last generations. This assures that his purposes will always be carried out. Therefore, the one who would serve in the service of righteousness was certain to appear on the earthly scene.
41:5. Masoretic Text: Islands have seen and are afraid. The ends of the earth tremble. They have approached and come.
Septuagint: Nations saw and were afraid. The ends of the earth approached and came together,
The Dead Sea Scroll of Isaiah does not have the word here translated “tremble” but says “together.”
In the Septuagint, the sentence is completed in the next verse.
Commentary
Upon seeing YHWH’s use of the one in the service of righteousness, the inhabitants of islands or coastlands (people of the “nations” [LXX]) would come to be in fear. This apparently would be on account of the conquests that YHWH had effected through this one. “The ends of the earth” designate the people living in distant lands. According to the Masoretic Text, they “tremble,” doing so in fear of what they came to know about what YHWH had accomplished. In view of their fear of the God who transcended any of their concepts of the deities they revered, their approaching and coming may relate to their drawing near to one another and coming for mutual encouragement. The word “together” in the Dead Sea Scroll and the Septuagint could indicate that the people would act in a unified manner. As the words that follow suggest, they, however, would not be motivated to serve YHWH. To muster up courage, they would become more zealous in the pursuit of idolatry.
41:6. Masoretic Text: A man helps his fellow and says to his brother, “Be strong.”
Septuagint: each one deciding to help [his] fellow and [his] brother, and he will say:
The Dead Sea Scroll of Isaiah does not include the conjunction “and.”
Commentary
Individually, those who have come together for mutual encouragement simply try to help one another to continue in their former ways and to “be strong,” not giving in to fear, while persisting in their idolatrous course.
41:7. Masoretic Text: And the artisan strengthens the goldsmith; the one smoothing out with a hammer [strengthens] the one striking the anvil, saying of the soldering, “It [is] good.” And he fastens it with nails [so that it] cannot wobble.
Septuagint: A man, a craftsman, has become strong, also the metalworker striking [the metal] with a hammer, forging at the same time. At some time he will say, “The seam is good.” They have stabilized them with nails. They will set them up, and they will not wobble.
Instead of “saying,” the Dead Sea Scroll of Isaiah reads “he says.”
Commentary
The craftsmen who fashion an idol strengthen or encourage one another in the performance of their respective tasks. The artisan who creates the form of the image encourages the smith who refines the gold. For the overlay, the gold has to be smoothed out. The artisan who does this encourages the one striking the anvil, possibly the craftsman who beats out the precious metal that will be used to adorn the image. The one who inspects the image when the overlay and the ornamentation are in place approves, saying that the soldering is “good.” To make sure that the image will be stable and not wobble, an artisan fastens it with nails to a solid surface.
The Septuagint reading may be understood to mean that, through mutual encouragement, the craftsmen have become strong or gained courage to proceed with their respective tasks to make an idol. After having been inspected as to their workmanship, the images are stabilized with nails and securely placed in position so that they do not wobble.
41:8. Masoretic Text: And you, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend,
Septuagint: But you, Israel, my servant Jacob whom I have chosen, seed of Abraham, whom I loved,
Commentary
Israel and Jacob are parallel designations, for Jacob’s name was changed to Israel after he had wrestled with an angel. (Genesis 32:25-28) In this context, Israel, Jacob, and seed of Abraham refer to the descendants of Abraham through his grandson Jacob or Israel. As a people, Israel had the honorable distinction of being YHWH’s servant and thus in a unique relationship with him as the God whom they were to serve in carrying out his purpose. YHWH chose Jacob, instead of Esau, for his purpose to have the promised Messiah come through his line. With this choosing of Jacob, his descendants were also chosen as God’s people. On account of his faith and obedience, Abraham, the forefather of the Israelites, came to be a man whom YHWH loved and acknowledged as his friend.
Whereas the people of the nations had artisans to manufacture representations of their deities and had to make sure that these images did not wobble, YHWH is the one to who made it possible for the Israelites to come into existence as a people and strengthened them, providing them with the guidance and help they needed so that they could have the best life possible and serve his purpose.
41:9. Masoretic Text: you, whom I took hold of from the ends of the earth and called from its distant parts, and I said to you, “You [are] my servant. I have chosen you, and I have not rejected you.”
Septuagint: whom I took hold of from the ends of the earth, and from its heights I called you and said to you, “You are my servant. I have chosen you and have not abandoned you.”
Commentary
God reached out to and called Abram (Abraham) from Ur of the Chaldeans, telling him to leave from there for a land that he would be shown. (Genesis 11:31; Nehemiah 9:7; Acts 7:2-4) In Abraham, YHWH chose those who would descend from him through his grandson Jacob or Israel. Accordingly, when YHWH took hold of Abraham at the time he was living in Mesopotamia and brought him into a special relationship with himself, he took hold of Israel as his people.
In relation to the land of Canaan, Ur of the Chaldeans was far away. Therefore, YHWH’s action in taking hold of Israel is spoken of as occurring at the “ends of the earth” and Israel’s being called as having been “from its distant parts.” In view of being taken hold of and called, Israel came to be YHWH’s servant in the outworking of his purpose in relation to the promised Messiah. Whereas the nations fashioned their gods, YHWH chose Israel as his servant and did not forsake them despite their wayward ways.
In the Septuagint, God is represented as calling Israel from the heights of the earth. This could be taken to mean that the call was loud and clear, as if proclaimed from an elevated location.
41:10. Masoretic Text: Fear not, for I [am] with you; gaze not [anxiously], for I [am] your God. I will strengthen you, also help you. I will support you with my right hand of righteousness.
Septuagint: Fear not, for I am with you. Do not stray, for I am your God who has strengthened you, and I have helped you, and I have made you safe with my righteous right hand.
Commentary
The Israelites repeatedly strayed from faithful adherence to God’s commands. He then permitted them to experience defeat and harsh treatment from enemy nations. Still, YHWH did not cease to be their God. He continued to extend to them the opportunity to repent and to return to a favorable standing with him. Therefore, they were not to be afraid, for he remained with them as their God.
The directive for them not to “gaze” probably denotes that they were not to look about with apprehension when faced with threatening circumstances. There was no reason for the people to give in to such anxious gazing, for YHWH was their God, the one in possession of matchless power. According to the Septuagint, the imperative directed to Israel is that the people should not stray, wandering from the path of faithfulness to God.
The assurance that YHWH would strengthen and help the people should have served to encourage them not to fear and to give in to anxious gazing. This would not be a new development, for he had strengthened and helped them in the past when they experienced affliction.
With his “right hand,” his best hand, he would support or sustain his people. “Righteousness” is associated with this hand, which could signify that it is the hand or power YHWH would use in the cause of righteousness or justice. The Septuagint rendering indicates that the “right hand” functioned to protect his people, making them safe.
41:11. Masoretic Text: Look! All those burning [in anger] against you will be put to shame and humiliated. Men in strife with you will become as nothing and will perish.
Septuagint: Look! All those opposing you will become ashamed and humiliated, for they will be as not existing, and all your opponents will perish.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “look” is added as a correction above the line of the main text. This scroll also does not include the words here rendered “will become as nothing and” (“Men in strife with you will all perish”).
Commentary
At the time YHWH turns his favorable attention to his repentant people, the enemy nations would experience shame and humiliation. This is because their aims respecting the Israelites would be frustrated, and their deities would be exposed as powerless to prevent the outworking of YHWH’s purpose. Those who had warred against God’s people would come to be like men who had never existed. They would all perish.
41:12. Masoretic Text: You will seek them; and you will not find them, men in contention with you. Men at war against you will be as nothing and nonexistent.
Septuagint: You will seek them, and by no means will you find the men who will rage [paroinéo] against you, for they will be as nonexistent, and those warring against you will not be.
The Dead Sea Scroll of Isaiah does not include the words about seeking and not finding.
The Greek word here translated “will rage” is a form of paroinéo, which incorporates the term “wine” and so can denote acting in an offensive manner as would someone when intoxicated.
The rendering “by no means” serves to convey the emphatic sense of the two Greek words for “not.”
Commentary
The “seeking” here referred to is not a searching for the purpose of finding. God’s people would look everywhere, endeavoring to see whether any enemy threat existed. After engaging in such seeking, searching, or looking, they would not be able to find any people who would want to fight against them. Such adversaries would not exist anywhere.
41:13. Masoretic Text: For I, YHWH your God, hold your right hand, [I], the one saying to you, “Fear not. I will help you.”
Septuagint: For I [am] your God, the one holding your right hand, the one saying to you, “Fear not …”
For the Septuagint rendering, the sentence continues in the next verse.
Commentary
The nonexistence of enemy threats is not to be attributed to the strength of the Israelites. They would be secure because of having YHWH as their God. He is the one who would provide support and unfailing strength, as if taking firm hold of their right hand so that they would not fall. Because he is their dependable helper, they were told, “Fear not.” No power would be any match for their God.
41:14. “Fear not, you worm Jacob, you men of Israel. I will help you,” says YHWH, and your Redeemer, the Holy One of Israel.
Septuagint: “O Jacob, O insignificant Israel. I have helped you,” says God, the one redeeming you, O Israel.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes “men of Israel.”
Commentary
In themselves, the Israelites, the descendants of Jacob or Israel, were not a mighty people as were the dominant nations in the region. Jacob’s being called a “worm,” suggests that the people were weak and helpless, like a worm on which a man might step. According to the Septuagint rendering, they were small, insignificant, or few in number. Without their God, the Israelites were at the mercy of powerful nations. YHWH, however, promised to be the helper of his repentant people. He would redeem them or deliver them from exile and affliction. Being the Holy One of Israel, YHWH is pure in every way and his word, therefore, is always trustworthy.
41:15. Masoretic Text: Look! I will make you into a threshing sledge — sharp, new, with spikes [literally, “mouths”]. You will thresh the mountains and pulverize [them], and you will make the hills like chaff.”
Septuagint: Look! I made you like wagon wheels [for] threshing — new, toothed like a saw. And you will thresh mountains and pulverize hills and make them like dust.
Commentary
What YHWH promised to do for his repentant people assured them that they would not need to fear any enemy threat. He would make them like a new threshing sledge with sharp spikes that were capable to ripping to pieces everything that posed hazards or obstacles that were comparable to mountains or hills. In themselves, the Israelites were but a helpless and defenseless “worm.” With YHWH’s backing, however, they would be strong, and lofty opposing powers would come to be like chaff, devoid of all capacity to do harm.
The Targum of Isaiah specifically indicates that Israel, with YHWH’s help, would slay the nations, destroy them, and make kingdoms like chaff.
41:16. Masoretic Text: You will winnow them, and the wind will carry them away, and a blast will scatter them, and you will rejoice in YHWH; you will glory in the Holy One of Israel.
Septuagint: And you will winnow [them], and a wind will seize them, and a blast will scatter them. But you will rejoice among the holy ones of Israel. And the poor and the needy will jubilate.
The Dead Sea Scroll of Isaiah includes the conjunction “and” after YHWH.
For the Septuagint rendering, words from the printed text of verse 17 in Rahlfs’ edition are included here to complete the thought. They will not be repeated for verse 17.
Commentary
With YHWH having constituted Israel as a threshing sledge, they would be able to triumph over all enemy powers. As if such powers had been threshed, the Israelites are portrayed as winnowing them. All that remains after the winnowing process is chaff that a wind seizes and a strong gust then scatters. On account of the help that YHWH provided in making them secure from enemy threats, the people would be able to rejoice in him. They would have cause for joyous celebration in appreciation for what he did for them. As the Holy One of Israel, he would have revealed his absolute purity by fulfilling his word to protect his people. The Israelites could glory in him as their God, taking pride in his acts of deliverance.
According to the Septuagint, the poor and the needy would have reason for joy. This would be because of YHWH’s loving response to them in caring for their needs. The Hebrew text of the next verse, while mentioning the poor and the needy, does not associate their circumstances with rejoicing.
41:17. Masoretic Text: The poor and the needy seek water, and [there is] none. Their tongue is parched from thirst. I, YHWH, will answer them, [I], the God of Israel, will not abandon them.
Septuagint: For they will seek water, and [there] will be none. Their tongue has been parched from thirst. I, the Lord God, I will hear, [I], the God of Israel; and I will not abandon them.
In the Dead Sea Scroll of Isaiah, the conjunction “and” does not follow the word for “poor.” The opening words of the verse read, “The poor, the needy, the ones seeking water, and [there is] none.”
For the initial part of the Septuagint rendering, see verse 16.
The Targum of Isaiah interprets the seeking for water in a figurative sense. The poor or humble and needy desire instruction as does a person who thirsts for water, but they do not find it and their spirit faints (or they lose courage) on account of their affliction. YHWH, however, will accept their prayer and will not cast them away.
Commentary
It appears that the repentant Israelites, prior to experiencing deliverance from exile, are here portrayed as seeking water, longing for relief from their distressing situation. In their helpless state, they are “poor and needy,” and their circumstances do not improve, for they are like persons looking for water but unable to find any to quench their intense thirst. Nevertheless, YHWH will hear the appeals they direct to him. He will not forsake them, but he will come to their aid at his appointed time.
41:18. Masoretic Text: On bare heights, I will open rivers and fountains in the midst of valleys. I will make the wilderness into a pool of water and the dry land into springs of water.
Septuagint: But I will open rivers on the mountains, and fountains in the midst of the plains. I will make the wilderness into marshes and the thirsting land into water channels.
Commentary
In response to the appeal of the poor and the needy, the repentant Israelites who find themselves in distress, YHWH would make generous provision. The Targum of Isaiah applies the words to his bringing the “exiles from among the nations” and leading them “in the right way.” As a major necessity for life, water can be representative of everything needful that God provides for his people. On bare elevations or treeless heights, where one would not expect to find streams, YHWH would cause rivers to flow. In dry valleys, he would cause fountains of water to bubble forth. In the barren wilderness, he would make it possible for there to be pools of water or “marshes” (LXX), and springs in parched land.
The message that the words serve to convey is that where there had formerly been nothing to fill the needs of his people, YHWH would provide in abundance everything that they needed. For the repentant Israelites who would be returning to their land, this assured them that YHWH would care for them just as he did the Israelites after they left Egypt and wandered in the wilderness prior to their entering the land of Canaan.
41:19. Masoretic Text: In the wilderness, I will put cedar, acacia, myrtle and olive [trees]. In the desert, I will set fir [beróhsh], elm [tidhár], and box [te’ashshúr] [trees] together,
Septuagint: In the waterless land, I will set cedar and box and myrtle and cypress and white poplar [trees],
Another suggested meaning for beróhsh is “juniper,” which is based on the Akkadian word for “juniper” (burāšu).
Commentary
The portrayal of abundant water in areas where it had not been is here continued. YHWH is represented as causing a great variety of trees to flourish in formerly dry regions. There is uncertainty about the specific trees that the Hebrew words beróhsh, tidhár, and te’ashshúr designate. They have here been translated according to the rendering of the Vulgate (abies [fir], ulmus [elm], and buxus [box]). The way the Septuagint renders the text does not make the same identification possible. (For information about trees in Israel, see trees.)
41:20. Masoretic Text: so that together they may see and know and consider and understand that YHWH’s hand has done this, and that the Holy One of Israel has created it.
Septuagint: so that together they may see and know and consider and understand that the Lord’s hand has done all these things, and the Holy One of Israel has made [them] manifest.
In the Dead Sea Scroll of Isaiah, the Hebrew word for “consider” is written as a correction above the line of the main text.
Commentary
What YHWH promised to do for his people is so remarkable that it would not escape notice. Those who would “see” or witness the developments would come to “know” or recognize him as the source, would consider or think about what they observed, and would understand that everything should be attributed to him. His “hand” or power is what would be recognized as having brought it about. He, the Holy One of Israel, the God of absolute purity in word and action, would be acknowledged as the One who did what would humanly have appeared impossible.
41:21. Masoretic Text: “Approach [with] your case,” says YHWH. “Draw near [with] your arguments,” says the King of Jacob.
Septuagint: “Your judgment draws near,” says the Lord God. “Your counsels have drawn near,” says the King of Jacob.
Commentary
YHWH revealed what he would do, and at this point he is portrayed as challenging the deities that are represented by lifeless idols of human manufacture. He directs them to draw near to present their case and their arguments in order to establish that they are indeed gods.
YHWH is the “King of Jacob,” the Sovereign of the Israelites, the descendants of Jacob, who are subject to his will and commands. As their King, he is also their protector and helper.
The Septuagint rendering appears to represent the deities as facing their time of judgment and the time for presenting their “counsels,” or the arguments they had previously formulated to prove that they are gods.
41:22. Let them draw near and tell us what will occur. Tell us what the former things [are] that we may apply our heart and may know their outcome; or declare to us the things to come.
Septuagint: Let them draw near and announce to you what things will occur, or the former things — what it was you said. And we will apply our mind and will know what the last things [will be], and tell us the coming things.
The words about applying the heart read differently in the Dead Sea Scroll of Isaiah (“we may apply our heart to them and know; or”).
Commentary
To prove that they were gods, the deities of the nations should have been able to declare things that would take place in the future. Possibly the reference to “former things” relates to what these deities supposedly had made known in the past, enabling people to “apply” their hearts to, or to consider, what they had previously said so as to know the “outcome,” or to confirm that what they had announced aforetime had indeed happened. The other proof for these deities to present would have been to announce things that were yet to come.
41:23. Masoretic Text: Tell [us] the things to come hereafter, and we may know that you are gods. Do good and do evil, and we may behold and fear [yaré’ or ra’áh] together.
Septuagint: Announce to us the things coming at the finale, and we will know that you are gods. Do good and do bad, and we will be astonished and see together.
Commentary
If the deities were able to accurately foretell the things yet to take place, this would confirm that they were gods. The additional challenge for them would be to do something, either good (resulting in tangible benefits for people) or evil (as when bringing calamity upon those guilty of vicious acts). Their truly doing something that unmistakably originated with them would (according to the Septuagint reading) cause those who were observers both to “see” it and to be “astonished.”
The Hebrew word here translated “fear” is based on linking the term to yaré’. If, however, the word is to be read as derived from ra’áh, the meaning would be “see.” According to the Dead Sea Scroll of Isaiah, the reading is “hear and see.” The Masoretic Text could be understood to mean that witnesses would “behold,” “gaze,” or “stare” in wonderment and, at the same time, be in “fear” or awe.
41:24. Masoretic Text: Look! You are nothing, and your work [is] as a nonexistent thing. He who chooses you [is] an abomination.
Septuagint: For from where are you and from where is your work? From the earth. They have chosen you — an abomination.
The Dead Sea Scroll reads, “You and your work [are] nothing.”
Commentary
The deities of the nations could not present any proof to establish their existence as gods. They were “nothing” at all, with no existing or tangible works. Persons who chose them, or their images, constituted themselves as something abominable, detestable, or disgusting from YHWH’s standpoint.
The answer in the Septuagint seems to be that these deities and their work were of the earth or of human manufacture and thus were no gods. Whereas idolaters had chosen them as objects of worship, these nonexistent deities were an abomination to the only true God.
41:25. Masoretic Text: I have stirred up one from the north, and he will come. From the rising of the sun, he will call on my name. And he will come upon rulers as upon mortar and as a potter tramples clay.
Septuagint: But I am raising up someone from the north and from the rising of the sun. They will be called by my name. Let rulers come; and like clay of a potter and like a potter trampling clay, thus you will be trampled.
In the Dead Sea Scroll of Isaiah, the reading is “you have stirred up” (not “I have stirred up”), with the reference being to YHWH in both cases. “They” (not “he”) will come, which could be understood to apply to the one who is raised up and his forces. The conjunction “and” precedes the phrase that includes name, and the reference is to “his name” (not “my name”). His being called by “his name” could signify that the one from the rising of the sun would be called by his personal name, with the purpose of the calling being that he would be carrying out YHWH’s predetermined purpose. On account of the addition of the conjunction “and,” the coming is “from the rising of the sun.” Then, after “name,” the scroll says, “Rulers will come like mortar and like a potter, and he will trample clay.” It is difficult to determine just how rulers would be coming “like mortar and like a potter.” Possibly the meaning is that they would be coming like those who work mortar and engage in work like a potter. They would be doing trampling, which is then specifically mentioned in relation to the one coming from the rising of the sun.
Commentary
The Targum of Isaiah identifies the one who would be stirred up or raised up as “a king who is strong as the north wind,” and he would come as does the sun in its full strength when coming from the east. In the fulfillment, the reference appears to be to Cyrus, the Persian ruler who conquered Babylon. The direction from which he came with his forces against Babylon can be described as both from the north and the east, where the sun rises. At the time he permitted the Israelites to return to the land of Judah, Cyrus acknowledged that YHWH was their God and authorized the rebuilding of the temple in Jerusalem. (Ezra 1:1-4) His release of the Israelite exiles and his support of the temple rebuilding work and the associated services may be regarded as his calling on God’s name. The plural (“they”) in the Septuagint could refer to those non-Jews who provided aid to the returning Israelite exiles and gave them animals for sacrifice at the temple site in Jerusalem. (Ezra 1:4)
In his military campaign, Cyrus came upon rulers as would one on mortar for the purpose of trampling it or as would a potter when trampling clay. The Septuagint rendering could be understood to include other rulers who would be coming with Cyrus. Those against whom they would come would then be like clay of a potter and be trampled upon as a potter tramples upon clay.
41:26. Masoretic Text: Who has announced [it] from the beginning that we may know, and in advance, that we might say, “He [is] right”? [There was] no one announcing, no one proclaiming, no one hearing your words.
Septuagint: For who will announce the things [coming] from the beginning so that we may know [them], and the former things, and we will say that they are true? [There] is no one foretelling nor anyone hearing your words.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is not included after “we may know.” Also the adjective here rendered “right” is neuter gender (it [is] right).
Commentary
Did any of the deities of the nations unerringly declare in advance developments that would take place in the future? Then, once the foretold events occurred, those witnessing them would know or recognize them as having been foretold and could say about such a deity, “He is right.” Or, as the Septuagint expresses it, they would be able to say that what had been announced beforehand proved to be true. In the Septuagint, the reference to the “former things” may relate to what would develop in the future respecting these things.
In the case of the deities of the nations, none of them foretold anything. There was no announcement and no proclamation. With nothing having been declared, no one heard a word.
41:27. Masoretic Text: First to Zion [I say], “Behold, behold them.” And to Jerusalem I give a herald of good news.
Septuagint: I will give to Zion a beginning, and I will comfort Jerusalem in the way.
In the Dead Sea Scroll of Isaiah, the expression after the initial “behold” consists of letters that do not convey anything meaningful. If the initial letter were a taw (T), the word could be rendered “slumber.” The first letter, however, is he (H), and Hebrew-English dictionaries define the word consisting of the consonants in the text as meaning “veil.”
Commentary
According to the Targum of Isaiah, the words of comfort the prophets prophesied regarding Zion had been fulfilled. This interpretation appears to shed light on the meaning of the elliptical Hebrew text. Whereas the deities of the nations announced nothing in advance, YHWH, through his prophets, did declare what would happen to Zion, doing so “first” or aforetime. Therefore, it was possible to behold or see the fulfillment of the things that YHWH caused his prophets to declare beforehand. The Septuagint rendering about his giving Zion a beginning could mean granting the city a fresh start, transforming Jerusalem from a desolated place to an inhabited city.
Apparently with reference to restoration, YHWH would make it possible for good news to be announced regarding Jerusalem. The Septuagint mentions the comfort that he would give to Jerusalem “in the way,” possibly meaning comfort to those on the way back to the city from exile. If so, this could include his protection and care along the way.
41:28. Masoretic Text: And I look and there is no one, and [I look] among them and no one is counseling. And I ask them and they [are able to] give a reply.
Septuagint: For from the nations, look, [there was] no one, and from their idols, [there] was no one announcing. And if I should ask them, From where are [you]? by no means would they answer me.
In the Hebrew text, the first expression here rendered “no one” is “no man.” This may explain why the Septuagint reads “nations,” indicating that there was no man among the nations who could unerringly foretell what would happen in the future. The Targum of Isaiah also makes an application to men. “There is no man whose works are good,” and “there is no one who gives counsel.” In view of the context, however, it is preferable to regard the reference to be to deities.
The expression “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
YHWH is portrayed as looking around to see whether one existed among the deities of the nations that could declare what would happen in advance. There was no one. Not a one of these deities could offer any counsel or advice. They could not give an answer to any vital question that was directed to them, for these deities were nonexistent and as lifeless as the images that represented them. According to the Septuagint rendering, these lifeless idols could not answer from where they had come. They were just the handiwork of human artisans.
41:29. Masoretic Text: Look! They [are] all a deception [’áven]. Their works [are] nothingness, and their images are wind and emptiness.
Septuagint: For they are the ones making you, and in foolishness they are leading you astray.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the words about “their works” being “nothingness.”
The Targum of Isaiah continues to interpret the words as applying to men and refers to their thoughts as being on “plunder and destruction.”
Commentary
All the deities of the nations, as represented by their images, are a deception or a delusion. The Hebrew word ’áven commonly denotes “trouble” or “disaster,” but “deception” or “delusion” appear to fit the context better as applying to these valueless and nonexistent deities. Anyone looking to them for help or protection would be doing so in vain. These deities could not do anything, and so there “works” would be “nothingness.” The images were mere wind or a puff of air and emptiness, lifeless representations that could neither perceive or do anything.
Possibly the Septuagint rendering could be understood to mean that the worshipers of idols believed that the deities the images represented had been their creators. All that these nonexistent deities could do for them, however, was to lead them astray in foolishness, a senseless trust in unreality.
42:1. Masoretic Text: Look! My servant whom I support, my chosen one [with whom] may soul is pleased. I have put my spirit upon him. Judgment he will bring forth to the nations.
Septuagint: Jacob [is] my servant. I will support him. Israel [is] my chosen one. My soul has welcomed him. I have put my spirit upon him. Judgment he will bring forth to the nations.
According to the Dead Sea Scroll of Isaiah, the concluding part of this verse reads, “And his judgment he will bring forth to the nations.”
Commentary
The Septuagint reading appears to be an interpretive rendering that identifies the servant as the Israelites, the descendants of Jacob whose name was changed to Israel. Contextually, however, this is not the significance that fits, but the apparent reference is to the Messianic servant. The Targum of Isaiah makes the application to an individual servant specific. After “servant,” Lagarde’s edition of Codex Reuchlinianus and a manuscript that Dr. Landauer collated reads “Messiah” or “Anointed One.”
According to Matthew 12:15-21, Jesus proved to be the Messiah or Christ, the Messianic “servant” who fulfilled what was foretold about him in the prophecy of Isaiah. He had the full support of his Father, YHWH. Jesus did not act on his own authority, but was upheld by his Father in what he did and said. On one occasion, he told the Pharisees that his judgment would be “true,” right, or just because he would not be acting alone but that the Father who had sent him would be with him. (John 8:16)
His Father had chosen him to do his will. For Jesus, this included laying down his life in sacrifice to make it possible for humans to be forgiven of their sins and to be reconciled to his Father as approved children. (Compare Hebrews 9:11-14; 10:5-13.) At the time of Jesus’ baptism, his Father acknowledged him as his beloved with whom he was pleased. (Matthew 3:17) So, besides being the servant whom YHWH upheld or supported, Jesus is the “chosen one” in whom he himself (“his soul”) delighted.
It was also at the time of Jesus’ baptism that his Father anointed him with his spirit or put his spirit upon him. (Matthew 3:16) Thereafter Jesus began a proclamation of “judgment.” The message revealed divine justice and how to gain a right relationship with God and also made it clear that serious loss would result from failure to respond in faith. Whereas Jesus primarily directed his attention to the “lost sheep” of the house of Israel, he later did “bring forth judgment to the nations” through his disciples. These disciples made clear how non-Jews could benefit from God’s love and justice, having their sins forgiven by putting faith in Jesus as the Son of God who died for them. (Compare Matthew 15:24; Acts 13:38, 39, 46, 47; 17:29-31.)
42:2. Masoretic Text: He will not cry out and lift up [his voice] and make his voice be heard in the street.
Septuagint: He will not cry out or let loose [his voice] nor will his voice be heard outside.
Commentary
As God’s servant and chosen one, Jesus did not engage in noisy public debating. He refused to be like men who called attention to themselves, were intent on having the masses hear them, and made loud pronouncements in areas where large numbers of people would customarily gather.
42:3. Masoretic Text: A bruised reed he will not crush, and a dim [wick of] flax he will not extinguish. In truth he will bring forth judgment.
Septuagint: A bruised reed he will not crush, and a smoking [wick of] flax he will not extinguish, but in truth he will bring forth judgment.
The Targum of Isaiah identifies the meek or lowly as the ones who were like a bruised or crushed reed, and the needy as being like a dimly burning wick.
Commentary
As indicated in the Targum of Isaiah, the lowly or humble and the afflicted among the Israelites resembled bruised or bent reeds and lamp wicks about to go out. They had little from their hard toil and experienced oppression. Among them were many who suffered from diseases and infirmities. Unlike those who made the lot of the lowly more difficult, Jesus compassionately and lovingly brought relief to those who looked to his Father for help. He was not like callous men whose actions were comparable to breaking a bent reed and extinguishing a dimly burning wick. “In truth” or truly, Jesus brought forth “judgment” or justice when doing his Father’s will and coming to the aid of the oppressed and afflicted. In word and deed, he revealed what was just and right.
42:4. Masoretic Text: He will not grow faint and not be crushed until he has set judgment in the earth, and for his law the islands shall wait.
Septuagint: He will shine forth and not be broken until he has set judgment upon the earth, and upon his name nations will hope.
The Dead Sea Scroll of Isaiah starts this verse with the conjunction “and.”
Commentary
As YHWH’s servant, Jesus did not “grow faint,” tire out, or become discouraged on account of the unresponsiveness of the people. He did not become crushed, weak or enfeebled when it came to doing his Father’s will. On one occasion, Jesus told his disciples that his “food” was doing his Father’s will and finishing his work. (John 4:34) He did succeed in accomplishing his mission respecting judgment or justice. By word, example, and deed, he revealed what is right or just. So Jesus did set “judgment” or justice in the earth.
The Masoretic Text refers to the “islands” or coastlands as waiting for the servant’s “law.” In this case, “law” apparently designates Jesus’ authoritative teaching. People inhabiting islands or coastlands or areas other than the land of Israel would wait for this law. This indicated that non-Israelites would want to receive his law or teaching. The Dead Sea Scroll of Isaiah says that the islands or coastlands would “inherit” the law, suggesting that they would accept the authoritative teaching and make it their own, faithfully submitting to it.
In Matthew 12:21, the point about the hoping of the nations in the name of the servant agrees with the reading of the Septuagint but differs from the wording of the Masoretic Text and the Dead Sea Scroll of Isaiah. Hoping in the name meant hoping in the one represented by the name. To people of the nations, Jesus (the one bearing the name as YHWH’s servant) came to be the one on whom they could set their hope and, through him, come to be approved children of God.
42:5. Masoretic Text: Thus says God, YHWH, who created the heavens and stretched them out, spreading forth the earth and its produce, giving breath to the people upon it and spirit to those walking in it.
Septuagint: Thus says the Lord God, the one making the heaven and fastening it, the one making the earth firm and the things in it and giving breath to the people upon it and spirit to those walking on it.
The Dead Sea Scroll of Isaiah does not include the divine name (YHWH) but says “God.” This second occurrence of “God” is a plural form, that is, a plural of excellence.
Commentary
YHWH is represented as the Creator of everything that is visible to humans. The designation “heavens” or “heaven” applies to the apparent celestial dome. YHWH is referred to as stretching out the heavens, for the celestial vault resembles a tent that has been stretched out from horizon to horizon. According to the Septuagint, God “fastened” heaven, and this could be understood to mean that the celestial vault appears as if it is firmly fixed on the land. The spreading forth of the earth seemingly applies to the land that looks as though it has been spread out over vast areas. In the Septuagint, God is represented as making the earth and the things in it firm. This could be understood to indicate that the land and what is on the land appears to be solidly founded, unlike the water of the sea with its continual movement of waves. Like the Hebrew word here rendered “produce,” “things in the earth” may be understood to apply to everything that comes from the earth or consists of the elements of the earth — plants, animals, and humans.
Besides being the Creator, YHWH is the sustainer of life. He is the giver of breath to people. In this context, “breath” and “spirit” appear to be parallel expressions, designating the life breath or animating life principle. Human existence is dependent on “breath,” and without the breath or spirit, the animating life principle, humans could not walk about or carry on their daily activities on earth.
42:6. Masoretic Text: I YHWH have called you in righteousness, and I have taken hold of your hand and kept you. And I have given you as a covenant of a people, as a light of the nations,
Septuagint: I the Lord, God, have called you in righteousness, and I will take hold of your hand and strengthen you, and I have given you as a covenant to a people, as a light to the nations,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the divine name (YHWH) does not appear in the main text. Above the line of the main text, there are small illegible letters that possibly represent the divine name.
Commentary
YHWH called his servant “in righteousness.” This may indicate that the calling was an expression of God’s righteousness or justice so that his servant might function in the cause of righteousness. Jesus, as the Messianic servant, surrendered his life, making it possible for those who accepted his sacrificial death to be forgiven of their sins and come to have a righteous, right, or approved standing before his Father. (Compare Acts 13:38, 39; Romans 8:32-34.)
YHWH’s taking hold of his servant’s hand suggests that he would support him and always be at his side. “Keeping” his servant may be indicative of his safeguarding him during all the time that was needed to accomplish his work. (Compare John 9:4; 11:9, 10; 19:10:11.) According to the Septuagint rendering, God strengthened his servant. (Compare Matthew 4:11; Luke 22:43.)
The reference to YHWH’s giving his servant as a covenant may signify that he constituted him as the means for putting a covenant in force and making him the one through whom all the benefits of this covenant or agreement would be made available to a “people.” When regarded as paralleling “nations,” a “people” would include both Jews and non-Jews. The covenant may be the new covenant that made forgiveness of sins possible. As later indicated in the prophecy of Jeremiah, this covenant would be made with the “house of Israel” and the “house of Judah,” and, initially, the opportunity to benefit from the new covenant was extended to members of all the tribes of Israel. (Jeremiah 31:31-34) Therefore, it is also possible to understand the reference to a “people” to be to the people of Israel.
The Messianic servant, however, would not just benefit Israelites. He would function as a “light to the nations,” to peoples everywhere who found themselves in a state of ignorance of and alienation from God on account of their sinful state. As the “light,” Jesus liberated all those who responded to him in faith. Forgiven of their sins, they ceased to be in a condition of darkness. (Compare Acts 26:16-18.)
42:7. Masoretic Text: to open blind eyes, to bring out the prisoner from the dungeon, those sitting in darkness from a house of imprisonment.
Septuagint: to open the eyes of the blind, to bring the bound ones out of bonds and those sitting in darkness out of the prison house.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about bringing out of a house of imprisonment those sitting in darkness.
The Targum of Isaiah applies this figuratively to the Israelites. They, as persons blind to the law, would have their eyes opened. The exiles who had been like prisoners would be brought forth from among the nations. They would be delivered from “bondage of the kingdoms,” where they found themselves imprisoned like those who were bound in darkness. This interpretation of the Targum indicates that the “servant” would not be Israel, but that the Israelites would benefit from what the servant would do for them.
Commentary
As the Messianic servant, Jesus literally did open the eyes of the blind. (Matthew 9:27-30; 11:5; 12:22; 15:30, 31; 20:30-34; 21:14; Mark 8:22-25; Luke 7:21, 22; John 9:1-7) More importantly, as the “light of the world” (John 9:5), he freed individuals from the blindness that has its source in sin. Unforgiven of their sins, people do not have a clear vision of God and are in a condition of alienation from him. Their circumstances are comparable to being prisoners in a dungeon or a dark cell, sitting in darkness, with no light to dispel the gloom. By effecting their liberation through his sacrificial death, Jesus brought out of “prison” persons thus held by the confining chains of sin.
42:8. Masoretic Text: I [am] YHWH; that [is] my name, and my glory I will not give to another nor my praise to images.
Septuagint: I [am] the Lord, God. This is my name. My glory I will not give to another nor my excellencies to the carved things.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes “my name” (“I YHWH [am] the one, and my name and my glory I will not give to another”).
The Targum of Isaiah interprets the words to apply to people. YHWH would not give his glory (which he revealed to the Israelites) to another people nor his praise to those who served images.
Commentary
The four Hebrew consonants (YHWH) that represent the divine name evidently incorporate the verb “to be” (Exodus 3:14; compare the Septuagint reading, egó eimi ho ón [I am the one who is], and the words of Revelation 1:4, ho ón kaí ho en kaí ho erchómenos [the one who is and who was and who is coming]). In view of the Septuagint reading of Exodus 3:14 and the words of Revelation 1:4, the name apparently identifies the Supreme Sovereign as the One who is and continues to be and as the ultimate Source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as an absolute guarantee that the Supreme Sovereign would never deviate from what he has declared or revealed he would prove himself to be. He and his word, therefore, are deserving of the utmost confidence. Whereas the Greek eimi (am) is in the present tense, the Hebrew expression ’ehyéh is in the imperfect state. Accordingly, the words of Exodus 3:14, ’ehyéh ’ashér ’ehyéh, may be rendered “I will be who I will be.” This suggests that the Almighty would prove to be exactly who he has revealed himself to be.
The Isaiah passage represents God as declaring his name to be YHWH. In relation to the Israelites as a people, this name uniquely identifies him as the One who dealt with them in a special way from the time that he delivered them from slavery in Egypt. The Targum of Isaiah specifically refers to the glory with which he revealed himself to the Israelites. His actions toward them were in full harmony with what he revealed about himself when declaring his name to Moses at Mount Sinai. “Yahweh-Yahweh is a compassionate and gracious God, slow to anger and rich in faithful love and truth, maintaining faithful love to a thousand [generations], forgiving wrongdoing, rebellion, and sin. But He will not leave [the guilty] unpunished, bringing the consequences of the fathers’ wrongdoing on the children and grandchildren to the third and fourth generation.” (Exodus 34:6, 7, HCSB)
As the Creator of everything and the God who has made known what will occur in the future, YHWH will not share his glory or honor with any nonexistent deities, and he does not tolerate the sharing of the praise that is rightfully and exclusively his with images fashioned by human artisans, images that supposedly represent these deities. The Septuagint rendering “excellencies” may be understood to include his marvelous attributes and all the praiseworthy things that he has done.
42:9. Masoretic Text: The former things — look, they have occurred, and new things I am announcing. Before they spring up, I let you hear.
Septuagint: The things from the beginning — look, they have occurred; and [as for] new things that I will announce: Even before the springing up, it was disclosed to you.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the definite article (“the”) precedes the expression rendered “new things.”
Commentary
The “former things” or the “things from the beginning” apply to what YHWH had revealed beforehand through his prophets. All these foretold developments had taken place already, providing undeniable proof that he is the only true God. At this point, YHWH purposed to announce “new things,” things to happen in the future. Before these things would “spring up” or come to pass, YHWH, through his prophets, would let his people hear about them in advance.
42:10. Masoretic Text: Sing to YHWH a new song, his praise from the end of the earth, O those going down to the sea and what is filling it, [you] islands and those inhabiting them.
Septuagint: Sing to the Lord a new song, O his dominion. Glorify his name from the end of the earth, O those going down to the sea and sailing it, [you] islands and those inhabiting them.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes “his praise.”
Commentary
Seemingly, the fulfillment of the new things that had been foretold are the basis for the exhortation to sing a “new song,” a song that praises YHWH for what has come to pass according to his previously revealed purpose. The reference to the “end of the earth” suggests that the developments that provide the basis for the “new song” would have become widely known, giving rise to praise to YHWH in distant parts of the earth. In view of the mention of the “end of the earth,” the Septuagint rendering “dominion” could include all the inhabited areas, with people everywhere being directed to sing a new song and to “praise” him. According to the Septuagint, those from the “end of the earth” are to glorify God’s name, that is, God himself, the one represented by the name. To glorify him would mean to praise him.
That the expressions of praise should be made everywhere is indicated by the fact that even those who go down to the sea to sail forth are told to join in. While the Hebrew text may be understood to include all the creatures in the sea, the Septuagint rendering limits the reference to the people who would be navigating the sea. Islands or coastlands and all their inhabitants are likewise urged to share in giving praise.
42:11. Masoretic Text: Let the wilderness lift up [the voice], and its cities, [also] the villages Kedar is inhabiting. Let those inhabiting Sela cry out. From the top of the mountains let them shout.
Septuagint: Rejoice, O wilderness and its towns, O dwellings and those inhabiting Kedar. Those inhabiting Petra will rejoice. From the tops of the mountains, they will cry out.
In the Dead Sea Scroll of Isaiah, the conjunction “and” does not precede “its cities,” but this conjunction follows cities. This scroll also has the conjunction “and” before the phrase about Sela, and has a synonym for the Hebrew word here rendered “shout.”
Commentary
The people in the wilderness, or in the less densely populated desert regions, were to share in praising YHWH, lifting up their voices for this purpose. In the wilderness, a number of permanent settlements, cities or towns, existed. The “villages,” however, may have been temporary tent encampments.
Kedar, situated in the northwestern part of the Arabian Peninsula, was a region inhabited by the descendants of Ishmael through his son Kedar. (Genesis 25:13) The Kedarites appear to have been largely a nomadic tent-dwelling people, with camels, asses, and flocks of sheep and goats. (Psalm 120:5; Song of Solomon 1:5, 6; Jeremiah 49:28, 29)
Sela, an Edomite city, has been linked to “Petra” (which is the Septuagint rendering), a later Nabatean city. Another suggested site is es-Sela‘, near modern Buzera (commonly identified with ancient Bozrah). For pictures and comments about ancient Petra, see Petra.
Apparently so that the expressions of praise could be heard over a wide area, the people are to shout from the top of the mountains.
The reference in the Septuagint to rejoicing may be understood to apply to joyous expressions of praise.
42:12. Masoretic Text: Let them give glory to YHWH and declare his praise in the islands.
Septuagint: They will give glory to God; they will proclaim his excellencies in the islands.
Commentary
To give glory to YHWH means to honor him, acknowledging him as the only true God who has revealed his purpose in advance and has unfailingly carried out his word. The inhabitants of islands or coastlands are directed to declare YHWH’s praise, making known his laudable deeds. According to the Septuagint rendering, they are to announce his “excellencies,” making known his marvelous attributes and all the praiseworthy things that he has done.
42:13. Masoretic Text: YHWH will go forth like a mighty man. Like a man of battles he will arouse zeal. He will cry out; yes, he will shout. He will show himself mighty against his foes.
Septuagint: The Lord, the God of forces, will go forth and pulverize war. He will arouse zeal and cry out with strength against his foes.
Commentary
YHWH is depicted as going forth like a mighty warrior to engage in battle with his enemies. In this capacity, he would rouse up his “zeal” or ardor in the cause of what is just or right. His crying out or shouting would mean letting a loud war cry resound prior to the assault on the enemies. According to the Dead Sea Scroll of Isaiah, YHWH’s shouting reveals his anger. As the foes would suffer humiliating defeat, he would demonstrate himself as mighty.
In the Septuagint, he is identified as the “God of forces,” or the God with hosts or armies at his command. His “pulverizing war” could denote that he would be rendering powerless those who set themselves in opposition to him, pulverizing or shattering their capacity to fight.
42:14. Masoretic Text: I have been silent for a long time. I have been still and restrained myself. Like a woman in labor, I will cry out, pant, and gasp at once.
Septuagint: I have been silent. Shall I also always be silent and restrained? I have persevered like a woman in labor. I will amaze and dry up at once.
After the initial expression, the Dead Sea Scroll of Isaiah includes a particle that means “surely,” “indeed,” or “certainly” (“I have indeed been silent”).
The Targum of Isaiah indicates that the reason for YHWH’s silence, or his not acting, was to provide an opportunity for the people to change, to return to the law. It then adds that they did not return. As a consequence, YHWH would reveal his judgment to them just as when it becomes evident that a woman is experiencing the pangs of childbirth. They would be made desolate and perish.
Commentary
YHWH had been silent or had chosen not to take action against those who deserved to have his judgment expressed against them. According to the Hebrew text, this silence had continued long enough, implying that the people who refused to submit to him as Sovereign had been granted ample opportunity and time to change their ways. For a woman in labor, the silence prior to the start of the labor pains ends. In her pain, she will cry out, pant, and gasp. Likewise, YHWH’s silence would be followed by forceful action, comparable to crying out, panting, and gasping.
The rhetorical question in the Septuagint suggests that the period of silence or inaction and restraint would not continue indefinitely. A woman in labor would “persevere” until such time as the baby is born. Similarly, God’s perseverance continued until he executed judgment. Those who observe or experience the judgment would be amazed or astounded. This judgment would “dry up” those against whom it would be directed, causing them to perish or to wither like vegetation.
42:15. Masoretic Text: I will desolate mountains and hills, and dry up all their greenery. And I will turn rivers into islands, and I will dry up pools.
Septuagint: And I will make rivers into islands and dry up marshes.
Commentary
In going forth as a warrior, YHWH is portrayed as devastating everything. He makes mountains and hills barren, causing all the vegetation to wither. As rivers dry up, elevated rocky areas in riverbeds come to appear like islands above the surface of the dropping water level. Thus rivers would be turned into islands. Pools or marshy areas would dry up, and vegetation that once flourished because of the presence of water would wither and die.
42:16. Masoretic Text: And I will lead the blind in a way they did not know. I will cause them to tread in paths they did not know. I will turn the darkness before their faces into light and the uneven places into level ground. These things I will do for them, and I will not abandon them.
Septuagint: And I will lead the blind in a way that they have not known, and I will make them tread on roads that they had not recognized. I will make darkness into light for them and the crooked [places] into the straight. These things I will do, and I will not abandon them.
Commentary
The subject changes to what YHWH will do for those who would be granted his favorable attention. Blind persons would have serious difficulty in traveling to an unknown destination on paths completely unknown to them. For those who would have groped about as persons unable to see, YHWH would provide the needed guidance. He would turn darkness into light and straighten and level crooked and uneven places. As persons needing his aid, he would not forsake them but would care for them.
For the Hebrew text, the concluding sentence could also be understood to mean that YHWH would not leave undone the things he has promised to do. A number of translations render the Hebrew text to convey this significance. “These are the promises — I will keep them without fail.” (Tanakh) “These things I shall do without fail.” (REB) “This I shall do — without fail.” (NJB)
When the fulfillment of these words is linked to the Messianic servant, the application would be to those who respond in faith to him. They would have been like blind persons in an environment of darkness but would come to be in the light. With God’s help made available through his spirit, they would be able to conduct themselves in a way that he approved, resulting in a blessed way of life and the assurance of an eternal future.
42:17. Masoretic Text: They will be turned back, shamed, [yes], shamed, those trusting in images, the ones saying to molten things, You [are] our gods.
Septuagint: But they were turned to the rear. Be ashamed [with] shame, O you who rely on carved things; O you who say to molten things, You are our gods.
Commentary
Those who cling to idolatrous practices, refusing to turn to YHWH, would be “turned back,” backwards, or “to the rear” (LXX), as would persons who suffer humiliating defeat. Their idols would not save them from experiencing YHWH’s severe judgment. The expression “ashamed [with] shame” indicates that these individuals would be greatly shamed for having put their trust in images or idols, mere carved or molten things. Having looked to lifeless man-made images that represented nonexistent deities as their gods, they would be condemned for their refusal to abandon their corrupt ways and to become servants of the only true God.
42:18. Masoretic Text: You deaf ones, hear; and you blind ones, for you to see, look.
Septuagint: O deaf ones, hear; and, O blind ones, look up to see.
In the Targum of Isaiah, the “wicked” are identified as the deaf and the “ungodly” as the blind, and the deaf are admonished to hear and the blind to see.
Commentary
The deaf and the blind apparently are those who were deaf to God’s commands and his appeal for them to return to him and who were blind to the way he wanted them to conduct themselves. For them to see and to hear would have required them to change their ways. Accordingly, these words serve as an exhortation for the deaf and blind ones to choose to listen to YHWH and to look, or to open their eyes, to see what he required of them.
In the Targum of Isaiah, the words of the next verse indicate that the wicked or the ungodly have the opportunity to repent and to gain God’s approval. After mentioning that the wicked would be punished for their transgressions, the Targum adds that they will be called “servants of YHWH” if they return to him.
42:19. Masoretic Text: Who is blind but my servant, and deaf as my messenger whom I send? Who is blind as the one in a covenant of peace and blind as the servant of YHWH?
Septuagint: And who is blind but my servants, and deaf but those dominating them? And the slaves of God have become blind.
Commentary
The plural “servants” in the Septuagint provides a basis for considering the “servant” to be Israel. As YHWH’s people, the Israelites should have been devoted to him as his “servant” and functioned as his messenger in bringing praise and honor to him. This, however, did not prove to be the case, for they conducted themselves as persons who were blind to his will for them and deaf to the message they should have been making known to the peoples of other nations. Because they would have been greatly blessed on account of obedience to his commands, the Israelites would have conveyed the right message to the peoples of other nations, revealing YHWH to be the God without equal. (Compare Deuteronomy 28:7-14.)
There is uncertainty about the significance of the participial form of the Hebrew word shalám, here rendered “covenant of peace.” Possibly the thought is that, as YHWH’s servant, Israel had enjoyed a relationship of peace or friendship with him. The Septuagint does not include a corresponding expression, but does indicate that a change in relationship had taken place. God’s slaves had become blind to what they should have been as his servants.
42:20. Masoretic Text: Seeing many things, and you are not watchful; opening [his] ears, and he does not hear.
Septuagint: You have often seen but have not been watchful. Opened were the ears, and you did not hear.
Commentary
Israel, as the servant, did have eyes to see and ears to hear. As a people, they had often seen the evidence of YHWH’s care, aid, and protection. Yet, despite the many things they had seen, they remained blind to their responsibilities toward him. They had the capacity to hear; their ears were open. They heard the words of God’s law and the messages he had his prophets proclaim to them, but they did not listen. They did not act in harmony with what they heard, and so they did not hear.
42:21. Masoretic Text: YHWH was delighted for the sake of his righteousness to magnify his law and to make it glorious.
Septuagint: The Lord God has purposed to be justified and to magnify praise. And I saw,
Nothing in the Hebrew text corresponds to the Septuagint reading “and I saw.” These words appear to be those of the prophet, as the reference to God is in the third person singular.
According to the Targum of Isaiah, YHWH is delighted to justify Israel, and he will magnify those who observe his law and take hold of them or support them.
Commentary
These words appear in the context of YHWH’s judgment. Therefore, his magnifying and glorifying the law may refer to his carrying out the penalties of the law in expression of his righteousness or justice. (Compare Deuteronomy 28:15-68.) This action on his part would reveal that his law could not be treated with contempt and that disregard for it would have serious consequences. At the same time, it would make evident that adherence to the law resulted in benefits to those who lived in harmony with it. Thus YHWH would magnify and glorify his law as being without equal, a law which he as the only true God could enforce.
The Septuagint rendering includes no reference to the law but indicates that God purposed to be justified. In keeping with his purpose, he would execute judgment according to the highest standard of justice. He would magnify praise when revealing himself to be the God of justice who does not tolerate wrongdoing indefinitely. Upon seeing divine justice carried out, rightly disposed observers would praise him.
42:22. Masoretic Text: And this [is] a people despoiled and plundered, all of them trapped in holes, and they are hidden in houses of confinement. They have become spoil and none does rescuing; plunder and none is saying, “Restore.”
Septuagint: and it came to be [that] the people were being despoiled and plundered. For the trap [was] in the chambers everywhere and together in the houses, where they hid them. They came to be for plunder, and [there] was no one to rescue the booty, and none was saying, “Restore.”
Commentary
As a consequence of their refusal to live in harmony with his will, YHWH withdrew his protection and blessing from the Israelites. Foreign invaders desolated their land and plundered their possessions. With war being waged against them, the people went into hiding wherever they could. Having lost their freedom of movement as a result, they were trapped in holes and concealed in places of confinement. (Compare 1 Samuel 13:6.)
The Septuagint rendering could be understood to mean that there was no safety anywhere, as if traps or snares could be found in all the chambers and houses, where the people sought to hide.
As spoil when taken captive, the Israelites had no one to rescue them. There was no one to intervene for them, demanding that the plundered possessions be returned.
42:23. Masoretic Text: Who among you will give ear to this? [Who] will pay attention and listen in time to come?
Septuagint: Who [is] among you who will give ear to these things? [Who] will listen for the things to come?
Commentary
The suffering the Israelites experienced on account of enemy invasions should have caused them to give serious consideration to the reason for it. Yet none among them gave heed to YHWH’s commands and his words proclaimed through the prophets, calling upon them to abandon their wayward course in order to have his aid and protection. As the rhetorical question implied, the people, even from that time onward, refused to listen and failed to conduct themselves in a manner that pleased YHWH.
The Septuagint reading about listening “for the things to come” may relate to giving heed to the announcement of future calamities that could be avoided by listening and ceasing to continue their corrupt practices.
42:24. Who has given Jacob for plunder and Israel to the despoilers? [Was it] not YHWH, the One against whom we have sinned and in whose ways they would not walk and whose law they would not heed?
Septuagint: Who gave Jacob for despoiling and Israel to those plundering him? [Was it] not the God against whom they sinned, and they did not want to walk in his ways nor heed his law?
Commentary
“Jacob” and “Israel” are parallel designations that apply to the Israelites, the descendants of Jacob whose name was changed to Israel after he wrestled with an angel. (Genesis 32:25-29) The Israelites had refused to live in a way that God approved, and they disregarded his laws. This resulted in their losing his protection and blessing. Enemy forces invaded the land, devastating it and plundering the possessions of the people. Since YHWH, the God against whom they had sinned, permitted this to happen, he is the one represented as handing the people over for plundering and despoiling.
42:25. Masoretic Text: And he poured upon him the heat of his anger and the might of battle. And it set him on fire round about, and he did not discern; and it burned him, and he did not take it to heart.
Septuagint: And he brought upon them the anger of his wrath, and war overpowered them and [so] did those burning them round about. And they (each of them) did not discern, nor take it upon the soul.
Commentary
By what he allowed other nations to do to them, YHWH poured out upon Israel or Jacob (the Israelites) the “heat” or intensity of his anger and the “might” or full force of war. The ravages of enemy invasions were such as to burn the people, as if everything around them had been set on fire. Still, Jacob or Israel (the Israelites) did not discern that calamity had come upon them because of their wayward conduct. They did not recognize that YHWH was severely disciplining them through this means to bring them to repentance. Despite suffering as if they had been severely burned and seeing their cities and towns destroyed and set on fire, the Israelites did not take the discipline to heart and abandon their God-dishonoring conduct.
The expression “take it upon the soul” has the same basic significance as “take it to heart.”
43:1. Masoretic Text: And now thus says YHWH, the one who created you, O Jacob, and formed you, O Israel: Fear not, for I have redeemed you. I have called [you] by your name; you are mine.
Septuagint: And now thus says the Lord, the God who made you, O Jacob, [he] who formed you, O Israel: Fear not, for I have redeemed you. I have called you by your name; you are mine.
Commentary
“Jacob” and “Israel” are parallel designations that apply to the Israelites, the descendants of Jacob whose name was changed to Israel after he wrestled with an angel. (Genesis 32:25-29) The people of other nations fashioned their own gods, but YHWH is the Creator and Former of his people as a nation. He redeemed or liberated them from enslavement in Egypt and formed them into a nation, bringing them into a covenant relationship with himself and giving them his law for their guidance. Because he had redeemed them, they had no reason to fear, for he would continue to be concerned about them and would not allow them to perish as a people.
His calling Jacob or Israel by “name” reveals an existing relationship. He knew Israel as do parents who name their child and call it by its name. Israel belonged to him as his people.
43:2. Masoretic Text: When you pass through waters, I will be with you; and through rivers, they will not overwhelm you. When you go through fire, you will not be burned, and the flame will not consume you.
Septuagint: And when you pass through water, I am with you, and rivers will not overwhelm you. And when you go through fire, by no means will you be burned; a flame will not burn you.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
In the Targum of Isaiah, the words of this verse are interpreted as relating to past and future events. Passing through waters is represented as passing through the Red Sea. Pharaoh and the Egyptians, although being like the abundant waters of a river, did not prevail over the Israelites. “At the second time,” when the Israelites “will go among the nations that are as strong as fire, they will not prevail against [them], neither will the kingdoms that are as powerful as a flame destroy [them].”
Commentary
Regardless of the dangers or hazards they might face, Israel as a people would not come to harm when having YHWH as their helper, deliverer, and protector. (Compare Psalm 66:12.) The context places this assurance at the time the people would be able to return to their land from exile. Just as in the past when YHWH made it possible for the Israelites to cross the Red Sea and the Jordan River, no obstacle comparable to raging waters would halt their progress, for YHWH would be with them. No dangers like those that rivers pose at flood stage would overwhelm them, sweeping them away as by a swift current. Fire like the burning heat in the desert would not have a destructive effect on them, for YHWH would provide what they needed to survive.
43:3. Masoretic Text: For I [am] YHWH your God, the Holy One of Israel, your Savior. I have given Egypt [as] your ransom, Cush [Ethiopia] and Seba for you.
Septuagint: For I [am] the Lord your God, the Holy One of Israel, your Savior. I made an exchange [for] you — Egypt and Ethiopia and Soene [Syene] for you.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the initial Hebrew word here rendered “for” is not included. Instead of “your Savior,” this scroll has “your Redeemer” written above the line of the main text. This indicates a correction for the copyist’s inadvertent omission. The conjunction “and” precedes the verb rendered “I have given.” Another variation is the reading “Cush and Sabeans.”
Commentary
The prophetic words assured the returning Israelites that they would safely reach their land, for YHWH would prove to be their Savior, the one who would deliver them from all perils. As the Holy One of Israel, the God who is the absolute standard of purity, his word is trustworthy. Therefore, both their being able to return from exile and having his protection on the way were assured. (Compare Ezra 8:21, 22.)
In fulfillment of the prophetic words, Cyrus the Persian and his forces conquered Babylon, and he permitted the exiled Israelites to return to their land. YHWH used him as his instrument to effect the liberation of his people, and in exchange for the service that he and his forces had rendered there were to be future victories. Thus Egypt, Cush or Ethiopia, and Seba (also in eastern Africa) came to be a ransom, or the exchange made, for Israel, that is, for the liberation of the Israelites from exile. Cambyses II, the son of Cyrus, conquered Egypt, but no historical evidence presently exists regarding any conquest of Ethiopia or Seba. According to Herodotus (Histories, III, 25), Cambyses was forced to give up a campaign against Ethiopia when the food supplies ran out and his forces began to resort to cannibalism. With Herodotus being the only extant source about this failed attempt to march against Ethiopia, historians are presently left without any corroborating evidence.
According to the Septuagint, the reference is not to Seba, a region in eastern Africa, but to a place named Soene or Syene, which has been identified with Aswan in southern Egypt.
43:4. Masoretic Text: Because you are precious in my eyes, honored, and I have loved you, I also will give men [’adhám (“man” or “earthling”), a collective singular] for you and peoples for your soul.
Septuagint: Since then you have become precious before me; you have been glorified, and I have loved you. And many men I will give for you and rulers for your head.
Commentary
The reason for YHWH’s ransoming, delivering, or making an exchange is because he considered Israel precious for carrying out his purpose. That purpose particularly related to the coming of the Messiah and the blessings that would be made available through him to people of all nations. By reason of YHWH’s use of Israel, the people were honored or “glorified” (LXX), for no other nation had been granted the unique role of having the Messiah come through it. God’s love for Israel came to be on account of his love for their forefathers, Abraham, Isaac, and Jacob. (Deuteronomy 4:37) Because of the way in which YHWH regarded Israel and his love for the people, he would give other men or people for them. The “soul” of Israel can denote the life of Israel as a people. The Septuagint rendering “head” likewise appears to signify their life, the life for which God would give the rulers of other nations.
43:5. Masoretic Text: Fear not, for I am with you. From the east I will bring your seed; and from the west, I will gather you.
Septuagint: Fear not, for I am with you. From the east, I will bring your seed; and from the west, I will gather you.
Commentary
The Israelite exiles did not need to fear being prevented from ever returning to their land. This is because YHWH was with them, and his purpose for them was that they would once again live there. From wherever the people might find themselves, whether in the east or the west, he would bring their “seed” or offspring back and gather them for the return.
43:6. Masoretic Text: I will say to the north, “Give up”; and to the south, “Do not restrain. Bring my sons from a distance and my daughters from the end of the earth,”
Septuagint: I will say to the north, “Bring”; and to the south, “Do not restrain. Bring my sons from a land at a distance and my daughters from the ends of the earth,”
The Targum of Isaiah specifically mentions bringing the “exiles” of YHWH’s people “from the ends of the earth.”
Commentary
In the previous verse the indicated directions are the east, where the sun rises, and the west, where it sets. Here the reference is to the north and the south, thus showing that from every direction the exiles would be able to return to their land. YHWH is represented as commanding the “north” and the “south.” This establishes that nothing would hinder the Israelite exiles (his “sons” and “daughters”) even in the most distant places from returning to their land if they chose to do so.
43:7. Masoretic Text: “everyone being called by my name and whom I have created for my glory, whom I have formed and made.'
Septuagint: “all [those] who have been called by my name. For to my glory I have prepared him and formed and made him.”
The Targum of Isaiah relates this to the forefathers of the Israelites, indicating that the people’s being brought back from exile was for the sake of their forefathers upon whom God’ name was called and whom he had created for his glory. It concludes with the words, “I made ready their exiles, yes, I performed miracles for them.”
Commentary
To be called by God’s name denotes to bear his name as a people belonging to him. The people would serve for his glory, for through them his purpose would be revealed and his dealings with them would make manifest that he is the true God whose word will unfailingly be fulfilled. YHWH created, formed, and made Jacob or Israel as a people for his purpose. On the other hand, the people of other nations created their own gods, and artisans made representations of these nonexistent deities.
43:8. Masoretic Text: Bring out a blind people and [yet] have eyes, and deaf and [yet] ears [belong] to them.
Septuagint: And I have brought out a blind people, and [its] eyes are likewise blind, and deaf [though] having ears.
The Targum of Isaiah is explicit in identifying the Israelites as the blind and deaf people whom YHWH brought out of Egypt.
Commentary
The Israelites were blind to YHWH’s will for them, walking contrary to his ways. They were deaf to the words of his law and the admonition he provided through his prophets, urging them to abandon their wayward course and to return to him. The Israelites had the capacity to see, for they had eyes; and they had the capacity to hear, for they had ears, but they refused to use their faculties in a responsive manner with reference to their God.
43:9. Masoretic Text: Let all the nations be gathered together and let peoples be assembled. Who among them can announce this and let us hear the former things? Let them bring their witnesses to justify them, and let them hear and say, “[It is] truth.”
Septuagint: All the nations have been gathered together, and rulers will be gathered from among them. Who will announce these things? Or who will announce to you these things from the beginning? Let them bring their witnesses and be justified and speak truths.
Like the Hebrew text, fourth-century Codex Vaticanus includes the comment about hearing.
Commentary
According to the Hebrew text, a challenge is directed to all the nations or to the peoples, calling upon them to gather together or to assemble. In the Septuagint, the gathering of all the nations is represented as a completed action, and the reference is to the future assembling of rulers.
In view of YHWH’s identifying his people as his witnesses (verse 10), the implication of the questions here appears to be whether the deities of the other nations announced developments beforehand that were verifiably fulfilled, thereby confirming that they were indeed gods. Seemingly, the “former things” or the “things from the beginning” apply to things that were previously foretold and could be related for others to hear and confirmed as having taken place. The gods appear to be challenged to provide witnesses who could justify them or show that they were right in what they had proclaimed in advance.
While neither the Hebrew text or the Greek text of the Septuagint mention “idols,” “gods,” or “deities,” a number of translations do interpretively render the verse to make this application explicit. “Gather the nations together! Which of their idols has ever foretold such things? Can any of them predict something even a single day in advance? Where are the witnesses of such predictions? Who can verify that they spoke the truth?” (NLT) “All the nations gather together, and all the people come together. Which of their gods said this would happen? Which of their gods can tell what happened in the beginning? Let them bring their witnesses to prove they were right. Then others will say, ‘It is true.’” (NCV)
43:10. Masoretic Text: You are my witnesses, says YHWH, and my servant whom I have chosen, that you may know and believe me and understand that I [am] he. Before me no god was formed, and after me [there] will not be.
Septuagint: Be my witnesses, and I [am] a witness, says the Lord God, and my servant whom I have chosen, that you may know and believe and understand that I am [he]. Before me no other god came to be and after me [there] will not be.
The Septuagint differs from the Masoretic Text in representing God as also being a witness.
The Targum of Isaiah refers to the servant as the “Anointed One” or “Messiah,” but this interpretation does not fit the context.
Commentary
The deities the peoples of the nations revered could not provide any witnesses to confirm that they had foretold future events that had unerringly been fulfilled. YHWH, however, did have the Israelites as his witnesses. Through his prophets he had revealed significant developments in advance, and they made known the messages publicly. Therefore, when the prophecies were fulfilled, the Israelites could bear witness to this effect, confirming that YHWH is indeed the true God. As a people, Israel was YHWH’s “servant,” one chosen for his purpose that primarily related to the coming of the Messiah through whom peoples of all the nations could gain blessings.
On account of YHWH’s dealings with his people, including the messages he communicated to them through his prophets, they came to know him — his qualities and his matchless power. The reliability of his word should have led them to believe or trust him, and what they heard and saw should have taught them to understand his ways and to follow them. No god existed among all the other nations regarding whom anyone could testify what they had accurately foretold, for all these deities were nonexistent and their images were the workmanship of mortal artisans. So no god was ever formed before YHWH, the eternal God, and no artisan would be able to fashion a real god at any future time.
43:11. Masoretic Text: I, I [am] YHWH, and [there is] no one saving besides me.
Septuagint: I [am] God, and [there] is no one saving besides me.
Commentary
YHWH revealed himself as the savior or deliverer of his people, liberating them from Egyptian enslavement and, on numerous occasions thereafter, from enemy threats and oppression. Being nonexistent, the deities of the nations could not deliver anyone nor could they make known their name, as had YHWH through his dealings with the Israelites.
43:12. Masoretic Text: I announced and saved and let [it] be heard, and [there was] no stranger [strange god] among you, and you [are] my witnesses, says YHWH, and I [am] God.
Septuagint: I announced and saved. I censured, and [there] was no stranger [strange god] among you. You [are] my witnesses, and I [am] a witness, says the Lord God.
The Targum of Isaiah interprets YHWH’s advance declaration as having been made to Abraham and then indicates that the deliverance from Egypt fulfilled the oath-bound promise to him. YHWH caused the Israelites to “hear” the instruction of his law at Mount Sinai.
Commentary
To his prophets, YHWH announced significant future developments. He saved or delivered the Israelites from enslavement in Egypt and at other times from military aggression or from subservience to other nations. At Mount Sinai, the Israelites did hear YHWH’s commands. (Exodus 20:1-21) Furthermore, the prophets did not just proclaim their messages once, but YHWH had them repeat his words so that the people did indeed “hear” what he wanted them to know. According to the rendering of the Septuagint, God censured his people, reproving them for their wayward ways. He often used his prophets to do this.
When the Israelites first left Egypt, YHWH led them. After they crossed the Red Sea and began their journey in the wilderness, there was then no strange god among them. In view of YHWH’s dealings with the Israelites, the law he gave to them at Mount Sinai, and what he revealed to them through his prophets, they were his witnesses to the things he had declared and accomplished. He also was uniquely their God who dealt with them in a special way as his people.
The Septuagint represents God as being a witness. He could testify to what he had revealed in advance, and the Israelites could bear witness regarding what he had foretold through the prophets and how his word had been unerringly fulfilled.
43:13. Masoretic Text: Moreover, from the day, I [am] he, and [there is] none delivering from my hand. I will act, and who can turn it back?
Septuagint: Yet from the beginning, and [there] is not one delivering out of my hands. I will act, and who will turn it back?
According to the Targum of Isaiah, YHWH will not reverse what he does, but this interpretation does not agree with the extant Hebrew text nor with the Septuagint rendering.
Commentary
The expression “from the day” probably denotes “from the beginning,” which agrees with the Septuagint rendering. As the eternal one, YHWH has been the only true God before the very start of everything that exists. Therefore, he is uniquely the One who is. The rendering of the Septuagint is elliptical. With “says the Lord God” being the concluding words of the previous verse, the implied thought could be, “Yet from the beginning, I am he.”
YHWH is the Almighty and, therefore, no deliverance is possible whenever his hand or power is directed against any individual, people, or entity. Whatever he purposes is certain to occur. No one can “turn back” his “hand” or reverse what he has determined to do.
43:14. Masoretic Text: Thus says YHWH, the one redeeming you, the Holy One of Israel, For your sake I will send to Babylon and bring down the bars, all of them, and the Chaldeans in the ships of their shouting.
Septuagint: Thus says the Lord, God, the one redeeming you, the Holy One of Israel, For your sake I will send to Babylon and arouse all the ones escaping, and the Chaldeans in ships will be bound.
After mentioning that the Israelites had been exiled on account of their sins, the Targum of Isaiah says, “I [YHWH] brought them all down in boats, and the Chaldeans in the ships of their rejoicing.” Those who are brought down in boats are not identified. If this is to be linked to bringing down the Chaldeans in defeat, then the thought could be that YHWH brought down all the defenders of Babylon who were on the ships.
Commentary
YHWH would manifest himself as the one who redeems or delivers his people upon freeing them from Babylonian exile. As the Holy One of Israel, he is pure in all respects and his word is deserving of absolute trust. Therefore, when the Israelites witnessed the fulfillment of his word, they saw the unmistakable evidence that identified him as their Holy One.
For the sake of his people, particularly the repentant Israelites in exile, YHWH would take action against Babylon by means of a conquering military force. That force would “bring down” all the bars of Babylon, destroying the defenses of the city and conquering it.
The Septuagint does not include a reference to “bars,” but refers to God’s arousing the ones fleeing or escaping. Possibly the ones escaping could be understood to be the Israelite exiles who would not be adversely affected by Babylon’s fall but would be able to return to their land.
There is considerable uncertainty about the meaning of the words “ships of their shouting.” Perhaps the reference is to ships that plied the Euphrates and which were the object of Chaldean pride or of great boasting. In the Vulgate the words are rendered, “Chaldeans glorying in their ships” (Chaldeos in navibus suis gloriantes). The Septuagint rendering suggests that the Babylonian defenders manning the fleet would be bound as captives.
Another possibility is that the “shouting” could relate to the resounding of joyous cries when the gods were being transported on boats or barges during the course of cultic processions.
43:15. Masoretic Text: I [am] YHWH, your Holy One, the Creator of Israel, your King.
Septuagint: I [am] the Lord, God, your Holy One, the one having made manifest to Israel your king.
Commentary
The repeated identification of YHWH as Israel’s “Holy One” should have served as a reminder to the people of their wayward course and the need to change their conduct to reflect the holiness or purity of their God and to trust him fully. He was their Creator, the one who made it possible for them, as the descendants of Abraham, Isaac, and Jacob, to come into existence as a people or nation. YHWH was their King to whom they owed obedience and who, in turn, would come to their aid in time of need, protect them from threats, and deliver them from their foes.
The Septuagint rendering could also be understood to refer to God as the King of Israel. By what he did for them, he revealed himself as their King.
43:16. Masoretic Text: Thus says YHWH, the one putting a way in the sea and a path in mighty waters,
Septuagint: Thus says the Lord, the one putting a way in the sea and a path in mighty water,
Commentary
These words apparently allude to the deliverance of the Israelites from Egypt when the Red Sea was parted, enabling the people to cross by means of the way that had been opened up for them. The expression “mighty waters” may be regarded as paralleling “sea.”
43:17. Masoretic Text: the one bringing out chariot and horse, army and mighty one together. They lie down; they cannot rise. They are extinguished, quenched like [a wick of] flax.
Septuagint: the one having brought out chariots and horse and a mighty crowd, but they have gone to sleep and will not rise; they have been extinguished like [a wick of] flax being extinguished.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the word here rendered “army.”
Commentary
Seemingly, YHWH is represented as leading out the Egyptian forces for the purpose of bringing about their destruction. In this case, “chariot” and “horse” are collective singulars, meaning “chariots” and “horses.” Whereas the Septuagint mentions a mighty crowd or a large military force, the Hebrew text, besides referring to an army, adds “mighty one,” a collective singular denoting “warriors.” According to Exodus 14:27-30, the Egyptian host perished in the Red Sea. Thus the warriors lay down or fell asleep in death, unable to rise again. Their end was comparable to the extinguishing of the flame of a flaxen wick.
43:18. Masoretic Text: Do not recall the first things, and the former things do not consider.
Septuagint: Do not recall the first things, and the ancient things do not consider.
Commentary
In this context, “first things” or “former things” (“ancient things,” LXX) appear to relate to the former deliverance of the Israelites from Egyptian enslavement. Their not recalling or remembering this deliverance did not mean that they should forget about it, for they were commanded to observe the Passover to commemorate it. They were not to focus on the former deliverance as if nothing of this nature would ever happen again. As indicated in the next verse, YHWH would do something new that would be deserving of memorializing.
43:19. Masoretic Text: Look! I am doing a new thing; now it springs up. Do you not recognize it? Also I will make a way in the wilderness, rivers in the desert.
Septuagint: Look! I am doing new things that now will spring up, and you will recognize them. And I will make a way in the wilderness and rivers in the desert.
After the expression here rendered “new thing,” the Dead Sea Scroll of Isaiah includes the conjunction “and.” Instead of “rivers,” this scroll reads “paths” (the singular form of the same word being found in verse 16).
Commentary
The “new thing” or the new development is the release of the repentant Israelite exiles from Babylon. YHWH would clear out all obstacles that would hinder a return to their land, providing for them what they needed along the way. Thus he would have made a path for them in the wilderness. One of the prime essentials for life is water. The assurance that YHWH would cause rivers to flow in the desert indicated that the people would have all necessities when making the long journey back to their land.
43:20. Masoretic Text: Beasts of the field, jackals and ostriches [literally, “daughters of greed”), will honor me, for I have given waters in the wilderness, rivers in the desert, to provide drink to my people, my chosen one,
Septuagint: The beasts of the field will bless me, sirens and daughters of ostriches, for I have given water in the wilderness and rivers in the desert, to provide drink to my race, the chosen one,
The Dead Sea Scroll of Isaiah reads, “my people and my chosen one” (or, “my people, even my chosen one”).
According to the Targum of Isaiah, the “exiles” are the ones for whom YHWH would provide water to drink. This Targum, however, does not represent the animals as glorifying or honoring YHWH but refers to the people as doing so upon his repeopling the desolated land, including the place where jackals and ostriches had their dwelling.
Commentary
Wilderness and desert dwellers included ostriches, jackals, and a variety of other wild animals. Although their need for water was not as great as that of other animals, they still were dependent on having access to a water supply. Therefore, the abundant provision of water YHWH is represented as making for his people during the course of the journey back to their land would also benefit the animals. Seemingly, for this reason, these creatures are spoken of as glorifying, honoring, or praising YHWH. In the Septuagint, the mythical “sirens” are mentioned, apparently this would be because the ancients believed that such creatures had their haunt in desolate places.
There is also a possibility that the mention of wild animals honoring YHWH could relate to the security the Israelite exiles would enjoy on the way back to their land. The wild creatures would not harm the people when they traveled through wilderness and arid regions. Thus the animals could be considered as honoring YHWH, for it was his purpose for the Israelites to have a safe journey when returning to their land.
Israel is designated as YHWH’s chosen one. This is because he had chosen the people as his own for his purpose.
43:21. Masoretic Text: the people whom I formed for myself that they might recount my praise.
Septuagint: my people, whom I procured to recount my excellencies.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” is included after the words “I formed for myself.” This scroll also has the word for “speak” instead of one that is here rendered “recount.”
According to the Targum of Isaiah, YHWH appointed Israel for his “service.”
Commentary
YHWH had formed the descendants of Abraham, Isaac, and Jacob into a people or nation for his purpose, dealing with them in a special way and giving them his commands for their guidance. His purpose included their making known his praise or, according to the Septuagint, his “excellencies” — his attributes and the things he had done for them. By the way they lived their lives in harmony with God’s commands and the resultant blessings they enjoyed, they could have shown to observers from other nations that YHWH truly cared for them as his people. The Israelites would have exalted him in the eyes of others and thus related or made known his praise.
In a sense, when the repentant people were gathered and returned to their land, YHWH again formed them into a people. His providing for them and protecting them also brought praise to him and deserved to be related.
43:22. Masoretic Text: And you did not call upon me, O Jacob, for you have become weary of me, O Israel.
Septuagint: Now I have not called you, O Jacob, nor have I made you weary, O Israel.
Commentary
In the past, the Israelites failed to recount YHWH’s praise, for they did not keep his commands. Therefore, he withdrew his aid and blessing, causing the people of other nations to conclude that he could not protect the Israelites. Instead having his praise made known, YHWH came to be reproached. The Israelites did not call upon him in faith, failing to look to him for aid and protection and to serve him by heeding his law and the guidance he provided through his prophets. They ignored the word of YHWH, conducting themselves in a manner that he disapproved, and formed alliances with foreign powers in an attempt to assure their security. The people refused to submit to YHWH’s commands, acting as persons who were weary or tired of him. According to the Targum of Isaiah, they “wearied of the instruction of [God’s] law.”
The Septuagint rendering expresses a different thought. God had not called upon the people, possibly meaning that he had not directed any unreasonable demands to them. He had not burdened them with extremely difficult or harsh requirements that would have made them weary.
43:23. Masoretic Text: You have not brought me a sheep for your holocausts and have not honored me with your sacrifices. I have not burdened you with an offering and wearied you with frankincense.
Septuagint: Not for me [are] the sheep of your holocaust, nor have you glorified me with your sacrifices, nor have I made you weary with frankincense,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the suffix for “your” does not follow the word here rendered “holocausts,” which is singular in the scroll.
Commentary
The Hebrew word seh, here rendered “sheep,” designates an animal of the flock, either a sheep or a goat. As evident from the context, the Israelites failed to give wholehearted support to the commands related to the sacrificial arrangements at the temple. Furthermore, whenever they did present their offerings, they did so insincerely as persons who continued to conduct themselves contrary to YHWH’s commands. (Compare Isaiah 1:11-17.) In view of their wayward course, YHWH did not look with approval on their sacrifices. These offerings were not a fitting expression of praise and thanksgiving, and so did not honor him or bring glory or praise to him.
The Hebrew verb for “burden” (‘avád) literally means “serve.” YHWH had not submitted the Israelites to a condition of servitude on account of a heavy load of required sacrifices. Besides required sacrifices, the people could make voluntary offerings. (Leviticus 19:5) Israelites with limited financial means could offer sacrifices of far lesser value than would otherwise have been required of them. (Leviticus 5:6-13; 12:8)
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), however, the thought is expressed differently. YHWH is represented as saying that the people had not made offerings for him. This suggests that their offerings were unacceptable.
Frankincense was a costly substance. So it may be that the reference to YHWH’s not wearying the people with frankincense means that he did not place heavy demands on them about supplying it for the temple service.
43:24. Masoretic Text: With silver, you have not obtained [spice] cane for me; and with the fat of your sacrifices, [you have not] satisifed me. Instead, you have burdened me with your sins; you have wearied me with your wrongdoings.
Septuagint: nor have you obtained incense for me with silver, nor have I longed for the fat of your offerings, but I have stepped in for your sins and for your wrongdoings.
The Greek word here rendered “I have stepped in” is a form of proístemi, which has been variously defined as meaning “show concern for,” “give aid to,” “rule,” “be in charge of,” “direct,” or “stand in front of.” In this context, the term appears to indicate that God had to step in to take on the burden of their sins and wrongdoings.
With reference to the fat, the Targum of Isaiah represents the Israelites as not having made God’s altar fat with the fatness of their sacrifices.
Commentary
Through his prophet, YHWH censured the Israelites for not giving wholehearted support to the temple service. The “cane” or “spice cane” would have been used as an ingredient for the incense that was burned on the altar of incense in the Holy of the temple. Apparently the people held back from using their “silver” or money to buy this costly “cane” or, according to the Septuagint rendering, the “incense” (more specifically, the ingredients for the incense). The Hebrew verb here rendered “have obtained” is qanítha (a form of qanáh) and the noun for “cane” is qanéh, resulting in a wordplay.
The Israelites also neglected the sacrificial arrangement, with the fat being offered on the altar of burnt offering proving to be far less than it should have been. Therefore, YHWH is represented as saying that he was not satisfied or satiated with it. The Septuagint rendering represents him as not longing for the fat, which would signify that he did not want the fat of the sacrifices because the sinful people were in an unacceptable condition in his sight.
As in the previous verse, the Hebrew verb for “burden” is ‘avád, literally meaning “serve.” In the case of the Israelites, their many sins were like a heavy load to be carried and so it proved to be as if they put this load on their God, burdening him with it. Whereas he had not wearied them with heavy demands, they had wearied him with their iniquities. He became tired of their repeated and numerous transgressions.
43:25. Masoretic Text: I, I [am] he who wipes out your transgressions for my sake, and your sins I will not recall.
Septuagint: I am, I am the one who wipes out your lawless deeds and by no means will I recall [them].
In the Dead Sea Scroll of Isaiah, the word for “transgressions” is singular.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
Despite the many transgressions of the Israelites, YHWH’s purpose to have the Messiah come through and to them remained unchanged, necessitating that they would survive as a people. Moreover, if he had punished them according to strict justice, this would have caused the people of other nations to conclude that he could not help or protect them and so would have misrepresented him. (Compare Exodus 32:11-13.) Accordingly, his extending mercy to them, wiping out their transgressions, was for his own sake and not because they were deserving. His not recalling their sins was a matter of not bringing their sins to remembrance in order to mete out severe punishment. The Dead Sea Scroll of Isaiah adds that he would “no more” recall or remember their sins.
43:26. Masoretic Text: Remind me; let us judge together. Present your case that you may be justified.
Septuagint: But you, recall [them]; and let us be judged. You relate your lawless deeds first so that you may be justified.
Commentary
Whereas YHWH would not recall the transgressions of his people, they were to do so. They were not to forget the error of their ways, which would serve to remind them of how merciful he had been toward them and of the need for repentance and obedience to his commands. The Hebrew text represents the recalling as serving to remind God of the transgressions they had committed. With the record of their sins recalled and placed alongside YHWH’s dealing with them, a basis existed for judging between YHWH and the Israelites. As if appearing for judgment, the people are asked to state their case. According to the Septuagint rendering, they were to relate their acts of lawlessness to determine whether they could be justified or acquitted. The implication appears to be that their record of wrongdoing was such that they could not be pronounced innocent.
43:27. Masoretic Text: Your first father sinned and your intermediaries transgressed against me.
Septuagint: Your fathers first, and their rulers, have acted lawlessly against me.
Commentary
As a people consisting of twelve tribes, the nation of Israel had its beginning with Jacob and his twelve sons. So it appears that Jacob may be understood to be their “first father.” At the instigation of his mother Rebekah, Jacob deceived his father into thinking that he was the firstborn son Esau whom he wanted to bless. (Genesis 27:5-29) It may be that the sin of the “first father” is linked to this deception. The Septuagint rendering “fathers” would apply to the ancestors of the Israelites who had proved to be unfaithful to YHWH.
The word here translated “intermediaries” is considered to be the participial form of the Hebrew verb lits, meaning “scorn,” “deride,” or “ridicule.” In this context, however, “scorn” or “scorner” would not fit. In Job 16:20, a number of translations do use “scorn” or “scorners” for the Hebrew participle. (ESV, NASB, NKJV, NRSV). Among the renderings translators have chosen for the Isaiah passage are “spokesmen” (NAB, NIV, REB), “interpreters” (NJB, NRSV), and “intercessors” (Margolis).
The “intermediaries” could be the “rulers” (LXX) or the leaders of the nation. There is also a possibility that the reference is to priests and, especially, to the prophets who claimed to speak the word of YHWH but who actually did not do so. These individuals were guilty of lawlessness.
43:28. Masoretic Text: And I have profaned the princes of the holy place, and I have handed Jacob over for ban and Israel for reviling.
Septuagint: And the rulers profaned my holy [things], and I delivered Jacob to be destroyed and Israel for a reproach.
In case of the Septuagint rendering, the reference can be either to “holy things” or “holy places.” Unlike the Hebrew text, the Septuagint represents the rulers as defiling that which God considered to be holy or pure.
Commentary
YHWH is represented as profaning the “princes of the holy place.” This profaning of the princes, leaders, or rulers could denote their being delivered into enemy hands and disgraced. The “holy place” could be Jerusalem, where the temple was located. Jacob and Israel, as elsewhere in the book of Isaiah, are parallel designations. Both refer to the Israelites, the descendants of Jacob whose name was changed to Israel.
The Israelites repeatedly proved themselves to be unfaithful to their God. For this reason, he handed them over to their enemies for destruction like persons who had been made the objects of a ban to be annihilated. As a defeated and humiliated people, Israel came to have the taunts of their enemies directed against them. In the Hebrew text, the word translated “reviling” is plural and so indicates that the people were subjected to much and continual reproaching. Because YHWH permitted this to occur, he is represented as handing the people over for destruction and reviling.
44:1. Masoretic Text: And now hear, Jacob my servant and [you] Israel whom I have chosen.
Septuagint: But now hear, my servant Jacob and [you] Israel whom I have chosen.
Commentary
Jacob and Israel are parallel designations, for Jacob’s name was changed to Israel after he had wrestled with an angel. (Genesis 32:25-28) In this context, Jacob and Israel denote the descendants of Abraham through his grandson Jacob or Israel. They are called upon to “hear” or to give attention to the word of YHWH conveyed to them through his prophet. As a people, Israel had the honorable distinction of being YHWH’s servant and thus in a unique relationship with him as the God whom they were to serve in carrying out his purpose. YHWH chose Jacob, instead of Esau, for his purpose to have the promised Messiah come through his line. With this choosing of Jacob, his descendants were also chosen as God’s people.
44:2. Masoretic Text: Thus says YHWH who made you and who formed you from the womb, who will help you, Fear not, my servant Jacob and Jeshurun whom I have chosen.
Septuagint: Thus says the Lord God who made you and who formed you from the womb, You will still be helped; fear not, my servant Jacob and [you] beloved Israel whom I have chosen.
Commentary
As a people consisting of twelve tribes, the nation of Israel had its beginning with Jacob and his twelve sons. While Jacob and his twin brother Esau were yet in the womb of their mother Rebekah, YHWH chose Jacob for his purpose. (Genesis 25:22, 23) Regarded from this standpoint, YHWH made the nation of Israel and formed it from the womb. In this context, the name Jacob is being used as a designation for the Israelites, the people who descended from Jacob. Being YHWH’s servant, they had a dignified standing before YHWH as a people serving his purpose, particularly as it related to the coming of the promised Messiah.
On account of YHWH’s will respecting Jacob or Israel, that is, the people who descended from him, they did not need to fear that they would be annihilated as a people. Their continued existence was essential for the coming of the Messiah through and to them.
Jacob and Jeshurun are parallel designations. The name Jeshurun may mean “upright one,” but this is not certain. It appears to be a poetic name of honor. The Septuagint rendering “beloved Israel” suggests that it may also be a designation that expresses affection. When the people were unfaithful to YHWH, they ruined their relationship with him. They did not reveal themselves as upright or as belonging to him has his beloved people. Accordingly, the name Jeshurun may be regarded as applying to Israel as a repentant people who were truly devoted to him. It is Jeshurun in the truest sense of the name whom YHWH had chosen as his own. The Targum of Isaiah represents YHWH as being well pleased with Jeshurun.
44:3. Masoretic Text: For I will cause water to flow [literally, pour water] in a thirsty land and streams on dry ground. I will pour my spirit upon your seed, and my blessing upon your offspring.
Septuagint: For I will give water for thirst to those traveling in a desert; I will put my spirit upon your seed and my blessings upon your children.
In the Dead Sea Scroll of Isaiah, the word ken is written above the verb here translated “I will pour.” With the addition of ken, the reading is, “thus I will pour.”
The Targum of Isaiah reads, “For as waters are given upon a thirsty land, and flow down over the dry ground, so I will give my holy spirit upon your sons and my blessing upon your sons’ sons.”
Commentary
The reference to the provision of water in an arid region may point to what YHWH would do for his repentant people in supplying them with what they needed when returning to their land from exile. For the “seed” or descendants of Jacob to become the recipients of God’s spirit would mean that his spirit would come to be the motivating power in their lives. Additionally, as a repentant people, they would come to have his blessing, benefiting from his care, guidance, and safeguarding. When the pouring out of the spirit and of the blessings are regarded as being just like the provision of water, the thought conveyed is that of fullness or great abundance.
44:4. Masoretic Text: And they will sprout in among the grass, like willows by flowing water.
Septuagint: And they will sprout like grass in the midst of water and like a willow by flowing water.
Commentary
The recipients of God’s spirit and blessing would flourish, sprouting like greenery that is abundantly supplied with water and like willows growing alongside a river. In the Targum of Isaiah, they are referred to as the “righteous.”
44:5. Masoretic Text: This one will say, “I am YHWH’s,” and this one will call in the name of Jacob. And this one will write on his hand, “I am YHWH’s” and will betitle himself with the name of Israel.
Septuagint: This one will say, “I am God’s,” and this one will call in the name of Jacob, and another one will write, “I am God’s,” in the name of Israel.
The Hebrew preposition be, rendered “with,” is the same one as also here translated “in.” With the dative (as is here the case), the Greek preposition epí (based on the context) can have various meanings, including “in,” “on,” “on the basis of,” “by,” and “with.”
Commentary
In the Hebrew text, the word zeh (here rendered “this one”) appears three times, creating a measure of ambiguity for determining how many individuals are represented as making expressions. Translators commonly have been specific in identifying three speakers. “One person will say, ‘I belong to Yahweh,’ another will call himself by Jacob’s name. On his hand another will write, ‘Yahweh’s’ and be surnamed ‘Israel.’” (NJB) “One shall say, ‘I am the LORD’s,’ another shall use the name of ‘Jacob,’ another shall mark his arm ‘of the LORD’ and adopt the name of ‘Israel.’” (Tanakh) According to the Targum of Isaiah, there are three speakers. “One will say, I am one of the fearers of YHWH, and one will pray in the name of Jacob, and one will present his offering before YHWH and draw near in the name of Israel.”
The rendering of the Septuagint could be understood to refer to two persons, as seemingly evident from the one occurrence of the word héteros (“another one”). This may be the preferable significance. Jacob and Israel are parallel designations. In this context, they represent the true Israel, persons who are God’s people. Individuals who say, “I am YHWH’s” would be doing so because of calling “in the name of Jacob.” They would be doing the calling as persons who identified themselves with those who are true Israelites. Those who write “I am YHWH’s” on their hand, thus openly acknowledging themselves as being his servants, would be doing so because of having betitled themselves with the name “Israel” or taken on the identity of those who are Israelites in the real sense of the word. On account of being part of YHWH’s true people, they would be exclusively devoted to him and recognize him alone as the God to whom they belong.
44:6. Masoretic Text: Thus says YHWH, the King of Israel, and his Redeemer, YHWH of hosts, I [am] first and I [am] last, and besides me [there is] no god.
Septuagint: Thus says God, the King of Israel who rescued him, God Sabaoth, I [am] first and I [am] after these [things]. Besides me [there] is no god.
In the Dead Sea Scroll of Isaiah, “my name” appears after “hosts” (“YHWH of hosts [is] my name”).
“Sabaoth” is a transliteration of the Hebrew word that means “armies” or “hosts.”
Commentary
As Israel’s King, YHWH is the Sovereign to whom the people were subject and on whom their security and well-being depended. He is the God who redeemed or rescued them from Egyptian enslavement and would deliver them from exile. No one would succeed in stopping the fulfillment of his purpose respecting his people. This is because he is “YHWH of hosts,” the God with armies or hosts of angels in his service for carrying out his will. He is the first, the only true God, and he is the last. There will never be another god besides him. He is the Eternal One.
44:7. Masoretic Text: And who [is] like me? Let him proclaim [it] and let him announce it and set it in order before me from [the time of] my appointing an eternal people. And let them tell them things to come and what [things are] to be.
Septuagint: Who [is] like me? Let him stand, call, and make ready for me from [the time] I made man for the age. And let them announce to you the coming things before they arrive.
Instead of “before me,” the Dead Sea Scroll of Isaiah says “before himself,” which could mean that, if there is such a god, that one should prepare himself, setting the proofs of his godship before himself.
Commentary
The rhetorical question as to whether any “god” is like YHWH constitutes a challenge to the deities that were revered among the various nations. If such a god did exist, he should be able to proclaim his godship by causing the things he foretold to come to pass. He should be able to make an announcement or declaration to this effect and “set in order” or present the evidence before YHWH.
The expression rendered “eternal people” could designate the nation of Israel from the standpoint of YHWH’s having appointed them as his own people in the ancient past, the days of eternity. A number of translations make the application to Israel specific. “Let them say what has happened since I made my nation.” (CEV) “Let him declare and lay out before me what has happened since I established my ancient people.” (NIV) “Let him tell and explain all that has happened since I set up my ancient people.” (NCV)
Another possibility is to understand “eternal people” to designate the human race. As a product of God’s creation, the human race came into existence by his appointment in the ancient past. This significance has the support of the Septuagint, with its reference to the making of “man.”
Therefore, in making their case, the “gods” would have to be able to relate what they had announced in the days of old (either in relation to the appointing of Israel or the human race). These gods should then make known to the people in advance things that are yet to come and what would be certain to take place.
The Septuagint rendering calls upon any god that responds to the challenging question to take his stand and then to call out or proclaim and make ready his proof before God. The presentation should reach back to the time when God created man. Possibly the expression “for the age” or, literally, “into the age” denotes for life in the present age or for continued existence of humans through the procreative process.
44:8. Masoretic Text: Fear not and be not terrified [yaráh]. Have I not told you from of old and declared it? And you [are] my witnesses. Is there a god besides me? And [there] is no Rock. I know not any.
Septuagint: Do not hide yourselves. Did you not from the beginning give ear and I announced [it] to you? You are witnesses if [there] is a god besides me. And [there] were not then.
The Hebrew word here rendered “terrified” is thought to be misspelled but spelled correctly in the Dead Sea Scroll of Isaiah as a word from the root yaráh, defined as meaning “paralyzed with fear.”
Fourth-century Codex Vaticanus, adds “nor stray” after the words here translated “do not hide yourselves.” In this codex, the last sentence reads, “And they were not listening then.”
The Targum of Isaiah includes no mention of “Rock” but indicates that only the one receiving his strength from YHWH is strong.
Commentary
The admonition not to give in to fear is addressed to the Israelites. With the unmistakable evidence of the prophetic word and its fulfillment, they had confirmed to them that YHWH alone is the true God on whom they could rely for aid, guidance, and protection. All his promises would be fulfilled without fail. Therefore, the Israelites had no reason to be in dread or to be petrified with fear.
The first rhetorical question reminded them that YHWH had made known in advance what would take place, and his word had been fulfilled. Their ancestor Abraham, for example, had been told that his descendants would come to be enslaved to another nation, would be liberated, and then come to have the land of Canaan as their possession. (Genesis 15:13-16) The Israelites were fully aware that everything had been fulfilled. (Joshua 21:45; 24:16-18) In the centuries subsequent to their liberation from the land of Egypt, YHWH, through his prophets, had revealed significant developments before they came to pass.
Based on the unmistakable evidence of the advance declarations and their fulfillment, the Israelites could serve as witnesses to the reality that YHWH alone is the true God. The gods the other nations worshiped were nonexistent, there being no proof that they had ever declared anything in advance that was unerringly fulfilled. YHWH alone is the “Rock,” for only he can provide the security comparable to a crag in mountainous terrain where one could be out of the reach of danger from enemy threats. YHWH did not know or recognize any god to be such a “rock.”
Perhaps the Septuagint rendering about hiding could refer to going into hiding out of fear. In view of having YHWH as their God, there was no reason for the Israelites to fearfully conceal themselves.
Rahlfs’ printed text ends the sentence with this verse, but others consider the last sentence to continue in verse 9 (which see for comments). Based on Rahlfs’ punctuation, the concluding portion of verse 8 could be understood as follows: “Then,” formerly, or in the beginning, when YHWH made known future developments, no other gods existed.
44:9. Masoretic Text: Those forming an image, all of them, [are] nothingness [tóhu], and their desired things will not benefit. And their witnesses — they see not and know not — so that they may be shamed.
Septuagint: Those forming and carving [are] all nothing, those making their imaginings, which will not benefit them. But they will be shamed,
When the opening words of the Septuagint rendering are considered to be a continuation of the previous verse, the sentence conveys a different meaning. The first two sentences could then be translated, “And [there] were not then those forming and carving. All [were] nothing.”
Commentary
Idols are the representations of nonexistent deities. Therefore, the labor required to make images was a valueless pursuit. From that standpoint, those fashioning the idols were nothing or useless insofar as producing anything of real worth. In the Hebrew text, the word here rendered “nothingness” is tóhu, which expression is used to designate the unformed or chaotic state of the earth or land before it became suitable for plant, animal, and human life. (Genesis 1:2)
The “desired things” were the idols, the objects in which those who revered them found delight but which brought them no benefit. Being the lifeless representations of nonexistent deities, the images could do absolutely nothing. According to the rendering of the Septuagint, the idols were but the product of human imagination or thought.
Those who adored the images were the witnesses. These worshipers, however, did not see anything or come to know anything that would have put them in a position to function as witnesses for their deities. Being without trustworthy testimony to establish that their gods even existed (let alone had made known significant developments in advance), the idolaters would be put to shame as persons who had trusted in useless objects of human manufacture.
44:10. Masoretic Text: Who has formed a god or cast an image only for [it] not to benefit?
Septuagint: all those forming a god and carving worthless things,
Commentary
The question in the Hebrew text highlights the folly of fashioning representations of a god or an idol. In no way could a lifeless object be the source of anything that would benefit those who adored it. According to the Septuagint, the thought is linked more directly to the words of the previous verse, identifying those who would be put to shame as being persons who formed a god or carved idols, mere useless or worthless things.
44:11. Masoretic Text: Look! All his associates will be shamed, and the artisans — they [are] only men [’adhám, a collective singular]. Let them all assemble; let them take their stand. They will be in dread; they will be shamed together.
Septuagint: And all dried up from where they came to be, and let all the mute from among men be gathered and stand together, and let them feel shame and be shamed together.
Commentary
In this context, the Hebrew word designating an “associate” (chaver) could mean a fellow craftsman. This, however, does not appear to be the significance here, for one would expect the master artisan also to be referred to as being put to shame. It seems preferable to understand the “associates” to be devotees of the gods that the images represented. The Targum of Isaiah identifies them as those who serve idols.
Without verifiable evidence that the gods existed and the reality that their lifeless representations were incapable of doing anything, those who venerated them would be put to shame when unmistakably deriving no benefit from them. The artisans who fashioned the idols were merely mortals or earthlings. Therefore, they could only cast or carve lifeless representations, not real deities.
It appears that the artisans and devotees are to assemble before YHWH, taking their stand to present their case for their deities. Before the true God, they would then come to be in fear. They would have nothing to present as proof regarding the deities whom they worshiped. As a consequence, all of them would be put to shame.
If, in the Septuagint, the reference to being “dried up” relates to the artisans who fashioned idols, this could mean that, unlike how they must have felt when first starting their work as refreshed craftsmen, they became hungry and exhausted upon completing their labors on the images. Another possibility is to regard the application to be to idols of wood that dried out just like the wood from which they had been carved. The “mute” could be understood to denote both the artisans and the devotees. As an assembled company standing before YHWH, they would have nothing to say.
44:12. Masoretic Text: An artisan [in] iron [uses] a tool and works [the metal] over the coals, and with hammers he forms it and works it with his strong arm. Also he gets hungry, and his strength fails. He drinks no water and is faint.
Septuagint: For the artisan sharpened the iron [tool]. With an ax, he worked it and with an awl he bored it. And he worked it with his strong arm. And he will get hungry and weak and by no means drink water.
In the Dead Sea Scroll of Isaiah, the letter waw (W), meaning “and,” appears as a correction above the Hebrew word here rendered “he forms.” This can then be translated, “An artisan [in] iron [uses] a tool and works [the metal] over the coals and with hammers, and he forms it.”
The two Greek words for “not” are here rendered “by no means” to convey the emphatic sense.
Commentary
The elliptical nature of the Hebrew text requires adding words to convey a comprehensible meaning. For this reason, translations vary in their interpretive renderings. “The craftsman in iron, with his tools, works it over charcoal and fashions it by hammering, working with the strength of his arm.” (Tanakh) “The blacksmith takes a tool and works with it in the coals; he shapes an idol with hammers, and he forges it with the might of his arm.” (NIV) “The smith fashions an iron image, works it over the coals, shapes it with hammers, and forges it with his strong arm.” (NAB) “A metalworker shapes an idol by using a hammer and heat from the fire. In his powerful hand he holds a hammer, as he pounds the metal into the proper shape.” (CEV) “The blacksmith sharpens a graving tool and hammers out his work hot from the coals and shapes it with his strong arm.” (REB) “The blacksmith makes an axe over the charcoal, beats it into shape with a hammer, works on it with his strong arm.” (NJB)
While translations are not in agreement regarding the details, the basic thought is preserved. When forming an idol, a metal worker makes use of the heat from a fire and uses the tools of his trade to create the image. As a mortal, he needs food and drink. His strength is diminished when he gets hungry. Without anything to drink, he becomes faint. The implication is that a craftsman with these limitations could never fashion a real god, one that was able to supply humans with what they needed.
The reference to sharpening in the Septuagint suggests that the craftsman is being represented as preparing an iron tool for the work to be done, using a hammer and an awl to fashion the idol.
44:13. Masoretic Text: A wood carver stretches out a line. He marks it out with a pointed tool [séred]. He shapes it with carving tools and marks it out with a circling tool. He shapes it into the figure of a man, with the beauty of an earthling [’adhám, man], to stay in a house.
Septuagint: Having selected wood, the artisan set it up according to measure and joined it with glue. He made it like a man’s form, and like the beauty of a man, to set it up in a house.
In Rahlfs’ printed text, the word here rendered “having selected” is in verse 12.
According to the Targum of Isaiah, the shape of the image is “according to the beauty of a woman who resides in a house.”
Commentary
There is considerable uncertainty about the meaning of the Hebrew word séred, which is here rendered “pointed tool.” The exact nature of the other tools is likewise uncertain. It appears that the wood carver used a specific tool to mark along the line that had been stretched out to indicate where the wood should be cut. Then, as a guide for the actual task of carving, he used another tool to mark the piece of wood. The final product, the idol, is represented as having the attractive form of a man. Seemingly, to indicate that the idol could not do anything, it is referred to as fashioned to stay or sit in a house.
The Septuagint rendering does not include corresponding words for the tools, and it is not possible to determine to what the initial setting up refers. Possibly the setting up relates to marking the wood to conform to the proper dimensions for carving the idol. According to the Septuagint, the craftsman used glue to join the various carved parts of the image.
44:14. Masoretic Text: One cuts down cedars for himself, or one selects a holm tree [tirzáh] or an oak and lets it become strong for himself among the trees of the forest. One plants a laurel [’óren], and rain makes it grow.
Septuagint: He cut wood from the forest, which the Lord had planted and rain made grow,
For comments regarding the Hebrew word translated “oak,” see Isaiah 2:13.
Commentary
There is uncertainty about just which trees the Hebrew words tirzáh and ’óren designate. This accounts for a variety of renderings in modern translations.
The basic thought is that the individual would use wood from a variety of trees for firewood and for making images. Trees such as cedars may have been cut down for this purpose, and other trees may have been previously selected or planted for future use.
Translations vary in how they render this verse. “He cuts down cedars, or he chooses a cypress tree or an oak and lets it grow strong among the trees of the forest. He plants a cedar and the rain nourishes it.” (ESV) “He cuts down a cedar tree. Or perhaps he takes a cypress or an oak tree. It might be a tree that grew in the forest. Or it might be a pine tree he planted. And the rain made it grow.” (NIRV) “A man plants a cedar and the rain makes it grow, so that later on he will have a tree to cut down; or he picks out in the forest an ilex or an oak which he will raise into a stout tree for himself.” (REB) “He has cut down cedars, has selected an oak and a terebinth which he has grown for himself among the trees in a forest and has planted a pine tree which the rain has nourished.” (NJB)
The mention of the rain may be an implied rebuke. The one who makes use of the wood to make an idol fails to consider that he had nothing to do with trees growing in a forest or in providing the needed rain for a tree to grow and flourish. He should have been able to recognize that a higher source was involved in making this possible. The Septuagint rendering is specific in identifying the Lord or God as this source.
44:15. Masoretic Text: And it [the wood] is [something] for a man to burn, and he takes from them [parts of the wood] and warms himself. Also he kindles a fire and bakes bread. Also he makes a god and bows down to it. He makes it into an image and prostrates himself before it.
Septuagint: so that it might be to men for burning. And having taken [some wood] from it, he warmed himself, and they burned [pieces of wood] and baked [loaves of] bread on them. But the rest they formed into gods and prostrated themselves to them.
In the Dead Sea Scroll of Isaiah, the first verb is not a form of “to be,” but that of “to remove” (“and he removes it for a man to burn”). A particle meaning “or” precedes the phrase about making a god.
The Septuagint rendering completes the sentence that began in verse 14. According to this rendering, one of the purposes wood serves is to provide fuel for people to burn.
Commentary
These words serve to expose the senselessness of idolatry. People burn wood to a keep warm by a fire, to bake bread, and to cook. From the wood of the same tree, a carver fashions a god and assumes the position of a worshiper. He drops to his knees and prostrates himself before the image that represents his deity. The idolater comes to regard wood that flames can consume as possessing powers to provide aid because of having been fashioned into the image of a god.
44:16. Masoretic Text: Half of it [the wood] he burns in the fire. Over the half, flesh [that he prepares] he eats; he roasts a roast and is satisfied. Also he warms himself and says, “Ah, I am warm; I have seen the light [of the fire].”
Septuagint: The half of it he burned in the fire; and having burned [the pieces of wood], they baked [loaves of] bread on them. And upon it [the burning wood], he roasted meat to eat and was satisfied. And having warmed himself, he said, “[It is] delightful to me, for I have been warmed and have seen the fire.”
After the word for “fire,” the Dead Sea Scroll of Isaiah adds as a correction above the line “and over.” According to the reading of this scroll, “and over the half” of the wood is the meat for him to eat, and by the coals he sits and warms himself and says, ‘Ah, I am warm in front of the light [of the fire].”
Commentary
Half of the portion of the wood that the carver chose for his purposes, he used for fuel and roasted meat. According to the Septuagint rendering, he also baked bread. The man was satisfied from the food he had prepared for himself, and the warmth the fire provided proved to be pleasurable to him. His comment about seeing the “light” of the fire may be understood to mean that he experienced its beneficial effect.
44:17. Masoretic Text: And the rest of it [the wood] he makes into a god, into his image, and prostrates himself to it and bows down to it and prays to it and says, “Deliver me, for you [are] my god.”
Septuagint: But the rest [of the wood] he made into a god, a carved thing, and prostrates himself to it and prays, saying, “Deliver me, for you are my god.”
This verse repeats thoughts expressed in verse 15.
Instead of “into his image, and prostrates himself,” the wording of the Dead Sea Scroll of Isaiah is, “To blocks of wood he prostrates himself.” The Hebrew word for blocks, however, is misspelled, with the waw [W] after the lamed [L] instead of preceding it. There is a possibility that the reading of this scroll could mean that he prostrates himself to the carved images of the Baal gods.
Commentary
The carver takes the portion of the wood that was not consumed in the flames to fashion a god. Before this representation of his deity, he drops to his knees and bows down in worship, making his petition to be delivered from peril or distress. He acknowledges that the carved object is his god or represents his deity as having the power to provide aid.
44:18. Masoretic Text: They do not know and do not discern, for he has besmeared their eyes from seeing and their hearts from understanding.
Septuagint: They did not know [how] to discern, for they were blurred from seeing with their eyes and from understanding with their heart.
Commentary
Possibly YHWH is the one who is here said to do the besmearing, blurring, or beclouding. He does not restrain idolaters from following their desires, resulting in their being unable to recognize the senselessness of their ways. (Compare Romans 1:18-25.) They simply do not know or recognize that it makes no sense to attribute supernatural powers to a lifeless object because of its being in the form of a deity that they have never seen. Idolaters fail to discern that there is no difference between the wood that is consumed in the flames and the wood that is in the shape of an imagined deity. Their eyes are blind, and their “hearts” or minds are bereft of proper understanding regarding this.
44:19. Masoretic Text: And no one considers in his heart, and [there is] no knowledge and no discernment to say, “Half of it I have burned in the fire, and also I have baked bread on its coals. I have roasted flesh and eaten. And the rest shall I make into an abomination? Before a block of wood, shall I prostrate myself?
Septuagint: And he has not considered in his heart nor reflected in his soul nor recognized in [his] mind that half of it he burned in the fire and baked bread upon its coals and roasted meat, he ate, and the rest of it he made into an abomination, and they prostrated themselves to it.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), “to say” is repeated. Additionally, the conjunction “and” precedes the phrase about roasting, and the Hebrew word rendered “abomination” is plural.
Commentary
For one to consider in the “heart” means for one to give thought to a matter. The reference to “his soul” in the Septuagint denotes the individual (“he himself”).
Idolaters did not stop to consider how unreasonable their conduct was. Their reasoning faculties were dulled to the point that they were lacking in the knowledge and discernment that was needed to motivate them to evaluate their actions. It did not occur to them that the same tree from which wood was obtained to serve as the essential fuel for baking and roasting could not possibly be the source of a block of wood that, if carved into the representation of a deity, could come to possess powers superior to that of a human and that it could then rightly be an object of adoration.
The idol is an abomination or a disgusting thing, for it represents a nonexistent deity and is used to adore what man’s imagination has created. This makes it an affront to the Creator.
44:20. Masoretic Text: He feeds [re‘áh] on ashes. A deceived heart has led him astray, and he cannot deliver his soul and cannot say, “[Is there] not a lie in my right hand?”
Septuagint: Know that their heart [is] ashes, and they are straying. And no one is able to deliver his soul. Look! Will you not say, “A lie [is] in my right hand”?
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the final sentence is not a question.
The Targum of Isaiah seems to indicate that some of the same wood of which the idol consisted had been reduced to ashes when it was used for fuel.
Commentary
The Hebrew word re‘áh, depending on the context, can mean “feed,” “graze,” “tend,” or “pasture.” For this reason, translations vary in their renderings. “He feeds on ashes.” (NIV, NRSV, REB) “He pursues ashes.” (Tanakh) “He is chasing ashes.” (NAB) “He hankers after ashes.” (NJB) The thought may be that what the idolater feeds on (the adoration of the idol from which he seeks to gain strength as one would from food), or the idolatrous course he is pursuing, amounts to nothing more than worthless ashes.
Idolatry involves self-deception, a dulling of the mind to be able to view the idol as representing a deity. The deceived heart, signifying the deluded mind, leads the individual to adopt the folly of idolatry. According to the Septuagint, the “heart” of the idolaters, denoting their mental faculty, is not functioning, for it is valueless ashes, and this is the reason for their straying, engaging in the veneration of idols. The idolater cannot rescue his soul or free himself from the snare of idolatry and the divine disapproval to which it leads. He cannot come to the reasonable conclusion that the idol that he has taken hold of in his hand is a lie, for it is a mere block of wood that represents a nonexistent deity. It is a nothing thing, a falsehood, or a delusion, something that he thinks will help him or safeguard him but which will do nothing for him.
44:21. Masoretic Text: Remember these things, O Jacob and Israel, for you are my servant. I have formed you. You are my servant. O Israel, you will not be forgotten by me.
Septuagint: Remember these things, O Jacob and Israel, for you are my servant. I formed you [as] my servant, and you, O Israel, do not forget me.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include the conjunction “and” before “Israel.” In this scroll, the last phrase reads, “Do not mislead me.”
Commentary
Jacob and Israel are parallel designations applying to the people of Israel, the descendants of Jacob whose name was changed to Israel after wrestling with an angel. (Genesis 32:25-29) The things the people are called upon to remember may relate to the folly of making idols and venerating them. If, however, the reference is to what follows, the thought would be that they should recall their position as YHWH’s servant. Idolaters made images of their deities according to their imagination, and these deities did not exist. YHWH, the eternal God, formed Israel as his servant. He made it possible for the descendants of Jacob or Israel to become a nation, and the people were to function as his servant, for through and to them the promised Messiah would come. Whereas the Hebrew text can be understood as YHWH’s assurance that he would not forget his people because of his purpose respecting them, the Septuagint rendering directed Israel not to forget him.
44:22. Masoretic Text: I have wiped out your transgressions like a [dark] cloud and your sins like a cloud. Return to me, for I have redeemed you.
Septuagint: For look, I have wiped out your lawless deeds like a cloud and your sins like darkness. Return to me, and I will redeem you.
Commentary
Clouds may roll in and darken the sky, but soon they disappear. YHWH mercifully forgives the transgressions or sins of his people, blotting them out like the clouds that the wind blows away. With the assurance of forgiveness, the Israelites are encouraged to return to YHWH as a repentant people, willing to serve him faithfully. The redemption could designate the previous deliverance from Egyptian enslavement or a redemption that was so sure to occur in the future that it could be expressed as an accomplished fact. According to the Septuagint rendering, the redemption is future and could denote the liberation from exile.
44:23. Masoretic Text: Shout [joyfully], O heavens, for YHWH has done it. Cry out, O depths of the earth. Break out, O mountains, with a [joyful] shout, O forest and every tree in it, for YHWH has redeemed Jacob and glorifies himself in Israel.
Septuagint: Rejoice, O heavens, for God has shown mercy to Israel. Trumpet, O foundations of the earth. Cry aloud, O mountains, with rejoicing, O hills and all the trees on them, for God has redeemed Jacob, and Israel will be glorified.
Commentary
YHWH’s redeeming of Jacob, the descendants of this patriarch or the people of Israel, is to occasion rejoicing in the entire created sphere — the “heavens” or the apparent celestial dome above the earth or land, the depths of the earth, which would include everything below the surface of the ground (hollows, caves, lakes, and seas), and the prominent features of the land — mountains, hills, and trees.
The redeeming may refer to delivering the Israelites from exile. As a restored people, they would cease to be in a state of humiliation and thus, according to the reading of the Septuagint, would be glorified or come to enjoy a beauteous condition under YHWH’s protection and care. By redeeming his people, he would glorify himself in Israel as the God who fulfills his promises. With the land being again inhabited, it would cease to be in a neglected state as if in mourning but would take on a joyful appearance. Thus every feature of the land could be represented as being called upon to rejoice.
44:24. Masoretic Text: Thus says YHWH, your Redeemer and your Former from the womb. I [am] YHWH, [the one] doing everything, stretching out the heavens alone, spreading out the earth (Who was with me?),
Septuagint: Thus says the Lord, your Redeemer and your Former from the womb. I [am] the Lord, the one completing everything. I alone stretched out heaven and made the earth firm.
The last two words in Rahlfs’ printed text of the Septuagint are the opening words for the question that is finished in the next verse. They have been omitted here but will be included in verse 25 to form a complete sentence.
Commentary
In view of the identification of YHWH as Israel’s Former from the womb, it appears that his role as the Redeemer goes back to the time the people were liberated from Egyptian enslavement in the time of Moses. YHWH formed the descendants of Abraham, Isaac, and Jacob into a nation; they owed their existence to him from the “womb,” or from the very start when he chose their forefather Jacob, instead of Esau, for his purpose. He revealed himself to them by his name — YHWH. This included making known his attributes and acting in a special way for their benefit. (Compare Exodus 34:5-7.)
Unlike the images that represented nonexistent deities that do nothing, YHWH, as the Creator, did everything. Heaven or the sky appears like a celestial dome and, therefore, is referred to as having been stretched out. Land areas extend for great distances and so are spoken of as having been spread out. No other gods were involved in any way with bringing everything into existence, for no such gods as idolaters venerated existed at that time. YHWH completed everything alone. No one (no god) was with him. The Septuagint rendering about making the “earth” or land firm could mean that the land was firmly established above the sea.
44:25. Masoretic Text: frustrating the signs of oracles [bad] and deranging diviners, turning wise men backward and making [literally, “turning”] their knowledge foolish,
Septuagint: Who else will frustrate the signs of ventriloquists [literally, “speakers from the belly”] and the divinations from the heart, turning the wise to the back parts and their counsel to foolishness,
In the Dead Sea Scroll of Isaiah, the plural form of the Hebrew word bad appears as a correction above the line of the main text, as also does the Hebrew word for “wise men.”
Commentary
In this context, the plural form of the Hebrew word bad could designate false prophets or oracular priests. Their utterances would prove to be empty talk. YHWH would frustrate or expose as deceptive and unreliable whatever signs these charlatans may have performed in an attempt to add weight to their words. He would nullify the predictions and advice of diviners, causing them to behave like persons who have lost their senses. YHWH would turn wise men backward or to the “back parts” (LXX), driving them to the rear and thus depriving them of the position in the forefront as trusted and dependable advisers. Their knowledge or “counsel” (LXX) would prove to be worthless or foolish when sound advice was needed to deal with perils. This may allude to the inability of the diviners and wise men of Babylon to foresee the threat to the city from the forces the Persian king Cyrus and to offer a plan for dealing with this serious peril.
The Septuagint rendering about divinations “from the heart” could mean that the divinations had their source in the diviner. They originated in his “heart” or were a product of his own thinking.
44:26. Masoretic Text: confirming the word of his servant and fulfilling the counsel of his messengers, the one saying of Jerusalem, “She will be inhabited,” and of the cities of Judah, “They will be rebuilt, and I will raise up their ruins.”
Septuagint: and confirming the words of his servant and verifying the counsel of his messengers? [I am] the one saying to Jerusalem, “You will be inhabited,” and to the cities of Judah, “You will be rebuilt,” and her desolate places he will let rise up.
Commentary
The singular “servant” could designate the prophet Isaiah. His words did not originate with him but came to him by divine revelation, and YHWH would confirm these words upon bringing about their fulfillment. Likewise, he would fulfill or establish as true what his messengers or his prophets had declared or counseled, for the events that would develop would prove that they had made known the right course for the people to take and that they had spoken the truth.
YHWH purposed that desolated Jerusalem would again become an inhabited city and that the destroyed cities of Judah would be rebuilt. Exiled Israelites would return to their land. Houses and other structures would then be rebuilt, thus rising from the ruins. YHWH is the one who would make this possible and, for this reason, the raising up of the ruins or the desolate places is attributed to him.
44:27. Masoretic Text: [I am] the one saying to the deep, “Be dry, and I will dry up your rivers.”
Septuagint: [I am] the one saying to the abyss, “You will be desolated, and I will dry up your rivers.”
Commentary
The Targum of Isaiah applies these words to Babylon and says that “it will be laid waste.” Based on this interpretation, the “deep” or “abyss” would be Babylon, which constituted what appeared to be a vast chasm that stood in the way of any possibility for Israelite exiles to return to their land.
If the account of the ancient Greek Historian Herodotus is to be trusted (which has been called into question), the “deep” or the “abyss” (LXX) could refer to the Euphrates River that coursed through Babylon and functioned as a significant part of the city’s defenses. The “rivers” that would be dried up could refer to the Euphrates and its waters that were channeled into a deep moat around the entire city and into canals inside the city.
Herodotus (I, 190, 191) indicates that Cyrus, the Persian king who undertook the conquest of Babylon, resorted to what could be called a drying up of Babylon’s “rivers.” “Cyrus, with the first approach of the ensuing spring, marched forward against Babylon. The Babylonians, encamped without their walls, awaited his coming. A battle was fought at a short distance from the city, in which the Babylonians were defeated by the Persian king, whereupon they withdrew within their defenses. Here they shut themselves up, and made light of his siege, having laid in a store of provisions for many years in preparation against this attack; for when they saw Cyrus conquering nation after nation, they were convinced that he would never stop, and that their turn would come at last.
“Cyrus was now reduced to great perplexity, as time went on and he made no progress against the place. In this distress either some one made the suggestion to him, or he bethought himself of a plan, which he proceeded to put in execution. He placed a portion of his army at the point where the river enters the city, and another body at the back of the place where it issues forth, with orders to march into the town by the bed of the stream, as soon as the water became shallow enough: he then himself drew off with the unwarlike portion of his host, and made for the place where [legendary former queen] Nitocris dug the basin for the river, where he did exactly what she had done formerly: he turned the Euphrates by a canal into the basin, which was then a marsh, on which the river sank to such an extent that the natural bed of the stream became fordable.
“Hereupon the Persians who had been left for the purpose at Babylon by the riverside entered the stream, which had now sunk so as to reach about midway up a man’s thigh, and thus got into the town. Had the Babylonians been apprised of what Cyrus was about, or had they noticed their danger, they would never have allowed the Persians to enter the city, but would have destroyed them utterly; for they would have made fast all the street gates which gave access to the river, and mounting upon the walls along both sides of the stream, would so have caught the enemy, as it were, in a trap. But, as it was, the Persians came upon them by surprise and so took the city. Owing to the vast size of the place, the inhabitants of the central parts (as the residents at Babylon declare) long after the outer portions of the town were taken, knew nothing of what had chanced, but as they were engaged in a festival, continued dancing and reveling until they learned about the capture. Such, then, were the circumstances of the first taking of Babylon.”
The mention of the leveling of elevations or “mountains” (LXX) in verse 2 of chapter 45, however, argues against viewing Babylon as the “deep” and the “rivers” as the Euphrates, streams and canals associated with the city. It appears preferable to regard the words as referring to the removal of seemingly insurmountable obstacles from before Cyrus in his carrying out what YHWH had purposed for him to accomplish as his instrument — the conquest of Babylon and the liberation of Israelite exiles so that they could return to their land and rebuild the temple in Jerusalem.
44:28. Masoretic Text: [I am] the one saying of Cyrus, “He is my shepherd and all my pleasure he will fulfill, even saying of Jerusalem, “She will be rebuilt,” and of the temple, “You will be founded [anew].”
Septuagint: [I am] the one saying to Cyrus to be wise, and all my wishes he will perform; the one saying to Jerusalem, “You will be rebuilt, and I will found my holy house [anew].”
The Targum of Isaiah represents YHWH as promising to give the kingdom to Cyrus.
Commentary
YHWH is represented as having designated Cyrus as “my shepherd.” This may be understood to mean that Cyrus is the ruler YHWH had chosen to carry out his purpose respecting the desolate city of Jerusalem and the destroyed temple there.
According to the Septuagint, Cyrus is directed to be wise, which could mean that he was to demonstrate wisdom in carrying out YHWH’s good pleasure or his wishes. The Persian monarch does appear to have been an exceptional man with a remarkable capacity for wisdom. In the first century CE, Pliny the Elder (Natural History, VII, xxiv) referred to him as having had an exceptional memory, being able to call every soldier in his army “by his own name.”
YHWH’s purpose was for the city of Jerusalem and the temple to be rebuilt, and Cyrus proved to be his chosen instrument for issuing the decree to accomplish this. (Compare Ezra 1:2-4.)
45:1. Masoretic Text: Thus says YHWH to his anointed one, to Cyrus, whose right hand I have grasped to subjugate nations before his face and ungird the hips of kings, to open before his face doors and that gates may not be shut.
Septuagint: Thus says the Lord God to my anointed one, Cyrus, whose right hand I have grasped [for] nations to be obedient before him, and I will break the strength of kings. I will open doors before him, and cities will not be shut.
The words “before his face” are idiomatic, meaning “before him.”
Commentary
Cyrus is designated as YHWH’s anointed one because of his divinely appointed role in serving as the instrument to conquer Babylon and to make it possible for the Israelite exiles to return to their land and to rebuild the temple in Jerusalem. For YHWH to take hold of Cyrus’s right hand indicated that the Persian king would be associated with him, be under his control when carrying out his purpose, and would have his support in functioning as his instrument. Cyrus would succeed in his military campaigns, triumphing over other nations.
For men who wielded it with the right hand, the sword was suspended from the left side of the girdle. To ungird kings meant to defeat them, depriving them of the power to fight with the sword. The Septuagint rendering represents YHWH as breaking the power of kings.
According to the ancient Greek historian Xenophon (Cyropaedia, VII, v, 25), Gobryas and his staff told Cyrus the following about what was happening inside the city of Babylon on the night of the conquest: “In view of the revelry, it would not be at all surprising if the gates leading to the palace were open, for all the city is feasting this night. Still, we shall find a guard before the gates, for one is always posted there.” “We must lose no time, then,” said Cyrus. “Forward, that we may catch the men as unprepared as we can.” On the basis of this account, one could conclude that this may be meant about the doors being open before Cyrus and the gates not being shut.
It is more likely, though, that the reference is figurative, indicating that the Persian monarch would not be prevented by obstacles from succeeding in his conquests. The Septuagint rendering represents matters in a more general sense, referring to the cities as not being shut. They were vulnerable for conquest.
45:2. Masoretic Text: I will go before your face and level elevations; I will break the doors of bronze and cut in two the bars of iron.
Septuagint: I will go before you and level mountains; I will break doors of bronze and shatter bars of iron.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) and another Dead Sea scroll, the word here translated “elevations” is “mountains,” as it is in the Septuagint. Additionally, the Great Isaiah Scroll differs from the Masoretic Text when it reads, “he will level the mountains.”
Commentary
Mountains, locked doors or gates, and the bars used for locking the gates constituted barriers for invading armies. YHWH is here represented as preceding Cyrus and removing such serious obstacles, thereby facilitating the triumphant advance of the Persian king and his forces. “Doors of bronze” would be wooden doors plated with bronze. With bars of iron, the gates would be securely closed. As no mountains were literally leveled, the description is to be viewed as figurative or representative of formidable obstacles.
45:3. Masoretic Text: And I will give you the treasures of darkness and the riches in secret places that you may know that I [am] YHWH, the one calling [you] by your name, the God of Israel.
Septuagint: And I will give you dark treasures; hidden, unseen things I will open for you, that you may know that I [am] the Lord God, the one calling your name, the God of Israel.
Commentary
Cyrus would be successful in his military campaigns. Through his conquests of major cities, he would gain possession of the treasures or riches that had been stored in secret places, where they were securely concealed in darkness. To fulfill his purpose respecting his people Israel, YHWH would permit Cyrus to be triumphant. On this basis, Cyrus is represented as coming to know YHWH, the God of Israel, as the one who had called him by name, choosing him as a man named in advance to carry out a specific role.
In his Antiquities (XI, i, 1, 2), the first-century Jewish historian Josephus wrote that Cyrus read the words of Isaiah’s prophecy that foretold his name and that this motivated him to fulfill what had been written about him. There is, however, no extant corroborative testimony regarding this.
45:4. Masoretic Text: For the sake of my servant Jacob and Israel my chosen one, I call you by your name; I betitle you, and you did not know me.
Septuagint: For the sake of Jacob my servant and Israel my chosen one, I will call you by your name, and I will accept you, but you did not know me.
In the Dead Sea Scroll of Isaiah, the conjunction “and” does not precede Israel. Another difference in this scroll is the reading, “I have called you, and with a name he has established you.” In case of the Hebrew word translated “established,” the letter yod (Y) appears as a correction above the first kaph (K).
Commentary
As in other cases throughout the book of Isaiah, Jacob and Israel are parallel designations for the people of Israel, the descendants of Jacob whose name was changed to Israel when he wrestled with an angel. (Genesis 32:25-28) YHWH purposed that the promised Messiah would come through and to the people of Israel. This necessitated that they would again be living in the land that had been divinely promised to their forefather Abraham to be the inheritance of his descendants. As a people, Israel was YHWH’s chosen one, for their forefather Jacob, not his twin brother Esau, had been identified as the divine choice even before he was born. (Genesis 25:22, 23) For the sake of his people Israel, or to further his purpose respecting them, YHWH called Cyrus by name, designating him in advance as one who would have a relationship with him to carry out a specific role.
YHWH betitled Cyrus, accepting him as an instrument he could use and giving him a position of honor. Prior to his beginning to function in the divinely assigned role, Cyrus did not know YHWH as the only true God.
45:5. Masoretic Text: I [am] YHWH, and [there is] no one else. Besides me, [there is] no god. I gird you, and you did not know me,
Septuagint: For I [am] the Lord God, and [there] is no other god besides me, and you did not know me,
After the words translated “besides me,” the Dead Sea Scroll of Isaiah reads, “and [there is] no god.” Both in the Masoretic Text and the Dead Sea Scroll of Isaiah, the Hebrew word for “god” is plural. As a plural of excellence, the designation can be translated as the singular “god,” but it can also be rendered as the plural “gods.” The verb needs to be supplied, as it is not in the Hebrew text.
Commentary
YHWH alone is the true God. No other gods exist. YHWH is represented as girding Cyrus, strengthening and supporting him to carry out his purpose respecting his people Israel. As not having been a part of the nation of Israel, Cyrus did not know, or have a relationship with, YHWH.
45:6. Masoretic Text: that they may know from the rising of the sun and from the west that [there is] none besides me. I [am] YHWH, and [there is] not another,
Septuagint: that those from the rising of the sun and those from the west may know that [there] is none besides me. I [am] the Lord God, and [there is] not still another.
Commentary
YHWH’s use of Cyrus, girding him or supporting and helping him, is here represented as coming to be known far and wide. People living in the distant east and the distant west would come to know that YHWH alone is God. This would become especially evident upon the return of the Israelite exiles to their own land.
45:7. Masoretic Text: forming light and creating darkness, making peace and creating evil. I [am] YHWH, doing all these things.
Septuagint: I am the one having prepared light and having made darkness, the one making peace and creating evils. I [am] the Lord God, the one doing all these things.
Instead of the Hebrew word for “peace,” the Dead Sea Scroll has a word meaning “good” or “goodness.”
Commentary
YHWH is portrayed as bringing into existence both the good and the bad, or the favorable and the unfavorable. Light is representative of brightness, pleasantness, joy, and prosperity, whereas darkness stands for adversity and gloomy, unfavorable conditions. Peace denotes well-being and security, whereas evil designates calamity and insecurity. Whatever YHWH does or permits is attributed to him. From this standpoint, he is represented as identifying himself as doing everything.
45:8. Masoretic Text: O heavens, drip down from above, and let the skies pour down righteousness. Let the earth open and let them cause deliverance to be fruitful, and let it cause righteousness to spring up together [alongside deliverance]. I YHWH have created it.
Septuagint: Let heaven above rejoice, and let the clouds sprinkle down righteousness. Let the earth cause mercy to spring up and righteousness to spring up together [with it]. I am the Lord who created you.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) contains a different reading. “Cry out heavens above and skies, and let righteousness pour down; the one saying to the earth, ‘And let deliverance be fruitful, and let righteousness spring up.” The words about YHWH creating are not included.
The reading of the Masoretic Text with the plural verb (here translated “let them cause to be fruitful”) does not have the support of the Septuagint nor that of the Great Isaiah Scroll. This could mean that the reading is not the original one. The plural verb could be understood to apply to the heavens or the skies (“Let the earth open and let the skies cause deliverance to be fruitful [on earth]”).
The Targum of Isaiah interprets the opening up of the earth to result in restoring the dead to life.
Commentary
In this verse, heaven and earth or the land are called upon to provide a generous supply of righteousness. The thought appears to be that righteousness or justice and the blessings associated with deliverance would prove to be so abundant that they could be spoken of as descending from the sky or the “clouds” (LXX) above and as being nourished by the land below.
YHWH is the absolute standard of righteousness or justice. With righteousness coming down from above, the earth or land is directed to respond by opening up to what is descending from the height. Deliverance would then be fruitful or flourish on the earth. This deliverance would be a liberation from distress. In view of the earlier mention of Cyrus, the deliverance may be understood to refer to the release from Babylonian exile and the associated blessings that would result.
According to the rendering of the Septuagint, mercy would be sprouting up along with righteousness. YHWH forgave the sins of his repentant people. As an expression of the mercy he extended to them, their repentance and his forgiveness led to the restoration of the right relationship with him, making it possible for him to deal with them and to effect their liberation through Cyrus. The Babylonians had treated the Israelite exiles unjustly. Accordingly, YHWH’s use of Cyrus to overthrow Babylon was an expression of divine righteousness or justice.
The Hebrew text appears to represent developments concerning righteousness and deliverance as being YHWH’s creation. In the Septuagint, however, the application seems to be to Israel, the people whom God created as his own.
45:9. Masoretic Text: Woe to the one striving with his Former, a potsherd with potsherds of the land. Does the clay say to the one forming it, “What are you doing?” And your work [say], “[There are] no hands on him”?
Septuagint: What better thing have I prepared than the clay of a potter? The plower does not plow the land the whole day, [does he]? The clay does not say to the potter [does it?], “What are you doing, for you are not working nor do you have hands”?
The Hebrew text requires the addition of words to complete the thought. Another possibility is to render the final phrase, “And [of] your work, “[There are] no hands on it.”
In the Dead Sea Scroll of Isaiah, the designation here translated “Former” is plural (“formers”). The Masoretic Text omits the definite article before the noun rendered “land,” but it is included in the Dead Sea Scroll of Isaiah. This scroll does not represent the “clay” as making an expression, but reads, “Woe to the one saying to the one forming him.” Additionally, it identifies the “hands” as meaning “human hands.”
According to the interpretation in the Targum of Isaiah, the one thinking to “rise up against the words of the Creator” is represented as trusting that images, fashioned by a potter from the dust of the ground, would benefit him.
Commentary
These words censure persons who would question what YHWH does or permits. In the present context, this could include his use of Cyrus for his purpose. For any person, a creation, to contend with God, the Creator or Former, would be folly. Woe or calamity is pronounced upon anyone attempting to do so. It would be comparable to a fragment of earthenware getting into a confrontation with other fragments of earthenware, and to a heap of clay questioning a potter. Humans are but earthen vessels. For them to quarrel with fellow humans would be like doing so with other fragments of earthenware.
A lump of clay is totally under the control of the potter, and it would be an impossibility for the clay to challenge the potter with the question, “What are you doing?” No lump of clay could say regarding the one fashioning the object that he had no “hands,” or that he was incapable of using his hands to accomplish anything. “You have no skill.” (REB) Another possibility is that the clay could not say that the object being formed had no hands and so was defective. “What you are making has no hands.” (NAB) “Your work has no hands.” (NJB)
The Septuagint rendering portrays the potter as being faulted for being a man who was not working and had no hands. Another meaning could be that, because the potter was not working, the challenging question directed to him could be, “Do you not have any hands for working?”
A number of modern translations have interpreted “hands” to mean “handles,” but this is not a meaning inherent in the Hebrew and Greek word for “hand.” “Your work has no handles.” (NRSV, Tanakh) “The clay doesn’t ask, ‘Why did you make me this way? Where are the handles?’” (CEV)
In the Septuagint, the initial part of this verse conveys a very different meaning. Cyrus could be understood as being the clay of the potter, and Israel as the thing that is better than this clay. The plower would not continue plowing the whole day but would engage in this activity for the length of time that suited his purpose. According to another reading of the Greek text, the question is, “Shall the plower plow the land?”
45:10. Masoretic Text: Woe to one saying to a father, “What are you begetting?” and to a woman, “With what are you in labor?”
Septuagint: The one saying to the father, “What will you beget?” and to the mother, “With what are you in labor?”
In the Dead Sea Scroll of Isaiah, the definite article precedes “one saying.”
The Septuagint rendering requires the addition of other words to complete the thought. Based on the previous verse, the thought could be, “It would be like the one saying to a father …”
Commentary
To address questions of this nature to a father or to a mother would be disrespectful and, for an unborn child, an impossibility. The implied thought is that for the human, the creation, challengingly to question what YHWH may do or may permit violates what may be regarded as the innate sense of propriety and respect.
45:11. Masoretic Text: Thus says YHWH, the Holy One of Israel, and the one forming him, “Ask me [concerning] coming things about my sons, and command me about the work of my hands!”
Septuagint: For thus says the Lord God, the Holy One of Israel, the one having made the coming things, “Ask me about my sons and about my daughters, and command me about the works of my hands!”
The main text of the Dead Sea Scroll of Isaiah does not include the words “Holy One of Israel, and the one forming him.” After YHWH, the scroll reads, “the former of the signs.” Above the line of the main text, another scribe added “Holy One of Israel.” The main text continues with the words, “Ask me about my sons and about the work …” Part of the concluding portion of this text is not preserved.
Commentary
YHWH is the Holy One of Israel, for he is the absolute standard of holiness or purity. He formed Israel, making it possible for the descendants of Jacob or Israel, to become a nation. The “sons” or, according to the Septuagint rendering, the “sons and daughters” are the people of Israel.
YHWH did reveal things to come through his prophets, and the people rightly could go to the prophets to be informed about future developments and what they should do. He, however, is the Supreme Sovereign and the Creator, and so it would not be right for any human, a mere creation, to question his dealings with his people and to command or instruct him respecting his activity. For this reason, it appears preferable to regard the words as being an exclamation to indicate what would most definitely not be appropriate for a human to do. A number of modern translations have chosen to follow an emended reading of the text to convey a meaning that fits this reasoning. “Will you question me about my children, or command me concerning the work of my hands?” (NRSV) “Will you question Me on the destiny of My children, will you instruct Me about the work of My hands?” (Tanakh) “Would you dare question me concerning my children, or instruct me in my handiwork?” (REB) “Do you dare question me about my own nation or about what I have done?” (CEV)
45:12. Masoretic Text: I have made the earth and created man [’adhám, the earthling] upon it. I, [with] my hands, stretched out the heavens, and all their host I commanded.
Septuagint: I made the earth and man upon it. I, [with] my hand, made the heaven firm. I commanded all the stars.
Commentary
YHWH’s role as the Creator serves to emphasize that no one has the right challengingly to question what he does or permits. He is represented as identifying himself as having created the earth or the extensive areas of land and man (earthlings) to inhabit the earth. The “heaven” (LXX; plural “heavens” in the Hebrew text) or sky looks like a dome that has been stretched out over the land. That is why YHWH is portrayed as saying that he stretched out the “heavens” with his “hands.” The “host” or the host of heaven, as indicated in the Septuagint rendering, denotes the “stars.” These appear in the night sky as if making their entry on command.
The Greek verb for “made firm” is stereóo and can also, depending on the context, denote “make solid,” “fix,” “establish,” or “make hard.” As a celestial vault, the sky appears as though it is a solid dome above the land.
45:13. Masoretic Text: “I have raised him up in righteousness, and all his ways I will make straight. He will rebuild my city and free my exiles not for a price and not for a gift,” says YHWH of hosts.
Septuagint: “I have raised him up with righteousness [as] king, and all his ways will be straight. This one will rebuild my city and will return the captivity of my people, not with a ransom nor with gifts,” said the Lord Sabaoth.
“Sabaoth” is a transliteration of the Hebrew designation that means “hosts” or “armies.” The expression identifies YHWH as the God with hosts of angels in his service.
Commentary
In expression of his righteousness or justice, YHWH raised up Cyrus or selected him to function as his instrument to execute the deserved judgment on Babylon and to release the Israelites from exile. He would do so by letting Cyrus be successful in his conquest, thereby making his ways straight or clearing out all obstacles that would have interfered with the fulfillment of his purpose respecting Babylon and his people Israel. The city to be rebuilt was Jerusalem. Because the temple site was there, Jerusalem was YHWH’s city. Cyrus would not be induced to function as YHWH’s instrument through the payment of a price or a ransom nor would it be because of having been presented with a “gift” (“gifts,” LXX) or a bribe.
45:14. Masoretic Text: Thus says YHWH, the toil [yegía‘] of Mizraim [Egypt] and the merchandise [sechár (sachár)] of Cush [Ethiopia] and Sabeans, men of stature, will come over to you and be yours. Behind you they will go. In chains, they will come over even to you and bow down to you. They will make supplications, [saying], “God [is] only with you, and [there is] no other, no god [besides you].”
Septuagint: Thus says the Lord Sabaoth, Egypt has toiled, and the commerce of the Ethiopians. And the Seboin [Sabeans], tall men, will pass over to you and will be servants to you, and they will follow behind you, being bound in handcuffs, and will prostrate themselves to you and will pray among you, for God is with you, and they will say, “[There] is no god besides you,”
In the Dead Sea Scroll of Isaiah, the definite article precedes “Sabeans.”
“Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies.”
In the Septuagint, the concluding sentence continues in the next verse.
Commentary
The “toil of Egypt” may be understood to designate the products from the hard work of the Egyptians, and the “merchandise of Ethiopia” would be the profit the Ethiopians made from trade. Footnotes in Biblia Hebraica Stuttgartensia indicate that yegía‘, the Hebrew word for “toil,” should probably be read as yoge‘éy (“toilers”) and that sechár (“merchandise”) should probably be read as sacharéy (“merchants”). Another suggested emendation has been to change “men of stature” to “bearing tribute.” This accounts for such renderings as found in The Revised English Bible. “Toilers of Egypt and Nubian merchants and Sabaeans bearing tribute will come into your power and be your slaves.”
The Dead Sea Scroll of Isaiah does not support the suggested reading in the footnotes of Biblia Hebraica Stuttgartensia. Neither the Septuagint nor the Targum of Isaiah provides a basis for choosing the Hebrew word meaning “toilers.” The Targum of Isaiah, however, does contain the Aramaic word for “merchants.”
In view of the acknowledgment about God being “with you,” the second person singular “you” must mean “Israel,” the people of God in the real sense of the word. It appears that the expressions of this verse point forward to a time after repentant Israelites returned to their land from Babylonian exile and when peoples from other nations would come to recognize YHWH as the true God.
Egyptians, Ethiopians, and Sabeans seemingly are here representative of those who would be supportive of the true Israel and render service to its members. This development best fits the time when the promised Messiah or Christ, Jesus, appeared on the scene. Not long after his death and resurrection, non-Jewish peoples recognized that God was with the Israelites who had become Jesus’ disciples. These non-Jews, persons who also put faith in Jesus Christ as the Son of God through whom they could be freed from the condemnation of sin, helped and served their fellow Jewish believers, members of the true Israel. (Compare Romans 15:25-27; 2 Corinthians 8:1-5; 9:6-13.) Non-Jewish believers identified themselves so closely with Jewish believers that they could be said to follow them like bound captives. They “bowed down” to them by acknowledging them to be the true people of God. (Compare Revelation 3:9.)
In the Hebrew text, the second mention of “god” is plural. As a plural of excellence, the designation can be translated as the singular “god.” It is also possible to understand the reference to be to “gods,” and this is the rendering found in a number of translations. “The gods are nought.” (NAB) “The gods do not exist.” (NJB)
45:15. Masoretic Text: Surely you [are] a God hiding yourself, O God of Israel, the one saving.
Septuagint: “for you are God, and we did not know [it], the God of Israel, the Savior.”
The Targum of Isaiah, like the Septuagint, makes no mention of hiding. It refers to God as causing his “Shekinah to dwell in the great height.”
Commentary
When experiencing distress or when in exile, the Israelites would have thought that YHWH had concealed himself from them, for he did not then come to their aid. If these words relate to his use of Cyrus, they could be understood to mean that there would be no perceivable evidence that YHWH was directly involved in developments. Cyrus would be pursuing his military campaigns and, in keeping with his own objectives, carrying out his policies. Without clearly discernible evidence of YHWH’s part in the developments, it would have appeared that he was hidden. Nevertheless, the liberation of the Israelites from Babylonian exile as had been made known in advance through the prophets revealed that he was the one who saved or delivered his people.
According to the Septuagint rendering, those who came to acknowledge the God of Israel as the true God did not know him in the past. Although formerly having no relationship with him, they came to know him as the Savior or Deliverer of his people.
45:16. Masoretic Text: They will be shamed and indeed humiliated, all [of them]; together the makers of idols will go in humiliation.
Septuagint: All those resisting him will be shamed and humiliated, and they will go in shame. Be renewed toward me, O islands.
The Septuagint reference to islands is also missing in the Dead Sea Scroll of Isaiah, and the imperative here rendered “be renewed toward me” may mean “change your ways and turn to me,” the true God.
Commentary
Persons who persist in idolatrous practices would, as the Septuagint rendering suggests, be resisting or opposing YHWH. The deities that the idols represented did not exist, and persons who revered them would not be benefited. All idolaters, including those who fashioned the images, would be put to shame and humiliated, as they would receive no aid or protection. Idolaters would “go in humiliation” as objects of disgrace and reproach, for the final outcome to them would be one of bitter disappointment and loss.
45:17. Masoretic Text: Israel will be saved by YHWH with eternal salvation. You will not be shamed and not be humiliated for all eternity.
Septuagint: Israel is saved by the Lord with eternal salvation. They will not be shamed nor humiliated for eternity [literally, “until the age”].
Commentary
The nonexistent deities could not save or deliver idolaters from any threat, peril, or distress, but YHWH, the only true God, would deliver Israel, the people whom he recognizes as his own. The salvation or deliverance made possible through his Son, the promised Messiah, is not a temporary deliverance from sin and its accompanying condemnation. It is a lasting or eternal salvation. The true Israel, the people whom YHWH considers as belonging to him, will never come to disappointment because of trusting him fully. At no time will they experience shame or humiliation as persons devoted to him.
45:18. Masoretic Text: For thus says YHWH, the one creating the heavens (he, the God forming the earth and making it; he established it; he created it not in vain [tóhu]; he formed it to be inhabited): I [am] YHWH, and [there is] no other [god].
Septuagint: Thus says the Lord, the one having made the heaven (he, the God, the one having exhibited the earth and having made it; he set its boundary; he did not make it in vain but to be inhabited): I am, and [there] is not still [another god].
In the Dead Sea Scroll of Isaiah, the conjunction “and” is included after “God” and after “making it.” Additionally, this scroll includes a preposition before the Hebrew word tóhu and, with the preposition, could be translated “for nothingness” or “for emptiness.”
The Targum of Isaiah focuses on the human inhabitants, indicating that God’s purpose was for the “sons of men” to increase on the earth.
Commentary
The nonexistent gods did nothing, and humans, mere earthlings who were part of the creation, made the idols that represented these deities. YHWH is portrayed as the one who created the environment where humans live — the “heavens,” the “heaven” (LXX) or sky (the celestial dome that extends from horizon to horizon) and the earth or land. He is represented as “forming” the earth, giving shape to the land, “making it,” or causing it to exist, and establishing it or making it stable in relation to the sea. The Septuagint rendering about “exhibiting” the earth could be understood to mean causing the land to appear, and setting the boundary of the land could refer to its having the sea as its marked limit.
The Hebrew term tóhu is found in Genesis 1:2, where it is part of the description of the earth in its chaotic, formless, or empty state before it became suitable for life to exist. YHWH did not purpose for the earth or land to return to the chaotic and empty state that existed before life appeared. This assured that the devastated condition of the land of Israel would come to an end and that the earth would not be reduced to a waste or a place devoid of life, for YHWH formed the earth to be inhabited. He alone is the true God, and there is no other god. The deities that idolaters worshiped did not exist.
45:19. Masoretic Text: I have not spoken in a secret place, in earth’s abode of darkness. I did not say to the seed of Jacob, “Seek me in vain [tóhu].” I [am] YHWH, speaking righteousness, declaring upright things.
Septuagint: I have not spoken in secret nor in a dark place of the earth. I have not said to the seed of Jacob, “Seek worthlessness.” I am, I am the Lord, speaking righteousness and declaring truth.
The Targum of Isaiah expands the thought about seeking (“seek the fear of me”).
Commentary
Mediums and other practicers of occult arts commonly conveyed messages in obscure terms and resorted to dark locations away from public view. YHWH, however, had his prophets declare his messages openly and publicly, not in secret places enshrouded in darkness. The seed of Jacob, or the descendants of the patriarch, when responding to the admonition of the prophets to seek YHWH, did not do so in vain, without any benefit to them.
As in the previous verse, the Hebrew word tóhu is rendered “in vain.” Here it can convey the sense of emptiness or worthlessness, something that does not result in anything of value. The word of YHWH through his prophets was of the utmost worth to the people, for it was an expression of what is right or righteous, providing sound direction to the people. YHWH spoke “upright things” through his prophets. The words were true or trustworthy, and heeding them never led to disappointment or harm as do deception and falsehood.
45:20. Masoretic Text: Assemble yourselves and come, approach together, you escapees of the nations. They [have] no knowledge, the ones carrying the wood, their image, and [who] keep praying to a god that cannot save.
Septuagint: Assemble yourselves and come, take counsel together, the ones being saved from among the nations. They did not know, the ones picking up the wood, their carved thing, and praying as to gods that do not save.
In the Dead Sea Scroll of Isaiah, the Hebrew word for “together” is not included. It reads, “and come.”
Commentary
The escapees from the nations would be the non-Jewish peoples who had survived YHWH’s judgment. As Cyrus was foretold to be the instrument that he would use, the military campaigns of this Persian monarch may be regarded as included in this judgment. Additionally, the words may refer to YHWH’s judgment to be executed against all the nations in the more distant future.
The survivors of the judgment are called upon to assemble and to come as a body to make their approach together, taking their stand before YHWH. According to the Septuagint, they were to “take counsel together,” which would be for the purpose of pleading their case.
Idolaters are the ones being designated as not in possession of knowledge. They failed to recognize that a block of wood that had been carved into the representation of a supposed deity would not benefit them. Any hope of receiving deliverance from threat or harm would come to disappointment. A carved image was just a piece of wood that had to be carried. When praying to a god that an image represented, the people would not receive a response, but they did not perceive that such a god could not save or deliver them from danger.
45:21. Masoretic Text: Declare and approach, also take counsel together. Who caused this to be heard long ago, declared it of old? [Was it] not I, YHWH? And [there is] no other god besides me, a righteous God and a Savior; [there is] none besides me.
Septuagint: If they will announce [it], let them approach that they may know together who made these things heard from the beginning. Then it was announced to you, I [am] God, and [there] is not another besides me; [there] is no righteous one and savior except for me.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the word for “savior.”
Commentary
People of the non-Jewish nations who had survived YHWH’s judgment are here depicted as being given the opportunity to make their statement when taking their position before him after having taken counsel or formulated the presentation of their case. According to the Septuagint, if they indeed had anything to declare, they should draw near before God for this purpose.
The implied thought is that they would not have anything to say in defense of the veneration of the deities represented by images. Instead, they would have impressed upon them that YHWH alone is God. In advance he had made known significant developments, and the fulfillment of what had been foretold through his prophets furnished positive proof that only he is the true God, the one whom they should revere. YHWH is the righteous one, doing what is right and executing justice according to the highest standard of impartiality and fairness. He proved himself to be a savior, repeatedly delivering his people from distress. The return of the repentant Israelites from Babylonian exile, as had been foretold to be effected through King Cyrus, revealed YHWH in his role as savior or deliverer.
45:22. Masoretic Text: Turn to me and be saved, [you from] all the ends of the earth, for I [am] God and [there is] no other.
Septuagint: Turn to me, and you will be saved, [you], the ones from the end of the earth. I am God, and [there] is not another.
Commentary
Those from the nations who escaped YHWH’s judgment are urged to abandon idolatry, turning to him as the God to whom they will be exclusively devoted. This would result in their being saved or delivered from the adverse judgment to be executed against all who defiantly choose to reject the invitation to turn to him. The appeal to turn to YHWH is extended far and wide, to the people at the “ends of the earth” or to those living in the most distant locations. Rightly, they should respond, for he alone is God.
45:23. Masoretic Text: By myself I have sworn, A word has proceeded from my mouth in righteousness, and it will not return, for to me every knee will bend; every tongue will swear.
Septuagint: By myself I swear, Assuredly, righteousness will proceed from my mouth. My words will not return, for to me every knee will bend and every tongue will confess God,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the concluding thought about “every tongue.”
Commentary
YHWH is portrayed as swearing by his own person. Being the Supreme Sovereign, he cannot express the words of an oath by anyone higher than himself. So certain is the future universal confession by all the living that YHWH could add his sworn oath to his word respecting it. His word is expressed “in righteousness,” indicating that it is upright and trustworthy, certain of being accomplished. It “will not return to him,” for it will absolutely not fail to be fulfilled. The time will come when all the living will be exclusively devoted to him, reverentially dropping to their knees before him and swearing by his name or, according to the Septuagint, acknowledging him alone as the God whom they revere.
45:24. Masoretic Text: “Only in YHWH,” one will say of me, “[are] righteousness and strength. To him will come and be shamed all those having been incensed against him.”
Septuagint: saying, “Righteousness and glory will come to him, and all those separating themselves will be shamed.”
Commentary
The confession of those who bow before YHWH is that he is the source of “righteousness and strength.” Only in him, or by being at one with him, can one have a righteous standing before him and be the recipient of his strengthening aid. As for those who defied him, raging against him, they would come before him and be put to shame on account of their senseless course.
In the Septuagint, “God” is the closest antecedent for the pronoun “him,” suggesting that he would be acknowledged as being righteous or upright and deserving of glory or honor. Accordingly, righteousness and glory would come to him from those who confessed him as their God. Those who “separated” themselves, defiantly choosing not to acknowledge YHWH as the God to whom they wanted to be devoted, would be put to shame. Their disgrace would mean total ruin and loss for them.
45:25. Masoretic Text: In YHWH all the seed of Israel will be justified and will glory.
Septuagint: By the Lord they will be justified, and in God all the seed of the sons of Israel will be glorified.
Commentary
The expression “all the seed of Israel” denotes all the members of the true Israel or the people whom YHWH recognizes as his own. In him or by being at one with him, the true Israelites are justified, vindicated, or have an approved or right standing before him. The reference in the Hebrew text to “glorying” could mean that the true Israelites would ascribe glory, honor or praise to God. “In the Lord all the children of Israel will be made right, and will give praise.” (NLB) It may be preferable, however, to consider the meaning to be “glorying in YHWH.” This would signify that one’s having an approved relationship with him constitutes the basis for the boasting or glorying. “In him they will boast.” (NLT) According to the Septuagint, the true Israelites would be the ones “glorified” or honored by reason of their oneness with God.
46:1. Masoretic Text: Bel bows down; Nebo bends down. Their idols are on the living thing [an animal] and on beasts. [These things] you carry are loaded as a burden on a weary [animal].
Septuagint: Bel has fallen; Dagon has been shattered. Their carved things have come to be for beasts and cattle. Lift them up bound like a load for a wearied one
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not precede “on beasts.” This scroll has an unusual reading for the concluding phrase, referring to “their reports” as being more burdensome than the loads.
Possibly the Septuagint translator was unfamiliar with the name of the Babylonian deity Nebo (Nabu) and used “Dagon,” the name of a Philistine deity. In the Septuagint, the last sentence continues in the next verse.
The Targum of Isaiah represents Bel and Nebo as being in the likeness of animals, and Nebo is protrayed as “broken off.” Those who carry the heavy idols are said to be weary from the burden.
Commentary
“Bel” means “lord” or “master” and was the designation for Marduk, the principal deity of Babylon. Nebo, another prominent deity, was the city god of Borsippa. Both deities are closely associated in ancient texts. With reference to the eleventh year of Babylonian king Nabonidus, the “Nabonidus Chronicle” says, “The king did not come to Babylon for the (ceremonies of the) month Nisanu, Nebo did not come to Babylon, Bel did not go out (from Esagila in procession).” (Ancient Near Eastern Texts [ANET], third edition, edited by James B. Pritchard, page 306) The “Cyrus Cylinder” includes the words, “May all the gods whom I have resettled in their sacred cities ask daily Bel and Nebo for a long life for me.” (ANET, page 316)
Bel and Nebo are depicted in a state of disgrace, bowed down or bent down and not erect. Their images have been loaded on beasts of burden, to be carried away from the invading enemy force. The heavy weight exhausts the individual animals.
46:2. Masoretic Text: They bend down; they bow down together. They cannot save the burden and their soul goes into captivity.
Septuagint: and the hungering one, and the exhausted one not having [any more] strength besides; [people who] cannot be saved from war, but they themselves were led away as captives.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about saving the burden.
According to the Targum of Isaiah, both images have been cut in two and been broken off. Those serving Bel and Nebo are the ones having been taken into captivity.
Commentary
Toppled from their prominent position as deities, Bel and Nebo are represented as bent down and bowed down together. The burden these deities cannot save are the images that have been loaded on burden-bearing animals. Their “soul” denotes the deities themselves that are represented by the idols. These gods are taken into captivity or carried away by the conquering army.
The Septuagint represents the weight of the “carved things” or images to be a heavy load for someone who is weary, hungry, and exhausted, completely devoid of any strength. Seemingly, the people who carry the images are the ones who cannot be saved from the consequences of war but are taken from their land as captives.
46:3. Masoretic Text: Listen to me, house of Jacob, and all the remnant of the house of Israel, the ones having been borne [by me] from your birth, the ones having been carried from the womb.
Septuagint: Listen to me, house of Jacob, and all the remnant of Israel, the ones having been lifted up [to be carried] from the womb and disciplined from childhood.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about the ones being carried “from the womb.”
The Targum of Isaiah refers to the remnant of Israel as being “more beloved than all the nations” and “dearer” to YHWH than “all the kingdoms.”
Commentary
“House of Jacob” and “all the remnant of the house of Israel” are parallel expressions, identifying the Israelites as descendants of Jacob whose name was changed to Israel after he wrestled with an angel. (Genesis 32:24-28) The “remnant” would have been Israelites who had survived the judgment YHWH had executed on his wayward people by means of foreign armies. Through his prophet, he admonished them to listen, reminding them of what he had done for them. The nonexistent deities could not carry anyone, and their images had to be transported on animals or by people. YHWH, however, had carried the Israelites from “birth,” from the time of their coming from the womb, or from the very time they became a people. He did so by supporting and looking after them like a loving parent does a child. According to the Septuagint rendering, he had disciplined or trained them as a father would his offspring.
46:4. Masoretic Text: And to [your] old age, I [am] he, and to gray hair, I will carry you. I have made and I will bear and I will carry and will save.
Septuagint: Until [your] old age, I am, and until whenever you have grown old, I am. I put up with you. I have made and I will release. I will accept and save you.
The Dead Sea Scroll of Isaiah does not include the conjunction “and” at the beginning of this verse.
The Targum of Isaiah identifies YHWH as the Creator of “all men.” Though he had scattered his people among the nations, he would “pardon their transgressions and forgive them.”
Commentary
There would never be a time when YHWH would not look after those whom he considered to be his people. As he had cared for them from the start of their history so he would continue to do so until the end, represented by old age when the hair turns gray. The declaration “I [am] he” or “I am” (LXX) emphasizes that YHWH is the unchangeable God who does not alter his purpose. He is the same one at all times, always trustworthy. As the One who made it possible for his people to come into existence, he would not fail to bear or support them, to carry or look after them, and to save or deliver them from harm or peril.
According to the Septuagint, he would put up with the people, suggesting that he would be patient with them, putting up with their wayward ways and using his prophets to appeal to them to return to him.
His releasing or loosing could refer to his forgiving their sins. He would accept them as his own, not rejecting them, and deliver them from distress when they returned to him.
46:5. Masoretic Text: To whom will you liken me and make me equal and compare me, that we may be alike?
Septuagint: To whom have you likened me? Look, scheme, you straying ones.
Instead of the first person plural verb at the end of this verse, the Dead Sea Scroll of Isaiah has the first person singular verb.
Commentary
The question relates to any effort to liken YHWH to any of the deities that idolaters revered. These deities could not do anything for their worshipers, and their images were lifeless representations. No deity existed to whom YHWH could be compared, for all of them were unrealities.
The Septuagint rendering represents idolaters as persons who had strayed from the right course. They could look or focus their attention on their vain pursuits, scheming or devising in relation to their idolatrous practices, but they would not be benefited.
46:6. Masoretic Text: [They are] those pouring out gold from a bag, and they weigh silver in the scales. They hire a goldsmith, and he makes it into a god. They bow down and prostrate themselves.
Septuagint: [There are] those contributing gold from a bag, and on scales they will establish [the value of] silver by weight. And those hiring a goldsmith made handiworks [for themselves], and having bowed down, they prostrated themselves to them.
The Dead Sea Scroll of Isaiah reads “he makes a god,” and the conjunction “and” precedes the phrase about bowing down.
Commentary
Idolaters poured out their accumulated gold from a bag and weighed the silver to determine the amount they needed for their purpose. They then hired an artisan to make the representation of a god for them. For a fee, he would use the supplied gold and silver to fashion the image. Likely the idol would not be made of solid metal, but the gold would be used to overlay a carved representation, and the silver could have been used for decorative purposes. Thereafter the idolaters would venerate the representation of the deity, dropping to their knees and prostrating themselves before it.
46:7. Masoretic Text: They lift it onto the shoulder. They carry it and set it in its place, and it stands [there]. From its place, it does not move. If one cries out to it, then it does not answer or save him from his distress.
Septuagint: They lift it onto the shoulders and go. But if they set it down, it remains in its place; by no means will it move. And whoever cries out to it, it will by no means hear; by no means will it save him from evils.
The Dead Sea Scroll of Isaiah starts the verse with the conjunction “and.”
The expression “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
The lifeless image had to be picked up, placed on the shoulder and then carried to a particular location. Once in the place where it was deposited, the idol remained there, unable to move itself. Whenever the idolater cried out for help before the idol, it would not answer his appeal and would not save him from the distress, harm, or peril that faced him and about which he had made his supplication.
46:8. Masoretic Text: Remember this and be courageous. Recall it to heart, you transgressors.
Septuagint: Remember these things and groan. Repent, O straying ones; turn in the heart.
Commentary
The Israelites had repeatedly made themselves guilty of transgression, proving to be disloyal to YHWH and engaging in the veneration of images. Accordingly, what they needed to remember or to recall was that the idols were lifeless representations of nonexistent deities that could not help them in their time of need.
The Hebrew word here rendered “be courageous” is a form of ’ashásh and may here mean to be firmly resolved to act in harmony with what had been recalled. According to the Septuagint, the people were to “groan,” which could signify that, upon recalling the worthlessness of images, they should lament about having previously engaged in idolatry.
For the people to recall to their heart that idols were completely useless would denote that they should give serious consideration to this. It should be a reflection of their inmost selves. The Septuagint rendering makes it clear that this is a call to repentance, a turning of the heart or inmost self away from an idolatrous course.
46:9. Masoretic Text: Remember the first things from limitless time [past], for I [am] God, and [there is] no other. I [am] God and [there is] none like me,
Septuagint: And remember the first things from the age [long ago], for I am God, and [there] is none still besides me,
Commentary
The first or former things from limitless time in the past, from of old, or from long ago are directly linked to the declaration that YHWH alone is God. Therefore, these former things for the Israelites to recall would be how YHWH had dealt with them and what he had revealed to them throughout their history. His having cared for them as a people from the beginning and having made known, through his prophets, significant future developments proved that he alone is God. There was no other god, not a single one like him, for all the deities represented by lifeless images did not exist.
46:10. Masoretic Text: announcing the end from the beginning and from of old things not yet done, saying, My counsel will stand, and all my delight I will do,
Septuagint: announcing the last things first, before they come to be, and it was completed at once. And I said, All my counsel will stand, and everything whatever I have counseled, I will do,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the last verb is third person singular (“he will do”), which may be understood to apply to the one designated as the “bird of prey” in next verse.
Commentary
YHWH alone made known at the start what the final outcome would be. From remote past times, he, through his prophets, had revealed what had not as yet taken place. His counsel or purpose would stand, never failing to be carried out. Everything he delighted or desired to have happen would unerringly come to pass. He would see to it. The reference in the Septuagint to being “completed at once” could be understood to mean that there was no delay in the fulfillment of God’s purpose.
46:11. Masoretic Text: calling from the east a bird of prey, the man of my counsel from a distant land. I have spoken, and I will cause it to happen. I have purposed; yes, I will do it.
Septuagint: calling a bird from the east and from a distant land [those] concerning whom I have counseled. I have spoken and led; I created and I made. I led him and prospered his way.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the last verb is third person singular (“he will do”).
According to the Targum of Isaiah, YHWH promised to gather the Israelite exiles from the east, bringing the “sons of Abraham” from a distant land and doing so quickly like a swift bird.
Commentary
YHWH’s “calling” the “bird” refers to his bringing about the development involving the “bird.” In this context, the “bird of prey” probably designates Cyrus, who with his military force moved speedily against Babylon from the east, from Persia. He would also be the man of YHWH’s “counsel,” or the man destined to accomplish what YHWH had purposed respecting Babylon and the liberation of his people Israel from exile. Cyrus did come from a distant country, hundreds of miles from the kingdom of Judah, where YHWH announced his purpose through his prophet. Having spoken through his prophet, YHWH would see to the unerring fulfillment of the message. He would unfailingly have his purpose accomplished.
The Septuagint rendering preserves the basic thought, but presents certain details in a manner that differs from the extant Hebrew text. Those concerning whom God had counseled or respecting whom he had a purpose could be the warriors under the command of Cyrus, the one represented as a bird. In the first occurrence of the verb rendered “led,” the meaning may be that God brought about what he had declared through his prophet. The second occurrence of the verb rendered “led” appears to relate to his use of Cyrus for his purpose and granting him success (prospering “his way”).
46:12. Masoretic Text: Listen to me, stubborn ones of heart, the ones far from righteousness.
Septuagint: Listen to me, those ruining the heart, those far from righteousness.
Commentary
Prior to the judgment to befall his wayward people, YHWH, through his prophet, appealed to them to listen to him, apparently with a view to changing their ways. In their “heart,” or their inmost selves, they were stubborn, unwilling to obey his commands. Instead of conducting themselves in an upright manner, they acted in a way that was far removed from righteousness or from whatever was right and just.
According to the Septuagint rendering, they had ruined or destroyed the heart. In their inmost selves, they were not responsive to what was right and noble.
46:13. Masoretic Text: I have brought my righteousness near; it is not far off. And my deliverance will not delay. And I will give deliverance in Zion, for Israel my glory.
Septuagint: I have brought my righteousness near and the deliverance, the one from me. I will not delay. I have given deliverance in Zion for glory to Israel.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) starts with the words, “My righteousness is brought near, and …” Additionally, this scroll includes the conjunction “and” before “will not delay” but omits the conjunction before the phrase about giving deliverance. The scroll concludes with the words, “and for Israel my glory.”
Commentary
“Righteousness” may here refer to the execution of judgment. The hateful manner in which the Babylonians treated the Israelites deserved punishment. Therefore, when using Cyrus as his instrument to bring about the downfall of Babylon, YHWH would have brought his “righteousness” near. As YHWH cared for his people despite their wayward course, his “righteousness” had never been far off. It was the unfaithfulness of the people that had prevented their experiencing it in the form of liberation from distress. The deliverance he had promised would not come too late. The time for acting for the sake of his people would not be delayed to the point where it would prove to be ineffectual. The deliverance for Zion would relate to the time when it would again become an inhabited city, ceasing to lie in ruins.
Upon being delivered, Israel would appear glorious or illustrious to the people of other nations. This glory or splendor did not originate with Israel but had its source in what YHWH did for them. For this reason, YHWH is represented as referring to “my glory.”
According to the Septuagint rendering, the deliverance or restoration of Zion would result in glory for Israel. The splendor of Zion, the capital city, would reflect favorably on the entire land and its inhabitants.
47:1. Masoretic Text: Come down and sit in the dust, virgin daughter of Babylon. Sit on the ground without a throne, daughter of the Chaldeans, for you will no longer be called tender and dainty.
Septuagint: Come down; sit on the ground, virgin daughter of Babylon. Enter into the darkness, daughter of the Chaldeans, for no longer will you be called tender and dainty.
The Targum of Isaiah refers to Babylon as the “kingdom of the congregation of Babylon” and the “kingdom of the Chaldeans.”
Commentary
Babylon is called “virgin daughter,” for the city, in its position as the capital of the dominant power in the region, had not then been ravaged by war and appeared to be secure. This was to change, for Babylon would fall and come to resemble a captive woman who is forced to seat herself on the ground in a state of disgrace.
Babylon (the “daughter of the Chaldeans,” the capital city of Chaldea) would cease to be in an exalted position as if seated on a splendid throne. No more would Babylon by like a mistress with servants, like a lady who is spoken of as “tender and dainty,” spoiled, accustomed to a comfortable way of life, and lacking in the kind of strength that comes from performing hard labor.
The Septuagint does not include the reference to a throne but contains a directive for Babylon to go into darkness, which suggests that there would be no bright prospects for the city, only gloom. This thought is repeated in verse 5, where it is also found in the Hebrew text.
47:2. Masoretic Text: Take the millstones and grind meal. Remove your veil. Strip off [your] train [shóvel]. Uncover [your] leg. Pass through rivers.
Septuagint: Take a millstone; grind meal. Uncover your covering [for your face]. Uncover the gray hairs. Expose the legs. Pass through rivers.
There is uncertainty about the meaning of the Hebrew word shóvel, here rendered “train,” that is, the train of a long robe. In the Dead Sea Scroll of Isaiah, the corresponding word is the plural form of shul (“skirts”). The Septuagint rendering about uncovering the “gray hairs” suggests that the translator was not familiar with the Hebrew expression.
According to the interpretation in the Targum of Isaiah, Babylon would become the recipient of “sickness” or affliction, “enter into servitude,” and “uncover the glory of [its] kingdom.” The rulers would be dismayed and the warriors scattered, “carried away as the waters of a river.”
Commentary
Babylon would be reduced to a state of servitude, comparable to that of a slave woman who turns the upper millstone on the lower one of a hand mill to grind the grain. Babylon is commanded to remove the veil and to strip off the train or skirt, thus no longer being like a noble woman who can veil her face from the lustful gazes of lowlifes and be attired with a beautiful robe. The uncovering of the leg or legs could refer to lifting up the garment in order to ford a stream or river. Depending on the nature of their labors, slave women might have to do this on a regular basis.
47:3. Masoretic Text: Your nakedness will be exposed; also your shame will be seen. I will take vengeance, and I will meet no man [’adhám, “earthling”].
Septuagint: Your shame will be uncovered; your reproaches will be revealed. I will take what is just from you; no more will I hand over to men.
The Targum of Isaiah represents the judgment to befall Babylon as being different from that of the “sons of men,” suggesting that it would be more severe.
Commentary
Babylon would experience humiliating defeat. The disgrace would be comparable to being stripped naked and exposed to shame before onlookers. When exacting vengeance by means of military forces, YHWH would not “meet” anyone favorably or spare anyone. The conquerors would act indiscriminately during the campaign of conquest.
The Septuagint rendering about taking “what is just” from Babylon could mean subjecting Babylon to severe judgment without any mitigation or consideration, as when justice is no longer the guiding principle. The fact that YHWH would be personally involved in taking action against Babylon could be understood to denote that he would not be handing Babylon over to men to act completely according to their own objectives. Another possible meaning is that God would not just leave it up to men to execute judgment against Babylon.
47:4. Masoretic Text: Our Redeemer — YHWH of hosts [is] his name, the Holy One of Israel.
Septuagint: The one rescuing you — the Lord Sabaoth [is] his name, the Holy One of Israel — has said:
The expression “Sabaoth” is a transliteration of the Hebrew word that means “hosts” or “armies.”
Commentary
The one who redeems or delivers Israel is YHWH of hosts. This identifies him as having hosts of angels in his service and assured that nothing would prevent the people from being released from Babylonian exile. As the Holy One of Israel, YHWH is the absolute standard of purity in all respects. His word about future release from exile was trustworthy and would not fail to be fulfilled.
47:5. Masoretic Text: Sit in silence and go into darkness, daughter of the Chaldeans, for you will no longer be called mistress of kingdoms.
Septuagint: Sit, being stunned; enter into the darkness, daughter of the Chaldeans. No longer will you be called strength of a kingdom.
In the Targum of Isaiah, Babylon is called “kingdom of the congregation of the Chaldeans” and the “mighty one of the kingdoms.”
Commentary
For Babylon, the “daughter of the Chaldeans” or their capital city, to sit in silence suggests that the vibrant activity associated with a major city would have come to an end. The city would have become like a woman that has been stunned or so severely shocked by calamity that she is unable to utter a word, her grief being too great. The going into darkness indicates that there would be nothing to brighten the prospects for Babylon. Nothing but gloom would exist everywhere. The exalted state that Babylon once enjoyed as a “mistress of kingdoms,” or in a dominant position over other royal realms, would come to an end. No one would then speak of Babylon as a “mistress of kingdoms.” The Septuagint reference to the “strength of a kingdom” may be understood to mean being in possession of greater might than other royal realms.
47:6. Masoretic Text: I was angry with my people. I profaned my inheritance, and I gave them into your hand. You granted them no mercies. You made your yoke very heavy on the elder.
Septuagint: I was provoked at my people. You profaned my inheritance. I gave [them] into your hand, but you did not grant them mercy. You made the yoke of the elder very heavy.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about profaning the inheritance.
Commentary
On account of their disregard for his commands, YHWH was angry with his people Israel. By letting them be conquered, he profaned them as his heritage, not treating them as the holy people whose God he was. According to the Septuagint rendering, Babylon is represented as doing the defiling or profaning. Although Babylon was only allowed to act as the instrument for punishing the disobedient people, the Babylonians acted on their own with no sense of accountability in the way they treated conquered peoples. They showed no compassion to the Israelites, not even having any regard for the aged. According to the Targum of Isaiah, Babylon made rule over the aged very heavy, and the Septuagint rendering indicates that the “yoke” was very heavy. This signifies that the aged were submitted to oppression, and they may also have been subjected to carrying heavy burdens that they did not have the strength to bear.
47:7. Masoretic Text: And you said, “For limitless time I will be mistress of perpetuity.” You did not take these things to your heart, did not remember their end.
Septuagint: And you said, “Forever [literally, ‘into the age’] I will be ruling.” You did not perceive these things in your heart nor did you remember the last things.
Commentary
Babylon is represented as a woman who felt completely secure, considering herself to remain a mistress for all time to come. In her “heart” or within herself, she never gave thought to the possibility that her then-existing position of dominance could end as it had for other peoples and nations and that she would not be able to keep conquered peoples in permanent exile. It simply did not occur to her that this could happen. Never did she remember or recall that the “end” or final outcome could differ markedly from what it then was. She gave no thought to what her conduct would finally lead.
47:8. Masoretic Text: And now hear this, pampered one, the one sitting in security, the one saying in her heart, “I [am], and [there is] none besides me. I will not sit as a widow nor know loss of children.”
Septuagint: But now hear these things, the dainty one, the seated one, being secure, the one saying in her heart, “I am, and [there] is not another. I will not sit as a widow nor know loss of children.”
Instead of the Hebrew word for “know,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the Hebrew word for “see.”
Commentary
Babylon is admonished to hear what her judgment is to be. In her dominant position, Babylon is portrayed as a pampered or spoiled woman, one accustomed to an easy life, secure in her favorable situation. In her “heart” or within herself, she regarded herself as being without equal. She was the ultimate one, with no one being like her. Never did Babylon consider that she would be subjected to the ravages of war, with the inhabitants of the city (her “children”) being slaughtered by triumphant warriors. As a defeated city with slain inhabitants, Babylon would be a childless widow.
47:9. Masoretic Text: And these two things will come to you suddenly, in one day — loss of children and widowhood. They will come upon you in full measure, in your many sorceries, exceedingly in the power of your enchantments.
Septuagint: But now these two things will come upon you suddenly, in one day. Widowhood and loss of children will come suddenly upon you in your sorceries, exceedingly in the power of your enchantments,
Commentary
The very things the Babylonians did not expect to happen would befall the city — loss of children and widowhood. This would occur quickly, as in a single day. The fortunes of Babylon would change, with the city coming to be like a woman who loses her children and the security and protection her husband had formerly provided. In this case, “widowhood” may allude to Babylon’s losing the patron deity, as may be suggested by the reference (in verse 2) to Bel and Nebo being taken into captivity. Since kings were regarded as the protectors of their subjects, the widowhood of Babylon could also signify that her monarch would perish.
Compared to her flourishing and proud state as the capital of the dominant power in the region, Babylon would come to resemble a widow who had also lost her children. This would be because a sizable number of the city’s inhabitants would be killed during the campaign of conquest.
The calamity would not be partial but would befall Babylon in full measure, with nothing to mitigate the blow. This would be despite the fact that Babylon engaged in occult practices — sorcery, divination, and casting spells or resorting to incantations. Her many forms of sorcery or witchcraft and powerful enchantments or spells would be ineffectual, and Babylon would not be spared from a sudden fall before the conquering military force.
47:10. Masoretic Text: And you trusted in your evil. You said, “No one sees me.” Your wisdom and your knowledge — it has led you astray. And you said in your heart, “I [am], and [there is] none besides me.”
Septuagint: in the hope of your evil. For you have said, “I am, and [there] is not another.” Know that the understanding of these things and your whoredom will be shame to you. And you have said in your heart, “I am, and [there] is not another.”
The Dead Sea Scroll of Isaiah says “knowledge” (not “evil”).
There is Greek manuscript evidence for the reading “evil” instead of “whoredom.”
Commentary
In relation to the words of the previous verse, the “evil” seems to pertain to the sorceries and powerful spells. In these, the Babylonians trusted or hoped, believing that the sorceries and powerful spells or incantations would safeguard them from calamity.
Babylon’s expression about no one seeing her may be understood to mean that no one who could hold an accounting would be observing her actions, which prominently involved occult practices. With Babylon’s “wisdom” or “knowledge” being contrary to YHWH’s will, it had caused her to go astray from what was right and acceptable to him.
In this context, Babylon’s “wisdom” and “knowledge” probably denote thorough familiarity with the occult arts. There is also a possibility that the reference to “wisdom” and “knowledge” includes expertise in planning for and executing successful military campaigns and commercial pursuits. The mention of “these things” in the Septuagint may be understood to apply to the same aspects as do “wisdom and knowledge” in the Hebrew text. “Whoredom” or “evil” would likewise involve occult practices, and involvement with these would not shield Babylon from calamity and so would come to be a source of shame or disgrace when the invading military force captured the city.
Babylon is portrayed as arrogantly expressing herself as being without equal. In the Septuagint, her words to this effect appear twice. As the capital of the dominant power in the region, Babylon is represented as saying, “I [am], and [there is] none besides me.” In the view of the people of Babylon, no other city resembled Babylon in greatness.
47:11. Masoretic Text: And evil will come upon you. You will not know her dawn [sháchar). And ruin will fall upon you which you will not be able to cover [kaphár], and devastation will come upon you suddenly which you will not know.
Septuagint: And destruction will come upon you, and by no means will you know. A pit, and you will fall into it. And misery will come upon you, and by no means will you become clean. And destruction will come upon you suddenly, and by no means will you know.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the two phrases about not knowing.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
In the Targum of Isaiah, the initial reference is to not knowing how to pray against the evil that was destined to come.
Commentary
The conquest by the military force under the command of the Persian king Cyrus is the evil that was to befall Babylon. There is uncertainty about how the Hebrew word sháchar is to be understood. If “dawn” is the significance here (as it is in many other contexts), the thought about not knowing the “dawn” of the evil could be that the calamity would strike so suddenly that there would appear to be no prior indication of its “dawn” or start. The calamity would be completely unexpected. Translators vary in their renderings. “But upon you will come evil you will not know how to predict.” (NAB) “For this, evil shall come on you; you shall not know its origin.” (J. P. Green) “Therefore evil will overtake you, and you will not know how to conjure it away.” (REB) “Hence, disaster will befall you which you will not know how to charm away.” (NJB) “But disaster will happen to you; you will not know how to avert it.” (HCSB) “But troubles will come to you, and you will not know how to stop them.” (NCV)
The basic sense of the Hebrew verb kaphár is “cover” or “atone.” In connection with “ruin,” this could signify that Babylon would be unable to cover the ruin so as to avoid it or to cover the ruin itself by means of a recovery. The sudden devastation would be one that Babylon did not know or had not experienced as the capital of the dominant power in the region, or would be a devastation that Babylon did not know how to avoid.
According to the Septuagint, the calamity would be comparable to an open pit into which Babylon would fall. As for the misery that would befall the city, Babylon would not be able to be clean or free from it.
47:12. Masoretic Text: Stand now with your enchantments and with your abundant sorceries with which you have toiled from your youth. Perhaps you may be able to benefit; perhaps you may cause trembling.
Septuagint: Stand now with your enchantments and with your abundant sorcery, which you have learned from your youth, if you will be able to benefit [from them].
At the beginning of this verse in the Dead Sea Scroll of Isaiah, the conjunction “and” appears above the line of the main text. The verse itself is shorter than in the Masoretic Text, ending with the words, “from your youth and to [this] day.
Commentary
These words challenge Babylon to make use of her occult arts as had been her practice from her youth, or from the start of her history, and had continued to that very time. The objective in employing enchantments, incantations, or spells, and sorceries or witchcraft would have been to try to ward off calamity or to cause trembling, striking with terror the military force coming against her.
47:13. Masoretic Text: You are wearied with your abundant counsels. Let them stand and deliver you, the ones dividing the heavens, the ones looking at the stars, the ones predicting at the new moons concerning what will befall you.
Septuagint: You have been wearied with your counsels. Let the astrologers of heaven stand and deliver you, the ones looking at the stars. Let them announce to you what is about to come upon you.
In the Dead Sea Scroll of Isaiah, the concluding sentence of the previous verse continues here with the words, “according to your abundant counsels.”
The Targum of Isaiah represents the astrologers as deceiving Babylon when predicting what would happen to her “month by month.” The reference to “month” is understandable when considering that the Hebrew word for “month” and “moon” are the same.
Commentary
The counsels, plans, or schemes of Babylon for administering affairs and endeavoring to secure and maintain her dominant position appear to have been so numerous that they could be spoken of as tiring her out. Much of the planning rested on what the astrologers perceived to be the desirable course to be taken. These astrologers who divided the heavens are called upon to stand as would persons who are ready to take action. The “dividing” of the heavens would involve identifying certain groups of stars as constellations and establishing the signs of the zodiac. Based on their observation of the stars, planets, and the moon, astrologers would make predictions. The challenge directed to them is that they accurately declare what would come upon Babylon and provide sound advice regarding what needed to be done to escape ruin.
47:14. Masoretic Text: Look! They are like stubble. Fire consumes them. They cannot deliver their soul from the power [literally, “hand”] of the flame. [This is] no coal for warming oneself, no sitting before it.
Septuagint: Look! All [are] like twigs on a fire. They will be consumed and by no means deliver their soul from the flame. For you will have coals of fire to sit on them.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
The phrase about “coals of fire” in the Septuagint can also be translated, “Because you will have coals of fire, sit on them.”
The Targum of Isaiah refers to the nations that are as strong as fire. These nations would destroy the astrologers who have become weak like stubble. Not a remnant of them would be left. No one would escape. There would be no place to which to go for safety.
Commentary
The astrologers who functioned as counselors or advisers would be of no aid to the Babylonians, proving to be like useless stubble or chaff that is consumed in a fire. These stargazers would be unable to deliver their “soul” or themselves from destruction as by a flame, let alone set forth a plan for saving others.
For the final part of this verse, words have to be supplied to complete the thought. The meaning could be that the fire is destructive and thus not one beside which one may sit for warmth. “This is no fire for making one warm, or fire to sit by!” (NLB) “It is not a glowing coal to warm them, not a fire for them to sit by!” (REB) The other possible significance is that the astrologers would be of no use to Babylon in her time of distress. They would not be like a burning coal that could provide warmth and a fire by which one might sit for comfort. “No embers these, for keeping warm, no fire to sit beside!” (NJB) “You will get no help from them at all. Their hearth is not a place to sit for warmth.” (NLT)
The Septuagint rendering for the concluding portion of this verse conveys a different meaning. In connection with the rest of the verse that likens the astrologers to twigs on a fire, their sitting on the coals could signify being burned up by them (provided that the preposition “on” is to be understood literally).
47:15. Masoretic Text: So are you to those with whom you have toiled, those trading (sachár) with you from your youth. [Each] man in his direction, they wander. [There will be] no one saving you.
Septuagint: These will be a help to you. They have toiled in your trade [metabolé] from [your] youth. A man by himself wanders, but for you [there] will be no deliverance.
Commentary
When directly linked to the previous verses, those with whom Babylon had toiled or wearied herself would be the astrologers or stargazers whom she slavishly consulted for advice and guidance. They would prove to be useless. The participle that is a form of the Hebrew word sachár applies to trading or trafficking. So the reference here could be to traders with whom Babylon had carried on business from her “youth” or from the start of her history as the capital of the dominant power in the region. If this is the case, these traders are being represented as not staying around to support Babylon but would wander off. There would not be anyone who would deliver Babylon from calamity.
In their renderings, translators commonly have limited the reference either to practicers of occult arts or to traders. “So much for your magicians with whom you have trafficked all your life: they have wandered off, each his own way, and there is not one to save you.” (REB) “Such will your wizards prove to be for you, for whom you have worked so hard since you were young; each wandering his own way, none of them can save you.” (NJB) “This is what they have profited you — the traders you dealt with since youth — each has wandered off his own way, there is none to save you.” (Tanakh) “And all your friends, those with whom you have done business since childhood, will slip away and disappear, unable to help.” (NLT)
The Septuagint rendering is obscure. Based on the previous verses, the astrologers would be a “help,” that is, one that is completely useless. The Greek word metabolé basically means “change” and may here designate “trade,” exchanging one item for another. The “helpers” appear to be represented as having done the toiling, wearying themselves, in the trade or commercial activity of Babylon. Possibly the thought about a man’s wandering could mean that he would do so when left to himself without any sound guidance.
48:1. Masoretic Text: Hear this, house of Jacob, the ones being called by the name of Israel, and who came from the waters of Judah, the ones swearing by the name of YHWH and who remember the God of Israel, not in truth and not in righteousness.
Septuagint: Hear these things, house of Jacob, the ones being called by the name of Israel and having come out from Judah, the ones swearing by the name of the Lord God of Israel, the ones remembering [the name] not with truth nor with righteousness,
The Targum of Isaiah does not refer to swearing in the name of YHWH but says that a “covenant was made in the name of YHWH God of Israel.” This Targum also links “truth” and “righteousness” to him.
Commentary
The “house of Jacob” or the people descended from him, the Israelites, are called upon to “hear” or to listen to the message YHWH would be conveying through his prophet. After Jacob wrestled with an angel, his name was changed to Israel. (Genesis 32:24-28) For this reason, his descendants could call themselves by that name, thereby identifying themselves as God’s people. They are also referred to as coming “from the waters of Judah,” indicating that their origin was traced to Jacob’s son Judah. According to the interpretation of the Targum of Isaiah, they came from the “family of Judah.” With the message being directed to Israelites of the two-tribe kingdom of Judah and Judah being the dominant tribe, the people could be spoken of as coming from Jacob’s son Judah. Although they were then not truly devoted to YHWH, they swore by his name when endeavoring to establish the truthfulness of their statements.
Their “remembering” the God of Israel could signify that they were fully aware that YHWH was their God and that they made mention of him, but they were not truly devoted to him. Whatever acknowledgment they made of YHWH was not made in “truth” or in sincerity and not in “righteousness,” in uprightness, or with the proper motivation and out of reverential regard for him.
48:2. Masoretic Text: For they call themselves after the holy city, and on the God of Israel they lean. YHWH of hosts [is] his name.
Septuagint: and the ones holding on to the name of the holy city and leaning on the God of Israel. The Lord Sabaoth [is] his name.
“Sabaoth” is a transliteration of the Hebrew word meaning “hosts” or “armies.”
According to the Targum of Isaiah, the portion or share of the people is in the holy city.
Commentary
As the location of YHWH’s temple, Jerusalem was the “holy city.” When calling themselves after the “holy city,” the people expressed an attachment to the location as persons having a share in it and apparently thought that their link to the city would assure their security. (Compare Jeremiah 7:3-11.) Although their acknowledgment of YHWH as their God was not a sincere expression and their words and actions did not harmonize with his commands, they still expected him to come to their aid and to safeguard them. In that sense, they leaned or relied on him as the God of his people Israel.
His being identified as “YHWH of hosts” reveals that he has hosts of angels in his service. The name YHWH, considered to be drawn from a root of the verb “to be,” indicates that he is the God who is, continues to be, and is the ultimate Source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as an absolute guarantee that he would never deviate from what he has declared or revealed he would prove himself to be. He and his word, therefore, are deserving of trust, and hosts of angels are at his service to carry out his purpose.
48:3. Masoretic Text: I announced the first things then [in the past]. And from my mouth, they went out, and I made them heard. Suddenly I did [them], and they came about.
Septuagint: The first things I yet announced [in the past]. And from my mouth, it went out and came to be heard. Suddenly I did [it], and it came about.
Commentary
Through his prophets, YHWH announced the “first things” or significant future events long in advance. The declarations are represented as going out of YHWH’s mouth, for they were the messages he revealed to his prophets who then publicly declared them. Thus, by means of the prophets, YHWH made his words or messages to be heard. Because the foretold events suddenly came to pass, he is spoken of as doing or acting so that the previously announced “first things” did occur.
48:4. Masoretic Text: Because of my knowledge that you [are] hard, and your neck [is] an iron sinew and your forehead brass,
Septuagint: I know that you are hard, and your neck [is] an iron sinew and your forehead brass.
At the beginning of this verse, the main text in the Dead Sea Scroll of Isaiah could be translated to read, “since I have come to know.” Above and below three of the Hebrew letters (shin, daleth, and the first yod) there are dots, indicating that they be deleted. With the deletion, the text is closer to the reading of the Masoretic Text.
Commentary
YHWH is represented as being fully aware of the stubborn or unyielding disposition of the Israelites. They were “hard” or obstinate to the point that their neck and forehead could be spoken of as being like metals. Their neck being like an “iron sinew” is reflective of their resistance to faithful adherence to YHWH’s commands, for an “iron sinew” would be unyielding. In Jeremiah 3:3, the forehead is linked to the shamelessness associated with whoredom. So the reference to the forehead being like brass or copper could suggest that the unfaithful Israelites were shameless in their noncompliance with YHWH’s requirements for them as his people.
48:5. Masoretic Text: I then [in the past] announced to you. Before it came about, I made you hear it, lest you should say, “My idol did them, and my [carved] image and my molten thing commanded them.”
Septuagint: And I announced to you long ago. Before they came upon you, I made [them] audible to you. Do not say, “My idols did,” and do not say, “The carved things and the molten things gave command to me.”
In the Dead Sea Scroll of Isaiah, the conjunction “and” does not follow the words here rendered “my idol did them.”
Commentary
In order to reveal to the Israelites that he was actively involved in their history, YHWH, through his prophets, had made known significant future developments long before they occurred. This was to make it clear to them that, upon coming to experience the things that had been heard in advance, they should not attribute this to the deities that were represented by carved or molten images. These lifeless images could not give any command for the foretold developments to take place. The images were representations of nonexistent deities and, as the Septuagint rendering indicates, could not be the source of any command.
During the time Jeremiah served as a prophet, the Israelites did the very thing that they should not have done. They attributed the calamities that had befallen them to their having failed to engage in certain idolatrous practices.
48:6. Masoretic Text: You have heard; [now] see all this. And will you not announce [it]? From now on I make you hear new things and hidden things, and you have not known [them].
Septuagint: You have heard all things, and you have not known [them]. But I have also made audible to you from now on new things, which are about to occur, and you did not say.
Commentary
The Israelites had heard the word of YHWH through the proclamation of his prophets, and they were directed to “see” or to recognize the fulfillment of the prophetic word. As witnesses to what had taken place, they should have been willing to relate what they had experienced and acknowledge that YHWH, through his prophets, had made known the specific developments in advance.
According to the Septuagint rendering, they did not know all the things that they had heard. This could mean that they did not pay attention to what was proclaimed so that they did not act in harmony therewith as persons having knowledge. Another possible significance is that they did not previously know all the things that were revealed to them through the messages the prophets conveyed.
From that particular time, YHWH would be announcing new things through his prophet. They were hidden things that no human could have predicted with accuracy and so would have been completely unknown to the Israelites. In view of the words in verses 14, 15, and 20, the new and hidden things appear to relate to the role of Cyrus in carrying out YHWH’s purpose to overthrow Babylon and to have the Israelite exiles return to their land to rebuild Jerusalem and the temple there.
The Septuagint rendering represents the “new things” as about to take place. They were certain to come to pass, and from that standpoint could be considered as about to occur. The phrase “you did not say” could mean that, because the Israelites did not put faith in the prophetic word, they did not speak about it.
48:7. Masoretic Text: Now they are created and not in the past, and before [this] day you even had not heard of them, lest you should say, “Look! I knew them.”
Septuagint: Now it is occurring and not earlier, and in former days you did not hear of them. Do not say, “Yes, I know them.”
Commentary
At that time and not earlier, the foretold events would be “created.” Their taking place would be according to YHWH’s purpose and thus he could be understood as bringing them into being. Before the fulfillment, the Israelites had not heard about the events. This could mean that they failed to pay attention to the proclamations of the prophets. So, at the time of the fulfillment, they would not be able to say that they already knew what would happen. According to the Septuagint rendering, their not “hearing” is the reason they should not say, “Yes, I know them.”
48:8. Masoretic Text: Yes, you have not heard; yes, you have not known; yes, in the past, your ear has not been opened. For I knew [that] treacherously dealing, you would deal treacherously, and one rebelling from the womb you have been called.
Septuagint: Neither have you known, neither have you understood, neither have I opened your ears from the beginning. For I knew that rejecting, you would reject, and even from the womb you would be called lawless.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the first word is the conjunction “and.” The wording of this scroll about opening or uncovering the ear could be rendered, “did you open your ear.” The word “that” (which has been added for the translation of the Masoretic Text) is in the scroll. Additionally, this scroll has a different form of the verb for “call” (“they would call”).
The Targum of Isaiah indicates that Israel did not listen “to the words of the prophets.” Israel’s not knowing is represented as not accepting the “instruction of the law.” The people did not incline their ears to accept “the words of the blessings and the curses” that were part of the covenant YHWH concluded with them.
Commentary
The Israelites are here being censured for their failure to heed the word of YHWH through his prophets. They did not “hear,” listen, or pay any attention to what was proclaimed to them. Accordingly, they did not “know” what they should have known and so did not act in harmony with the prophetic word by changing their course of action to conform to God’s commands and thus to avoid experiencing the calamities that were foretold to befall them if they persisted in their rebellious ways. Their ears were not uncovered or open to hear with responsiveness the message the prophets proclaimed to them as the word of YHWH.
Their treacherous dealing or their stubborn rejection of the word of YHWH was of an extreme nature. This is highlighted by the repetition (“treacherously dealing, you would deal treacherously” [Hebrew text]; “rejecting, you would reject” [LXX]). The people broke faith with YHWH, disregarding his law. From the “womb” or from the very beginning of their history, they demonstrated themselves to be rebellious or “lawless” (LXX), repeatedly acting contrary to the law that had been given to them. Again and again, only a minority of the people chose to be loyally devoted to YHWH.
48:9. Masoretic Text: For the sake of my name I will postpone my anger; and for the sake of my praise I will restrain it for you so as not to cut you off.
Septuagint: For the sake of my name I will show you my anger and bring upon you my glorious acts in order that you may not be annihilated.
Commentary
For their unfaithfulness, the Israelites merited severe punishment. YHWH, however, was patient with them, delaying the expression of his anger. He acted for the sake of his name so that reproach would not come upon him because other peoples would wrongly conclude that he could not aid or safeguard his people. In order that he would be praised or honored as the God who could deliver and protect his people, he restrained his wrath and did not permit them to be annihilated.
According to the Septuagint rendering, YHWH would show his anger, doing so for the sake of his name. This could indicate that he would reveal himself to be the God of justice who did not leave lawlessness unpunished indefinitely. The “glorious things” could designate the deliverance and the associated blessings that the repentant Israelites would experience, preserving them from being destroyed.
48:10. Masoretic Text: Look! I have refined you and not like [one would] silver. I have examined [bachár] you in the furnace of poverty.
Septuagint: Look! I have sold you, not for silver, but I have taken you out of the furnace of poverty.
The usual meaning of the Hebrew verb bachár is “choose,” but it has also been defined as “examine.” In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb is bachán, which denotes “test” or “try.”
Commentary
By the adverse judgments that YHWH permitted to befall the Israelites, he subjected them to a refining process. In the case of silver, refining would produce pure silver. The thought may be that the refining of Israel, however, would not result in their coming to be a pure people. Another possible meaning could be that the severity of the refining was not like that used to produce pure silver. According to the Septuagint rendering, YHWH sold his people, letting them be conquered and taken into exile. For this “sale,” he did not receive any payment, no silver.
For one to be in a state of poverty would denote that one would be in an afflicted state. Like metal in a furnace, YHWH “examined” Israel or put the people to a test as to their true nature. According to the Septuagint rendering, he took them out of the “furnace of poverty” or from a state of great affliction like that of a person who is destitute. The first time YHWH freed his people from the “furnace of poverty” or “affliction,” was when he effected their release from Egyptian enslavement in the time of Moses. The oppression they endured in Egypt was comparable to being tormented in the flames of a furnace.
48:11. Masoretic Text: For my sake, for my sake, I do it, for how should my name be profaned? My glory I will not give to another.
Septuagint: For my sake I will do [it] to you because my name is being profaned, and my glory I will not give to another.
The reading of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) could be understood to mean, How could YHWH possibly allow himself to be profaned (“how can I be profaned”)?
Commentary
The initial repetition in the Hebrew text serves to emphasize that the way YHWH dealt with the Israelites was for his own sake. He would not let them be annihilated and have the people of other nations profane his “name” by wrongly concluding that he could not help and safeguard his own people. YHWH is represented as declaring his purpose to preserve his glory or honor, not allowing it to be given to anyone else. If his actions suggested any failure on his part, the glory or honor belonging to him alone would no longer be his and, from this standpoint, would be as if it had been given to someone else. The Septuagint rendering identifies the reason for the action God took to be that his “name,” or he himself, was being profaned.
48:12. Masoretic Text: Listen to me, Jacob, and Israel, whom I have called. I [am] he. I [am] first; also I [am] last.
Septuagint: Listen to me, Jacob, and Israel, whom I call. I am first and I am forever [literally, “into the age”].
The opening words in the Dead Sea Scroll of Isaiah may be rendered, “Hear these things.”
The Targum of Isaiah represents YHWH as declaring that the eternal ages belong to him and that besides him there is no god.
Commentary
“Jacob” and “Israel” are parallel designations referring to the Israelites, the descendants of Jacob whose name was changed to Israel after he wrestled with an angel. (Genesis 32:24-28) The people are here called upon to listen to the word of YHWH proclaimed through his prophet. YHWH had “called” Israel to be his people, and they should have been exclusively devoted to him. He is represented as identifying himself with the words “I [am] he,” revealing that he alone is God. As the Eternal One, he is first, without any beginning, existing at the very start. He is also “last,” indicating that he will continue to be God in the ages to come. For all time to come, never will there be another god like he is.
48:13. Masoretic Text: Also my hand founded the earth and my right hand spread out the heavens. I call to them; they stand together.
Septuagint: And my hand founded the earth, and my right hand made the heavens firm. I will call them, and they will stand together.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the phrase about standing.
Commentary
YHWH is represented as identifying himself as the Creator, the Founder of the earth, the One who brought the land into existence. As the celestial vault appears as though it has been stretched out or spread out from horizon to horizon, he is portrayed as saying that he “spread out the heavens.”
Translators have interpretively rendered the concluding part of this verse in a variety of ways. YHWH’s call is represented as bringing the earth and the heavens into existence. “When I summoned them, they came at once into being.” (REB) The response of the earth and the heavens to his call is that they take their stand, ready to serve him. “They obey my every command.” (CEV)
Possibly, the focus here is on the “heavens” (plural) — the celestial dome with its sun, moon and stars. (Compare Psalm 19:1-6.) As the heavenly bodies make their appearance, it is as if they are responding to being called. If this is the meaning, the thought would be similar to the words of Isaiah 45:12, where YHWH is represented as commanding all the “host of heaven” or the “stars” (LXX), and Isaiah 40:26, where he is spoken of as calling the “host” by name.
The Septuagint rendering continues the thought in the next verse, and the calling appears to be directed to the earth and heaven for a universal gathering, which would include all those in heaven and on earth. This may be the preferable sense, also having the support of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), which does not start the words of verse 14 with an imperative. In the Tanakh, the link to the next verse is made clear with a section break after “skies” (heavens). The other section then begins with the words, “I call unto them, let them stand up. Assemble, all of you, and listen!”
48:14. Masoretic Text: Assemble, all of you, and hear. Who among them has announced these things? YHWH loves him. He will carry out his delight against Babylon, and his arm will be against the Chaldeans.
Septuagint: And all will be assembled and hear. Who has announced these things to them? Loving you, I carried out your desire against Babylon to remove the seed of the Chaldeans.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) opens with the words that may be translated, “Let all of them assemble and hear.” In this scroll, the verb form for “announce” may be translated “could announce.”
Commentary
All those who are called upon to assemble are challenged to answer the question about who has foretold future events. The identity of the ones addressed depends upon whether there is a direct connection to the previous sentence or not. The question could be addressed either to all in heaven and on earth or, if not a universal gathering, to Israel (as in verse 1). In view of the declaration that identified YHWH as the true God (verse 12), the words “among them” may be understood to refer to the deities represented by lifeless images. So the challenging question would be, Who among the deities has announced these things? Not a one among among them had made known in advance the significant events that YHWH had revealed through his prophets.
The one whom YHWH loves is not identified. According to the interpretation in the Targum of Isaiah, Israel is the object of his love. This would fit the rendering of the Septuagint, for Israel would have wanted YHWH’s judgment expressed against Babylon, removing the “seed” or offspring of the Chaldean oppressors so that they could be free.
It is also possible to understand the text to refer to Cyrus. YHWH had singled out Cyrus to carry out his purpose to overthrow Babylon so that exiled Israelites would be able to return to their land. If the application is to Cyrus, then the reference to YHWH’s love for him would not be the kind that he had for his people, but it would be a kindly regard for him as his instrument for the accomplishment of his “delight,” purpose, or will. The “arm” of Cyrus, or his might, coupled with that of his military force, would be directed against the Chaldeans to bring about their defeat.
48:15. Masoretic Text: I, I, have spoken; also I have called him. I have brought him, and he will prosper in his way.
Septuagint: I have spoken; I have called. I brought him and prospered his way.
Instead of “I have called him,” the Dead Sea Scroll of Isaiah reads, “I have called him and …”
The Targum of Isaiah contains an interpretation that does not fit the context. YHWH is represented as making a covenant with Abraham and calling him. This Targum then continues, “I brought him into the land of the house of my Shekinah, and made his way prosperous.”
Commentary
YHWH is identified as the one who has spoken, revealing his purpose respecting Cyrus. This assured that everything that YHWH had declared through his prophet would be fulfilled. YHWH had called Cyrus, summoning him in advance for his special purpose. The reference to bringing him and prospering his way could be understood to mean that YHWH would cause Cyrus to appear on the scene and would grant him success in the accomplishment of the previously declared purpose regarding Babylon.
48:16. Masoretic Text: Draw near to me. Hear this: From the beginning, I have not spoken in secret. I [have been] there from the time it came to be. And now the Lord YHWH has sent me and his spirit.
Septuagint: Draw near to me and hear these things. From the beginning I have not spoken in secret nor in a dark place of the earth. When it came to be, I was there, and now the Lord has sent me and his spirit.
Instead of “from the beginning,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the expression that can be translated “at the beginning.”
The Targum of Isaiah interprets the period involved as being from the time that the nations separated themselves from the fear of YHWH and from his bringing Abraham into his service.
Commentary
In verse 15, the one represented as speaking is YHWH, and this also appears to be the case here in the first part of the verse. Those directed to make their approach apparently are the Israelites, for they alone would be a people who would have been aware of things YHWH had announced in advance through his prophets. The reason they were to make their approach was to listen to his message conveyed through his prophet.
YHWH had not spoken in secret. The “word” of YHWH, or his message through the prophets, was announced publicly in a manner that could be readily understood. Moreover, according to the rendering of the Septuagint, it had not been spoken “in a dark place of the earth,” not in some concealed location under the cover of darkness. The proclamation was for all, not just a select few. In this context, the prophetic word particularly related to YHWH’s use of Cyrus.
The expression about God’s being there could mean that he is actively involved in the developments from the time the prophetic word begins to be fulfilled. Other meanings are conveyed in the interpretive renderings of translations. “From the time anything existed, I was there.” (HCSB) “From the first time I said Cyrus was coming, I did not do it in secret. When he comes, I will be there.” (NIRV) The Septuagint rendering suggests that, when the prophetic word began to be fulfilled, YHWH was with his people. This could mean that he was guiding matters to fulfill his purpose respecting them, including their being released from Babylonian exile and returning to their land.
The prophet then refers to his commission. In the Targum of Isaiah, this is expressed explicitly, “The prophet says …” YHWH had sent him together with his spirit, and so the prophet spoke as one guided by God’s spirit and not of his own originality.
48:17. Masoretic Text: Thus says YHWH, the one redeeming you, the Holy One of Israel, “I [am] YHWH your God, the one teaching you to benefit yourself, the one leading you the way you should go.”
Septuagint: Thus says the Lord, the one redeeming you, the Holy One of Israel, “I am your God. I have pointed out to you [how] to find the way in which you should go.”
Commentary
YHWH is represented as identifying himself as the one who redeems or rescues his people, which may refer to the deliverance that he brings about from all manner of distress, including exile from their land. He is the “Holy One of Israel,” the God who is pure in every respect and who can always be trusted.
Through his law and the proclamations of his prophets, YHWH taught Israel, and the teaching he thus provided, when followed, would have benefited them, enabling them to enjoy a state of security and well-being. Through this teaching, YHWH led the Israelites, making it possible for them to know the right course for them to pursue. According to the rendering of the Septuagint, he enabled them to find the way they should be following.
48:18. Masoretic Text: “O that you had given heed to my commandments, and your peace would have been like a river and your righteousness like the waves of the sea.”
Septuagint: “And if you had given heed to my commandments, your peace would have become like a river and your righteousness like the wave of the sea.”
The Dead Sea Scroll of Isaiah, like the Septuagint, starts with the conjunction “and.”
Commentary
If the Israelites had faithfully followed the commandments YHWH had given to them, including the admonition of his prophets, they would have been recipients of his protective care and blessing. He would not have permitted invading armies to devastate their land, and they would have enjoyed a state of superlative peace, well-being, or prosperity that would have been comparable to the abundant water flowing in a river. The harsh oppression and exploitation of the poor would not have existed as it did in the land, but all would have been treated justly, without partiality. Moreover, YHWH would have executed righteous judgments for them, delivering them from the foreign powers that were determined to subjugate them. Righteousness or justice would have existed among the people to such an extent that it could be likened to wave after wave rolling in from the sea. Additionally, they would have repeatedly experienced YHWH’s saving justice when they looked to him as their source of aid and deliverance when facing distress or threat.
48:19. Masoretic Text: “And your seed would have been like the sand and the issue of your inward parts like its grains. Their name would not be cut off and not destroyed from before me.”
Septuagint: “And your seed would have become like the sand, and the issue of your womb like the dust of the earth. Now neither will you by any means be annihilated; neither will your name be destroyed before me.”
The Hebrew and Greek words translated “issue” are plural.
The emphatic sense of the two Greek words for “not” is here preserved with the rendering “neither by any means.”
In the Dead Sea Scroll of Isaiah, there is no reference to “your inward parts.”
Commentary
Faithful adherence to YHWH’s commandments would have made it possible for the Israelites to enjoy a better state of health than did the people of other nations. (Compare Deuteronomy 7:12-15.) They would not have experienced the kind of infant and child mortality that existed in other lands, childbearing women would have been healthier, and the population would not have been decimated through foreign aggression. Accordingly, the “seed” or offspring of the Israelites would have been numerous, being likened to sand. The “issue” or children coming forth from the “inward parts” or the “womb” would have been many, like grains of sand. On account of YHWH’s protective care and the sound guidance he provided for them, the Israelites would continue to exist and flourish as a people. Their name, their existence as an identifiable people, would not end nor would they perish before the presence of their God as a people whom he considered to be his own.
These words reveal that the ideal that YHWH purposed for his people did not come to exist among the Israelites. The reason for this was their failure to conduct themselves in harmony with his commands. Instead of being a free and prosperous people enjoying YHWH’s blessing to the full, they repeatedly suffered, experienced devastation of their land through campaigns of conquest, and eventually found themselves as exiles in a foreign land.
48:20. Masoretic Text: Go out from Babylon; flee from Chaldea. Announce this with a shout of joy, let this be heard, send it forth to the end of the earth; say, “YHWH has redeemed his servant Jacob.”
Septuagint: Go out from Babylon, fleeing from the Chaldeans. Announce [it] with a sound of joy, and let this be heard. Proclaim [it] to the end of the earth; say, “The Lord has rescued his servant Jacob.”
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) contains the shorter phrase, “let this be heard to the ends [not ‘end’] of the earth.”
Commentary
The prophetic imperative directs God’s exiled people to get out of Babylon, fleeing from the land of Chaldea, of which Babylon was the capital. The reference to fleeing suggests that those in Chaldea should hasten to make their departure as soon as the opportunity became available to them. Possibly Babylon may here also be understood as representative of the enemy power from which YHWH would deliver his people.
The liberation that YHWH would effect is something that deserved to be made known with accompanying joy and needed to be heard far and wide. The proclamation should reach the end or most distant part of the earth. YHWH’s servant is Jacob or Israel, the people whom he acknowledges as his own. No greater dignity could there be than having God’s recognition as being in a relationship with him as an honored servant. YHWH’s redemption or deliverance of his servant is the message that would need to be declared. As part of a restoration prophecy, these words could even point forward to the deliverance from sin that God purposed to effect through his Son. (Compare John 8:28-36.)
48:21. Masoretic Text: And they did not thirst when he led them through the deserts. He made water flow for them from a rock. He split a rock and water gushed forth.
Septuagint: And when they thirst, he will lead them through the desert. He will cause water to go forth for them from a rock. A rock will be split and water will flow, and my people will drink.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says that “he led him,” not “he led them.”
Commentary
In the Septuagint, the verbs are future tense. On this basis, YHWH may be understood as caring for his people as he did after the Israelites left Egypt and wandered through the wilderness. According to the accounts in Exodus and Numbers, YHWH did provide water for the people from a rock or crag on two occasions. (Exodus 17:1-6; Numbers 20:2-11) Water gushed forth in such abundance that the people and their animals had ample water to drink. Because of what YHWH did, the people did not continue to thirst for water during their journey through the desert. The reading of the Septuagint indicates that God led his people through the desert at times when they did thirst, but he supplied them with water for drinking from a rock.
48:22. Masoretic Text: “[There is] no peace,” says YHWH, “for the wicked.”
Septuagint: “[There] is no rejoicing for the impious,” says the Lord.
The “wicked” or “impious” are those who defiantly disregard YHWH’s commands. For them, there will be no peace, no condition of well-being. As individuals who reject God’s guidance, they remain in a state of alienation from him. Without being reconciled to YHWH, they cannot be at peace with him and enjoy his help, favor, and blessing. These godless ones, as the Septuagint rendering indicates, have no basis for rejoicing, for they will not experience the joy that is the possession of those who are devoted to YHWH.
49:1. Masoretic Text: Listen to me, O islands [or, coastlands], and give attention, you peoples from afar. YHWH called me from the womb. From the inward parts of my mother he named my name.
Septuagint: Listen to me, O islands, and give attention, O nations. After much time he will stand, says the Lord. From the womb of my mother he called my name.
The Greek words here rendered “after much time, he will stand,” can also be translated in other ways (“after a long time it will stand”; “after a long time, he will appear”; “for a long time he will exist”; “for a long time it will exist”). The opening words of this verse appear to be those of the “servant, which then are seemingly followed by what God says about him. As a prophecy, the preferable meaning would appear to be that the foretold “servant” would “stand” or make his appearance after much time has passed.
The Dead Sea Scroll of Isaiah does not include the conjunction “and” before the Hebrew verb rendered “give attention.”
According to the Targum of Isaiah, YHWH appointed his servant before he came into existence and mentioned him by name from his mother’s womb.
Commentary
According to verse 5, the role of the servant is to bring Israel back into an approved relationship with YHWH. This provides a basis for concluding that the reference is to the Messianic servant, the one to come in the royal line of David. The servant is here represented as speaking, and his words are directed to the islands or coastlands and peoples in distant locations. In this context, the islands would be those in the Mediterranean Sea and the coastlands would be the coastal regions bordering this sea. This indicates that the “servant” would have a message for peoples everywhere, not just one for Israel.
Neither Isaiah nor any other Israelite prophet during that general period would have been able to express himself to the effect that the inhabitants of distant lands should listen to his words. This narrows the identity of the servant to Jesus, the promised Messiah in the royal line of David, who did make his appearance long after these words were first heard. Regarded from the standpoint of his birth on earth, he was called from the womb to fulfill a specific commission and the name he was to be given reflected this commission. His name was to be “Jesus” (Jeshua), meaning “YHWH is salvation” or “YHWH saves,” for he was to “save his people from their sins.” (Matthew 1:21)
49:2. Masoretic Text: And he made my mouth like a sharp sword. In the shadow of his hand, he hid me. And he made me a polished arrow; in his quiver, he concealed me.
Septuagint: And he made my mouth like a sharp sword. And under the shelter of his hand, he hid me. And he made me like a choice arrow; and in his quiver, he sheltered me.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “hand” is plural, and he expression regarding an “arrow” may be rendered, “like a polished arrow.”
According the the Targum of Isaiah, YHWH set his words like a sharp sword in the servant’s mouth, suggesting that the words would then be expressed to telling effect.
Commentary
Both the Hebrew text and the reading of the Septuagint indicate that YHWH made the “servant’s” mouth, or the words that would proceed out of his mouth, effective like an expertly handled sharp sword. Everything he would say would be true and trustworthy and would expose or lay bare falsehood just like a sword can be used to cut and expose what lies under the skin. The servant would be like a “choice arrow” (LXX), one specially selected for a particular purpose. Concealed in a quiver, the arrow with its sharp pointed tip would be ready for use at the right time. The servant would make his appearance at the designated time and, like an arrow, would be directed against those who defiantly chose to disregard God’s commands.
49:3. Masoretic Text: And he said to me, “You [are] my servant, Israel, in whom I will be glorified.
Septuagint: And he said to me, “You are my servant, Israel, and in you I will be glorified.”
Commentary
In verse 5, the “servant” is identified as having an assigned role respecting Israel. Therefore, the reference could not be to the Israelites generally but may be understood to designate the real Israel, of which the “servant” is the one in the ultimate sense. “Israel” may, in a representative sense, apply to the Messianic servant or to Jesus the promised Messiah. YHWH would be glorified, for he would be revealed in all his splendor by reason of the benefits and blessings that come to those who are reconciled to him through the foretold servant.
49:4. Masoretic Text: And I said, “I have labored without success. I have spent my strength for nothing and vanity. Indeed, my judgment [is] with YHWH, and my recompense [is] with my God.”
Septuagint: And I said, “Unsuccessfully I have toiled, and in vain and for nothing I have given my strength. Therefore, my judgment is with the Lord, and my labor is before my God.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not appear at the beginning of this verse.
According to the Targum of Isaiah, the recompense or reward is for the “works” of the servant.
Commentary
That YHWH’s servant would face widespread unresponsiveness among the Israelites was so certain that his reaction is already represented as a reality. His labor among the people to motivate them to act in harmony with God’s purpose respecting him as his “servant” would appear to be unsuccessful or in vain. It would seem to the “servant” that he had spent his strength or exhausted himself for “nothing.” The Hebrew word tóhu, here rendered “nothing,” is the same expression found in Genesis 1:2, where the reference is part of the description of the earth in its chaotic, formless, or empty state before it became suitable for life to exist. Upon considering how little he had been able to accomplish despite having exerted himself to the full to carry out his commission, the servant would feel that his toil had been meaningless, worthless, or in vain.
This sad portrayal does match the experience of Jesus, the Messianic servant. Although the people saw miracles taking place through him and heard his teaching, only a few put faith in him as the Messiah who had been destined to come.
Whereas the majority rejected him, he remained steadfast in trusting God. As the prophetic word indicated, his judgment or case was with YHWH, and he would acknowledge him and his deeds with approval, bestowing on him the recompense or reward for faithfully discharging the commission that had been entrusted to him. According to the Septuagint, the servant’s labor, which included the trouble or affliction that he experienced, was before God and, by implication, would be rewarded.
49:5. Masoretic Text: And now YHWH says (the one having formed me from the womb to be his servant to bring Jacob back to him, and that Israel might be gathered to him; for I am glorified in the eyes of YHWH, and my God has become my strength),
Septuagint: And now thus says the Lord (the one having formed me from the womb as a servant for himself to gather Jacob and Israel to him; I will be gathered and glorified before the Lord, and my God will be my strength),
In the Dead Sea Scroll of Isaiah, the object of “formed” is “you,” not “he.” Instead of “strength,” this scroll reads “help.”
According to the Targum of Isaiah, the “servant” was to bring those of the “house of Jacob” back to YHWH’s service and to bring Israel “near to the fear of him.”
Commentary
This verse does not include the words that are attributed to YHWH. The parenthetical expression relates to the commission of the servant and what YHWH would do for him.
In view of his human descent through the royal line of David of the tribe of Judah, he could be spoken of as being formed by YHWH as his servant to fulfill a commission respecting “Jacob,” the Israelites who were the descendants of Jacob whose name was changed to Israel after he wrestled with an angel. (Genesis 32:24-28) The commission was to restore Jacob, or Israelites who were descended from this patriarch, to an approved standing before YHWH and to have them (“Israel”) gathered to him as his people. Whereas the servant would be confronted with unfavorable response among the people, YHWH would glorify or honor him, acknowledging him as having been pleased with him and his faithful labors. For the accomplishment of the commission that he had been given, the servant is represented as relying on God as the one who would strengthen him or, according to the Dead Sea Scroll of Isaiah, would come to his aid.
The Septuagint rendering portrays the servant as the one who is “gathered.” This would mean that he is brought near to God as the servant in whom he takes delight.
49:6. Masoretic Text: and he says, “[It is] a light thing that you should be my servant, to raise up the tribes of Jacob and to restore the preserved ones of Israel. I will give you as a light of the nations that my salvation may reach to the end of the earth.”
Septuagint: and he said to me, “It is [something] great for you to be called my servant, to establish the tribes of Jacob and to restore the dispersion of Israel. Look! I have set you for a covenant of the peoples, for a light of nations, for you to be for salvation to the end of the earth.”
In the Dead Sea Scroll of Isaiah, Israel is mentioned first and then Jacob. Additionally, the scroll says “ends,” not “end.”
A recent critical edition of the Greek text of Isaiah does not include the reference to a “covenant.” Therefore, it is missing in certain modern translations of the Septuagint. When the words are included, God’s setting his servant as a covenant may signify that he constituted him as the means for putting a covenant in force and making him the one through whom all the benefits of this covenant or agreement would be made available to the “peoples,” both Jews and non-Jews.
In the Targum of Isaiah, the thought is expressed as a question, “Do you regard it a small thing that you are called my servants, to raise up the tribes of Jacob, and to bring back the exiles of Israel?”
Commentary
The Hebrew text appears to imply that it would be something light or not enough for the one here designated to function solely in the role of YHWH’s servant for Israel. The greater role is that he would also serve as a light to the nations. A number of translations convey this basic sense in their renderings. “It is too slight a task for you, as my servant, to restore the tribes of Jacob, to bring back the survivors of Israel: I shall appoint you a light to the nations so that my salvation may reach earth’s farthest bounds.” (REB) “It isn’t enough for you to be merely my servant. You must do more than lead back survivors from the tribes of Israel. I have placed you here as a light for other nations; you must take my saving power to everyone on earth.” (CEV)
When regarded as being prophetic of the labors of the Messianic servant, the Lord Jesus Christ, the raising up of Israel meant lifting the people up from a state of humiliation and elevating them to a position of dignity and honor as God’s approved people. By reason of their being sinners, they were in the state of servitude, but those who accepted Jesus Christ as having been sent by God and put faith in him as the promised Messiah were forgiven of their sins and, accordingly, were no longer in slavery to sin. (John 8:23-36) The “preserved ones” of Israel would be the repentant remnant among the people. They did return from Babylonian exile to their own land. This was an essential feature of the prophecy relating to the promised Messiah. To be identifiable he needed to come to the Israelites and to a location where they could be found in significant numbers. This required that they would again be settled in their own land. With his coming to them, the people had the opportunity to be restored to a right relationship with God as persons forgiven of their sins on the basis of Jesus’ sacrificial death for them.
The benefits that would become available through the servant were not to be exclusively for the Israelites. The servant was to be a light to the nations, making it possible for non-Jews who had been in darkness because of being without the knowledge of God and his promises to be forgiven of their sins and to cease being in a state of alienation from him.
Whereas Jesus directed his attention to the people of Israel during the course of his ministry, his disciples proclaimed the message about him among the nations. They called attention to Jesus Christ as the light of the world. It was God’s purpose for his salvation to reach as far as the “end of the earth” or to its distant areas. Through the disciples of Jesus Christ, the message of salvation was made known far and wide. They proclaimed God’s means of salvation (deliverance from sin and the condemnation to which it leads) to be faith or trust in the risen Lord Jesus Christ and what his sacrificial death accomplished. (Compare Acts 13:47, 48, where the words of Isaiah 49:6 are applied to the commission Paul and Barnabas had been given to proclaim the message about Jesus Christ.)
49:7. Masoretic Text: Thus says YHWH, the one redeeming Israel, his Holy One, to the one for a soul to despise, to the one for a nation to abhor, to a servant of rulers, “Kings will see and princes will rise, and they will bow down because of YHWH who, being faithful, the Holy One of Israel, also has chosen you.”
Septuagint: Thus says the Lord, the one having rescued you, the God of Israel, “Sanctify the one despising his soul, the one being abhorred by the nations of the servants of rulers. Kings will see him and rise. Rulers also will prostrate themselves to him for the sake of the Lord, for faithful is the Holy One of Israel, and I have chosen you.”
The Dead Sea Scroll of Isaiah begins with the words, “Thus says my Lord YHWH, your Redeemer, O Israel.” In this scroll, the participle for “abhor” is plural. The scroll represents YHWH as saying, “Kings see and rise, and princes also will bow down.” In the concluding reference to the choosing, the Hebrew word here rendered “also” (“also has chosen you”) does not appear in this scroll.
The Targum of Isaiah interprets this to apply to Israel. “Thus says YHWH, the Savior of Israel, his Holy One, to them that are despised among the nations, and to them that are cast forth among the kingdoms, to them that were servants to rulers: Kings will see them and rise.”
Commentary
Throughout the history of Israel, YHWH repeatedly revealed himself to be the one who redeemed or rescued his people from those who were intent on oppressing or conquering them. As their God, he was also their Holy One, being the ultimate standard of purity, dependability, and trustworthiness.
YHWH is represented as speaking about his “servant,” revealing that this “servant” would be one whom a “soul” or a person would despise or treat as of no account. Especially the prominent ones of the nation of Israel did view Jesus, the promised Messiah, with contempt. (John 7:45-52; 9:29) According to the Septuagint, the “servant” is the one who despises his “soul” or himself. This could be said of Jesus, for he willingly chose to do God’s will even though he knew that this would mean being subjected to humiliation, suffering, and a shameful death. The Septuagint rendering represents God as commanding that people “sanctify” his servant, treating him as holy and thus honoring him.
The reading of the Masoretic Text indicates that the “servant” would be abhorred or viewed with disgust by a “nation.” This nation may denote Israel. Although laboring among the Israelites for their benefit, Jesus, as the “servant,” came to be the object of their disgust. The leading members of the nation and the majority of the people rejected him as the promised Messiah, the Son of God, whom his Father had sent. In the Septuagint, however, “nation” is plural, and this indicates that the majority of the people everywhere would regard the servant with contempt.
The “servant” is called the “servant of rulers,” which suggests that he would have a lowly standing in their estimation. Nothing about him would impress them. As far as they would be concerned, he was just their insignificant subject. The Septuagint rendering could be understood to mean that the servant would be despised by people of nations that were subservient to rulers with greater authority than those of their particular nation.
The prophetic message pointed to a dramatic reversal for the “servant.” Upon seeing him in a highly exalted state, kings would rise or respectfully stand up, acknowledging him as their superior to whom they were subject. Princes or rulers would prostrate themselves before him in humble submission. This would be because “YHWH, the Holy One of Israel,” had chosen him to occupy the highly exalted royal position. The fact that YHWH is faithful or trustworthy assured that everything he had declared regarding the servant would be fulfilled.
As the servant, Jesus, upon his resurrection, was granted all authority in heaven and on earth. (Matthew 28:18) When he is revealed as “King of kings and Lord of lords,” all will have to make the kind of acknowledgment that is here portrayed prophetically. (Philippians 2:6-11; Revelation 19:16)
49:8. Masoretic Text: Thus says YHWH, “In a time of acceptance, I have answered you; and in a day of deliverance, I have helped you. And I will safeguard you and give you as a covenant of the people, to establish the earth, to cause [people] to inherit desolate inheritances,
Septuagint: Thus says the Lord, “In an acceptable time, I heard you; and in a day of deliverance, I helped you, and I gave you as a covenant to the nations, to establish the earth and to cause [people] to inherit a desolate inheritance,
In the Dead Sea Scroll of Isaiah, the verbs rendered “have answered” and “have helped” may be translated “will answer” and “will help.”
According to the interpretation in the Targum of Isaiah, YHWH would accept the prayer of his people upon their doing what pleased him, would effect deliverance for them in the “day of distress,” and would help them. As for the righteous, “who lie in the dust,” he would “make them inherit the desolate heritages.”
Commentary
YHWH is the one who assures his “servant” that his petitions would be answered and that he would be helped. The “time of acceptance” or the time for extending favor is the time when people would have the opportunity to have an approved standing with God. The one through whom this would be effected is the “servant.” When Jesus, the foretold Messianic servant, began his ministry, the “time of acceptance” or the “acceptable time” had its beginning and then continued as those who put faith in him as their Lord made known how people everywhere could become reconciled to God by faith in Jesus as the “servant” who surrendered his life for the world of mankind, providing the basis for forgiveness of sins and reconciliation with God. (2 Corinthians 6:2)
In view of the largely negative response to the “servant,” he would make his appeals to God for strength to carry out his commission. His God and Father did answer his prayers for aid. (Hebrews 5:7) The “time of acceptance” is also a “day” or “time of deliverance” or salvation. The divinely provided salvation through the servant is a deliverance from sin and the condemnation to which sin leads. During this “day of salvation,” Jesus was fully aware of the help and support of his Father. (John 8:16)
Until the time came for Jesus to surrender his life as the Messianic servant, he was safeguarded. Although wanting to seize him and to kill him, his enemies were unable to do so. (John 7:45-47; 11:7-10)
The servant’s being given as a “covenant of a people” may be understood to apply to his role as the means for bringing a new covenant into being, which covenant made forgiveness of sins and reconciliation with God possible (first for the Israelites and then for people of all the nations). In this case, the singular “people” may refer to Israel. (Jeremiah 31:31-34)
In the prophecies, the return of the exiled Israelites to their land is often linked to the coming of the promised Messiah, with no indication of a significant passage of time between the two events. From this standpoint, the reference about establishing the earth or the land and making it possible for the people to inherit desolated places could relate to the return of the Israelite exiles. With their return, the land would again be established as their possession, and they would come to have the desolated areas there as their inheritance.
The prophetic words, however, could also be understood to apply to developments after the Messianic servant appeared on the scene, including his future role as the highly exalted one whom even kings would have to acknowledge as their Lord. God has a purpose for this earth, a purpose that includes humans and the freeing of the whole creation from the baneful consequences that have resulted from human sinfulness. (Romans 8:20-22) Through the “servant,” the earth or land would be established as a stable and secure place for humans to live, a place where God’s will is going to be done as it is in heaven. (Compare Matthew 6:10.) Desolated areas or those that have been ruined on account of the transgressions of humans will be restored to habitable locations.
49:9. Masoretic Text: saying to the prisoners, “Go forth”; to those in darkness, “Reveal yourselves.” Along the ways, they will feed; and on all heights [will be] their pasture.
Septuagint: saying to those in bonds, “Go forth,” and to those in darkness to be revealed. And in all their ways, they will feed; and in all the roads [will be] their pasture.
After the Hebrew verb here rendered “go forth,” the Dead Sea Scroll of Isaiah includes the conjunction “and.” Instead of “the ways,” this scroll reads “all [the] mountains.”
Commentary
The language is based on the circumstance of a people in exile who are being set free. This is the interpretation found in the Targum of Isaiah. Those “bound among the nations” are told, “Go forth.” “To them that are imprisoned among the kingdoms as it were in darkness [say], ‘Show yourselves in the light.’” When people are in exile, their circumstances are like those of prisoners or persons confined in bonds, unable to return to their own land. The situation would have been similar to one’s being in a dark dungeon, whereas release from confinement would have made it possible to show oneself in the light. As a liberated people, the exiles could begin the return to their land, with God providing for them along the way with what they needed. The ample provision is portrayed as their being able to feed along the way and to find pasture on the heights, where crops usually would not be growing.
In this verse, the words are a continuation of the prophecy relating to the “servant” and what God would accomplish through him. Jesus, as the Messianic servant, surrendered his life, opening up the way for humans to be released from the bondage of sin and a state of darkness on account of being alienated from God. As persons forgiven of their sins on the basis of faith in Jesus Christ and their acceptance of his sacrificial death for them, they would be able to go forth as freed from the shackles of sin and to reveal themselves in the light as approved children of God, which would become evident from the uprightness of their words and actions. Then, under the guidance and care of God and Jesus Christ, the divinely appointed shepherd, they would be supplied with what they needed and in ways and places that would be unexpected, as if they were sheep that would find pasturage along the way by which they were being led and on what commonly would have been bare heights.
49:10. Masoretic Text: They will not hunger and will not thirst, and parching heat and the sun will not smite them, for the one having compassion for them will lead them and will guide them along springs of water.
Septuagint: They will not hunger nor thirst, nor will the scorching heat nor the sun strike them, but the one having compassion for them will comfort [them], and he will lead them along springs of water.
Commentary
These words continue the portrayal of divine protection and care. The liberated ones would experience neither hunger nor thirst, for their needs would be abundantly supplied. Assured of being shielded from the intense heat of the sun, they would be able to pass through arid regions, which would otherwise have been fraught with great hardships. In the case of those reconciled to God through the Messianic servant, divine aid would enable them to endure in faithfulness during their time in the world, a world that would often prove to be like an inhospitable desert. The one represented as having compassion for them in their time of need is YHWH who would be leading them and guiding them along springs of water, refreshing them like persons who are able to quench their thirst.
49:11. Masoretic Text: And I will make all my mountains a way and my highways will be elevated.
Septuagint: And I will make every mountain into a way and every road into a pasture for them.
Commentary
This represents how YHWH would make it easier for the liberated ones to travel the path before them, with all obstacles being cleared out of their way. Mountains would be leveled. The raising or elevation of highways could mean that the roads passing over uneven terrain would come to be level, with the valleys being raised to the same elevation as the higher ground.
49:12. Masoretic Text: Look! These from afar will come; and look! These from the north and from the sea, and these from the land of Sinim [Syene].
Septuagint: Look! These from afar will come, these from the north and these from the sea, but others from the land of the Persians.
The Dead Sea Scroll of Isaiah does not contain the spelling “Sinim,” and the designation that does appear has been rendered “Syene.” Whereas Syene can be linked to a site in Egypt, no region has been definitely identified as being the “land of Sinim.”
Commentary
From the most distant places and from north, west, and south, the liberated ones are portrayed as coming. The “sea” denotes the Mediterranean bordering on the west coast of the land of Israel and here designates the west. Syene is commonly identified with Aswan, a city in southern Egypt, near the island of Elephantine. Accordingly, Syene appears to be used representatively of the south.
Initially, this could relate to the return of the exiles from all the areas to which they had been scattered. In relation to the Messianic servant, the reference could be to the people from far and wide who would be forgiven of their sins and become reconciled to God.
49:13. Masoretic Text: Shout [joyfully], O heavens, and exult, O earth. Let the mountains break forth into a [joyful] shout, for YHWH has comforted his people, and he will have compassion on his afflicted ones.
Septuagint: Rejoice, O heavens, and jubilate, O earth. Let the mountains break forth with joy and the hills with righteousness, for God has had compassion on his people, and he has comforted the afflicted ones of his people.
In the Dead Sea Scroll of Isaiah, the words linked to “mountains” are, “Break forth, O mountains, into a [joyful] shout.” In this scroll, the verb for “comfort” may be rendered “is comforting.”
Commentary
The whole creation (the heavens, the earth, and the mountains [the most prominent features of the land]) is invited to rejoice. According to the Septuagint, the hills are to break forth with “righteousness,” which suggests that from elevated places the beneficent effects from “righteousness,” uprightness, or justice would be perceived as coming. This is on account of what YHWH would do for his people, those whom his Messianic “servant” would have liberated.
As for the Israelites, they would be freed from exile and thus able to return to their own land. This land would again be inhabited and cultivated, ending the period of devastation and providing occasion for rejoicing. YHWH comforted his people by bringing about their liberation. Their being granted freedom would be because he had compassion on his afflicted ones who had been in exile.
The words may also be understood as applying to the liberation that Jesus, the Messianic servant, made possible. By forgiving their sins on the basis of the atoning benefits of Jesus’ sacrifice, YHWH comforted his people, reassuring them that they had been restored to his favor. Under the burden of guilt and the distress associated with human sinfulness, the people were afflicted ones for whom YHWH showed compassion, forgiving their sins and treating them as his beloved children. According to the Septuagint, he comforted the afflicted ones or those in distress.
49:14. Masoretic Text: And Zion said, “YHWH has abandoned me, and my Lord has forgotten me.”
Septuagint: But Zion said, “The Lord has abandoned me, and the Lord has forgotten me.”
In the Dead Sea Scroll of Isaiah, above “my Lord” appears “my God,” which reading the scribe may have intended as a correction.
Commentary
“Zion” or Jerusalem, the capital of the two-tribe kingdom of Judah, here represents God’s people. At the time Jerusalem was destroyed and many survivors were exiled, they would have felt that YHWH had abandoned them and forgotten them, not doing anything to come to their aid. They may well have continued to feel this way when experiencing mistreatment and oppression wherever they ended up living in exile.
When Jesus, the Messianic servant, appeared on the scene, the Israelites were subject to Rome, and the godly ones among them were painfully aware of their own sins. They, too, must have felt that YHWH had abandoned and forgotten them, and they longed for relief from their distress.
49:15. Masoretic Text: Can a woman forget her suckling, that she should have no compassion for the son of her womb? Even these [nursing women] may forget, and I will not forget you.
Septuagint: Will a woman forget her boy and have no compassion for the offspring of her womb? But [even] if a woman were to forget these, I, however, will not forget you, said the Lord.
Commentary
The answer to the rhetorical question is, No. The natural love and concern a mother has for her nursing baby boy would not permit her to forget about him and his needs. She would continue to be compassionate in caring for him. YHWH’s compassion for his people (represented by Zion) is greater than is that of a mother for her infant.
49:16. Masoretic Text: Look! On my palms, I have inscribed you. Your walls [are] always before me.
Septuagint: Look! On my hands, I have portrayed your walls, and you are always before me.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes “your walls.”
Commentary
That YHWH could not possibly forget Zion is represented by his having inscribed the city on both of his palms and always having the city “walls” in full view before him. As the location of the temple, Zion or Jerusalem was YHWH’s representative place of dwelling, and the city represented his people. Accordingly, his attentiveness to Zion served to reveal his deep concern for his people. It was not the architectural features of Zion nor the impressive fortified walls that were the object of YHWH’s care, as if they had been depicted on his palms. It is those whom he recognized as his people who are precious to him.
49:17. Masoretic Text: Your sons hasten. Those destroying you and those desolating you will go out from you.
Septuagint: And you will be rebuilt quickly [by those] by whom you were razed, and those desolating you will go out from you.
In the Targum of Isaiah, the reference to “sons” is applied to “builders.” “They will quickly rebuild [Zion’s] waste places.” This has the support of the Dead Sea Scroll of Isaiah, which says “builders,” not “sons.”
Commentary
“Sons” of Zion could refer to the Israelites who would be returning from exile to rebuild the city, and they would be going back to their land in haste. This is the thought conveyed in a number of translations that render the words according to the reading of the Masoretic Text. “Swiftly your children are coming.” (Tanakh) “Your sons hasten back.” (NIV)
Other translators follow the reading of the Dead Sea Scroll of Isaiah. “Your builders outdo your destroyers.” (NRSV) “Your builders make haste.” (ESV) “Those who rebuild you make better speed than those who pulled you down.” (REB)
According to the Septuagint, those who had formerly destroyed Zion would be involved in quickly rebuilding it. This does not fit the context, for those who had desolated Zion are then referred to as departing.
If a link is to be made with developments in connection with the Messianic servant, the return to and the rebuilding of Zion indicate that there would be an increase among those who are God’s people, whereas any contributors to ruin would not be allowed to interfere. “Those desolating” are represented as leaving, with only God’s true people coming to and advancing the interests of “Zion,” which would relate to the reign of the Messianic servant as King of kings and Lord of lords.
49:18. Masoretic Text: Raise your eyes round about and see. They all gather; they come to you. “As I live,” says YHWH, you will put on all of them as an ornament, and you will bind them [upon yourself] like a bride.”
Septuagint: Raise your eyes round about and see all [of them]. Look! They were gathered, and they have come to you. “[As] I live,” says the Lord, “you will clothe yourself with all of them and put them on like the ornamentation of a bride.”
The Targum of Isaiah specifically calls upon Jerusalem to raise her eyes round about to see “all the sons of the people of [her] exiles” gathering themselves together and coming into her midst. These exiles would come to be to Jerusalem “like a splendid garment, and their works within [her] like the ornament of a bride.
Commentary
Zion or Jerusalem is here personified as a woman who is invited to look around herself to see her children all having come together and approaching her. YHWH is portrayed as solemnly declaring that these children would be like a beautiful ornament for Zion, like the jewelry with which a bride would adorn herself. Instead of being a desolated city lying in ruins, Zion would again be a prosperous, inhabited site.
In case of an application associated with Jesus as the Messianic servant, the reference would be to the children of the heavenly city Zion or Jerusalem to which all who put faith in him and his sacrifice for them would be making their approach as a gathered community of believers. (Compare Hebrews 12:22-24.) These believers would be like a precious ornament for this Zion, an object befitting a bride.
49:19. Masoretic Text: Indeed, your waste places and your desolated places and your devastated land — indeed now you will be too cramped for the inhabitants, and those who swallowed [you] will be far away.
Septuagint: For your waste places and the desolated ones and those [that are] fallen down will now be cramped because of the inhabitants, and the ones swallowing you will be far away from you.
Commentary
Zion’s former waste and desolated places and the devastated land round about would cease to exist. The ever-increasing population in the city would come to find the city too cramped even though they were the only inhabitants. Anyone who had harmed (“swallowed”) or posed a threat to Jerusalem would be far away, banished from the city.
In relation to the Messianic servant, this would indicate that an increasing number of individuals would repent, put faith in Jesus and his sacrificial death for them, and become citizens of the heavenly Jerusalem. (Compare Galatians 4:26.) God and his Son would safeguard them so that those who had been guilty of “swallowing” or doing harm would be far away, no longer posing any threat.
49:20. Masoretic Text: Sons of your bereavement will yet say in your ears, “The place [is] cramped for me; make room for me to dwell in.”
Septuagint: For your sons whom you have lost will say in your ears, “The place [is] cramped for me; make a place for me to dwell.”
The Targum of Isaiah identifies the “sons” as being “sons of the people of [Jerusalem’s] exiles.”
Commentary
When Zion or Jerusalem was desolated and survivors of the conquest were taken into exile, the city was like a bereaved woman, a woman who had lost all her children. The “sons” of her bereavement may be understood as including those borne in exile. With the return of those who had lived in exile, the population would continue to increase. The inhabitants are then represented as telling Zion that the place was just too cramped. They needed more space for comfortable habitation.
When linked to developments involving Jesus, the Messianic servant, the portrayal would fit heavenly Jerusalem. Initially, this heavenly Jerusalem appeared to have little hope of coming to have a large population drawn from earthly sons or children. For the most part, the Israelites, who were like lost sheep, were unresponsive to the prophets YHWH had sent to them and later also to his Son, Jesus. In time, however, the number of Israelites and persons from other nations would come to be so great that Jerusalem or Zion could be represented as a city being told to expand the borders so as to accommodate the growing number of inhabitants.
49:21. Masoretic Text: And you will say in your heart, “Who has borne me these? And I [was] bereaved and barren, exiled and having been put away, and who has brought up these? Look! I was left alone. These — from where [are] they?”
Septuagint: And you will say in your heart, “Who generated these for me? But I was childless and a widow, but who brought up these for me? But I was abandoned all alone. But these — where were they for me?”
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows the Hebrew adjective translated “barren,” but the conjunction “and” is not included after the participle here rendered “having been put away.”
Commentary
The woman Zion is represented as speaking in her “heart” or within herself in amazement about the developments she had witnessed. The first rhetorical question (“Who has borne me these?”) expresses astonishment as how there could possibly be so many sons or children. Zion had been like a bereaved, barren, exiled, and cast-out woman, without anything. She was in no position to rear any children, giving rise to the question as to who could possibly have brought them up. Zion had been completely forsaken and was all alone, prompting her to ask in amazement, From where are these children?
If the words are applied to the heavenly Jerusalem, there, too, is reason to be astounded. Throughout the history of Israel, only a comparatively small remnant proved to be devoted to God. There was little indication of any sizable populace for the heavenly Jerusalem from the Israelites. That there would be many “sons” (Israelites and non-Israelites) could not have been imagined.
49:22. Masoretic Text: Thus says my Lord YHWH, “Look! I will raise my hand to the nations and lift up my signal to the peoples, and they will bring your sons in [their] bosom and your daughters will be carried on the shoulder.
Septuagint: Thus says the Lord, “Look! I am raising my hand to the nations, and I will raise my signal to the islands, and they will bring your sons in [their] bosom, but your daughters they will lift upon the shoulders.
The Dead Sea Scroll of Isaiah starts this verse with the Hebrew word for “for” and does not include the expression that can be rendered “my Lord.” In the Masoretic Text, the definite article before “peoples” is implied, but it does appear in the Dead Sea Scroll of Isaiah.
In the Targum of Isaiah, the raising or lifting up of YHWH’s hand is interpreted to mean that he would be revealing his might among the nations.
Commentary
In this context, YHWH’s raising his hand and lifting up his signal are parallel expressions. With the raised hand, he would be beckoning the people of the nations, and the lifting up of the signal would make it visible far and wide, indicating that it was time for the peoples to act in the interests of his own people. The Septuagint rendering “islands” suggests that even peoples in distant places would be called upon to respond to the raised signal. Then God’s people who had been dispersed would return to their own land. This would take place with the assistance of peoples of the nations, and their support would be comparable to their carrying sons in the bosom (either in the upper fold of the garment or in their arms close to the breasts) and picking up daughters to carry them on the shoulders. At the time the Israelites returned after the Babylonian exile and also thereafter, non-Jews did lend support. (Ezra 1:5-10; 6:6-10; Nehemiah 2:7, 8)
When these words are related to developments linked to Jesus, the Messianic servant, this could indicate that non-Jewish peoples would come to be associated with Jewish believers. Non-Jews would labor together with Jews in advancing the interests of true worship and would provide aid to their Jewish brothers who were in need. (Compare Romans 15:25-27; 2 Corinthians 9:1-14; Galatians 2:10.)
49:23. Masoretic Text: And kings will be supporting you and princesses [will be] those nursing you. With their faces to the ground [literally, “earth”], they will bow down to you and lick the dust of your feet. And you will know that I [am] YHWH. Those waiting for me will not be shamed.
Septuagint: And kings will be your caretakers, but female rulers nurses. On the face of the ground [literally, “earth”], they will prostrate themselves to you, and they will lick the dust of your feet. And you will know that I [am] the Lord, and you will not be shamed.
According to the Targum of Isaiah, the righteous who wait for YHWH’s deliverance will not be ashamed.
Commentary
In the past, God’s people had been subjected to the oppression and tyranny of foreign rulers, but this would end. The aid from kings and princesses would be comparable to taking care of children and the nursing of infants. God’s people would be highly exalted, as evident from the fact that kings and princesses are portrayed as bowing down to them. In the prostrate position, their faces would be so close to the ground that they are here represented as licking the dust of the feet. Upon experiencing this reversal, God’s people would know that their God is YHWH from the standpoint that he would have revealed himself in an unparalleled manner as their deliverer. Having patiently waited for him to come to their aid, they would not be ashamed. Their trust in him would be manifested as not having been misplaced.
49:24. Masoretic Text: Can booty be seized from the mighty one, and can the captivity [the body of captives] of someone righteous be rescued?
Septuagint: Will someone seize booty from a giant; and if anyone should capture someone unjustly, will he be delivered?
In the Dead Sea Scroll of Isaiah, the first verb is active, not passive (“Can they seize booty …?”). In stead of “righteous one,” this scroll has a word that may be rendered “tyrant” or “potentate,” which may be the original reading, especially since this is the word that appears in the next verse.
The Targum of Isaiah supports the reading “righteous one” (“Shall that which the righteous have captured be delivered?”).
Commentary
The implied answer to the compound rhetorical question is, No. A mighty man or warrior would safeguard his booty, resisting anyone who might attempt to seize it. A tyrant would not permit the body of captives under his control to be rescued. Similarly, the righteous one, when carrying out just judgment would not permit a forced rescue of captives who had not been judged.
A “giant” (LXX) would be an extraordinarily strong man. Particularly if one is seized unjustly, the intent would be to prevent that one’s rescue at all costs.
49:25. Masoretic Text: For thus says YHWH, “Even the captivity [the body of captives] of the mighty one will be seized, and the booty of the tyrant will be rescued. I will contend with those who contend with you, and I will save your sons.”
Septuagint: Thus says the Lord, “If someone should capture a giant, he will seize booty. But one seizing from a mighty one, he will be delivered. But I will judge your judgment, and I will rescue your sons.”
Instead of “captivity” or “body of captives,” the Dead Sea Scroll of Isaiah says “booty,” and where “booty” is found in the Masoretic Text, the word in the scroll may be rendered “captivity” or “body of captives.” This scroll also contains a different form of the word here rendered “those contending.”
Commentary
YHWH is represented as giving the assurance that he would most certainly do that which usually would not be possible. The body of captives under the control of the mighty one would be ripped away from him and, hence, liberated. Whatever booty the tyrant may have taken would be restored to those from whom it had been seized. YHWH would come to the defense of Zion (his people), setting himself in opposition to anyone who contended with his people or opposed them. He would save or deliver the “sons” of Zion or those whom he recognized as his people.
The Septuagint rendering conveys the same basic message but expresses it differently. If one has captured a giant or an extraordinarily mighty man, that one would be able to seize booty, as the “giant” could then not prevent it. The warrior who succeeded in seizing spoils from a mighty man would be saved and not himself be seized. God would take up the case of Zion or Jerusalem, carrying out the deserved judgment against the adversaries, and he would rescue the “sons” of Zion.
49:26. Masoretic Text: And I will make those afflicting you eat their [own] flesh. And as with wine, they will be drunk with their [own] blood. And all flesh will know that I, YHWH, [am] the one saving you and the one redeeming you, the Mighty One of Jacob.
Septuagint: And those afflicting you will eat their [own] flesh and drink their [own] blood like new wine and become drunk. And all flesh will perceive that I the Lord [am] the one rescuing you and bolstering the strength of Jacob.
According to the Targum of Isaiah, YHWH would give the flesh of Jerusalem’s oppressors to all the birds. As men are drunk with wine, so will the beasts of the field be drunk with the blood of these oppressors.
Commentary
YHWH would execute his judgment against those who oppressed or afflicted his people. The oppressors would experience calamity, comparable to being forced to eat their own flesh and to drink their own blood. Upon witnessing the divine judgment, “all flesh,” or people everywhere, would come to know that YHWH is the one who saves and redeems Zion, that is, the people whom he recognizes as his own. By effecting the deliverance of his people from those intent on harming them, he would manifest himself as the “Mighty One of Jacob,” the one possessing matchless power for use in delivering all who belong to him.
50:1. Masoretic Text: Thus says YHWH, Where [is] your mother’s certificate of divorce by which I put her away? Or to which of my creditors have I sold you? Look! You were sold for your iniquities, and your mother was put away for your transgressions.
Septuagint: Thus says the Lord, Of what kind [was] the document of your mother’s certificate of divorce by which I sent her away? Or to which creditor have I sold you? Look! For your sins you were sold, and for your lawless deeds I sent your mother away.
Commentary
The “mother” is Zion or Jerusalem. As the capital of the two-tribe kingdom of Judah, the city represented the people of the entire realm. In the Targum of Isaiah, the “mother” is identified as the “congregation.”
The questions serve to show that the calamities that befell the people should not be attributed to YHWH as if he were the initiator. He had not handed the “mother” any kind of written certificate of divorce, severing all ties with her and plunging her into a vulnerable state. YHWH had no obligation to any creditor, ruling out any need for him to sell his people into slavery so as to obtain funds for making payments. The people’s suffering had its source in their own wrongdoing. Their “mother’s” being in the condition of a divorced woman, without YHWH’s protection and care, was the result of their disregard of his commands.
50:2. Masoretic Text: I came and [there was] no man; I called and [there] was no one to answer — why? Is my hand shortened, shortened, for [effecting] redemption, and have I no power to deliver? Look! By my rebuke I dry up the sea. I make rivers a desert. Their fish stink for lack of water and die of thirst.
Septuagint: Why [was it] that I came and no man was [there]; I called, and [there] was not one who heeded? Is not my hand strong [enough] to rescue? Or am I not strong [enough] to rescue? Look! By my threat, I dried up the sea and made rivers arid places, and their fish will be dried up from [there] not being any water, and they will die from thirst.
After the word translated “redemption,” the Dead Sea Scroll of Isaiah omits the conjunction “and.”
In the Targum of Isaiah, YHWH’s coming appears to be represented as his sending the prophets, and the people did not repent. The calling is portrayed as being done through the prophesying of the prophets, and the people did heed their words.
Commentary
YHWH is represented as coming to his people and calling to them. The coming may denote his turning his attention to them, extending to them an opportunity to respond to him and to avail themselves of the aid he would have been willing to provide. The overwhelming response was one of disregard, as though not a man among them was there to meet him.
As the Targum of Isaiah indicates, YHWH’s call to the people would have been directed to them through the prophets, but the people did not “answer” or respond in a positive way. They paid no attention to the word of YHWH. There was no valid reason for the unresponsiveness of the people, as there would have been if YHWH did not have the power to protect and rescue them from harm or distress.
The repetition of “shortened” serves to emphasize the great extent of the limitation. YHWH’s “hand” or his power to act was not “shortened” or in any way limited when it came to his ability to redeem, ransom, or rescue his people or to deliver them from threat, distress, or peril. Based on past history, the people knew that YHWH possessed great power. His rebuke could cause the sea to dry up, as proved to be the case when the Red Sea opened up, making it possible for the Israelites to cross after they had departed from Egypt. YHWH could also cause rivers to become arid like the desert. Without water, the fish would die, and decaying dead fish would begin to stink. Passing through water while opening their mouths, fish appear to be drinking. Therefore, they are referred to as dying of thirst when there is no water.
50:3. Masoretic Text: I clothe the heavens with blackness and make sackcloth their covering.
Septuagint: And I will clothe the heaven with darkness and make its covering like sackcloth.
Commentary
YHWH is represented as clothing the heavens, which aspect is here mentioned as another evidence of his power. He is perceived as making the blue sky turn dark as if clothing it with blackness. The dark cloud cover is likened to sackcloth, a coarse cloth made from the black hair of goats.
50:4. Masoretic Text: My Lord YHWH has given me the tongue of the instructed for me to know [how] to uplift [‘uth] with a word the one who is weary. He wakens morning by morning; he wakens my ear to hear as [do] taught ones.
Septuagint: The Lord gives me the tongue of instruction to know [when it is] necessary to speak a word at the appropriate time. He appointed [it] for me in the morning. He added to me an ear to hear.
There is considerable uncertainty about the meaning of the Hebrew word ‘uth. The Latin word sustento, which is the word in the Vulgate, provides a basis for such renderings as “to console,” “to uplift,” and “to sustain.”
Commentary
The speaker, on the basis of chapter 49 and verse 10 of this chapter, appears to be the Messianic servant, and what he is represented as saying does fit Jesus, the Messiah whose coming was then still future. YHWH’s having given him the “tongue of the instructed” or “of instruction” (LXX) may be understood to apply to his having been granted the ability to teach or instruct others. (Compare John 7:14-16.) In the case of those who were weary from undergoing hardships or distress, he would know how to comfort or encourage them with just the right word. (Compare Matthew 11:28-30.) According to the Targum of Isaiah, YHWH would make him know “how to teach wisdom to the righteous who faint [or yearn] for the words of his law.”
YHWH is portrayed as wakening the servant each morning, probably meaning imparting his message for the servant to convey. The Septuagint rendering may be understood to mean that YHWH gave his word or message to the servant. For the ear of the servant to be wakened indicates that he would be responsive to what was imparted to him as are those who are willing and eager to be taught and then to act in harmony therewith. According to the Septuagint, God granted his servant an ear to hear or to be responsive.
The Targum of Isaiah says that YHWH sent his prophets early, morning by morning, “if perchance the ears of the transgressors may be opened and they may receive instruction.”
50:5. My Lord YHWH has opened my ear, and I was not rebellious; I did not turn backward.
Septuagint: And the instruction of the Lord opens my ears, but I do not disobey nor talk back.
The Dead Sea Scroll of Isaiah reads “my Lord God,” not “my Lord YHWH.”
The Targum of Isaiah interprets the opening of the servant’s ear to denote his being sent to prophesy.
Commentary
The servant’s ear is not closed but open to listen, and he is represented as acknowledging that this is what YHWH has done for him. Besides listening, the servant acts on what he hears. He does not rebelliously reject what he is directed to do and does not turn away from it as would a person who turns his back.
According to the Septuagint rendering, he did not talk back or protest because of not being willing to follow through on God’s instruction. The instruction is referred to as opening his ear, suggesting that it was of such a nature as to make the servant want to listen.
50:6. Masoretic Text: I gave my back to the smiters, and my cheeks to those plucking out the beard. I did not hide my face from shame and spitting.
Septuagint: I have given my back for lashes, but my cheeks for blows. My face, however, I did not turn from the shame of spittings.
The wording of the Dead Sea Scroll of Isaiah may be rendered “I did not turn aside my face,” not “I did not hide my face.”
Commentary
In carrying out the commission entrusted to him, the servant would be faced with unfavorable response and abuse. He would be submitted to beatings and insult, having the hair of his beard yanked out and being spit upon. He is represented as willingly submitting to such mistreatment. (Compare Matthew 26:67, 68; Mark 14:65; Luke 22:63-65.)
50:7. Masoretic Text: For my Lord YHWH helps me. Therefore, I have not been disgraced. Therefore, I have set my face like a flint, and I know that I will not be put to shame.
Septuagint: And the Lord became my helper; therefore, I was not disgraced, but I set my face like a hard rock. And I knew that by no means would I be put to shame.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
Because the servant recognized YHWH as his helper, he willingly allowed himself to be treated abusively. Human observers would have regarded the treatment to which the servant was submitted as humiliating and shameful. In view of his having God’s favor and help, he would consider himself to be highly honored and not disgraced. The servant did not weaken in his resolve to carry out the commission that had been given to him and faced his enemies with unwavering courage, as if his face was as hard or as unyielding as flint. Because God was with him, he knew that he would not be put to shame like persons who are exposed as wrongdoers, frauds, or failures.
50:8. Masoretic Text: The one justifying me [is] near. Who will contend with me? Let us stand up together. Who [is] master of my judgment? Let him approach me.
Septuagint: For the one justifying me draws near. Who [is] the one condemning me? Let him resist me at the same time. And who [is] the one condemning me? Let him approach me.
Commentary
YHWH is the one who draws near for the purpose of justifying or granting justice to his servant, vindicating him as the one whom he approves and exposing those who mistreated him as deserving condemnation. To contend with the servant would mean to oppose him, accusing him of being wrong. The challenge directed to those choosing to contend with the servant or, according to the Septuagint, to condemn him, is for them to take a stand together with him before the judge, YHWH, as persons defiantly resisting his estimation of his servant. A “master” of the servant’s “judgment” would be one who imagined having the right to bring a judgment or a charge against him. All who would attempt to do so are challenged to make their approach to the servant, thereby placing themselves in direct opposition to YHWH who has drawn near to vindicate him.
50:9. Masoretic Text: Look! My Lord YHWH will help me. Who will condemn me? Look! All of them will wear out like a garment. A moth will consume them.
Septuagint: Look! The Lord helps me. Who will harm me? Look! All of you will grow old like a garment, and [something] like a moth will consume you.
Commentary
It is foolhardy for anyone to oppose the servant, for he has YHWH as his helper. In view of this, who would dare to condemn the servant? The outcome for all who do so is utter ruin. They are portrayed as wearing out like a garment and as coming to be like cloth that a moth, in its caterpillar stage, consumes.
50:10. Masoretic Text: Who among you fears YHWH and listens to the voice of his servant, who walks in darkness and has no light for himself? Let him trust in the name of YHWH and let him rely on his God.
Septuagint: Who among you [is] the one fearing the Lord? Let him listen to the voice of his servant. [As for] those walking in darkness, for them [there] is no light. Rely upon the name of the Lord and lean upon God.
The Targum of Isaiah interprets the reference to the “servant” to be to YHWH’s servants, the prophets. It reads, “Who is there among you of them who fear YHWH, who obey the voice of his servants the prophets, who have observed the law in affliction, as a man who walks in darkness and has no light, trusting in the name of YHWH and staying himself on the salvation of his God?” This interpretation of the Targum does not fit the context, for the experiences narrated focus on the response of one servant.
Commentary
These words are addressed to those who do not oppose YHWH’s servant. They have a wholesome fear of or reverential regard for God and pay attention to the words of his servant. These fearers of YHWH appear to be portrayed as walking in darkness, experiencing distress and humiliation, having no light, bright prospect, or hope that has its source in themselves. They are encouraged to trust in the “name of YHWH,” that is, on YHWH himself, and to rely on him, waiting patiently on him to act as their vindicator and helper.
50:11. Masoretic Text: Look! All you, kindling a fire, girding yourselves with brands, walk by the light of your fire and by the brands you have kindled. You will have this from my hand: You will lie down in pain.
Septuagint: Look! All you, kindle a fire and strengthen a flame. Walk by the light of your fire and by the flame that you have set ablaze. Through me, these things have come to you: You will lie down in pain.
Instead of “all you,” the wording of the Dead Sea Scroll of Isaiah may be rendered “all those.”
The words “girding yourselves with brands” reflect what the Hebrew text says, but this reading is obscure. Perhaps the thought is that the brands or torches are held comparatively close to the body, giving the appearance that those carrying them are girded with them. The renderings of translators vary, with many choosing to follow an emendation. “All of you kindle flames and carry about you fiery darts.” (NAB) “All of you are kindlers of fire, lighters of firebrands.” (NRSV) “All who kindle a fire and set firebrands alight.” (REB) “All you who light fires and provide yourselves with flaming torches.” (NIV)
Commentary
Those who kindle a fire and gird themselves with brands or strive to secure comfort with their own fire and the light of their own torches do not look to YHWH for his aid. They arrogantly rely on their own strength to secure what they deem desirable. These individuals are challenged to continue walking by their own light, remaining unresponsive to YHWH and his servant. YHWH’s judgment against them is that they will perish as persons having to lie down in pain or torment.
51:1. Masoretic Text: Listen to me, those pursuing righteousness, those seeking YHWH. Look to the rock [from which] you were hewn and to the excavation of a pit [from which] you were dug.
Septuagint: Listen to me, those pursuing the righteous thing and seeking the Lord. Look to the hard rock which you hewed and to the excavation of the pit which you dug.
The Septuagint renderings “you hewed” and “you dug” do not fit the context, for verse 2 links the hewing and the digging to the source — Abraham and Sarah.
The Targum of Isaiah indicates the seeking of YHWH to be seeking instruction from him.
Commentary
YHWH calls upon the faithful ones among his people Israel to listen to him, acting on the instruction that he provides. They pursued righteousness when they did what is just or right. Their seeking YHWH would include their desiring to please him by obeying his commands and looking to him for help, guidance, and safeguarding. The faithful Israelites also were to look back to or to consider their origin. In view of the mention of Abraham and Sarah in the next verse, Abraham is the “hard” or “solid” (LXX) rock from which they were hewn, and Sarah is the excavation or quarry of the pit from which they were dug. They were the descendants of Abraham and Sarah.
51:2. Masoretic Text: Look to Abraham your father and to Sarah who bore you. For I called him [when he was] one [person] and blessed him and multiplied him.
Septuagint: Look to Abraham your father and to Sarah, the one in labor for you, for he was one [person], and I called him and blessed him and loved him and multiplied him.
Instead of “blessed him,” the expression in the Dead Sea Scroll of Isaiah may be rendered, “made him fruitful.”
In the Targum of Isaiah, YHWH’s calling Abraham is interpreted to denote his bringing the patriarch into his service.
Commentary
At the time YHWH called Abraham, telling him to leave his country and his relatives to take up alien residence in a foreign land, there was little indication that he and Sarah would eventually come to be a nation. (Genesis 12:1) For the Israelites to look to Abraham as their father and Sarah as their mother from whose womb they came would serve to remind them of their insignificant start. Abraham was only “one,” without even a single child. With YHWH’s blessing, many descended from the “one” and came to be a nation. This implied that, although God’s true people appeared to be few, they could become many upon being reconciled to him. The Septuagint adds that God loved Abraham.
51:3. Masoretic Text: For YHWH will comfort Zion. He will comfort all her ruins and will make her wilderness like Eden and her desert like the garden of YHWH. Exultation and rejoicing will be found in her, thanksgiving and the sound of song.
Septuagint: And now I will comfort you, Zion. And I comforted all her ruins and will make her ruins like a paradise of the Lord. They will find rejoicing and exultation in her, [grateful] acknowledgment and the sound of praise.
The Dead Sea Scroll of Isaiah concludes with the words that are found in verse 11, “Grief and sighing will flee away.”
Commentary
Just as Abraham was only one person and came to be a whole nation, so devastated Zion would not remain a depopulated ruin. The city would be rebuilt and come to be filled with people. There would be an end to the devastated state that resembled an uninhabited wilderness. Zion would be transformed into a populous and flourishing place, coming to be like the “garden” or paradise of YHWH in the original Eden, which was the home of the first human pair. (Genesis 2:8, 15)
51:4. Masoretic Text: Give attention to me, my people; give ear to me, my nation, for law will go forth from me, and I will cause my judgment to rest as a light to the peoples.
Septuagint: Listen to me, listen, my people, and kings, give ear to me, for law will go forth from me and my judgment for a light to the nations.
Commentary
What YHWH was about to reveal to his people Israel through his prophet deserved their full attention. The rendering of the Septuagint stresses this aspect by repeating the verb for “listen.” Moreover, the Septuagint indicates that the admonition to listen was not just for the people or the nation generally. Even kings were to give ear to what YHWH would make known. Law would be the authoritative teaching or instruction that YHWH would impart. His judgment would come to rest, taking up residence in the land and being firmly established there. It would serve as a light to the nations, revealing the true nature of justice. His judgment would be evident from what would befall the nation that had taken his people into exile and the restoration of the people to their land.
51:5. Masoretic Text: My righteousness [is] near. My deliverance has gone forth. And my arms will judge the peoples. For me the islands wait, and for my arm they hope.
Septuagint: My righteousness quickly draws near, and like light my deliverance will go forth. And for my arm nations will hope. For me the islands will wait, and for my arm they will hope.
The Dead Sea Scroll of Isaiah says that the waiting is “for him” (not “for me”) and that the hoping is for “his arm” (not “my arm”).
A recent critical text of the Septuagint does not include the words for “like light,” and they are missing in a number of modern translations of the Septuagint.
According to the Targum of Isaiah, YHWH would judge the nations by the strength of his mighty arm, suggesting that his full might would be directed against them when he executes his judgment.
Commentary
For YHWH’s righteousness to draw near denotes that the time had come for him to reveal his righteousness or justice by acting against the enemies of his people and rescuing them from their oppressors. In relation to his people in exile, the deliverance would be their liberation from servitude to the nation that had taken them into exile, opening up the prospect of being able to return to their own land. Upon coming to be perceived far and wide, the deliverance would be “like light” (LXX) that cannot be hidden.
YHWH’s “arm” denotes his might. His judging the peoples with his arms indicates that he would be revealing his might when executing his just judgment against them. According to the Septuagint, the nations would hope in God’s arm, looking trustfully to him to use his arm or might in order to express his judgment.
The Hebrew word for “islands” can also denote “coastlands.” In this context, the islands would be those in the Mediterranean Sea, and the coastlands would be the lands bordering on this sea. Even the distant islands and coastlands are here portrayed as waiting for YHWH, looking for him to render his just judgment.
51:6. Masoretic Text: Lift up your eyes to the heavens and look at the earth below. For the heavens will vanish like smoke; the earth will wear out like a garment, and those dwelling in it will die like a gnat. And my deliverance will be to limitless time, and my righteousness will not be shattered.
Septuagint: Lift up your eyes to heaven and look to the earth below. For heaven was made firm like smoke, but the earth will grow old like a garment. The dwellers of the earth, however, will die like these, but my deliverance will be forever [literally, “into the age”]. But my righteousness will by no means cease.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include any reference to the vanishing of the heavens and the wearing out of the earth like a garment. It indicates that the reason for looking up to the heavens and down to the earth was to focus on the one who created these.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
The sphere in which humans live is not permanent, and the prophetic words in the book of Isaiah point to a dramatic transformation — the coming into being of new heavens and a new earth. (65:17) Continual changes occur on the earth or the land and in the heavens or in the sky, which appears to the human observer like a celestial dome with points of light on its surface.
YHWH is represented as inviting his people to look at the sky or the celestial vault and down to the earth or land beneath their feet. They were to do so in order to come to know that YHWH’s deliverance and his righteousness have greater permanence than do the heavens or the celestial dome and the earth or the land. Although the heavens may vanish like the smoke that quickly dissipates and the earth may wear out like a garment, YHWH is eternal and, therefore, will for a certainty effect the deliverance that he has promised. No such assurance is possible in the case of humans, for they die just like a gnat, a short-lived insect. Righteousness or justic, however, will not cease, for YHWH is the absolute standard of justice. This makes certain that his promises are trustworthy and will never fail to be fulfilled.
Possibly the Septuagint rendering about making heaven firm or solidifying heaven like smoke could be understood to refer to the formation of a column of dense smoke that gives the appearance of being a solid object.
51:7. Masoretic Text: Listen to me, the ones knowing righteousness, the people in whose heart [is] my law. Fear not the reproach of mortals and be not dismayed at their revilings.
Septuagint: Listen to me, the ones knowing judgment, my people who [have] my law in your heart. Do not fear the reproach of men and do not be overcome by their contempt.
The Hebrew word rendered “mortals” is a collective singular.
Commentary
YHWH is the one who invites those devoted to him to listen to his reassuring words. These faithful ones know righteousness or, according to the Septuagint rendering, “judgment” or justice. Their knowing what is righteous, upright, or just is not limited to their being fully aware of what is acceptable to YHWH. This knowing is expressed through upright conduct, impartial treatment of others, and trustworthiness in word. God’s law is in the heart, indicating that it is a part of the inmost self and motivates the individual to conform to it in all aspects of life.
Often those who did not live according to God’s law endeavored to exploit and oppress those who did, taunting, reviling, or looking down on them contemptuously. The admonition for those who are devoted to YHWH is that they not begin to fear the reproach or ridicule of mere mortals and that they not become deeply troubled about their revilings or their malicious taunts. These ridiculers or revilers were mortals, men who would die, and so their reproaching and reviling would end.
51:8. Masoretic Text: For a caterpillar will eat them up like a garment, and a moth will eat them like wool. And my righteousness will be for limitless time and my deliverance for generation of generations.
Septuagint: For like a garment will be consumed by time and like wool will be consumed by a moth, [so they will be]. But my righteousness will be forever [literally, “into the age”], but my deliverance for generations of generations.
Commentary
Those who oppose or mistreat the people whom YHWH recognizes as his own will perish. They will come to their finish like a garment on which the larva of a clothes moth feeds and like the wool fabric that a clothes moth in its caterpillar stage devours.
YHWH, however, is eternal, always able to aid and deliver his people in their time of need. He is righteous or just in the ultimate sense. Therefore, his righteousness will endure for all time to come. There will never be a time when he is unable to deliver his people from distress, threat, or peril. Accordingly, his deliverance will be available from generation to generation to all who seek to have an approved relationship with him.
51:9. Masoretic Text: Awake, awake, put on strength, O arm of YHWH. Awake as in days of old, [in] the generations of distant times. Was it not you that hewed Rahab in pieces, that pierced the sea monster?
Septuagint: Awake, awake, Jerusalem, and put on the strength of your arm. Awake as at the beginning of a day, as [in] a generation of a [past] age.
Instead of a “hewed Rahab,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads “broke.” Additionally, “Rahab” is spelled differently.
The Septuagint does not include a reference to Rahab or a sea monster. The last three words of Rahlfs’ printed Greek text start a sentence that is completed in the next verse. To complete the thought, these words will be included with verse 10.
Commentary
The exhortation is for the “arm of YHWH” to “awake” as if rousing itself from sleep in order to take action. His “arm” represents his might, and the putting of strength on the arm denotes preparing it to manifest its full might, as if clothing it with strength. In the past, YHWH’s might was revealed when he effected impressive deliverances for his people. The appeal here is for YHWH’s arm or his great power to be revealed as it was anciently or in past generations.
“Rahab” and “sea moster” or “dragon” are parallel expressions and designate Egypt. To the Israelites during their time of enslavement, Egypt would have been like a great monster. The Targum of Isaiah specifically refers to “Pharaoh and his armies” as being “as strong as the dragon.” YHWH did hew Rahab to pieces, liberating the Israelites and smashing the military might of Egypt when, according to Exodus 14:24-28, he destroyed Pharaoh and his forces in the Red Sea.
In the Septuagint, the imperative to awake is directed to Jerusalem in her state of affliction. The situation was to change, with Jerusalem arousing herself and clothing her “arm” with strength.
In Hebrew, the noun “arm” is feminine gender. It may be that the Septuagint translator wanted to avoid the anthropomorphic use of the word “arm” and inserted Jerusalem, which still made it possible for him not to depart from the use of the feminine gender in the Hebrew text of this verse and the next verse. The introduction of Jerusalem, however, creates a problem, for Jerusalem was not involved in the parting of the sea that is mentioned in verse 10.
51:10. Masoretic Text: Was it not you that dried up the sea, the waters of the great deep, [you] that made, [in] the depths of the sea, a way for the redeemed ones to cross?
Septuagint: Are you not the one who dried up the sea, the water of the abyss [in] abundance, the one who made the depths of the sea a way of passage for the rescued ones and the ransomed ones?
According to the Hebrew text, the “arm” (feminine gender) continues to be addressed (as it was in the previous verse). According to the Septuagint, the subject is still Jerusalem, which disagrees with the biblical context.
Although missing in the Masoretic Text, the preposition “in” (here in brackets) appears in the Dead Sea Scroll of Isaiah. Without the “in,” the reading would be, “who made the depths of the sea a way.”
In Rahlfs’ printed text, the words translated “and the ransomed ones” are part of verse 11. They have been included here with verse 10 to complete the question and have not been repeated for verse 11.
Commentary
The question relates to what YHWH did by means of his “arm” or his great power when parting the Red Sea and forming a dry passageway that made it possible for the Israelites whom he had redeemed or rescued from Egyptian enslavement to cross the sea. (Exodus 14:21, 22)
51:11. Masoretic Text: And the ransomed ones of YHWH will return and come to Zion with [joyous] shouting, and rejoicing for limitless time [will be] on their head. They will obtain exultation and rejoicing. Grief and sighing will flee away.
Septuagint: For they will be returned by the Lord and come to Zion with rejoicing and eternal joy. For on their head [will be] exultation and praise, and rejoicing will seize them. Pain and grief and sighing have fled away.
The same thought as in this verse is expressed in Isaiah 35:10.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word here rendered “ransomed ones” is in the main text, but the scribe changed this word to one meaning “dispersed ones,” writing it above the word it replaces. Another Dead Sea Scroll manuscript includes the word for the bracketed verb “will be.” This scroll and the Great Isaiah Scroll also include the conjunction “and” before the phrase about “grief and sighing.”
The Targum of Isaiah mentions that a “cloud of glory” would cover the heads of the exiles. This suggests that God’s presence would be with them (as was the case when a column of cloud and a column of fire guided the Israelites during the time they were in the wilderness).
Commentary
YHWH would ransom or liberate repentant Israelites, acknowledging them as belonging to him. Upon their return to Zion or Jerusalem, they would shout for joy, making expressions of praise and lifting their voice in song. Their joy would not be transitory. It would be as if permanent joy had taken up residence on their heads, prompting expressions of praise and jubilation. While in exile, they would have experienced grief and would have groaned or sighed on account of their distressing circumstances and their having to endure the taunts of their captors. (Compare Psalm 115: 2.) Displaced by joy and jubilation, grief and sighing would vanish as if having taken flight. The Septuagint rendering suggests that rejoicing would take complete possession of the repentant people.
51:12. Masoretic Text: I, I [am] the one comforting you. Who are you that you are afraid of a mortal who dies and of a son of man who is made like grass …?
Septuagint: I am, I am the one comforting you. Recognize whom you were dreading so that you became afraid before a mortal man and before a son of man, who have withered like grass.
In the case of the Masoretic Text, the question continues in the next verse.
Commentary
The repetition of “I” serves to emphasize that YHWH alone is the source of genuine comfort for Zion, assuring that the afflicted condition of his people would end. With the eternal God YHWH on their side as their comforter, they should not have been afraid. Whatever mortals might do or say would be of a transitory nature, for they themselves would perish. A “son of man,” a mere earthling, is made like grass that soon dries up and dies. The wording of the question represents the people as being afraid of men but indicates that such fear has no valid basis. According to the Septuagint rendering, they were to know, recognize, or acknowledge that they had been afraid of men, failing to appreciate that mortals were no match for the eternal God.
51:13. Masoretic Text: and have forgotten YHWH, the one making you, the one stretching out the heavens and founding the earth, and you fear continually all the day before the face of the fury of the one oppressing when he sets himself to destroy? And where [is] the fury of the one oppressing?
Septuagint: And you have forgotten God, the one having made you, the one having made the heaven and founded the earth, and you feared continually all the days the face of the fury of the one oppressing you, for the manner he purposed to do away with you. And now where [is] the fury of the one oppressing you?
The idiomatic expression “before the face” here denotes “because of.”
Commentary
The fearful Israelites had forgotten, or failed to bring to mind, what YHWH could do for them. As their Maker, he was directly involved in bringing them into existence. He did so initially when reviving the reproductive powers of Abraham and Sarah, and subsequently Sarah gave birth to their forefather Isaac. (Genesis 18:11-14; 21:1-3) Thereafter YHWH safeguarded the descendants of Isaac through his son Jacob, leading to their becoming a nation in Egypt.
YHWH’s power to deliver from distress and oppression has no limits, for he is the Creator of everything. He is represented as stretching out the heavens. The celestial vault appears to the human observer like a stretched-out dome that extends from horizon to horizon. YHWH is also the one to whom the founding of the earth or the land is attributed. This may be understood to mean that the land is firmly established above the level of the sea.
On account of failing to focus on YHWH as the Almighty Creator, the Israelites continued day after day in fear of the oppressor, dreading that they would be destroyed. The concluding question suggests that the oppressor perished, ending the fury that had been directed against the people. The implied answer that the oppressor’s fury had ceased to exist indicated that the people should not have given in to fear but should have trusted in YHWH to deliver them.
51:14. Masoretic Text: He who is bowed down will quickly be freed, and he will not die, [heading] for the pit. And his bread will not fail.
Septuagint: For in your being delivered, he will not remain standing nor delay [chronízo].
The Dead Sea Scroll of Isaiah opens with the thought that “distress [not ‘he who is bowed down’] will quickly be freed.”
The Targum of Isaiah appears to refer to YHWH as the “avenger” who “hastened to be revealed.” Those who will not die and will not lack bread or food are identified as the righteous ones.
Commentary
The previous verse referred to the oppressor. Therefore, the one who is “bowed down” may be regarded as the victim of oppression. YHWH would come to the aid of the oppressed one who looks to him for relief. Liberation from distress is so certain that it is spoken of as coming quickly. The afflicted one will not die prematurely and descend to the pit or the grave. He will come to have the essential bread or food for sustaining his life.
Ancient Greek manuscripts support the very different and shorter text of the Septuagint. It may be understood to mean that, upon effecting deliverance, God would not then stop but would continue to provide aid and that he would not delay in performing his saving act.
The Greek word chronízo can mean “delay” or “linger,” but it can also denote to “pass time” or to “dwell a long time.” So it may be that the oppressor is the one who does not remain standing and who does not dwell a long time, for he ceases to exist.
51:15. Masoretic Text: For I, YHWH, [am] your God, the one stirring up the sea, and its waves roar. YHWH of hosts [is] his name.
Septuagint: For I [am] your God, the one stirring up the sea and causing its waves to roar. The Lord Sabaoth [is] my name.
“Sabaoth” is a transliterated form of the Hebrew word that means “hosts” or “armies.”
Commentary
YHWH is portrayed as identifying himself as the God of his people. Then follows a proof of his might. Whereas humans can do nothing to control the sea, YHWH can stir it up, resulting in the roaring of powerful waves. He is YHWH of hosts, the God with hosts of angels in his service, ready to carry out his purpose. His name YHWH, drawn from the root meaning “to be,” identifies him as the God who is and continues to be and as the ultimate Source of everything that exists and that will come to be in fulfillment of his word and purpose. The name assures that he will never deviate from what he has declared or revealed he would prove himself to be. Therefore, the Israelites had no reason for doubting that the promised deliverance from exile would take place.
51:16. Masoretic Text: And I will put my words into your mouth, and in the shadow of my hand I concealed you, to plant the heavens and to found the earth and to say to Zion, “You [are] my people.”
Septuagint: I will put my words into your mouth, and I shelter you under the shadow of my hand, by which I established the heaven and founded the earth. And he will say to Zion, “You are my people.”
As in the Septuagint, there is no beginning “and” in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll).
The Targum of Isaiah identifies the words as the words of God’s prophecy and then applies everything to his people. “And I have set the words of my prophecy in your mouth, and in the shadow of my might have I protected you to establish the people of whom it was said that they should become numerous as the stars of the heavens, and to establish the congregation of whom it was said that they should become numerous as the dust of the earth, and to say to the dwellers in Zion, ‘You are my people.’”
Commentary
The one into whose mouth YHWH puts his words is either the prophet or the Messianic servant. With the message in his mouth, he would be proclaiming not his own words but those which God had revealed to him. If the planting of the heavens and the founding of the earth are linked to the one to whom YHWH entrusted his message, the reference would be to the servant, Jesus, the promised Messiah.
A shadow brings refreshing relief from the heat of the sun’s rays. So, to be concealed by or to have the cover of the shadow of God’s hand would mean to be protected when carrying out the commission to proclaim his words. If the Messianic servant is the agent involved in the planting of the heavens and the founding of the earth, this may be understood to refer to his role in bringing about the transformation of the earthly sphere, replacing the existing realm in which humans carry on their activities with “new heavens and a new earth,” where there will not be any injustices, distress, or oppression but where righteousness or justice will prevail. (65:17; compare 2 Peter 3:13; Revelation 21:1-4.)
The Septuagint rendering suggests that the hand that provides shelter or cover is the same powerful hand that established the heaven and founded the earth or brought the original sphere in which humans live (the celestial vault and the land) into existence. This assured the one entrusted with the message that he would be able to fulfill his assignment with God’s sure protection.
Both the Hebrew text and the Septuagint indicate that the message includes YHWH’s acknowledgment of those whom he regards as his people. Zion is referred to as representing the people who are devoted to YHWH and whom he can look upon as his own.
A number of translations emend the Hebrew text to limit the application to what God does, ruling out any reference to the Messianic servant. “I have told you what to say, and I will keep you safe in the palm of my hand. I spread out the heavens and laid foundations for the earth. Now I say, ‘Jerusalem, your people are mine.’” (CEV) “I have put my words in your mouth and kept you covered under the shelter of my hand. I who fixed the heavens in place and established the earth say to Zion, You are my people.” (REB) “I have put my words into your mouth and shielded you in the shadow of my hand, I, who stretched out the heavens, who laid the foundations of the earth, who say to Zion: You are my people.” (NAB)
51:17. Masoretic Text: Awake, awake, stand up, Jerusalem, you who have drunk at the hand of YHWH the cup of his wrath, who have drunk, [who] have drained the bowl, the cup of staggering.
Septuagint: Awake, awake, stand up, Jerusalem, you who have drunk the cup of the wrath from the Lord’s hand, for you have drunk out and emptied the cup of destruction, the bowl of his wrath.
Commentary
As a desolated, depopulated city, Jerusalem would have been in a very low state, but the time neared for a reversal to occur. Therefore, Jerusalem was to rouse herself as from a drunken stupor of humiliation and to stand up. YHWH’s anger had been directed against her on account of the lawlessnes of the people. The conquest of Jerusalem and the resultant suffering of its inhabitants and all the other Israelites in the realm of the two-tribe kingdom of Judah would have been comparable to one’s being forced to drink a bitter potion that would rob one of one’s senses and cause one to stagger like a drunkard. To indicate that the potion would not be weakened in any way, Jerusalem is depicted as drinking every drop, completely emptying the cup.
51:18. Masoretic Text: [There is] no one to guide her among all the sons she has borne, and [there is] no one to take [her] by the hand among all the sons she has reared.
Septuagint: And [there] was no one to comfort you among all your children whom you have borne, and [there] was no one to take hold of your hand among all your sons whom you have reared.
Instead of “guide her,” the text of the Dead Sea Scroll of Isaiah may be rendered “guide you.”
Commentary
A mother could usually depend on her adult sons for guidance or comfort in her time of trouble. They would prove to be a source of help and support, as if taking hold of her hand. Devastated Jerusalem, having been deprived of her population, had no sons to help, guide, or comfort her. There were no sons who could take hold of her hand to provide assistance.
51:19. Masoretic Text: These two things have befallen you. Who will show sympathy to you? Devastation and ruin and famine and sword. Who will comfort you?
Septuagint: These two things are adverse to you. Who will grieve with you? Downfall and ruin, famine and sword. Who will comfort you?
Commentary
Possibly “devastation and ruin” could be regarded as one of the two things, for “devastation and ruin” relate to what happened to the city when it was reduced to rubble. “Famine and sword” could then be considered the second thing, which specifically affected the inhabitants. During the siege, many would have died from famine, and others would have been slain with the sword the conquering military force wielded. In the time of Jerusalem’s calamity, there would have been no one to express sympathy and no one to provide comfort.
The Targum of Isaiah does not identify the two things in this manner. It says, “Two afflictions have come upon you, O Jerusalem; you cannot stand: when four will come upon you, spoiling and destruction and the famine and the sword, there is none that will comfort you but I.”
51:20. Masoretic Text: Your sons have fainted [‘aláph]. They lie at the head of all the streets, like an antelope [toh’] in a net. They are full of the wrath of YHWH, the rebuke of your God.
Septuagint: Your sons, the ones being perplexed, the ones sleeping at the head of all the egresses like a half-boiled beet, the ones full of the wrath of the Lord, weakened by the Lord God.
The basic significance of the Hebrew word ‘aláph is “to cover.” In this context, the meaning appears to be that the sons had fainted or fallen into a swoon as though their senses had been completely covered. According to the Septuagint rendering, the sons were “perplexed” or at a lost as to what to do.
“Antelope” is one possible rendering for the Hebrew word toh’. Other suggested meanings include “wild goat,” “ibex,” “oryx,” and “gazelle.” The measure of uncertainty about the specific significance of the Hebrew designation toh’ is evident from the words “half-boiled beet” found in the Septuagint. This rendering does not convey a comprehensible meaning.
The Targum of Isaiah indicates the the sons would “be torn in pieces,” but it does not liken their plight to that of a specific animal caught in a net.
Commentary
The “sons” or inhabitants of Jerusalem (and by extension the people of the two-tribe kingdom of Judah) are portrayed as the helpless victims of conquest. They have “fainted” or been deprived of all sense and strength, unable to resist the onslaught of the invaders. At the heads or corners of the streets, the “egresses” (LXX) or points of exit, they lie like antelopes caught in a snare, unable to escape and about to be slaughtered. YHWH permitted this calamity to befall the people and, therefore, they are referred to as being full of his wrath and of his rebuke of them for their disregard of his commands. According to the Septuagint, God had enfeebled or weakened them, plunging them into a helpless state.
In the case of the Septuagint rendering, the verb “are” would need to be added after “sons” in order to complete the sentence. It is also possible to understand the words as a question related to the previous verse. The basic thought would then be, Will these helpless sons against whom God’s wrath has been directed comfort you, O Jerusalem?
51:21. Masoretic Text: Therefore, hear this, O afflicted one, and drunken and not with wine.
Septuagint: Therefore, hear, humiliated one and drunk one, [but] not from wine.
In the Dead Sea Scroll of Isaiah, the Hebrew adjective here rendered “afflicted one” is not followed by the conjunction “and.”
Commentary
Because of coming to be a desolated and depopulated site, Zion or Jerusalem is referred to as “afflicted.” Zion’s suffering is likened to the delirious effect of overindulgence in drinking wine. This distressing situation was to end.
51:22. Masoretic Text: Thus says your Lord YHWH, and your God, who contends for his people, “Look! I have taken the cup of staggering from your hand; the bowl, the cup of my wrath, you will not continue to drink any longer.”
Septuagint: Thus says the Lord God, the one judging his people, “Look! I took from your hand the cup of destruction, the bowl of wrath, and you will not continue to drink it any longer.”
Commentary
YHWH provided comfort for his repentant people, assuring them that their time of suffering would end. He would contend for them, taking up their case. As a result, they would no longer have to bear affliction as if drinking from a cup the bitter, stupefying potion that would cause them to stagger like a drunkard. YHWH would take the “cup” out of their hand, setting them free from having to experience the expression of his wrath as if forced to drink or partake of it as from a cup or bowl.
51:23. Masoretic Text: And I will put it into the hand of those grieving you who have said to your soul, “Bow down, and we may pass over.” And you have made your back like the earth and like the street for their passing over.
Septuagint: And I will thrust it into the hands of those having wronged you and those having humiliated you, the ones having said to your soul, “Bend down, that we may pass over.” And you have made your back equal to the earth, outside, to those passing by.
The expression “your soul” denotes “you yourself.”
The Dead Sea Scroll of Isaiah refers to those grieving and oppressing.
Commentary
YHWH would give the “cup” that had meant great distress for his people to those who had afflicted them. These oppressors had treated them mercilessly as if forcing them to prostrate themselves and then using their backs like the ground or the road on which they trampled.
52:1. Masoretic Text: Awake, awake, put on your strength, O Zion; put on garments of beauty, O Jerusalem, the holy city. For the uncircumcised one and the unclean one will not continue to come into you again.
Septuagint: Awake, awake, O Zion; put on your strength, O Zion, and put on your glory, O Jerusalem, the holy city. No longer will the uncircumcised one and the unclean one proceed to pass through you.
Instead of “your strength,” the Dead Sea Scroll of Isaiah says “strength,” and this scroll does not include the adverb that may be rendered “again.” As a correction for the omission in the main text, “Zion” is written above the line.
Commentary
Zion or Jerusalem is personified as a woman who has been reduced to a helpless state like that of a person who is asleep. When Jerusalem was devastated and many of the survivors of the conquest were taken into exile, the circumstances of Jerusalem were comparable to that of a humiliated, sleeping woman without any strength to act. The transformation to occur for Jerusalem is represented as a directive for her to awake as from sleep, to rise, and to put on strength or no longer to be in a weak state. Jerusalem’s changed status would be like that of a woman who is able to take off the garments of her captivity and to array herself in beautiful attire. This signified that Jerusalem would take on the splendor of a rebuilt, thriving city.
As the location of YHWH’s temple, Jerusalem was a “holy city.” That holy status would be preserved by not letting it be trampled upon by the uncircumcised and those who were ceremonially unclean. This implied that Jerusalem would not be subjected to the invasions of enemy nations.
52:2. Masoretic Text: Shake yourself from the dust; arise; be seated, O Jerusalem. Loose the bonds from your neck, O captive daughter of Zion.
Septuagint: Shake off the dust and arise; be seated, O Jerusalem. Take off the bond of your neck, O captive daughter of Zion.
The Hebrew word here rendered “be seated” is shebí, the imperative form of the verb yasháv. It is also the spelling for the word “captivity.” In this context, “captivity” does not fit the rest of the sentence. For this reason, it has been suggested that the word probably should be understood to be shebiyáh (“captive”), which is the term that precedes “daughter of Jerusalem.” Neither the Targum of Isaiah nor the Septuagint, however, support the meaning “captive.”
The Targum of Isaiah represents Jerusalem as being told to “sit on the throne of glory,” and the Septuagint translator likewise considered the Hebrew word to signify “sit.”
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes shebí, as it does in 47:1, which would support rendering shebí as “be seated” or “sit.” Additionally, in the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the verb for “arise.”
Commentary
In her state of humiliation as a desolated and depopulated city, Jerusalem found herself in a position comparable to that of a woman either seated or lying prostrate in the dust. As a consequence of a dramatic change in circumstances, Jerusalem is told to shake herself free from the dust, stand up, and seat herself in a dignified position.
In the prophetic portrayal, the plight of the exiles is transferred to Jerusalem, personified as a woman. The bonds on the necks of the exiles are referred to as the bonds around her neck, and she is called the “captive daughter of Zion.” For her to be able to get free from the bonds and to cease being a captive would signify that the exiles would be able to return to rebuild and to repopulate Jerusalem. The Targum of Isaiah makes this application explicit with the words, “The chains of your necks are cut off, O captives of the congregation of Zion.”
52:3. Masoretic Text: For thus says YHWH, For nothing you were sold, and not with silver will you be redeemed.
Septuagint: For thus says the Lord, For nothing you were sold, and not with silver will you be redeemed.
Commentary
Jerusalem, as representing the inhabitants of the city and those living in the territory of the two-tribe kingdom of Judah, came to be in exile. In his expression of judgment against the unfaithful people, YHWH permitted this to happen, but he received no payment for it from those who acted against them. With no previous payment having been received for the sale of his people, YHWH had no need to make any payment of silver (the common medium of exchange at that time) for the purpose of redeeming them or liberating them from exile.
52:4. Masoretic Text: For thus says the Lord YHWH, At the first my people went down into Egypt to sojourn there, and Asshur [the Assyrians] oppressed them for nothing.
Septuagint: Thus says the Lord, My people formerly went down into Egypt to sojourn there, and to the Assyrians they were led by force.
The designation “Lord” does not appear in the Dead Sea Scroll of Isaiah.
Commentary
At the invitation of Joseph, which invitation had the approval of the ruling Pharaoh, Jacob and his family came to Egypt from the land of Canaan. On account of the severe famine that affected the entire region, the family of Jacob, the father of Joseph and the ancestor of the nation of Israel, then began their voluntary alien residence. (Genesis 45:9-13, 16-21) The Israelites were not slaves for whom payment had been made.
Centuries later, the Assyrians conquered the ten-tribe kingdom of Israel and invaded the two-tribe kingdom of Judah. Many of the survivors of the Assyrian military campaigns were forcibly taken into exile. Again no transaction with silver or money was then involved. Accordingly, neither the Egyptians nor the Assyrians had any right to enslave the Israelites. Their oppressive measures were completely unjustifiable.
52:5. Masoretic Text: And now, what [have] I here? says YHWH. For my people have been taken away for nothing. The ones ruling them howl, says YHWH, and continually, all the day, my name is being blasphemed.
Septuagint: And now, why are you here? Thus says the Lord, Because my people were taken for nothing, you wonder and howl. Thus says the Lord, Because of you my name is continually blasphemed among the nations.
The introductory elliptical question of the Hebrew text requires the addition of a verb in order to convey a comprehensible meaning. Translations vary considerably in the choice of additions. “Now therefore what have I here …?” (ESV) “What therefore do I gain here?” (Tanakh) “But now what do I find here?” (REB) “But now, what am I to do here?” (NAB) “Now therefore what am I doing here …?” (NRSV) “So now what is to be done …?” (NJB) “Now look at what has happened to them.” (NIRV) “And now another nation has taken you prisoner for no reason at all.” (CEV) Und wie steht es jetzt? (And how is it now? [German, Gute Nachricht Biblel]) Und was muss ich jetzt sehen? (And what must I see now? [German, Hoffnung für alle) Nun aber, was geschieht mir denn hier …? (But now, what then is happening to me here …? [German translation by Schlachter, 2000 edition]) Aber was erlebe ich jetzt …? (But what am I experiencing now …? [German, Einheitsübersetzung])
The Targum of Isaiah introduces the corresponding words of the verse without a question. “And now I am about to deliver [my people].” Then those ruling are represented as the ones of the nations to whom the Israelites had been sold for nothing, and these nations are then referred to as boasting (howling gleefully) and provoking YHWH to anger by blaspheming his name.
Commentary
The previous verse mentioned Egypt and Assyria, with a reference to oppression. Therefore, the introductory question may be understood to relate to the new development respecting the Israelites — their coming under the domination of another major power. According to the Septuagint, the question may concern the reason the people found themselves in the existing distressing situation.
YHWH did not gain from what he permitted to happen to his people, for they ended up being taken away into exile for nothing. The identity of the rulers is not readily apparent from the Hebrew text. They could be the Israelite rulers who howled or wailed on account of the calamity that had befallen them. Although not mentioning rulers, the Septuagint rendering does support an application to the Israelites, for they are the ones who are represented as wondering and howling about what had happened to them. The Contemporary English Version is explicit in identifying the rulers as being those of the Israelites. “Your leaders groan with pain.” Modern translations generally have not adopted this interpretation in their renderings but reflect the meaning found in the Targum of Isaiah. “Those who rule them mock.” (NIV) “Their masters howl in triumph.” (NJB) “Their mockers howl.” (Tanakh)
In view of the oppression the Israelites endured as exiles, observers would be inclined to conclude that their God could not help them. As a consequence, the name of God, or the person of YHWH, would be reviled or blasphemed among the nations. He came to be regarded as being inferior in power to the gods of the triumphant nation. According to the Septuagint, the Israelites were responsible for this, for it had been because of their unfaithfulness that YHWH permitted them to be conquered and taken into exile.
52:6. Masoretic Text: Therefore, my people will know my name; therefore, in that day [they will know] that I [am] the one speaking, “Here [am] I.”
Septuagint: Therefore, my people will know my name in that day, for I am he who is speaking: I am present,
In the Dead Sea Scroll of Isaiah, the expression rendered “therefore” only appears at the beginning of the verse.
In the Septuagint rendering, the expression “I am present” is linked to the words that follow.
According to the Targum of Isaiah, God’s name would be magnified among the nations. This would be because YHWH had delivered his people.
Commentary
“That day” would be the time when YHWH would turn his favorable attention to his repentant people, liberating them from their oppressors. They would then “know” his name, recognizing him as the only God who could deliver, aid, and protect them. Additionally, they would know him from the standpoint of enjoying an approved relationship with him because of having abandoned their lawless ways. This development would unerringly occur, for YHWH is the one who had declared that it would happen. At the time of the fulfillment, he would be with his people.
52:7. Masoretic Text: How comely upon the mountains [are] the feet of the one bringing glad tidings, announcing peace, bringing glad tidings of good, announcing deliverance, saying to Zion, “Your God reigns”!
Septuagint: like an hour on the mountains, like feet bringing glad tidings, a report of peace, like one bringing glad tidings of good things, for perceivably [literally, audibly] I will effect your deliverance, saying to Zion, “Your God will reign.”
The Dead Sea Scroll of Isaiah reads a little differently. “How comely upon the mountains [are] the feet of the one bringing glad tidings, bringing glad tidings of peace, announcing good, announcing deliverance, saying to Zion, “Your God reigns.”
Commentary
The moving feet of a messenger bringing good news would be a comely, beautiful, or welcome sight. From the standpoint of a person looking up to higher elevations, the messenger’a feet would be closest to the observer’s visual field. The announcement of peace indicated that the people would be able to enjoy a secure state and not have to face the turbulent and distressing times associated with war. Additionally, they would cease to be in a state of alienation from their God on account of their unfaithfulness. As a repentant people, they would be reconciled to him and so at peace with him. The message would also prove to be a message of “good,” which would include an assurance of YHWH’s blessing, aid, and protective care. As an announcement of deliverance, the message revealed that the repentant people could be confident that YHWH would liberate them from all distress.
Zion or Jerusalem would again be a thriving repopulated city enjoying YHWH’s blessing and safeguarding. As the people would be seeking to do God’s will, they would be recognizing him as their king, and what he would be doing for them would demonstrate that he reigned in Zion.
The Septuagint rendering indicates that YHWH would reveal that he was present with his people by what he would be doing for them. He would be there for them “like an hour on the mountains.” This may be understood to mean that he would be acting at the right hour or at the opportune time in bringing about their deliverance. His coming to their aid would be comparable to the welcome sight of the feet of a messenger bringing good news, bringing a message of peace, declaring good things that would benefit the people, heralding the message that deliverance from all distress was at hand, and providing the assurance that YHWH reigned in Zion.
52:8. Masoretic Text: Listen, your watchmen lift up [their] voice. Together they shout [joyfully], for eye to eye they will see when YHWH is returning to Zion.
Septuagint: For the voice of the ones guarding you was lifted up, and with the [same] voice they will rejoice together. For eyes to eyes, they will see when the Lord will have mercy on Zion.
The Dead Sea Scroll of Isaiah says “their voice” and adds that YHWH’s returning to Zion is “with compassion.”
The Targum of Isaiah interprets the watchmen to be the “rulers” of the congregation of Zion and says that “with their eyes they will see the mighty acts which YHWH will perform when he will bring back his Shekinah to Zion.”
Commentary
The directive to listen denotes to give attention to the expressions of the watchmen when they raise their voice so as to be heard. Theirs is a joyous outcry, for they see or discern that YHWH is returning to Zion, giving his favorable attention to the city so that it can cease to be a desolated site and begin to thrive as a rebuilt and populated metropolis. The watchmen could be the prophets who looked forward to the time of Zion’s restoration. (Compare Ezekiel 33:7.) It may be, however, that the designation “watchmen” could here apply to all who were waiting for YHWH to turn his attention to Zion. Another possibility is that watchmen are being portrayed as if at their posts in Jerusalem. Seeing YHWH’s return, they start their joyous shouting to announce the welcome development.
The words “eye to eye” may serve to express that the watchmen would have an unmistakably clear sight of YHWH’s return to Zion, comparable to that of one person looking directly into the eyes of another person. As indicated in the Dead Sea Scroll of Isaiah and the rendering of the Septuagint, this return would be an evidence of YHWH’s compassion for his repentant people.
52:9. Masoretic Text: Break forth [with joy]; shout [joyously] together, you ruins of Jerusalem, for YHWH has comforted his people. He has redeemed Jerusalem.
Septuagint: Let the ruins of Jerusalem break forth together with rejoicing, for the Lord has had mercy on her and rescued Jerusalem.
In the Dead Sea Scroll of Isaiah, the conjunction “and” follows “his people.”
Commentary
With the start of the restoration of Jerusalem, the ruins would no longer continue to be a sad spectacle but would take on a delightful appearance. Therefore, they are depicted as being encouraged to break forth with joyous exclamations. By effecting the liberation of his people and making it possible for them to return to Zion, YHWH comforted them, ending their sorrow as an oppressed people in exile. Because the people would be able to return to Zion and to start rebuilding the city, their being comforted thereby would provide the occasion for the ruins of Jerusalem to rejoice. Although the people are the ones whom YHWH redeemed, this had a direct bearing on developments respecting Jerusalem. The city would be transformed from a desolate site to a populated rebuilt city. Accordingly, YHWH could be spoken of as having redeemed Jerusalem.
As rendered in the Septuagint, he had mercy on Jerusalem and rescued her from her desolate state. This was the direct result of what he did for his people when liberating them from exile.
52:10. Masoretic Text: YHWH has bared his holy arm before the eyes of all the nations, and all the ends of the earth will see the deliverance of our God.
Septuagint: And the Lord will reveal his holy arm before all the nations, and all the ends of the earth will see the deliverance by God.
In the Masoretic Text, the definite article “the” does not precede “earth,” but it is included in the Dead Sea Scroll of Isaiah.
Commentary
YHWH’s arm represents his power. It is “holy” or “pure.” YHWH only uses his might in a pure way and never turns aside from the ultimate standard of justice. The baring of his holy arm denotes the revealing of his power to effect the deliverance of his people. There would be no ambiguity about who had brought about this deliverance, and the “eyes of all the nations” would perceive that YHWH had done it. Even the people of the distant regions, the “ends of the earth” would see that he had delivered his people from their oppressors.
52:11. Masoretic Text: Depart, depart, go out from there. Touch no unclean thing. Go out from the midst of her. Purify yourselves, you the ones carrying the vessels of YHWH.
Septuagint: Depart, depart, go out from there, and touch not an unclean thing. Go out from her midst; separate yourselves, you the ones carrying the vessels of the Lord.
Commentary
The repetition of the imperative to depart serves to emphasize that the people should leave the place of exile without delay. The feminine pronoun “her” applies to Babylon, the capital of the Babylonian empire. Therefore, by extension, the reference would be to the entire land where the Israelites found themselves in exile. As a prominent center of idolatrous practices, Babylon was an unclean place, and so was all the rest of the land. This required that the exiles exercise care not to touch any unclean thing and purify themselves, or separate themselves, from anything that might have defiled them on account of having lived in an unclean environment.
Their being in a pure state would have been essential when they transported the sacred vessels that would be used in the services at the temple. The Babylonians had seized these precious utensils after conquering the two-tribe kingdom of Judah, and the conqueror of Babylon, the Persian monarch Cyrus, returned them to the exiles to be taken back to Jerusalem. (Ezra 1:7-11)
52:12. Masoretic Text: For you will not go out in haste, and you will not go in flight, for YHWH will be going before your faces, and the God of Israel will be your rear guard.
Septuagint: For you will not depart in turmoil nor will you go out in flight, for the Lord will go out first before you, and the Lord, the God of Israel, [is] the one gathering you.
The expression “before your faces” means “before you.”
The Dead Sea Scroll of Isaiah adds, “He will be called God of all the earth.”
Commentary
The departure from the place of exile was not like a panicky flight. It was no hurried escape from danger, for the Persian king Cyrus, serving as YHWH’s instrument, permitted the Israelites to return to their own land. As had been the case when the Israelites left Egypt, YHWH guided and protected the exiles on the way back to their own land. He is represented as leading the way and safeguarding them like their rear guard. (Compare Exodus 13:21, 22.) According to the Septuagint rendering, God would be gathering his people, which could mean that he would assemble them from the various locations of residence for the return to their land.
52:13. Masoretic Text: Look! My servant will act insightfully [sakhál]. He will be exalted and lifted up and will be very high.
Septuagint: Look! My servant will have insight [syníemi], and he will be exalted and exceedingly glorified.
The Hebrew verb here rendered “act insightfully” is a form of sakhál. Like the Greek word syníemi, sakhál can mean “to have insight” or “to understand.” In this verse, the form of the Hebrew verb, when understood to relate to insight, refers to the use of insight, understanding, or comprehension. The Latin verb intellego, found in the Vulgate, has the same meaning as the Greek verb syníemi.
Lexicons also include “prosper,” “have success,” or “achieve success” as additional definitions for sakhál. Numerous translations have rendered the Hebrew verb accordingly. The rendering “prosper” represents the verse as indicating that the servant would succeed in accomplishing what YHWH had purposed for him to do.
The Targum of Isaiah identifies the servant as the Messiah or the Anointed One.
Commentary
The next truly significant event after the Israelites returned from exile would be the appearance of YHWH’s servant, the promised Messiah or Anointed One. As one who had received his teaching from YHWH, he would have outstanding insight or understanding, being able to teach in a manner that no one else could and conducting himself wisely in all respects. (Compare John 7:45, 46; 8:28, 29.) On account of the insight he would manifest when carrying out God’s will, he would be exalted, lifted up from what appeared to men as a lowly condition, and come to occupy a very high position as “King of kings and Lord of lords.” According to the Septuagint rendering, he would be “exceedingly glorified,” being divinely granted unparalleled authority. (Compare Philippians 2:6-11; Revelation 19:16.)
52:14. Masoretic Text: [Just] as many were appalled at you, so the disfigurement of his appearance beyond [that of] a man [’ish] [will be], and his form beyond [that of] the sons of man [’adhám, the earthling].
Septuagint: In the manner many will be beside themselves over you, thus the sight of you will be despised by men and your glory by men.
The Hebrew word ’adhám (“man,” “earthling”) is a collective singular.
According to the Targum of Isaiah, the “house of Israel” waited “many days” for the Messiah. It then says that “their appearance was wretched among the nations, and their countenance beyond that of the sons of men.”
Commentary
In the Hebrew text, the change from the second person “you” to the third person “his” results in a measure of ambiguity. Translators have commonly changed the “you” to “him” or rendered the text to apply to Israel as being the people who were the object of a feeling of horror when in the humiliated state of oppressed exiles. “Just as there were many who were appalled at him — his appearance was so disfigured beyond that of any man and his form marred beyond human likeness.” (NIV) “As many people were aghast at him — he was so inhumanly disfigured that he no longer looked like a man.” (NJB) “Time was when many were appalled at you, my people.” (REB) “Just as many were astonished at you, My people, so His appearance was marred more than any man.” (NASB)
According to the Septuagint, the entire description relates to the Messianic servant, and this appears to be the preferable meaning. Before coming to be highly exalted, the Messianic servant would come to be in a greatly humiliated state, giving no indication respecting the unparalleled authority and dignity he would afterward be granted. Because he would be maligned and treated as being of no account, many would be aghast in their view of him. His appearance would be so distorted by the words spoken against him and by the suffering to which he would be submitted that people would look upon him with contempt.
Possibly the Hebrew word ’ish here denotes a distinguished man or a man of rank, whereas ’adhám may be understood to mean an ordinary man, a mere earthling. In his condition of humiliation, the servant did not have the appearance of a dignified man. His distorted form made him appear as being even less than a common man.
According to the Septuagint, he would be despised, dishonored, or held in very low esteem. The people would see no glory, honor, or dignity in him.
52:15. Masoretic Text: So he will sprinkle [nazáh] many nations. Because of him, kings will shut their mouth, for what has not been told them they will see, and what they have not heard they will discern.
Septuagint: Thus many nations will marvel at him, and kings will shut their mouth. For [as] to the ones it has not been announced concerning him, they will see, and the ones who have not heard will discern.
According to the Targum of Isaiah, the Messiah or Anointed One will scatter many nations, triumphing over them. Neither the Hebrew text nor the Septuagint support this meaning in relation to the nations.
Commentary
The basic meaning of the Hebrew verb nazáh is “sprinkle.” If this is the case here, it could relate to the cleansing of people of the nations that would come about through the Messianic servant. When, for example, an Israelite became ceremonially unclean, he had to be sprinkled with the water of cleansing in order to be purified from defilement. (Numbers 19:11-20) The sprinkling could also relate to bringing people of the nations into an approved covenant relationship with God as persons forgiven of their sins through the Messianic servant. At the time the law covenant was inaugurated, Moses sprinkled the Israelites with the blood of sacrificial animals. (Exodus 24:5-8) There is a basis for linking the sprinkling of the nations to the cleansing from sin and a reconciliation with God, for the servant is later referred to as suffering for the sins of others and healing them with the stripes that would be inflicted on him. (53:5; compare 1 Peter 1:2.)
Another possibility is that, in this context, the verb nazáh has another meaning. Based on Arabic, the verb has been defined as meaning “spring” or “leap,” but lexicographers have acknowledged that this is doubtful. By extension, nazáh has been defined as “startle” (as an animal may be caused to leap upon being startled). Numerous translators have rendered nazáh according to this significance. In view of the earlier mention of the exaltation of the Messianic servant (verse 13), people of the nations could be represented as being startled by the transformation of the humiliated servant to a highly exalted personage. This does appear to be the meaning of the Septuagint rendering, which indicates that “many nations” or people of many nations would “marvel” at him, being astounded at what had taken place respecting the servant.
The remainder of the verse seems to focus on the effect that the servant’s exaltation would have even on rulers. Having impressed upon them the greatness of the servant by reason of his having been divinely granted authority and power far greater than theirs, kings would be reduced to silence. They would shut their mouths, unable to say anything on account of the fear-inspiring effect his exaltation would have on them. Nothing of this nature had ever been related to them, and yet they would see what had never been declared to them about the formerly humiliated servant. Although they had never heard about it before, they would come to discern or understand just what had taken place respecting him. (See Romans 15:21 for the application to Jesus, the Messianic servant.)
53:1. Masoretic Text: Who has believed in the thing heard [from] us, and to whom has the arm of YHWH been revealed?
Septuagint: Lord, who has believed the thing heard [from] us, and to whom has the arm of the Lord been revealed?
Commentary
The plural first person pronoun (“us”) may be understood as an editorial plural applying to the prophet. Initially, the “thing heard” would have been the message that had been divinely communicated to him and which he then would have proclaimed to the people. The question suggests that the prophet found it hard to understand why comparatively few put faith in the divinely revealed report.
The expression “arm of YHWH” designates YHWH’s might. In the context of the message about the servant, this could relate to the divine power that would be manifested in highly exalting him from a state of humiliation. Only persons who believed the message would perceive the greatness of YHWH’s power. They would have the unshakable conviction that the prophetic message would unerringly be fulfilled.
It is also possible to understand the “arm of YHWH” to be revealed in the miracles and activity of the Messianic servant. Whereas his enemies did not see the “arm of YHWH” or divine power at work in Jesus, persons who put their faith in him did. (Compare John 9:24-38.)
53:2. Masoretic Text: And he will grow up like a young plant before his face and like a root from dry land. No [dignified] form or comeliness does he have, and we shall look at him, and no beauty [is there] that we should desire him.
Septuagint: We announced before him like a male child, like a root in thirsty land. [There] is no form nor glory to him, and we saw him, and no form nor beauty did he have.
The rendering in the Septuagint of the first half of the verse is obscure. Possibly on account of the lack of positive response to the prophet’s proclamation of the message, the announcement is represented as having been made like that of a boy, an announcement that would not be taken seriously. It was like an announcement that appeared as insignificant as what might be expected from a root in dry soil. Another meaning could be that the prophet announced before the appearing of the servant that he would be unassuming like a boy and outwardly unpromising like a root in arid ground.
In its interpretation, the Targum of Isaiah does not represent lowliness and distress as applying to the Messianic servant but focuses on his appealing attributes. The portrayal of the Targum is the opposite of the description in the Hebrew text and the Septuagint. “And the righteous will grow up before him even as budding shoots; and as a tree that sends forth its roots by streams of water, so will the holy generations increase in the land that was in need of him. His appearance will not be that of a common man, nor the fear of him that of an ordinary man; but his countenance will be a holy countenance, so that all who see him will regard him earnestly.”
Commentary
Based on the reference to the “arm of YHWH” in the previous verse, the antecedent for the third person pronoun (“him”) apparently is YHWH. Before the “face” or the person of YHWH, the servant is represented as sprouting like new growth or a shoot. Alongside a large mature tree, a young plant would appear as insignificant. If the new growth is a mere sucker, it would be regarded as undesirable. From a root in dry and unproductive soil, one would not expect any remarkable growth. Although developments regarding the Messianic servant are depicted as not suggesting anything about a glorious future, he is nevertheless identified as being before or in the presence of YHWH, indicating that he is under direct divine care and guidance.
The prophetic portrayal fits the circumstances relating to the Messianc servant, Jesus of the royal line of David. The royal line was then in obscurity, and Jesus was born into a family of limited means. (Luke 2:22-24; compare Leviticus 12:8.) It appeared that he was just an insignificant shoot and that he had sprouted from a root in dry ground. During the course of his ministry, the prominent members of the nation maligned and misrepresented him. He had no noble standing nor the influence and wealth that are commonly associated with royalty. Lacking the kind of trappings that impress people generally, he had no dignified form or appearance. He was regarded as just a Galilean carpenter, the son of a carpenter. (Matthew 13:55; Mark 6:3) Not having the outward manifestations of the prominent and powerful members of society, he was looked upon as being neither attractive nor desirable.
53:3. Masoretic Text: [He was] despised and rejected by men, a man of pains and acquainted with sickness, and from whom [there was] the covering of faces, he being despised, and we did not esteem him.
Septuagint: But his form [was] not honorable, being inferior beyond all men, a man being in calamity and knowing [how] to bear infirmity, for his face was turned. He was dishonored and not esteemed.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes “man of pains.” Instead of the participle for “he being despised,” this scroll says, “and we despised him.”
The interpretation of the Targum of Isaiah departs considerably from the wording of the Hebrew text and the Septuagint. “Then will the glory of all the kingdoms be despised and come to an end. They will be infirm and sick even as a man of sorrows and as one destined for sicknesses, and as when the presence of the Shekinah was withdrawn from us, we will be despised and of no account.”
Commentary
On account of the lowly standing of the Messianic servant and his being maligned and misrepresented, he was looked down upon with contempt and rejected. By reason of what Jesus, the Messianic servant, endured, he proved to be a man subjected to pains or sorrows. Though he personally was sinless, he bore the infirmities of sinful humans in his own body, drawing heavily on his vitality to bring relief to them. His acquaintance with sickness came about through the affliction he observed among the people. When healing them, he appeared as one who took their illnesses upon himself. (Matthew 8:16, 17)
Jesus did not turn away from the people. Because they rejected him, he, however, appeared as one from whom their faces had been covered or concealed. In view of the response of the people, the effect was as if “his face was turned” away from them (LXX). They despised him, looking down on him and accounting him as possessing no honor.
53:4. Masoretic Text: Surely our griefs he has borne, and our pains he carried, and we esteemed him [as] being stricken, being smitten by God, and afflicted.
Septuagint: This one bears our sins and suffers for us, and we accounted him to be in distress and in calamity and in affliction.
In the Dead Sea Scroll of Isaiah, the conjunction “and” appears after the participle for “stricken.”
Although applying to the Messianic servant, the interpretation in the Targum of Isaiah does not agree with the actual words of either the Hebrew text or the Septuagint. “Then he will pray on behalf of our transgressions, and our iniquities will be pardoned for his sake, though we were accounted smitten, stricken from before YHWH and afflicted.”
Commentary
Jesus, the Messianic servant, did carry the griefs and pains of the people. He looked compassionately upon them as sheep without a shepherd and brought relief and comfort to the afflicted. As expressed in the Septuagint, he served as a sin bearer. Although himself sinless, he suffered for the sins of the people, making it possible for them to be forgiven of their transgressions on the basis of their faith in him and in what his suffering and dying for them accomplished.
Among the people, Jesus functioned as a lowly servant, unlike the nation’s prominent and influential members who acted like domineering or harsh masters. On account of his outward lowly status and the misrepresentation of the leading members of the nation, the people generally came to have a wrong estimation of him. They viewed him as one who was smitten by God and afflicted instead of as the Messianic servant who did God’s will in a flawless manner.
53:5. Masoretic Text: And he was being pierced for our transgressions and was being crushed for our iniquities. The chastisement of our peace [was] upon him, and with his stripes we are being healed.
Septuagint: But he was wounded because of our lawless deeds and made sick because of our sins. The discipline of our peace [came to be] upon him; by his stripe we were healed.
In the Dead Sea Scroll of Isaiah, the conjunction “and” precedes the Hebrew participle for “being crushed” and also the phrase about “chastisement.”
The interpretation in the Targum of Isaiah continues to avoid any reference to the suffering of the Messianic servant. “But he will build the sanctuary that was polluted because of our transgressions and given up because of our iniquities; and by his teaching will his peace be multiplied upon us, and by our devotion to his words our transgressions will be forgiven us.”
Commentary
A Roman soldier pierced the side of the crucified Jesus, the Messianic servant. (John 19:34) His death provided the basis for the forgiveness of sins, fulfilling the prophetic words that the servant was pierced or wounded for the transgressions or lawless deeds of the people. The crushing of the servant apparently refers to his being put to death, with his crushing or dying being for the purpose of forgiving iniquities. According to the Septuagint, he was made sick on account of the sins of the people. This suggests that he came to be in a weak state so that he could surrender his life.
On account of being sinners, the people merited discipline or punishment and needed to be restored to a state of peace with God, for they had been alienated from it through their transgressions. The discipline that would result in peace came to rest on Jesus, for he, by his death, paid the penalty that sinners merited.
The crucifixion process to which Jesus was submitted included scourging, and so the stripes or lashes inflicted on him brought healing to those who accepted him and his sacrificial death for them. The forgiveness of sins constituted the healing, for it made those whose sins were pardoned whole, no longer in a ruined state on account of the stain of sin.
53:6. Masoretic Text: All we like sheep have gone astray; we, each man, to his way have turned. And YHWH caused the iniquity of us all to meet him.
Septuagint: All we like sheep have gone astray, [each] man gone astray in his way. And the Lord delivered him up for our sins.
Commentary
Without the guidance of a shepherd, sheep stray. The Israelites generally disregarded the commands of God, their Shepherd. Like sheep, they strayed from the divinely approved path. All of them, as individuals, chose to follow their own way, rejecting the guidance that YHWH had made available to them.
On account of their sinful state, the people needed to be liberated from it by having their sins forgiven. Therefore, in his great mercy, YHWH caused the full burden of iniquity to meet up with his servant. This meant that the servant became the sin bearer, taking upon himself the full penalty for all the transgressions of sinful humans. The Septuagint rendering indicates that God delivered up his servant to die sacrificially for the sins of the people. According to the Targum of Isaiah, it was “YHWH’s good pleasure to forgive the transgressions of us all” for the sake of the Messianic servant.
53:7. Masoretic Text: He was oppressed and he was afflicted, and he does not open his mouth. Like a lamb is led to the slaughter and like a ewe is silent before her shearers, so he did not open his mouth.
Septuagint: And he, because of being done evil, did not open the mouth. Like a sheep he was led to the slaughter, and like a lamb before its shearer [is] silent, so he does not open his mouth.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is missing before the words rendered “like a ewe.” For the second occurrence of the phrase “he did not open his mouth,” this scroll has a different form of the verb.
In its interpretation, the Targum of Isaiah applies the words to the Messianic servant but presents a significance that departs from the wording of the Hebrew text and the Septuagint. “He was praying, and he was answered, and before he opened his mouth he was accepted. The mighty ones of the peoples he will deliver up like a lamb to the slaughter, and like a ewe that before her shearers is silent, and there will be none before him opening his mouth or speaking a word.”
Commentary
Jesus, the Messianic servant, experienced ill treatment. He endured oppressive suffering and affliction or distress. Whereas he had brought relief to many who were afflicted, he became the object of hostility. His good deeds were repaid with evil. Prior to his crucifixion he was reviled, taunted, and abused and then led off to the place of execution. (Matthew 27:27-31; Luke 22:63-65, 23:11, 26-31; John 19:1-3) Jesus did not open his mouth to utter bitter complaint or to call down evil on anyone. Without offering any resistance and by enduring patiently, he proved to be like a silent sheep being led to slaughter or like a silent ewe that is being sheared. (Acts 8:32-35; 1 Peter 2:23)
53:8. Masoretic Text: By restraint and judgment he was taken away. And as for his generation, who considered? For he was cut off from the land of the living. A stroke [fell] on him for the transgression of my people.
Septuagint: In the humiliation, his judgment was taken away. Who will relate his generation? For his life is taken away from the earth. He was led into death because of the lawlessness of my people.
Instead of the noun for “stroke,” the Dead Sea Scroll of Isaiah has a form of the verb that may be rendered “he was struck.”
The Targum of Isaiah represents Israel in the afflicted state and the servant as the one who effects deliverance. “Out of chastisements and out of punishment he will bring our exiles near. And the wondrous things that will be wrought for us in his day, who will be able to recount? For he will take away the dominion of the peoples from the land of Israel, and the sins that my people sinned he will transfer to them.” Again, this is not a meaning that can be drawn from the Hebrew text nor from the Septuagint rendering.
Commentary
His being taken away “by restraint,” oppression, or compulsion could refer to his being seized or arrested. Upon having judgment pronounced against him, he was taken away to be executed. The “generation” could refer to his contemporaries who gave no consideration to what happened to him. A number of translators, although making an application to the contemporaries, word the question differently. “Yet who of his generation protested?” (NTIV) “Who among those who were living at that time could have understood those things?” (NIRV) Other translators represent the question as applying to the destiny, offspring or the future of the servant. “And who can speak of his descendants?” (NIV) “Who would have thought any more of his destiny?” (NAB) “No one believed that he would still have a future.” (Niemand glaubte, dass er noch eine Zukunft haben würde. [German, Hoffnung für alle])
By being put to death, the servant was “cut off from the land of the living,” entering into the realm of the dead. The stroke denoted the death blow to which he was submitted. Although he was sinless, he died for the transgression of the Israelites, God’s people.
The Septuagint rendering could be understood to mean that, during the course of his being humiliated, abused, or mistreated, he was denied a just judgment. In the case of Jesus, there is no record about any inquiry respecting his ancestry or birth that would have linked him to the royal family of David. So the question could imply that no one recounted any details about his generation. In their renderings of the quoted text of the Septuagint in Acts 8:33, translators often, as in the case of the Hebrew text in Isaiah, interpret the generation to be offspring. “Who will tell of his posterity?” (NAB) “Who will be able to speak of his posterity?” (REB) “How can he have children if his life is snatched away?” (CEV) “He died without children to continue his family.” (NCV)
Like the Hebrew text, the Septuagint indicates that the servant was deprived of his life on earth. The reason he was led to death was because of the lawlessness of God’s people, which may be understood to mean that he would die for their wrongdoing. Another meaning is also possible. The Greek word rendered “because of” is apó and basically means “from.” By being led to death, the servant was taken away from the lawlessness of the people.
53: 9. Masoretic Text: And he will make his grave with the wicked and with a rich man in his death, although he had done no violence, and [there] was no deception in his mouth.
Septuagint: And I will give the wicked instead of his grave and the rich instead of his death, for he did not practice lawlessness nor was deception found in his mouth.
In the phrase about the grave, the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the third person plural verb, not the third person singular. Instead of the singular “rich man,” this scroll has the plural “rich people,” and instead of “his death,” the scroll reads “his tomb.”
The Targum of Isaiah interprets the text as applying to what the Messianic servant does instead of what happens to him. “And he will deliver the wicked to Gehenna, and those who are rich in possessions that they have obtained by violence to the death of destruction, that those who commit sin may not be established, nor speak deceits with their mouth.”
The Septuagint rendering suggests that God would not let the servant experience going into the grave and dying, but would let the judgment of going prematurely into the grave befall the wicked and a premature death befall the corrupt rich. The reason for this is that the servant did not engage in lawlessness nor was he deceitful in his expressions. Based on the context, the reading of the Hebrew text is to be preferred, for the previous verse is specific in referring to the servant’s death.
Commentary
As the Messianic servant, Jesus did die among the wicked, for he was crucified with two malefactors. (Luke 23:32) On this basis, one could say that he made his grave with the wicked. Joseph of Arimathea, a wealthy man, arranged for Jesus to be buried in his own new tomb. (Matthew 27:57-60; John 19:38-41) Whereas Joseph of Arimathea was an upright man, the reference in Isaiah is likely not to be understood as including this aspect, for the wealthy were often unjust and oppressive. Even though Jesus himself was sinless, never having committed any transgressions and never uttering anything of a false or deceitful nature, he appeared as a man who had made his grave with the wicked and his death with the rich. One of the malefactors came to recognize that Jesus was different, reproving the other evildoer when telling him that Jesus had not done anything wrong. (Luke 23:40, 41)
53:10. Masoretic Text: And YHWH delighted to crush him. He made him sick. If you will set his soul as a guilt offering, he will see [his] seed; he will lengthen his days, and the delight of YHWH will prosper in his hand.
Septuagint: And the Lord desires to cleanse him of the blow. If you give [an offering] for sin, your soul will see your seed long-lived, and the Lord desires to take away from the misery of his soul,
The Hebrew verb that is here rendered “you will set his soul” (second person singular) is commonly translated as a third person singular, with “he” replacing “you.” Besides being a second person singular, the form of the verb in the text is also a third person singular in the feminine gender “she will set his soul.” The word “soul” is feminine gender and so it is possible to understand “she will set his soul” to mean “a soul [a person] will set his soul.”
For the Septuagint rendering, the words “from the misery of his soul” are included as part of verse 11. To complete the thought they have been repeated here and part of verse 10 will be repeated for verse 11 to complete the entire sentence.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says, “and he made him sick.” In this scroll, the conjunction “and” also precedes “he will lengthen his days.”
The Targum of Isaiah interprets this to apply to the Israelite remnant, not the Messianic servant. “And it was YHWH’s good pleasure to refine and to purify the remnant of his people, in order to cleanse their soul from sin. They will look upon the kingdom of their Anointed One; they will multiply sons and daughters; they will prolong days, and those who perform the law of YHWH will prosper in his good pleasure.”
Commentary
The Hebrew word translated “delight” is not to be understood as meaning that YHWH took pleasure in seeing Jesus, the Messianic servant, suffer. He was pleased with the servant’s willingness to surrender his life and lay the basis for humans to be forgiven of their sins. The reference to crushing the servant and making him sick applies to all the suffering that he endured, terminating in the surrender of his life. According to the Septuagint, God wanted to cleanse the servant from the blow that had been inflicted on him, which may be understood to indicate that he would be restored to life after having been dealt the mortal blow.
The setting of the soul as a guilt offering is commonly understood to apply to what the Messianic servant does. This is evident from the renderings found in numerous translations. “Yet the LORD took thought for his oppressed servant and healed him who had given himself as a sacrifice for sin.” (REB) “If he gives his life as a sin offering, he will see his offspring and prolong his life.” (NJB) “If he made himself an offering for guilt, he might see offspring and have long life.” (Tanakh)
If the Hebrew word for “set” is considered to be a second person singular verb, God could be understood to set the soul of the servant as a guilt offering, constituting him the means for the forgiveness of sins. “The LORD decided his servant would suffer as a sacrifice to take away the sin and guilt of others.” (CEV) “The LORD made his life a penalty offering, but he will still see his descendants and live a long life.” (NCV)
Although the servant’s life or soul is offered up for sinful humans, he was to be restored to life, for only then would he be able to see “seed” or offspring. This “seed” would include all whose sins had been covered and been reconciled to God as beloved children. As these “children” would come into being on account of what the servant had done by sacrificing his life for them, they would be his “seed,” for they received their newness of life from him. The Messianic servant’s life would be prolonged by reason of his having his life restored.
Through the “hand” or the agency of the Messianic servant, YHWH’s delight, good pleasure, will, or purpose would prosper or be brought to a successful conclusion. In this context, his good pleasure primarily related to making it possible for humans to be forgiven of their sins and to gain an acceptable standing before him.
The Septuagint rendering represents God as the one who desires to cleanse or restore his servant from the mortal blow that had been dealt to him. This could be understood to refer to removing the deadly effect of that blow by bringing him back to life.
The Septuagint translator used the second person plural (“if you give”) and then continued with the thought that the result of giving for a sin offering would be to be able to see “seed” or offspring living a long time. This could be understood to mean that the second person plural would apply to anyone who might present a sin offering.
53:11. Masoretic Text: From the travail of his soul, he will see; he will be satisfied. By his knowledge, the righteous one, my servant, will make many righteous, and he will bear their iniquities.
Septuagint: …and the Lord desires to take away from the misery of his soul, to show him the light and to form [him] for understanding, to make the righteous one righteous, serving the many well, and he himself will bear their sins.
To complete the sentence, part of verse 10 has been repeated for the Septuagint rendering.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes the word “light” as the object of the servant’s seeing, and the conjunction “and” then follows. In this scroll, the conjunction “and” also precedes “by his knowledge.”
The interpretation of the Targum of Isaiah continues to focus on what the servant will do for the people. “From the subjection of the peoples he will deliver their soul. They will look upon the punishment of those who hate them. They will be satisfied with the spoil of their kings. By his wisdom he will justify the just, in order to subject many to the law, and for their transgressions he will make intercession.
Commentary
Based on the reading of the Dead Sea Scroll of Isaiah, the servant would see “light,” indicating that his suffering had a bright prospect in view. On account of having carried out YHWH’s purpose for him, he would be satisfied. Through the knowledge he would impart, the Messianic servant, the righteous one, would justify or make many humans righteous. Those who responded to his teaching and accepted the surrender of his soul or life as being for them would be the many who are accounted righteous, forgiven of their sins, and reconciled to God as beloved children. Jesus, as the Messianic servant, accomplished everything in his role as a teacher and a sin bearer, taking upon himself the iniquities of humans and the condemnation to which their transgressions would have led.
The Septuagint rendering indicates that it was God’s will to remove the misery the servant endured, which would signify that the suffering would be temporary and that the servant would be greatly rewarded for faithfully discharging the commission that had been entrusted to him. After enduring the misery, the servant would be shown the light or come to enjoy a bright future. Through his distress, the servant would be formed for understanding, coming to experience in his own person what it meant to suffer and equipping him to fully serve God’s purpose in the future respecting humans. (Compare Hebrews 2:10, 17, 18.) Through the servant, many would come to be accounted as righteous, and he would serve them well as their helper and their sin bearer.
53:12. Masoretic Text: Therefore, I will apportion to him [a share] with the great, and he will apportion the spoil with the strong, because he poured out his soul to death and was numbered with transgressors, and he bore the sin of many and interceded for transgressors.
Septuagint: Therefore, he will inherit many and divide the spoils of the strong, because his soul was delivered up to death, and he was reckoned among lawless ones, and he himself bore the sins of many and was delivered up because of their sins.
The Greek of the Septuagint could also be rendered, “he caused many to inherit, and he will divide the spoils of the strong.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “sin” is plural, and it reads “for their transgressions” (not “for transgressors”).
The Targum of Isaiah is more specific in identifying what YHWH will do for the servant. “I will divide unto him the spoil of many peoples and the riches of strong cities. He will divide the booty, because he delivered his soul unto death, and subjected the rebellious to the law, and he will make intercession for many transgressions, and the rebellious will be forgiven for his sake.”
Commentary
On account of having fulfilled YHWH’s purpose fully, the servant is portrayed as a conqueror, one who shares with the great ones in the spoils of his triumph and makes distribution to the strong ones or the mighty warriors of his force. In the case of Jesus, the Messianic servant, those who are accounted as righteousness and forgiven of their sins become sharers with him in all that he attained by his conquest through his suffering and death. As the text reveals, his reward as the triumphant one resulted from willingly pouring out his soul or life. He was then reckoned among the lawless, suffering a shameful death like a criminal along with two malefactors. (Luke 23:32) Jesus, the Messianic servant, died as a sin bearer, taking upon himself the transgressions of the many. On the basis of his sacrificial death for them, he intercedes or pleads for them that they may be forgiven of their transgressions. (Compare 1 John 1:7-2:2.)
54:1. Masoretic Text: Shout [joyfully], O barren [woman] who did not give birth. Break forth into a [joyful] shout and cry aloud, the one not having labor pains, because more [are] the sons of the desolate [woman] than the sons of the one having a husband, says YHWH.
Septuagint: Rejoice, barren [woman], the one not giving birth. Break forth [in jubilation] and cry aloud, the one not having labor pains, because more [are] the children of the desolate [woman] than of the one having the husband, for the Lord said [it].
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) the conjunction “and” links the adjective “barren” with the words about not giving birth. The conjunction “and” is also included after the expression rendered “cry aloud.”
The Targum of Isaiah appears to interpret the desolated state of Jerusalem to apply after the Roman armies destroyed the city in 70 CE. It says that the sons of desolated Jerusalem would come to be more than the sons of inhabited Rome.
Commentary
Jerusalem is here personified as a woman. When lying in ruins without any inhabitants, she proved to be barren, a woman who had not given birth to any sons or children during the entire time. Rejected by God on account of the unfaithfulness of the people, she was like a woman without her husband. Prior to this pathetic condition, Jerusalem had enjoyed the status of a mother with sons, bound as a wife to YHWH by reason of the law covenant. In view of the end of her desolate state, she is prophetically called upon to become jubilant. The number of “sons” would come to be greater than had been the case during the former time when Jerusalem had a “husband.” (Compare Zechariah 2:1-5; 8:3-8.) This began to be fulfilled when the Israelites were released from Babylonian exile and were able to return to their own land. The once desolated and depopulated city began to be rebuilt and reinhabited.
In the letter to the Galatians, the words of Isaiah are applied to the true Israelites who become citizens of the heavenly Jerusalem. After the arrival of Jesus, the promised Messiah, the heavenly Jerusalem that once appeared as having no human children came to have an ever-increasing number of sons or children. (Galatians 4:26, 27)
54:2. Masoretic Text: Widen the place of your tent, and let the tent curtains of your dwellings be stretched out. Do not hold back. Lengthen your cords and strengthen your pegs.
Septuagint: Widen the place of your tent and of your curtains. Fasten [securely]; do not hold back. Lengthen your cords and strengthen your pegs.
In its interpretation, the Targum of Isaiah refers to causing the cities to be inhabited, increasing the people of the camps, and strengthening the governors. There is no mention of cords, pegs, or other features relating to a tent.
Commentary
Personified Jerusalem is directed to prepare for a growing population as if the people are to be accommodated in a large rectangular tent. She would need to increase the size of the tent, adding new sections of material. The tent curtains of the dwellings (probably meaning the compartments inside the tent) would need to be stretched out over the supporting poles. Jerusalem is directed not to hold back in her efforts to expand the tent. She would need to lengthen the cords that were tied to the pegs, move the location of the pegs and add new pegs, and then make sure that all the pegs were securely pounded into the ground.
54:3. Masoretic Text: For to the right and to the left, you will spread out, and your seed will inherit nations and will populate desolated cities.
Septuagint: Yet to the right and to the left, you must spread out. And your seed will inherit nations, and you will inhabit desolated cities.
Commentary
When one faces east, the right is on the south side and the left on the north side; this fits the geography of the land of Israel. The Mediterranean Sea forms the western border and the Jordan River the eastern border. The more extensive land areas are situated north and south of Jerusalem. Accordingly, personified Jerusalem is portrayed as spreading out to the right and to the left. Her seed, offspring, or the populace would not, as in former times, be subjected to the oppression of foreign powers. The Israelites would inherit or take possession of nations, which would include territory where peoples of other nations came to dwell during the period of the exile. Cities that had been reduced to ruins would be rebuilt and repopulated.
In relation to the reigning Messiah and the heavenly Jerusalem, people of the nations would become willing subjects.
54:4. Masoretic Text: Fear not, for you will not be ashamed; and do not feel humiliated, for you will not be disgraced. For you will forget the shame of your youth, and you will no more remember the reproach of your widowhood.
Septuagint: Fear not because you were put to shame nor be ashamed because you were reproached. For the eternal shame you will forget, and the reproach of your widowhood you will by no means remember.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
Whereas the literal city of Jerusalem was completely destroyed in 70 CE, the “Jerusalem above” has continued to flourish with an increasing population. For many years, however, the restored Jerusalem did not have to fear having to experience the shame of being reduced to a desolated and uninhabited city. There was no reason for her to feel humiliated, for the disgrace of her former pathetic condition would come to be a thing of the distant past. As having occurred long ago, the shame is one that could be spoken of as relating to her “youth.” The expression “eternal shame” (LXX) may be understood to mean a shame of long ago. In her restored state, Jerusalem would cease to have a painful memory of the reproach to which she had been subjected as a destroyed and depopulated city, a city whose condition had been like that of a childless widow.
54:5. Masoretic Text: For the one owning you [as a wife] [is] the one making you. YHWH of hosts [is] his name. And the one redeeming you [is] the Holy One of Israel. The God of all the earth he will be called.
Septuagint: For the Lord [is] the one making you, the Lord Sabaoth [is] his name. And the one delivering you, he [is] the God of Israel. All the earth will call [him God].
“Sabaoth” is a transliteration of the Hebrew expression meaning “armies” or “hosts.”
Commentary
By reason of the covenant relationship of the people of Israel with YHWH, Jerusalem is spoken of as having him as her husband or being owned by him as a wife. As representing the people, Jerusalem owed her existence to him. YHWH was the former of his people, making it possible for the descendants of Abraham, Isaac and Jacob to become a nation. He continues to be active in the development of his people, and so may be regarded as not having ceased in involvement with the “making” process.
With YHWH as the husband under whose protection and care Jerusalem (or all that Jerusalem represents) finds herself, she had no reason to be afraid. He is YHWH, the God with hosts of angels in her service and before whom all who would oppose his will are as nothing. His activity of delivering or redeeming is not merely something that only occurred in the past. He continues to act as the redeemer or deliverer of all who turn to him. Those who are attached to the “Jerusalem above” because of having put faith in Jesus as the promised Messiah or Christ and what he accomplished for them by means of his death continue to experience God’s aid in their time of distress and need.
As the Holy One of Israel, or the God of his people, he is pure in the all respects. His word will never fail to be fulfilled. Especially in view of what he does for his people, he will be acknowledged as God of all the earth.
54:6. Masoretic Text: For YHWH has called you like a wife forsaken and pained [in] spirit, and a wife of youth when she is rejected, says your God.
Septuagint: Not like a forsaken and disheartened wife has the Lord called you nor like a wife hated from youth, your God has said.
The Greek adjective translated “disheartened” is oligópsychos, a compound consisting of the word for “little” and “soul.” It is descriptive of a discouraged or downcast state.
The Dead Sea Scroll of Isaiah concludes with the words, “says YHWH your God.”
Commentary
Without YHWH’s protective care, Jerusalem fell before enemy invaders, was reduced to ruins, and her inhabitants either perished or were taken into exile. She could then be likened to an abandoned wife and deeply distressed in spirit, or in despair, in a state of hopelessness, discouraged, or disheartened. Her pathetic condition was comparable to that of a young woman or wife who had been rejected and so had no prospect of having a home with a husband and children. YHWH is represented as calling Jerusalem while in this sad situation, bringing an end to her suffering like an abandoned wife.
The Septuagint rendering suggests that, when his call was directed to Jerusalem, God did not do so as if he viewed her as a forsaken, disheartened, or hated wife, but as one restored to his favor.
54:7. Masoretic Text: For a brief moment I forsook you, and I will gather you with great compassion.
Septuagint: For a brief time I forsook you, and I will be merciful to you with great mercy.
The Targum of Isaiah indicates that YHWH would reveal his great mercies by bringing the exiles of Jerusalem near.
Commentary
From the perspective of the entire historical period, YHWH’s abandonment of Jerusalem, permitting the city to be destroyed and its surviving inhabitants to be exiled, lasted a comparatively short time. Through his prophet, he assured Jerusalem (his people whom she represented) of being gathered. This signified that, upon their returning repentantly to him after experiencing calamity, he, in his great compassion, would make it possible for them to return to their land and to rebuild Jerusalem.
54:8. Masoretic Text: In an overflowing of wrath, I hid my face from you for a moment; and with enduring love [chésed] to limitless time, I will have compassion on you, the one redeeming you, YHWH, says.
Septuagint: In a little wrath, I turned my face away from you; and in eternal mercy, I will be merciful to you, said the one redeeming you, the Lord.
In the Dead Sea Scroll of Isaiah, the letter yod (Y) is joined to chésed, and the expression may be rendered “my enduring love.” Usually, chésed signifies graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, chésed (as in this case) is often translated éleos, meaning “mercy,” “pity,” or “compassion.”
Commentary
The literal expression “overflowing of wrath” may refer to a burst of anger. YHWH expressed his indignation against Jerusalem, or the unfaithful inhabitants, when he allowed the city to be reduced to ruins and the survivors to be taken into exile. At that time, he could be spoken of as hiding his face, for he did not come to the rescue of his people. His favorable attention was completely concealed from them. This situation would last for a comparatively short time. Soon he would show his compassionate care and concern for his repentant people. The enduring love or compassion for his people would continue for limitless time. In expression of his abundant mercy, YHWH repeatedly redeemed and will continue to redeem his people, delivering them from their distress.
54:9. Masoretic Text: Like the waters of Noah, this [is] to me: As I swore that the waters of Noah should pass over the earth no more, so I have sworn not to be angry with you and not to rebuke you.
Septuagint: From [the time of] the water upon Noah, this is to me: Just as I swore to him at that time not to be wrathful with the earth because of you still nor [to be] in [a state of] threat to you …
The inclusion of the word for “still” in the Septuagint has the support of the Dead Sea Scroll of Isaiah. In the case of the Septuagint, the sentence continues in the next verse.
Commentary
After the deluge, according to Genesis 9:11-16, YHWH assured Noah and his family that there would never again be the kind of flood that resulted in the mass destruction of human and animal life. He backed this promise with his oath, and the rainbow was designated as the sure sign that this would never happen again. Likewise, YHWH gave his oath not to be angry with Jerusalem (as representing his repentant people) nor to express a rebuke as an expression of disapproval.
The flood affected the earth or land, and the Septuagint rendering indicates that God’s wrath would not be directed against the land. In the Septuagint, however, the thought is elliptical, for the pronoun “you” is singular and, in the context, applies to Jerusalem and so to her inhabitants, or the people. Accordingly, a devastation of the land on account of the repentant people was not to occur. God would not react with a threat that would result in destruction or devastation.
54:10. Masoretic Text: For the mountains may depart and the hills be removed, but my enduring love will not depart from you, and the covenant of my peace will not be removed, says the one having compassion on you, YHWH.
Septuagint: to remove mountains, nor will your hills be moved away, so the mercy to you from me will not cease nor by any means will the covenant of your peace be taken away, for the Lord [who is] gracious to you has said [it].
The rendering “nor by any means” serves to preserve the emphatic sense of the two Greek words for “not.”
Commentary
Mountains and hills are regarded as being the stable and enduring features of the land. Although they were to disappear from the earthly scene (an unlikely occurrence), this would never happen to God’s compassionate care and concern for his people (represented by Jerusalem). As in verse 8, the Hebrew word rendered “enduring love” is chésed and signifies graciousness, enduring loyalty, steadfast love, or “mercy” (LXX).
God’s people, as here represented by Jersusalem, enjoyed a relationship of peace or friendship with him. This was based on YHWH’s having concluded a covenant with them that assured them of his blessing and aid, provided they remained faithful to him. Probably, on account of the “peace” or well-being that would result from the covenant relationship with YHWH, the reference here is to the “covenant of my peace.” The Hebrew “my peace” identifies YHWH as its source, whereas the Septuagint rendering “your peace” denotes the peace or well-being the people (as represented by Jerusalem) would enjoy. This covenant and its accompanying blessings would not be removed, for YHWH, the God who had compassion for his people, gave the assurance that it would continue.
54:11. Masoretic Text: O afflicted one, buffeted, not comforted, look! I will set your stones in antimony [puk] and lay your foundations with sapphires.
Septuagint: O humbled and unsteady one, you have not been comforted. Look! I am making your stone coal [ánthrax] for you and your foundations sapphire.
Commentary
Jerusalem came to be afflicted or humbled, buffeted as by a storm and, hence, unsteady or tottering upon being conquered and devastated. As a city in ruins and the survivors of the military campaign in exile, Jerusalem was like a woman bereaved of everything and with no one to console her. YHWH promised to change her sad circumstances.
The common meaning of puk is “antimony,” a black mineral powder. In this context, puk may denote a dark mortar. The dark color would make the precious stones stand out more prominently. In the Septuagint, puk appears to have been rendered ánthrax, which is the common designation for “coal” or “charcoal.” In this case, however, the word may be understood to designate a precious dark-red stone, possibly a ruby. The Hebrew and Greek terms for “sapphire” designate a transparent or translucent precious stone, probably a variety of corundum that is a deep blue in color. YHWH is represented as making Jerusalem grander than it had been prior to its destruction. With Jerusalem representing his people as a whole, this would also point to the dignity they would come to have as fully restored and divinely approved persons.
54:12. Masoretic Text: And I will make your battlements [plural of shémesh] of rubies [kadkód] and your gates of stones of beryl [’eqdách] and all your border of delightsome stones.
Septuagint: And I will make your battlements of jasper and your gates of stones of crystal and your enclosing wall of choice stones.
Commentary
YHWH is here represented as promising to use precious stones for the architectural features of Jerusalem. These architectural features would include the battlements, the gates, and the entire encompassing wall.
In this context, “battlements” is commonly thought to be the significance of the plural form of the Hebrew word shémesh, which meaning has the support of the Septuagint rendering. This, however, is not certain, especially since shémesh is the Hebrew word for “sun.” Assyrian reliefs depicting the seige of the Judean city Lachish indicate that round shields were positioned on the towers and along the city wall. Some have conjectured that such shields are designated as “suns.” For a portrayal of the siege of Lachich based on Assyrian reliefs and which depiction clearly shows the shields, see Lachish.
The Hebrew word kadkód designates a precious stone, possibly the ruby. The Septuagint rendering is íaspis (“jasper”). For some correspondency with “ruby,” one may regard the reference to be to “red jasper.”
There is uncertainty about the gem stone that is called ’eqdách in Hebrew. It may be beryl, which can be green, bluish green, or yellow in color. The Septuagint rendering is “stones of crystal.” Other suggested meanings for the Hebrew word are “carbuncle,” “sparkling jewel,” and “firestone.”
“Delightsome stones” or precious stones would form the encircling wall around the city.
54:13. Masoretic Text: And all your sons will be instructed by YHWH, and great [will be] the peace of your sons.
Septuagint: And all your sons [will be] instructed by God, and in abundant peace [will] your children [be].
The Targum of Isaiah indicates being taught by YHWH to apply to learning his law.
Commentary
Jerusalem represents God’s people as a whole. Individually, all of them are sons to YHWH. For them to be taught ones of YHWH would mean that they would be both familiar with his will and commands and desirous of living in harmony with his ways. They would enjoy “great peace” or a state of well-being because of having benefited from and acted in agreement with YHWH’s teaching.
54:14. Masoretic Text: In righteousness, you will be established. Come to be far from oppression, for you will not fear. And [you will be far] from terror, for it will not come near you.
Septuagint: And in righteousness, you will be built. Hold yourself far from injustice, and you will not fear and trembling will not come near you.
Commentary
In the past, the lawlessness and injustices of the people led to the devastation of Jerusalem. Therefore, in righteousness, which would be evident from the upright conduct of the repentant people, the city would be “built” (LXX) or firmly established as a secure place. With justice prevailing everywhere, Jerusalem would be assured of YHWH’s aid and protection, banishing all reason for anyone to fear having to face any kind of oppression. Nothing of a terror-inducing nature would even come near. According to the Septuagint, Jerusalem’s freedom from fear and trembling required that the people stay far away from unjust dealing.
54:15. If attacking, they will attack, [it is] not from me. Whoever attacks you will fall because of you.
Septuagint: Look! Proselytes will come to you because of me, and to you they will flee for refuge.
The wording of the Hebrew text is obscure, and the Targum of Isaiah interprets it as relating to the returning exiles. This Targum says that the exiles of the people would at last be gathered together to Jerusalem and that the kings that gather together to oppress Jerusalem would be cast down in her midst.
In this verse, the Hebrew verb gur, here rendered “attack,” usually means “sojourn” or “reside as an alien.” In Israel, a resident alien could become a proselyte or convert. The Hebrew word for “resident alien” is ger, a noun that is often translated prosélytos (proselyte) in the Septuagint. This explains the reason for the rendering “proselytes,” and a Greek text that represents proselytes as coming to Jerusalem on account of YHWH, or wanting to be attached to him, and finding refuge there among his people.
The uncertainty about the significance of the Hebrew verb gur has resulted in a variety of renderings. “If anyone stirs up strife, it is not from me; whoever stirs up strife with you shall fall because of you.” (NRSV) “Should anyone attack you, it will not be my doing; for his attempt the aggressor will perish.” (REB) “Surely no harm can be done without my consent: Whoever would harm you shall fall because of you.” (Tanakh) “Indeed they shall surely assemble, but not because of Me. Whoever assembles against you shall fall for your sake.” (NKJV) “Behold, gathering they shall gather, but not from Me. Who has gathered against you? By you he shall fall.” (J. P. Green)
Commentary
The Hebrew text is probably to be understood as relating to an action that is contemplated against Jerusalem and so would not be something that YHWH would countenance or originate. Any such action would fail, for the restored Jerusalem would be under God’s protection and care. So it would be on account of the divinely safeguarded Jerusalem that any form of assault would come to nothingness. Attackers would fall to their ruin.
54:16. Masoretic Text: Look! I have created the metal worker, the one blowing on the fire of the charcoal and making an implement for his work. And I have created the one ruining to destroy.
Septuagint: Look! I create you, not like a metal worker blowing on coals and producing an implement for work. But I have created you not for destruction, to corrupt every corruptible implement.
In the Dead Sea Scroll of Isaiah, the conjunction “and” is missing from the concluding phrase.
The Greek words that are here rendered “every corruptible implement” are part of the next verse in Rahlfs’ printed text but are included here to complete the sentence. They will not be repeated for verse 17.
Commentary
YHWH is the Creator, signifying that all those working at various tasks are his handiwork. Accordingly, no metal worker who keeps a fire burning in order to forge an implement could possibly produce a weapon that could even remotely match the unparalleled power of the Creator. To YHWH, all man-made weapons amount to nothing. The one ruining so as to destroy could either designate the one who wrecks what the metal worker has made or is a warrior who engages in a campaign of conquest and devastation.
The Septuagint rendering represents Jerusalem as YHWH’s creation. His creative work is not like that of a metal worker in the process of making an implement that fulfills a temporary purpose. The restored Jerusalem, more particularly God’s approved people who are represented by Jerusalem, did not come into existence in order to be destroyed or to function in the destructive role of ruining everything that can be ruined.
54:17. Masoretic Text: Every implement formed against you will not succeed, and every tongue rising against you in judgment you will declare guilty. This is the inheritance of the servants of YHWH, and their righteousness [is] from me, says YHWH.
Septuagint: I will not grant [anyone] success against you. And [as for] every voice that will be raised against you in judgment, you will defeat all of them. But the ones answerable to you will be in it [the judgment]. It is the inheritance of those serving the Lord, and you will be righteous to me, says the Lord.
Commentary
YHWH will not permit any implement or weapon that may be formed to launch an attack against Jerusalem (meaning his devoted people) to succeed. Expressions that any tongue might utter to obtain an adverse judgment would come to be condemned, exposed as having no validity or being false. According to the Septuagint, those who would be answerable to Jerusalem for certain words or actions would be the ones having to face judgment.
The “inheritance” or portion that would be in possession of YHWH’s servants is his aid and protective care, making it impossible for any weapon that might be directed against them to inflict lasting harm. Their “righteousness” or their vindication as persons in the right comes from YHWH. According to his estimate of them, they are “righteous,” upright, or approved.
55:1. Masoretic Text: Hey, every thirsty one, come to the waters. And he who has no silver, come, buy, and eat. Come, buy wine and milk without silver and without price.
Septuagint: O thirsty ones, go to the water, and as many as do not have silver, go, buy, and drink wine and fat without silver and price.
According to the Targum of Isaiah, this is an invitation to all desiring to learn so that they might receive instruction that is better than wine and milk.
The Septuagint reference to “fat” is possibly to be understood as meaning rich milk.
Commentary
YHWH is represented as extending an appeal to all who are desirous of refreshment and nourishment. This is not an invitation to partake of literal water and food but an invitation to share in his provisions for bringing refreshment, satisfying needs, and effecting liberation from all forms of affliction. (See John 7:37 regarding the same appeal that Jesus Christ made.) Those who ardently desired an approved relationship with YHWH could accept his invitation by repentantly turning to him and looking to him as the one who would supply everything they needed.
Silver was the common medium of exchange at that time. YHWH offered his generous provisions without cost. Persons without silver or lacking the means for making purchases did not find themselves at a disadvantage. All those wishing to do so could avail themselves of the generous offer to obtain all that would bring lasting joy (comparable to the cheering effect of wine), and that would serve to strengthen them (comparable to being able to partake of “milk,” “fat,” or rich and nourishing fare).
55:2. Masoretic Text: Why do you weigh out silver for [what is] not bread and [give] your labor for what does not satisfy? Listen to listen to me, and eat [what is] good, and delight your soul in fatness.
Septuagint: What do you value for silver, and [why do you expend] your toil not for satisfaction? Listen to me and you will eat [what is] good, and your soul will delight in good things.
The literal reading “listen, to listen,” denotes to listen attentively, and the expression “your [plural] soul” denotes “you yourselves.”
Commentary
The Israelites had looked to sources other than YHWH as the means for assuring their well-being and had done so at a high cost. Prior to the exile, they had engaged in idolatrous practices and made alliances with foreign powers. They used silver and gold to fashion images of nonexistent deities and a variety of cultic objects, and they paid tribute to procure the protection of foreign powers. (2 Kings 16:7-9; Hosea 2:8)
Although they had weighed out silver to obtain what they thought would benefit them, they received nothing of value, nothing that was comparable to the bread or food that is essential for sustaining life. They labored, but the wages from their labor did not serve to acquire what filled their needs.
The people needed to consider why they had been willing to expend resources and energies for what had brought them no satisfaction and then to change their ways. If they listened to YHWH, responded to his guidance and commands, they would be richly blessed. Their situation would then be like that of persons who would be able to partake of food that is good for them and would find joy in “fatness,” in “good things” (LXX), or in the abundance that YHWH would supply for them to live in the fullest sense as his approved people.
The Septuagint question as to what the people valued for silver could be understood to refer to things they considered to be of sufficient value in order to pay money for them.
55:3. Masoretic Text: Incline your ear and come to me. Listen, and your soul may live. And I will conclude a covenant with you for limitless time, the enduring kindnesses [chésed] to David, the ones [that are] true.
Septuagint: Pay attention with your ears and follow my ways. Listen to me, and your soul will live in good things, and I will conclude an eternal covenant with you, the holy things of David, the trustworthy things.
Commentary
To enjoy the well-being resulting from an approved relationship with YHWH, individuals needed to abandon their former ways, to pay attention to his law and the guidance he provided through his prophets, and to come to him as repentant persons. Listening would denote obediently responding to YHWH’s commands. For the individual doing so, this would mean life for his “soul” or for himself. This would not signify just a mere continuance of life but would be a meaningful life as a person enjoying YHWH’s love, care, and safeguarding. According to the Septuagint, the “soul” would “live in good things” or be in a state of well-being and a recipient of God’s abundant blessings.
The plural form of the Hebrew word chésed, here rendered “enduring kindnesses,” is descriptive of a compassionate concern that is manifest in positive action and can always be depended upon. These enduring kindnesses relate to the covenant promises YHWH conveyed to David through the prophet Nathan. They included the promise that his royal line would continue, implying that the Messiah would come through David’s line of descent. (2 Samuel 7:4-16) The covenant promises were, as rendered in the Septuagint, “holy things,” for they had YHWH, the Holy One of Israel, as their source. They were certain to be fulfilled, for they were “true” or “trustworthy.”
All who repentantly return to YHWH would be brought into an enduring covenant with him, a covenant that is directly linked to the one made with David and which ultimately found its fulfillment in Jesus, the promised Messiah. Accordingly, one may rightly conclude that the covenant is the new covenant. The beneficiaries of the new covenant are forgiven of their sins and reconciled to God as beloved children. (Jeremiah 31:31-34)
55:4. Masoretic Text: Look! I have given him as a witness to the peoples, a leader and commander for the peoples.
Septuagint: Look! I have given him as a witness among the nations, a ruler and one commanding for nations.
Commentary
A number of translations render the words of this verse so as to apply to David. “I made David a witness of my power for all nations, a ruler and commander of many nations.” (NCV) “As I made him a witness to peoples, a leader and commander of peoples, so shall you summon a nation you knew not.” (NAB)
It appears preferable, however, to regard these words as pointing to the promised Messiah. The link to the Messiah fits the previous reference to the “enduring kindnesses of David,” for these kindnesses related to future developments. Jesus, as the promised Messiah, did serve as a witness. By his life course, teaching, sacrificial death, and resurrection, he confirmed undeniably that the covenant promises made to David were true. As the benefits of what he accomplished were not limited to the Israelites but were made available to people of all the nations, he proved to be a witness to the nations. As King of kings and Lord of lords, he is both a ruler and a commander for them.
55:5. Masoretic Text: Look! A nation that you do not know you will call, and a nation that does not know you will run to you, because of YHWH your God, and the Holy One of Israel, for he has glorified you.
Septuagint: Nations that did not know you will call upon you, and peoples that are unacquainted with you will flee to you because of your God, the Holy One of Israel, for he has glorified you.
According to the interpretation in the Targum of Isaiah, the reason for a nation’s running is to pay tribute.
Commentary
In verse 3, the plural “you” applies to those with whom the covenant is concluded. Here, in verse 5, the “you” is singular. The change from the plural “you” to the singular “you” may be taken to indicate that it is not a collective singular designating Jacob or Israel, or those whom YHWH recognizes as being his people. In case both verses did refer to those who come to have a divinely approved standing, one would expect the “you” to be plural in both occurrences. When regarded as applying to the Messiah in the royal line of David, the words of verse 5 may be understood to be YHWH’s expression concerning him.
People of the nations did not know about the coming Messiah. So he did not know them as having any relationship with him. Nevertheless, initially, through his Jewish disciples, Jesus, the promised Messiah or Christ, called or invited people of the nations to be reconciled to God on the basis of their faith in him and the forgiveness of sins that his sacrificial death for them made possible. According to the Septuagint rendering, people of the nations, although not knowing about him previously as the Messiah to come, would call upon him or put faith in him when presented with the message concerning him. They would “run” to him or “flee” (LXX) to him. This does not refer to literal running or fleeing, but indicates that they would not hesitate to avail themselves of the provision through Jesus Christ to have their sins forgiven and to be liberated from the condemnation to which sin leads. Though they previously had no acquaintance with him as the Messiah who was foretold to come, they took this decisive action.
The reason for this action is because of what YHWH has done, glorifying the Messiah. He highly exalted him upon raising him from the dead, granting him all authority in heaven and on earth. (Matthew 28:18)
55:6. Masoretic Text: Seek YHWH while he may be found. Call upon him while he is near.
Septuagint: Seek God and, when finding [him], call upon him; but whenever he draws near to you, let the impious one forsake his ways …
In Rahlfs’ printed text, the sentence is not completed until the end of the next verse. A few words from verse 7 are included here to complete the thought and will be repeated for the rendering of that verse.
The Targum of Isaiah indicates that the seeking is to be done while one is still alive.
Commentary
In this context, seeking YHWH signifies wanting to do what is needed to have an approved relationship with him as persons forgiven of their trespasses. The individual must seek YHWH while he can be found or while the opportunity still exists to return to him as a repentant person. When the time comes for him to express his judgment, YHWH can no longer be found. He is then at a distance, not near, and any appeal to him for forgiveness and favorable attention would not get a hearing. To have his compassionate response, the individual must do the “calling” upon YHWH before he distances himself and ends the opportunity for returning to him. The Septuagint rendering represents God as the one who draws near and directs transgressors to abandon their lawless ways.
55:7. Masoretic Text: Let the wicked one forsake his way and the iniquitous man his thoughts, and let him return to YHWH, and he will have mercy on him, and to our God, for abundantly he will forgive.
Septuagint: … let the impious one forsake his ways and the lawless man his counsels, and let him return to the Lord, and he will have mercy, for abundantly he will forgive your sins.
The Septuagint rendering completes the sentence that began in the previous verse.
Commentary
Persons who have conducted themselves contrary to God’s ways and whose “thoughts,” “counsels” (LXX), plans or aims have been out of harmony with his will are encouraged to return to him. This called for them to repent and to abandon their God-dishonoring practices. The individual who repented is assured of becoming the recipient of YHWH’s mercy, being granted forgiveness for his sins. This forgiveness would be abundant, for YHWH, the God of his people, pardons freely and without limitation all who return to him.
55:8. Masoretic Text: For my thoughts [are] not your thoughts, and your ways [are] not my ways, says YHWH.
Septuagint: For my counsels are not like your counsels, nor [are] your ways like my ways, says the Lord.
The Targum of Isaiah refers to the ways of the lawless ones as not being “upright” like the ways of God’s “goodness.”
Commentary
The thinking of those being called upon to repent was contrary to YHWH’s thoughts or what he had in mind for persons whom he would approve. Their ways were corrupt, whereas the ways of YHWH are always upright, for he, as the Holy One, is pure in every respect. The Septuagint rendering expresses the contrast by indicating that God’s counsels, or the things he purposes, are not like the counsels, plans, or aims of those who disregarded his commands. His ways were not like their ways, for their ways deviated from what was right or just.
55:9. Masoretic Text: For [as] the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts.
Septuagint: But as the heaven is distant from the earth, so my way is distant from your ways and your notions from my thought.
Although missing in the Masoretic Text, a Hebrew word for “as” is included in the Dead Sea Scroll of Isaiah.
The Targum of Isaiah refers to the elevated nature of the uprightness of the ways of God’s goodness and his thoughts.
Commentary
The difference between YHWH’s upright ways and pure thoughts and the corrupt ways and thoughts of lawless ones is incomprehensibly great. It is as far away as are the heavens from the earth. For the ancients, the sky or celestial dome above them was the highest point. They could not have imagined the vastness of the universe and its billions of galaxies, and this should not be read into this passage.
55:10. Masoretic Text: For as the rain comes down, and the snow, from the heavens and does not return there until saturating the earth and making it bring forth and sprout, and giving seed to the sower and bread to the one eating, …
Septuagint: For as the rain or snow comes down from the heaven and will by no means return until whenever it has saturated the earth and brought forth and caused to sprout and given seed to the one sowing and bread for food, …
In the Masoretic Text, the Hebrew word translated “one eating” is a participle but is an infinitive in the Dead Sea Scroll of Isaiah. In connection with bread, the text of this scroll can be rendered “bread for eating.”
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
Precipitation, whether in the form of rain or snow, provides the water that plants need to grow and flourish. Once the rain or snow descends from the sky, this vital purpose will be served. In its season, seed will begin to bring forth new growth that will start to sprout from the soil. Crops will mature, and harvested grain will furnish seed for the sower and seed for people to grind into flour for making bread.
55:11. Masoretic Text: so will be my word that goes forth from my mouth. It will not return to me empty, but it will accomplish that in which I have delighted, and it will prosper in that for which I have sent it.
Septuagint: so will be my word, which whenever it will come forth from my mouth, it will by no means return until whenever shall be accomplished as much as I wanted, and I will prosper your ways and my commands.
The Targum refers to the “word” as the “word of my [YHWH’s] goodness.”
Commentary
Just as precipitation is certain to accomplish its vital function in providing essential water for vegetation to grow, so YHWH’s word, his promises, and his revelations are sure to be fulfilled. The expressions of his “mouth,” or whatever his revealed purpose may be, will never prove to be something that is “empty,” returning to him as if it had been unsuccessful in carrying out his will. His word will always bring about everything in which he may find pleasure and succeed in fulfilling the purpose for which he sent it forth or expressed it.
The concluding part of the Septuagint rendering may be understood to mean that God would prosper the ways of those whom he approves and that his commands, when heeded, would result in lasting benefits.
55:12. Masoretic Text: For with rejoicing, you will go out; and in peace, you will be led forth. The mountains and the hills will break out before you [literally, “your faces”] with a [joyful] shout, and all the trees of the field will clap their hands.
Septuagint: For with rejoicing, you will go out; and with joy, you will be taught. For the mountains and the hills will leap, welcoming you with joy, and all the trees of the field will clap [their] branches.
Instead of “led forth” or “led back,” the Dead Sea Scroll of Isaiah contains a verb that may be rendered “come back.”
Commentary
According to the interpretation in the Targum of Isaiah, this applies to the return of the exiled Israelites to their land. With joy, they would depart from among the nations and be brought back to their land in peace, safe and secure. As applying to the Israelite exiles, there would be no obstacles like mountains and hills hindering their return. Instead, such obstacles would be transformed into welcoming elements, as if the mountains and hills gave way to rejoicing when the exiles returned. Moreover, during the period of the exile, the land was desolate, and mountains and hills presented a sad spectacle in their devastated condition. Upon the return of the exiles, the desolate condition would come to an end. Hills and mountain slopes would be transformed into flourishing productive areas, replacing the sad neglected appearance with the cheer-inspiring state of well-cared-for land.
The trees are portrayed as being in full agreement with the joyous spirit, for they add their applause. According to the Septuagint, they clap their “branches.” The Hebrew expression about clapping their hands may be understood to refer to the rustling of leaves and branches when the wind blows.
The Septuagint rendering suggests that those going out or departing would receive divine instruction and accept it with joy. This instruction would impart to the recipients essential guidance for making their way successful. The leaping of the mountains and hills refers to their rejoicing, as if jumping for joy.
If linked to the promised Messiah, the departure as from exile may denote the liberation from the captivity of sin and the joy that would come from being forgiven of transgressions and having been reconciled to God as his beloved children. All who are thus liberated would benefit from God’s aid and guidance through the Messiah, the Anointed One, or the Christ, Jesus. This guiding or leading would be “in peace,” for it would assure lasting well-being. All creation, including the mountains, hills, and trees, would share in the joy, benefiting from the end of the harm resulting from human sinfulness. (Compare Romans 8:20, 21.)
55:13. Masoretic Text: Instead of the thorny plant [na‘atsúts] will come up the juniper [beróhsh]; instead of the nettle [sirpád] will come up the myrtle. And it will be to YHWH for a name, for a sign to limitless time, [one that] will not be cut off.
Septuagint: And instead of a thornbush [stoibé] will come up a cypress; but instead of a nettle [kónyza] will come up a myrtle. And the Lord will be for a name and for an eternal sign, and it will not cease.
The Dead Sea Scroll of Isaiah includes the conjunction “and” after the word beróhsh, here rendered “juniper.” In this scroll, the concluding phrase may be rendered, “And they will be to YHWH for a sign and for a name to limitless time, [one that] will not be cut off.”
In its interpretation, the Targum of Isaiah does not mention any plants but indicates that, instead of the wicked and the transgressors, the righteous and those who fear to commit sin will be established in the land.
Commentary
The Hebrew word na‘atsúts may designate a variety of thorny plants, with no specific identification being possible. In the Vulgate, the corresponding Latin term is saliunca, a plant that has been identified with Valeriana celtica, also known as Celtic spikenard, Alpine valerian, and valerian spikenard. The Latin rendering provides no aid in arriving at a more definitive meaning for the Hebrew word na‘atsúts and neither does the Greek word stoibé, which is here translated “thornbush,” but which basically means “heap” or “pile.”
The rendering “juniper” for the Hebrew word beróhsh is based on the Akkadian word for “juniper” (burāšu), whereas the corresponding Greek rendering is “cypress” (kypárissos) and the Latin rendering of the Vulgate is “fir” (abies).
The Hebrew word sirpád may mean nettle, as does the Latin term urtica found in the Vulgate and is one definition given in lexicons for the Greek word kónyza.
Thorny plants or weeds would not have been considered as having any value. The juniper, however, is a source of durable timber, and the myrtle is a source of a fragrant oil, and its berries are edible. Accordingly, when linked to the promised Messiah, the remarkable change in the natural world may here represent the marvelous transformation that will take place when repentant ones are forgiven of their sins and reconciled to God. The credit for this transformation will go to YHWH, it being for his “name” or as a memorial to him. The transformation on account of the deliverance of humans from their sinful state would be a sign for all time to come, testifying to what God has done for the human family. That this sign is permanent is further emphasized by the reference to its not being cut off.
Initially, when the Israelite exiles returned to the desolated land, it began to be transformed from a land overgrown with thorny plants and weeds to a cultivated land with thriving crops and valuable trees. As YHWH had made it possible, this development was also a memorial and a sign to him.
According to the Septuagint rendering, God, by what he does, makes a name for himself. His actions reveal that he alone is the true God and, through his dealings, he himself becomes the confirmatory eternal sign to this effect.
56:1. Masoretic Text: Thus says YHWH, Keep judgment and practice righteousness, for my deliverance draws near to come and my righteousness to be revealed.
Septuagint: Thus says the Lord, Keep judgment; practice righteousness, for my deliverance has drawn near to come and my mercy to be revealed.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) begins the verse with a Hebrew word meaning “for.”
Commentary
To keep judgment may be understood to mean to uphold justice, acting in a just and fair manner in agreement with God’s commands. Practicing righteousness denotes doing what is right. Following through on this admonition determined whether one would experience the deliverance that YHWH would effect. This deliverance is spoken of as drawing near, for it was certain to come.
According to verse 8, YHWH is represented as gathering those who had been driven away, banished, or dispersed. This suggests that the deliverance mentioned in verse 1 could initially refer to the freeing of the Israelite exiles to be able to return to their land. The gathering of the exiles to return and settle in the land would be an expression of YHWH’s righteousness, for it would be a revelation of his justice in acting for his repentant people. It would be, as indicated in the Septuagint rendering, a revelation of his compassion for them by restoring them to their land and to his favor.
It is also possible to link the deliverance with the coming of the Messiah. As sinners, the people were in a state of alienation from YHWH like persons who had been banished or dispersed. Upon being forgiven of their sins and reconciled to him on the basis of their faith in Jesus, the promised Messiah or Christ, and his sacrificial death for them, they would be delivered from the condemnation to which sin leads. In dealing with them as his own, God would maintain his righteousness, for the repentant ones would be counted as righteousness on the basis of the cleansing from sin resulting from their faith in Jesus and his death for them. They would thus also become recipients of God’s mercy.
56:2. Masoretic Text: Fortunate [is] a man [’enósh] who does this, and a son of man [’adhám] who adheres to it, keeping the Sabbath [so as] not to defile it and keeping his hand from practicing any evil.
Septuagint: Fortunate [is] a man [anér] who does these things and a man [ánthropos] who adheres to them and keeps the Sabbaths [so as] not to defile [them] and guards his hands [so as] not to practice injustice.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word for “hand” is plural.
Commentary
For one to be “fortunate,” happy, or blessed denotes to be in a state of enviable well-being. This desirable condition is the promised possession of all who uphold justice and live uprightly, for they would be recipients of YHWH’s love, aid, and protective care.
Both the Hebrew text and the Septuaging rendering contain two distinct words for “man.” The Hebrew word ’enósh appears to apply to a man in the general sense, whereas ’adhámanér can designate either a man or a husband, and ánthropos is the general designation for a man or a human.
Sabbath observance being a prominent feature of the law given to the Israelites, faithfully keeping it would have been a reflection of obedience to the law. It was one of the requirements for being among those who are fortunate or blessed from YHWH’s standpoint. The person who did not desist from work on the Sabbath, refusing the think appreciatively about YHWH and what he has done for him and his people, would be defiling it. He would be conducting himself contrary to the reason for which it had been given as a day of refreshment from labor. Another requirement was for the individual not to engage in wrongdoing or, as expressed in the Septuagint, not to make himself guilty of injustice.
56:3. Masoretic Text: And let not the foreigner [literally, “son of the foreign one”], the one joining himself to YHWH, say, “YHWH, separating, will separate [me] from his people.” And let not the eunuch say, “Look! I [am] a dry tree.”
Septuagint: Let not the foreigner, the one joining himself to the Lord, say, “The Lord surely will separate me from his people.” And let not the eunuch say, “I am a dry tree.”
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not open with the conjunction “and.”
Commentary
Foreigners or non-Israelites would join themselves to YHWH when coming to recognize him as the true God, rejecting deities they may formerly have venerated and turning to him in worship. The repetition of a form of the Hebrew verb for “separate” serves for emphasis and denotes “surely separate.” On account of not being an Israelite, the foreigner may have felt that YHWH would not accept him as a person with the same standing as his people. This, however, would not be the case, and the foreigner was directed not to express himself in this way.
Among the exiles there would have been young Israelite males who were made eunuchs, as were males of other nations. Having been deprived of the potential to have offspring, even a godly eunuch would have been inclined to consider himself to be a “dry tree,” one that would never bear any fruit. He, though, was not to think and speak in this manner about himself, for YHWH did care about him and would not deprive him of his loving attention.
56:4. Masoretic Text: For thus says YHWH to the eunuchs who keep my Sabbaths and choose that which pleases me and adhere to my covenant,
Septuagint: Thus says the Lord, To the eunuchs, as many as keep my Sabbaths and choose the things I wish and adhere to my covenant,
Commentary
The reassuring word of YHWH is not directed to all eunuchs but only to those who desire to do what is right. They would faithfully observe the Sabbath, refraining from doing any work on that day. Of their own free will, they would choose to do whatever they recognized to be pleasing to YHWH, and they would hold fast to the covenant he concluded with the Israelites. Their adhering to the covenant would denote striving to live according to the commands set forth therein.
56:5. Masoretic Text: and I will give to them, in my house and within my walls, a monument [literally, a “hand”] and a name better than sons and daughters. I will give to him a name to limitless time, [a name] that will not be cut off.
Septuagint: I will give to them, in my house and within my wall, a nameworthy place better than sons and daughters. I will give to them an eternal name, and it will not cease.
Instead of “I will give to him,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says, “I will give to them.”
Commentary
At no time did any arrangement exist at the temple in Jerusalem for setting up some kind of memorial honoring God-fearing eunuchs. So the reference to YHWH’s house appears to be to his people who were surrounded as if by his protective walls. Among his people, the godly eunuchs would be part of YHWH’s approved family of children. This would be their monument, and the divine acknowledgment would be a “name” or a recognized status that would be something greater than having sons and daughters. The divine acknowledgment would prove to be a “name” that endures for all time to come. It is not of a temporary nature, but is permanent, never to be brought to an end.
56:6. Masoretic Text: And the foreigners [literally, “sons of the foreign one”], the ones joining themselves to YHWH, to minister to him and to love the name of YHWH, to be his servants, all those keeping the Sabbath and not defiling it and adhering to my covenant,
Septuagint: And to the foreigners, the ones joining themselves to the Lord, to minister to him and to love the name of the Lord, to be to him for male servants and female servants, and all the ones keeping my Sabbaths [so as] not to defile [them] and the ones adhering to my covenant,
The literal expression “sons of the foreign one” designates people of another family, tribe, nation, or country. In verse 3, the same words appear in the singular.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads, “to be his servants and to bless the name of YHWH and keeping the Sabbath.” It does not include the words “to minister to him and to love the name of YHWH.”
In the case of this verse, the thought is completed in verse 7.
Commentary
The foreigners would be non-Israelites who chose to attach themselves to YHWH as his worshipers, serving him by living in harmony with his commands. To love the name of YHWH denotes to love him, the person represented by the name. As his servants, these foreigners would seek to please him and would look to him as their Owner who would care for them. They would observe the Sabbath, not profaning it by doing work on that day. Such Sabbath observance would be representative of their conformity to the commandments in God’s law, the requirements of the covenant made with Israel. To this covenant, the foreigners would hold fast so as to live in harmony with it.
56:7. Masoretic Text: these also I will bring to my holy mountain and make them rejoice in the house of my worship [literally, “prayer”]. Their holocausts and their sacrifices [will be] for acceptance on my altar, for my house will be called a house of prayer for all the peoples.
Septuagint: I will bring them to my holy mountain and make them rejoice in the house of my worship [literally, “prayer”]. Their holocausts and their sacrifices will be acceptable on my altar, for my house will be called a house of prayer for all the nations,
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says regarding the sacrifices that they “will ascend for acceptance.”
Commentary
In the time of the prophet, the holy mountain was Jerusalem by reason of its being the location of YHWH’s temple. The acceptable standing of godly foreigners is expressed by his bringing them to this holy mountain, there to rejoice as his devoted worshipers in his house or temple. Literally, the house is called the “house of my prayer,” indicating it to be the location for worship or prayer that was directed to YHWH. He would accept the holocausts or whole burnt offerings and other sacrifices that the foreigners would present, and the temple itself would be a “house of prayer” for people of all nations, not just the Israelites.
Just how this would find its fulfillment in the arrangement for worship made possible through the promised Messiah is not reflected in the language. This is because the temple services in Jerusalem still existed and would continue there as long as YHWH’s temple remained on the site. As Jesus, the promised Messiah or Christ, indicated, however, acceptable worship would cease to be associated with a specific location. (John 4:21-24)
Jesus, when cleansing the temple of commercial activity, called attention to the purpose of the temple as being a “house of prayer.” (Matthew 21:12, 13)
56:8. Masoretic Text: An utterance of the Lord YHWH, the one gathering the scattered ones of Israel: “Still [others] I will gather to him to his gathered ones.”
Septuagint: said the Lord, the one gathering the dispersed ones of Israel, for I will gather to him a gathering.
In the Targum of Isaiah, the dispersed ones of Israel are identified as the exiles who would be gathered.
Commentary
YHWH is represented as saying that he would be gathering the scattered or dispersed ones of his people Israel. In an initial sense, this would have been when he used Cyrus to issue a decree, making it possible for the people to return to their land. In relation to Jesus, the promised Messiah, those who put faith in him and his sacrificial death for them were forgiven of their sins and gathered to God as reconciled members of his beloved family.
The ones gathered to “him” or to Israel, the forgiven people as a collective whole who had been gathered, appear to be the people of the nations who would turn to YHWH and gain an acceptable standing before him. After Jesus appeared as the promised Messiah, this required that people of the nations put faith in him to be forgiven of their sins and to gain God’s acceptance.
According to the rendering of the Septuagint, the expressions of the previous verse are identified as God’s words. Otherwise the Septuagint basically conveys the same thought as the Hebrew text.
56:9. Masoretic Text: Every beast of the field, come to eat, every beast in the forest.
Septuagint: All you wild beasts, [come] here, eat, all you beasts of the forest.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the plural form for the word here rendered “beast” (“all beasts of the field”; “all beasts of the forest”). After the word for “eat,” this scroll has the conjunction “and,” which can also be translated “even.”
Commentary
Even though the directive “come to eat” appears between “every beast of the field” and “every beast in the forest,” both may be understood as being invited to come for the purpose of devouring. This is made explicit in numerous translations. “All you beasts of the open country and of the forest, come and eat your fill.” (REB) “Come and gorge, all you wild beasts, all you beasts of the forest.” (NJB) “Come from the forest, you wild animals! Attack and gobble down your victims.” (CEV)
The Targum of Isaiah interprets the reference to be to the kings of other nations that assemble to oppress Jerusalem. These kings are said to be cast down in its midst. They then become food for the beasts of the field. The beasts of the forest would be gorged with the flesh of the carcasses.
The application to foreign rulers is questionable. In the next verse, the reference is to “his watchmen,” and the closest antecedent for the third person singular pronoun is “Israel” (in verse 8). A number of translations have even inserted “Israel” in the text (“Israel’s watchmen”).
This verse serves to introduce a pronouncement of YHWH’s judgment against his wayward people. The words may be understood to indicate that the kingdom of Judah and its capital Jerusalem would be conquered, with many of the unburied slain becoming food for wild animals. There is also a possibility that the beasts represent the enemy invaders who are being invited to launch their attack like predatory animals.
Although less likely to be the case, the “beasts of the forest” could be the ones that the “beasts of the field” are told to devour. This understanding of the text has given rise to the interpretation that the “beasts of the field” designate the conquering enemy forces, and the “beasts of the forest” are the Israelites. The reading of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), however, does not support this view.
56:10. Masoretic Text: His watchmen [are] blind, all of them not having knowledge. All of them [are] mute dogs [that] cannot bark, panting, lying down, loving to slumber,
Septuagint: See that all have been blinded. They did not know insight. All [are] mute dogs, not able to bark, dreaming in bed, loving to slumber.
The description of the watchmen as dogs continues in the next verse.
Commentary
The “watchmen” are the leaders of the people. A number of translations specifically identify them as watchmen of Israel. “Israel’s watchmen are blind.” (NIV, REB) “Israel’s sentinels are blind.” (NRSV)
In order to be able to warn the people of danger, watchmen needed to be alert, fully aware of everything taking place around them. These watchmen, though, were blind and, therefore, like useless watchdogs. They lacked the knowledge or awareness of what they should have observed.
The watchmen or leaders of Israel should have set an example to the people in upright conduct and warned them about the certainty of divine judgment if they did not abandon their lawless ways. Instead, the leaders were corrupt and like watchdogs that were mute or unresponsive to signs of danger. Israel’s watchmen were like dogs that could not bark, unable to sound an alarm when it was essential to do so.
Possibly the Hebrew expression that may denote “panting” could be understood to mean heavy breathing while asleep. All the watchmen wanted to do was to indulge their desires. They were like lazy dogs, lying around and slumbering.
56:11. Masoretic Text: and dogs mighty of soul. They have not known satiety. And these [the] shepherds have not known [how] to understand. All of them have turned to their way, [each] man to his gain to its end.
Septuagint: and dogs impudent in soul, not knowing satiety. And they are wicked, not knowing insight. All have followed in their ways, each one according to himself.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the definite article precedes the participle here translated “shepherds,” but the definite article is not included in the Masoretic Text.
The Targum of Isaiah interprets the ones here mentioned to be those who “prey on the wealth of Israel,” but this interpretation does not fit when the “watchmen” are identified as Israel’s watchmen.
Commentary
Both the Hebrew and the Greek words for “soul” may be understood to denote “appetite” or “desire.” The appetite of Israel’s watchmen for personal ease and pleasure was extraordinarily great. They were like greedy dogs that never had enough.
As shepherds, the leaders had the responsibility of protecting the people and devoting themselves to promote their interests. These shepherds did nothing to live up to their responsibilities, but were like persons without knowledge, bereft of any understanding or insight in caring for their duties. They did not conform their conduct according to God’s pure ways, but chose their own wayward path, disregarding their responsibilities toward the people.
The expression here rendered “to its end” may denote to its very limit. The corrupt leaders had as their aim to derive as much personal profit as possible from the position they occupied and cared nothing about the welfare of the people.
56:12. Masoretic Text: Come, let me get wine, and let us imbibe intoxicating drink. And like this day tomorrow will be great [in] excess of abundance.
Rahlfs’ printed Greek text ends chapter 56 with verse 11. The corresponding Greek words for the Hebrew text of verse 12 are only included in a footnote.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads, “Come and let us get wine.”
Commentary
The shepherds of Israel were pleasure seekers, given to wine and other strong drink. Instead of caring for their responsibilities with unimpaired faculties, they engaged in heavy drinking. This was a habit with them, each day being marked by their unrestrained excesses.
The reference to “tomorrow” could be understood to mean that the revelry would be even greater than the previous day or that it would be just as great as that of the previous day. Translators have variously rendered the concluding thought. “And tomorrow will be like today, or even far better.” (NIV) “Tomorrow will be just as wonderful as today and even more so!” (NJB) “Tomorrow we’ll do it again. We’ll really enjoy ourselves.” (CEV) “And tomorrow we will do this again, or, maybe we will have an even better time.” (NCV)
57:1. Masoretic Text: The righteous one has perished, and no man takes [it] to heart. And men of kindness [chésed] are taken away, while no one is discerning that the righteous one is taken away from calamity.
Septuagint: See how the righteous one has perished, and no one takes [it] to heart, and righteous men are taken away, and no one is taking notice, for the righteous one has been taken away from the face of injustice.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” appears at the beginning of the verse, linking it with the words that precede and thus serving to show a contrast between the corrupt shepherds and the upright person. Another difference in the reading of this scroll is the participial form of the word for “perish,” which may be rendered “is perishing.”
According to the Targum of Isaiah, no man took the fear of God to heart when the righteous died.
Commentary
It appears that the death of the righteous person mentioned here is of an untimely nature. People generally, however, gave no thought to what it might mean or what effect it should have on them. It was not something to which anyone gave heartfelt consideration.
The Hebrew word chésed signifies graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. Men who are so described would be compassionate persons who respond kindly to those in need and are willing and eager to render aid. Such good men were being swept away from the land of the living. In view of the prevailing lawlessness among the people and the leaders, no one discerned that it may actually have been better for kindly persons to be removed from the earthly scene. By their death, they would escape the calamity that was destined to come on account of the God-dishonoring conduct of the people and their leaders. According to the Septuagint rendering, the righteous one would be taken away from the “face” or the presence of injustice. Upright ones would thus be delivered from an environment where wrongdoing proved to be the norm.
The case of Abijah the son of Jeroboam, the first monarch of the ten-tribe kingdom of Israel, illustrates how an untimely death proved to be preferable to having lived longer. All the subjects of Jeroboam mourned the death of Abijah, and the son received an honorable burial. According to the biblical record, this was because Abijah was the only one in Jeroboam’s family in whom YHWH found something good. He escaped the calamity that befell the family of Jeroboam during the brief reign of his son Nadab. Baasha assassinated Nadab, seized the kingship, and then slaughtered every member of the house of Jeroboam. (1 Kings 14:5-13; 15:25-30)
57:2. Masoretic Text: He enters into peace. They rest on their beds, [each one who was] walking uprightly.
Septuagint: In peace will be his burial. He has been taken from the midst [of injustice].
According to the Targum of Isaiah, the ones referred to as resting on their beds are those who observe God’s law.
Commentary
At death, the upright one enters into peace, being thus liberated from all the distressing circumstances that lawlessness produces. In the grave, those who had conducted themselves uprightly lie as persons peacefully asleep on their beds.
The Septuagint rendering suggests that the upright person would have a proper burial. It would be in peace, not at a time of mass slaughter as in war when carcasses might be left lying on the ground, exposed to the elements and as food for scavenger birds and beasts. Through his death, the upright person would have been taken from the midst of injustice or from the midst of a corrupt people.
57:3. Masoretic Text: And you, approach here, you sons of a sorceress, seed of an adulterer and a prostitute.
Septuagint: But you, approach here, you lawless sons, seed of adulterers and of a prostitute.
The Hebrew word here translated “adulterer” is a participle, and the word rendered “prostitute” is a verb (“she will prostitute herself,” or “she is prostituting herself”).
The Targum of Isaiah identifies those being addressed as “people of a generation whose deeds are evil.” Although having come from a “holy planting,” “they are adulterers and fornicators.”
Commentary
The lawless Israelites are called upon to approach so that they might hear the words of YHWH in expression of his judgment against them. As “sons of a sorceress,” they participated in idolatry and associated occult arts. The reference to being “sons” may call attention to the fact that they were even worse than the “sorceress” who was the mother who had taught them. According to the Septuagint rendering, they were “lawless sons,” persons who disregarded God’s commands.
Violation of their covenant obligations to YHWH to whom the Israelites were bound as a wife to her husband constituted adultery or prostitution. As persons revealed to have originated from a defiled source (the “seed” of an adulterer and a prostitute), they are identified as persons guilty of adultery and prostitution. They were disloyal to YHWH. Moreover, when venerating other deities, they even engaged in ceremonial prostitution.
57:4. Masoretic Text: Of whom are you making mockery? Against whom do you open wide the mouth [and] stick out your tongue? Are you not children of transgression, a seed of deception, …?
Septuagint: In what have you reveled [entrypháo]? And against whom have you opened your mouth? And against whom have you let loose your tongue? Are you not children of destruction, a lawless seed, …?
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the question about opening the mouth and sticking out the tongue.
The Targum of Isaiah appears to represent the mouth as being opened in order to speak, for the words that follow refer to multiplying arrogant speech.
The last question continues in verse 5.
Commentary
Verse 6 and verses 11 through 13 represent YHWH as expressing his disapproval of the wayward people. On this basis, one may rightly conclude that the answer to the first two rhetorical questions is that YHWH is the one against whom the contemptuous gestures are directed. When flagrantly disregarding his commands and engaging in abominable idolatrous practices, the Israelites mocked YHWH, acting as if he could not accomplish what the deities whom they revered could do for them. The disgusting form of idolatry was comparable to their making a face with open mouth and sticking out the tongue.
In the Septuagint, the Greek word entrypháo can mean “revel in,” “delight in,”or “exult over.” The answer to the rhetorical question could be that they reveled in or delighted in idolatrous practices. If, on the other hand, the meaning is “exult over,” the answer could be that, by venerating idols, they made light of YHWH. The Septuagint rendering suggests that the words proceeding from their opened mouth were directed against God. The people let loose their tongue in speaking against him.
As “children of transgression,” the Israelites acted as persons who were in the habit of disregarding God’s commands. Being the “seed of deception,” they could not be trusted. To attain their objectives, they resorted to deceit and lying.
The Septuagint reading “children of destruction” could mean people who were destined for ruin on account of their lawless ways. As a “lawless seed,” the people ignored God’s commands.
57:5. Masoretic Text: the ones being inflamed among the [lofty] trees [’áyil] under every flourishing tree, slaying the children in the valleys under the clefts of the crags?
Septuagint: the ones calling upon the idols under bushy trees, slaughtering their children in the ravines between the crags?
Commentary
There is uncertainty about the Hebrew word here translated “[lofty] trees.” The plural word in the text may be an alternative form of ’áyil, which designation is commonly understood to apply to a variety of large trees and has been rendered “oak” and “terebinth.”
While engaged in their abominable practices, the idolaters appear to have become aroused to a state of frenzy. In secluded areas overshadowed by tall trees with thick foliage and valleys or ravines from which crags rose, they performed their disgusting rites. In the clefts of the crags they slaughtered their own children, presenting them as sacrifices to the deities that the images at the idolatrous sites represented.
57:6. Masoretic Text: Among the smooth things of the valley [is] your portion; they, they [are] your lot. Also to them, you have poured out a libation. You have gone up [with] an offering. Will I be appeased with these things?
Septuagint: That [is] your portion; this [is] your lot. To them, you poured out libations. And to them, you brought up sacrifices. Over these things, therefore, should I not be wrathful?
The Dead Sea Scroll of Isaiah appears to refer to the people as going to the valleys as their lot.
Commentary
The second person singular expressions are feminine gender and may designate Jerusalem (as representing the Israelites of the two-tribe kingdom of Judah) or the people collectively. In this context, the people are portrayed as being like a woman who has been unfaithful to YHWH.
There is uncertainty about the significance of the Hebrew expression here rendered “smooth things.” The valleys could designate stream beds that are dry during the summer months, and the “smooth things” could then be stones that have become smooth from water flowing over them. From these smooth stones, artisans may have fashioned representations of deities. “You have chosen some of the smooth stones in the valleys to be your gods.” (NIRV) “You have chosen to worship idols made of stone.” (CEV)
The Hebrew words for “smooth” or “slippery” and “smoothness” can also describe that which is seductive or deceitful. (Proverbs 2:16; 7:5, 21; Hosea 10:2) This has given rise to the view that the reference here is to deceitful or false deities that the people worshiped at cultic sites located in the valleys, ravines, or wadis. “And you, woman, your place is with the deceitful gods of the wadi.” (REB)
Based on the context, the words are definitely associated with idolatrous practices. Instead of YHWH being the portion or share of the people, or the God to whom they were devoted and to whom they looked for aid, guidance, and protective care, their portion proved to be smooth things, either representations of nonexistent deities or gods fashioned from smooth stones. The thought is then expressed in an emphatic way, “They, they [the smooth things] [are] your lot.”
The Septuagint rendering includes no reference to “smooth things.” It may be understood to mean that the abominable idolatrous practices, including child sacrifice, constituted the portion of the unfaithful people.
To these “smooth things,” the people poured out drink offerings and went up to the altars to present sacrifices. This was an affront to YHWH. The unmistakable answer to the rhetorical question is that he would not be appeased or pacified by the things the people were doing but would be aroused to anger (LXX) on account of their unfaithfulness to him.
57:7. Masoretic Text: Upon a high and lofty mountain, you have set your bed, and there you went up to offer sacrifice.
Septuagint: Upon a high and lofty mountain — there [is] your bed, and there you brought up sacrifices.
Instead of a “bed,” the Targum of Isaiah mentions a “dwelling place.”
Commentary
Sites for idolatrous practices often were established on hills and mountains. The setting of the bed may refer to engaging in ceremonial prostitution. (Compare Hosea 4:13, 14; Amos 2:7, 8.) Besides participating in abominable rites, the people went up to these locations to offer sacrifices on the altars there.
In the denunciations of the prophets, idolatry is often portrayed as harlotry, for it was unfaithfulness to YHWH to whom the Israelites, by reason of the law covenant, were bound as is a wife to her husband. Therefore, it is also possible that the setting up of the bed alludes to this aspect.
57:8. Masoretic Text: And behind the door and the doorpost, you have set up your memorial. For away from me, you have uncovered [yourself], and you have gone up [to it]. You have widened your bed and have cut [a covenant] for yourself with them. You have loved their bed. You have looked at the hand.
Septuagint: And behind the doorposts of your door, you have set your memorials. You thought that if you should separate yourself from me, you would have something more. You have loved the ones going to bed with you.
Commentary
Possibly the location behind the door and the doorpost or behind the doorposts of the door (LXX) is one inside a house or a shrine. The “memorial” (“memorials,” LXX) may denote the representation of a deity, with the idol being the object that serves to bring this deity to remembrance. There is uncertainty about the Hebrew expression here translated “away from me.” It could signify that the people, represented as a prostitute or an adulteress, had turned away from YHWH to engage in whoredom, that is, in idolatry. The idolaters were like a prostitute who uncovers herself or strips off her clothing to prepare herself for intercourse. It appears that the bed may be considered to be the object of the going up. This bed is widened or made ready for the sexual activity, which is representative of idolatry.
There is no object for the Hebrew word here rendered “cut.” When concluding a covenant, animal victims were cut, and so the reference may be to the making of a covenant or entering into an agreement. Upon becoming unfaithful to YHWH, the Israelites violated their covenant relationship with him that bound them as a wife is bound to her husband. They then entered into a relationship with false gods, and this may be represented as making a pact with them.
Their attachment to idolatry appears to be likened to the love or fondness a prostitute or an adulterous woman has for the bed of her paramours. In this context, the Hebrew word for “hand” apparently denotes the male organ.
It is possible that the application is not limited to idolatry, for making alliances with other nations is also portrayed as whoredom. Such alliances were an expression of unfaithfulness to YHWH, as they revealed that the people did not rely on him for their security and believed that he could not protect them from military threats. (Compare Ezekiel 23:2-49.)
According to the Septuagint rendering, the people believed that, by turning away from God and pursuing idols or forming alliances with foreign powers, they would have “something more” or would derive greater benefit than if they remained loyal to him. Their venerating false gods, or allying themselves with foreign nations, is represented as loving to sleep with them as would a prostitute or an adulteress with her lovers.
57:9. Masoretic Text: And you traveled to Melech with oil and increased your ointments. You sent your elders far off and caused a debasing down to Sheol.
Septuagint: And you increased your whoredom with them, and you have made many the ones far off from you and sent elders over your borders and turned away and were debased to Hades.
The Targum of Isaiah presents an interpretation that does not fit the context. “When you observed the law, you prospered in your kingdom. And when you multiplied good works, your armies were increased, and you sent your envoys far off and abased the mighty ones of the peoples even to Sheol.”
Commentary
The Hebrew designation “Melech” or “Molech” can either refer to a deity or to a “king.” Translations vary considerably in the way their renderings interpret the Hebrew text.
The words have been represented as relating entirely to the use and procurement of oil and perfumed ointments. “You drenched your tresses with oil, were lavish in your use of perfumes; you sent out your procurers far and wide even down to the confines of Sheol.” (REB)
When understood to relate to the deity Molech, the verse could be understood to represent the Israelites as a prostitute or an adulteress who applies oil and perfumed ointments to herself and then goes to a cultic site where Molech is revered. “You smear on olive oil and all kinds of perfume to worship the god Molech.” (CEV) “You use your oils and perfumes to look nice for Molech.” (NCV)
Another possible meaning is that the oil and the perfumed ointment were presented to the god Molech as an offering. “You have given olive oil and perfume to Molech as your gift.” (NLT) “You went to the god Molech with olive oil. You took a lot of perfume along with you.” (NIRV)
If the reference is to a “king,” the oil and perfumed ointments may be what the Israelite “elders,” envoys, or ambassadors took along as a gift for the monarch of a foreign country when seeking to form an alliance. “You have traveled to the king with oil and much perfume.” (NLB)
The sending of the elders, envoys, or ambassadors definitely applies to efforts to form alliances with other nations to secure military aid. It appears that the lengths to which the leaders of the people were willing to go to form alliances is likened to their sending down to the lowest place possible — Sheol or the realm of the dead.
In the Septuagint, there is no mention of either a king or the deity Molech. “Whoredom” may be understood to apply to the making of alliances with foreign powers. The making of many that were far off seems to relate to increasing the number of powers in distant lands with whom alliances were formed. When seeking alliances with foreign nations, the responsible Israelite leaders turned away from God and sank to the lowest level possible in their efforts to counter military threats.
57:10. Masoretic Text: You were wearied by the greatness of your journey, but you did not say, “It is hopeless.” You have found life for your strength [literally, “hand”], and so you were not faint.
Septuagint: You wearied yourself in your many ways, and you did not say, “I will cease acquiring strength.” Because you practiced these things, therefore you did not make supplication to me.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word here translated “journey” is plural.
After mentioning the point about being wearied, the Targum of Isaiah represents the unfaithful “woman” (the people and their leaders) as not speaking about returning to God. This failure is attributed to the woman’s having increased great riches.
Commentary
It may be that the greatness of the journey or the way applies to the long distance the envoys had to travel and the hazards they faced to reach the leaders of other nations for the purpose of concluding a covenant with them. (Compare Isaiah 30:6, 7.) Another possibility is that the people and their leaders (the adulteress) tired themselves out in their involvement with idolatry. A number of translations make the link to idolatry explicit. “Though you tired yourself out by running after idols, you refused to stop.” (CEV) “You wear yourselves out looking for other gods, but you never give up.” (GNT, Second Edition)
It never occurred to the people and their leaders that all their exertions involving idolatry or the formation of military alliances with other nations did not benefit them. They never recognized that their tremendous effort had been put forth in vain nor did they acknowledge that it was hopeless or of no value. The people and their leaders (the adulteress) did not give up their senseless exertions. They deluded themselves into thinking that there would be good results, and so they found new strength to continue in their folly. Though seemingly exhausted, their strength for persisting in their futile efforts did not fail.
The Septuagint rendering could indicate that, although the people and the leaders (the unfaithful woman) had tired themselves out, they did not think that the time would come when they would be unable to strengthen themselves to persist in their own (not God’s) ways. Another possible meaning could be that they never considered stopping to use their strength in wrong ways, ways that only exhausted them. Having chosen ways contrary to God’s ways, the people and their leaders did not look to him for guidance and, therefore, did not pray to him.
57:11. Masoretic Text: And whom did you dread and fear that you lied? And you did not remember me. You did not lay [it] to your heart. Have I not been silent and for limitless time? And you do not fear me.
Septuagint: Whom did you dread and fear and you lied to me and did not remember me nor take me into your thought nor to your heart? And, seeing you, I do overlook, and me you did not fear.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about laying it to heart. This scroll refers to the object for the laying to heart as being “these things,” which could include all the exertions of the people and their leaders and the futile results.
Commentary
The reference to lying may be understood to mean that the people and their leaders (the unfaithful woman) had proved false to YHWH. Their idolatry and military alliances revealed that they did not hold him in awe and had no reverential fear or regard for him. They did not remember him in the sense that they did not look to him as the one who could help and protect them.
Failing to lay something to heart denotes refusing to give heartfelt consideration or serious thought to it. According to the Septuagint rendering, God is the one to whom no thought was given nor any heartfelt consideration granted.
For a long time, YHWH had been silent respecting the lawless ways of the people. Though seeing what they did, he did “overlook” (LXX) it, taking no action against his wayward people (the adulteress). He thus gave them a long time to repent and to return to him. They failed to recognize that his “silence” would end. Presuming that he would not act against them, they conducted themselves as persons having no fear of any future judgment for their corrupt course.
57:12. Masoretic Text: I will declare your righteousness and your deeds, and they will not benefit you.
Septuagint: And I will declare my righteousness and your evils, which will not benefit you.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) adds “your assemblages” (a form of the Hebrew word qevatsáh). The “assemblages” could be understood to designate the numerous idols.
According to the Targum of Isaiah, YHWH had made known the good deeds that would have been accounted as acts of righteousness but the people (the “adulteress”) increased in evil deeds that would not be of any benefit to them.
Commentary
YHWH is represented as addressing the unfaithful Israelites as an adulteress. Having violated her covenant relationship with him through involvement with idolatry and foreign alliances, she had no righteous standing and her deeds were abominable. While the people and their leaders may have imagined themselves to be righteous and as having a record of meritorious deeds, YHWH’s announcement after having long been “silent” (verse 11) would not support this. Upon being called to account, the people would have nothing in the way of righteousness or good deeds that would benefit them or provide any basis for mitigating severe judgment.
According to the Septuagint rendering, God makes known his righteousness. In this context, this may be understood to mean that he would express his just judgment against the “adulteress,” the unfaithful people and their leaders. He would declare their evils, exposing their wrongdoing. This would not benefit them insofar as the execution of his judgment against them would be concerned.
57:13. Masoretic Text: When you cry out, let your assemblages deliver you, and a wind will carry all of them off. A puff will take them up. And the one taking refuge in me will possess the earth and will inherit my holy mountain.
Septuagint: When you cry out, let them deliver you in your distress. For a wind will seize all of these, and a windstorm will carry [them] away. And the ones adhering to me will possess the earth and will inherit my holy mountain.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about a “puff.”
The Targum of Isaiah identifies what will be carried away as the “lying deeds” that had been busily practiced since the time of youth.
Commentary
The “assemblages” may be the idols representing the deities that the people (the “adulteress”) had worshiped. When the people cry out in their distress at the time of judgment, there will be no deliverance. The idols would then prove to be like chaff that the wind carries away or like the particles of sand that a mere puff forms into a cloud of dust. All who remained loyal to YHWH, taking refuge in him or trusting him to aid and safeguard them, will be delivered. They are assured of continued life as possessors of the earth or the land. As his devoted worshipers, they would have a share in his holy mountain, being recognized by him as having a place at his sanctuary. When thus coming to inherit his holy mountain, they would be recipients of the blessings he grants to those whom he approves.
57:14. Masoretic Text: And it will be said, “Cast up, cast up. Prepare the way. Lift up from the way of my people [whatever causes] to stumble.”
Septuagint: And they will say, “Cleanse the ways before his face and lift up obstacles from the way of my people.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the object of the imperative to “cast up” is the “highway.”
The Targum of Isaiah interprets the preparing of the way and the removing of obstacles to require teaching and exhorting, turning “the heart of the people to the right way” and removing the “stumbling block of the wicked from the way of the congregation” of God’s people.
Commentary
The Hebrew text does not identify the speaker, but a number of translators have added “the Lord” (CEV, GNT, REB, Tanakh). This addition does not have the support of the Septuagint, which reads, “And they will say.” There may be a reason that no speaker is mentioned, allowing for more than one application of the words. The same basic thought is expressed in verses 3 and 4 of chapter 40, where the reference is to a “voice” making the proclamation, and the fulfillment of the words is not limited to one development and one specific manner.
To “cast up” may be understood to mean to “even out,” leveling uneven places and smoothing out rough places. The way for God’s people is represented as being prepared by removing all obstacles that could cause stumbling or that would interfere with their journey.
Although severe judgment had been foretold to befall the unfaithful Israelites, the time would come when YHWH’s favorable attention would be directed to the repentant ones among them. This did happen when Cyrus, the conqueror of Babylon, issued a decree that made it possible for the people to return to their land and to rebuild the temple in Jerusalem. This development was comparable to the preparing of a way that facilitated the return of the exiles.
With the coming of the promised Messiah or Christ, Jesus, a way opened up for repentant ones to return to God and to be reconciled to him as his children who had been forgiven of their sins.
The Septuagint rendering may be understood to mean that the ways before God’s “face,” before him, or before his presence, should be purified. This would be because he would be leading his people as by a highway from which all obstacles had been taken away. As the “Holy One,” he would only be passing over a cleansed way, not a defiled road.
57:15. Masoretic Text: For thus says the High and Elevated One, the one inhabiting eternity and whose name [is] holy: I inhabit the high place and the holy one and also [dwell] with one of crushed and humble spirit, to revive the spirit of the humble and to revive the heart of the crushed ones.
Septuagint: Thus says the Lord, the Most High who inhabits the age, Holy among the holy ones [is] his name, the Lord, the Most High, who rests among the holy ones and gives patience to the downhearted ones and gives life to those crushed of heart:
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads, “I will dwell in the height” (not “inhabit [dwell in] the high place”).
Commentary
YHWH occupies the highest position, for he alone is God. The reference to his inhabiting “eternity” may be understood to signify that he is the eternal one and, therefore, his dwelling is likewise eternal. The Septuagint rendering “age” indicates that his dwelling is in the age that has no end.
God’s name or he himself is “holy,” for he is the absolute standard of purity. The “high place” is heaven. It is also a holy place. No impurity or uncleanness exists there.
Although YHWH is the Most High, he is attentive to the insignificant ones, persons who as to their spirit are crushed or downhearted on account of distress and oppression. They are the humble or lowly who are often ill treated. YHWH turns his favorable attention to them, coming to their aid and infusing them with new life. They are then no longer downcast in spirit or in their inmost feelings. In their heart or their inmost selves, they do not continue to be crushed but sense that they have been enlivened.
According to the next verse, this applies to the repentant people. They had earlier experienced YHWH’s severe judgment.
The Septuagint rendering represents the Most High as resting among the holy ones. This may mean that he, as the Holy One, is surrounded exclusively by holy ones, angels. His giving patience to the downhearted may signify that he makes it possible for them to endure unfavorable circumstances.
57:16. Masoretic Text: For not to limitless time will I contend and not always will I be angry, for from me the spirit would be enfeebled and [also] the souls I have made.
Septuagint: Not for eternity [literally, “into the age”] will I punish you nor always be incensed at you. For a spirit will go out from me, and I have made all breath.
According to the Targum of Isaiah, YHWH would restore the spirits of the dead and the souls he had made.
Commentary
YHWH’s contending or expressing his punitive judgment against the wayward people would not continue nor would he remain angry with them. If there would be no end to his punitive judgment and his wrath did not cease, the spirit or inmost feelings of the people would be enfeebled, remaining in a downcast state. As the Creator of the “souls” or the people, he has tender feelings for them. Therefore, he will not continue to contend or continue to be angry. (Compare Jonah 4:11.)
The Septuagint rendering about a spirit going out from God may be understood to mean a favorable spirit. As the one who “made all breath,” he is the one who gives life to all. Without breath, humans could not continue to live.
57:17. Masoretic Text: At the iniquity of his unjust gain, I was angry. I struck him, hiding, and was angry, and he went [as one] backslidden in the way of his heart.
Septuagint: Because of sin, I grieved him a little [while] and I struck him and turned my face away from him. And he was grieved and went about sullen in his ways.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the infinitive for “hide.”
The Targum of Isaiah says that YHWH hurled the people away and dispersed their exiles “because they went astray after the imagination of their heart.”
Commentary
As the God of justice, YHWH determined to punish his lawless people. Especially the wealthy oppressors among them made unjust gain at the expense of the lowly. In view of the hateful manner in which they took advantage of the poor, they made themselves guilty of a great iniquity. This aroused YHWH to anger, and he used foreign armies to strike them. The “hiding,” as expressed in the Septuagint, referred to turning his face away, leaving them at the mercy of their enemies. Unfaithful Israel was guilty of backsliding, turning away from YHWH to pursue the corrupt way that they had determined upon in their “heart” or inmost selves.
According to the rendering of the Septuagint, the punishment or “grieving” was temporary. At the time Israel was grieved, the people went about in a sullen or gloomy state but still continued in their divinely disapproved ways.
57:18. Masoretic Text: I have seen his ways, and I will heal him. And I will lead him and restore comforts to him and to his mourners,
Septuagint: I have seen his ways, and I healed him and comforted him and gave him true comfort.
In the Hebrew text, the thought is completed in the next verse.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include the reference to leading him. “I have seen his ways, and I will heal him and restore to him comfort to him and to his mourners.”
The Targum of Isaiah interprets this to apply to “the way of their repentance,” which would result in their being forgiven and become the recipients of compassion and consolations.
Commentary
YHWH had punished his people because they had been unfaithful to him. He had seen or was fully aware of their lawless ways. Still, the punishment would be temporary. YHWH would heal his people, restoring the repentant ones among them to his favor. He would lead or guide his repentant people and restore to them his comforts or consolations as persons whom he approved. Possibly the “mourners” are those who were grieved because the calamity could have been avoided if the people had abandoned their lawlessness.
57:19. Masoretic Text: creating the fruit of the lips. “Peace, peace to the one far away and to the one near,” says YHHWH, “and I will heal him.”
Septuagint: Peace upon peace to those far away and to those who are near. And the Lord said, “I will heal them.”
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not repeat the word for “peace.”
Commentary
When taking action for his repentant people, YHWH moves them to make expression of praise and thanksgiving. In this manner, he creates the “fruit of the lips.”
“Peace” is a state of well-being and security. Possibly the godly ones in Israel were the ones near, and the ones far away were those who had strayed but had repented. This is the application found in the Targum of Isaiah. The “healing” refers to being restored to God’s favor as persons forgiven of their sins.
57:20. Masoretic Text: And the wicked [are] like the tossed sea, for it cannot be calm, and its waters toss up mire and mud.
Septuagint: But the unrighteous thus will be tossed as by waves and will not be able to rest.
According to the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) the wicked “are tossed like the sea.”
Commentary
The wicked are like the turbulent sea in a constant state of agitation. Its churning waters bring mire and filth to the surface. Likewise, the corrupt deeds of the lawless ones are exposed as if the sea had tossed them up.
57:21. Masoretic Text: “[There is] no peace,” says my God, “for the wicked.”
Septuagint: “[There] is no rejoicing for the impious,” said the Lord God.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), this verse starts with the conjunction “and.”
Commentary
“Peace,” a state of well-being and security, is not the possession of the wicked, those who refuse to live in harmony with God’s commands. The expression “my God” reveals the personal relationship the prophet had with YHWH.
According to the Septuagint rendering, the impious or godless ones do not rejoice. While they may rejoice about having succeeded in carrying out their lawless schemes, they do not have the joy that comes from doing what is right and experiencing God’s blessing.
58:1. Masoretic Text: Cry with [full] throat; do not hold back. Lift up your voice like a shofar, and declare their transgression to my people and their sins to the house of Jacob.
Septuagint: Cry out with strength, and do not hold back. Lift up your voice like a trumpet, and declare their sins to my people and their lawless deeds to the house of Jacob.
In the Dead Sea Scroll of Isaiah, the word that may be rendered “transgression,” “rebellion,” or “revolt” is plural.
Commentary
The Targum of Isaiah identifies the prophet as the one to whom the imperatives are directed, and this fits the context. For the prophet to “cry with full throat” would require him to make his proclamation in a loud and forceful manner. His not holding back would call for him to be bold when speaking, not restraining his expressions in any way.
A shofar is a ram’s-horn trumpet, the sound of which was meant to be heard over a long distance. Just like a shofar, the prophet’s voice was to resound among the people. As descendants of Jacob, God’s people Israel constituted the “house of Jacob.”
The prophet needed to make the people hear that they had been guilty of transgressing YHWH’s commands. With the prophet’s declaration being loud and clear, the people could not claim ignorance about their standing before their God and the necessity for them to repent.
58:2. Masoretic Text: And they seek me day [after] day, and they delight to know my ways as [if they were] a nation that practiced righteousness and did not forsake the judgment of their God. They ask of me judgments of righteousness; they delight to draw near to God.
Septuagint: They seek me day after day and desire to know my ways. Like a people practicing righteousness and not forsaking the judgment of his God, they now ask me for righteous judgment and desire to draw near to God,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not appear at the start of this verse. Additionally, in connection with seeking, the scroll literally reads “day and day.”
Commentary
As the context reveals, the people did not seek YHWH in sincerity, truly wanting to receive instruction from him and to have his approval. Their delighting to know or desiring to know his ways did not have as its objective to follow his ways instead of their own own. As persons who had observed the outward forms of worship, they thought they had conducted themselves uprightly and had not departed from God’s judgment or his standard of justice. In reality, however, they did not live a life of righteousness, and they had abandoned the kind of justice that God’s law required. Nevertheless, probably through the prophet, they asked for YHWH’s righteous judgments or that he would execute justice for them. Their desire to draw near to God apparently was with the intent that he would bless them because they had fasted, prayed, and presented sacrifices.
58:3. Masoretic Text: Why have we fasted, and you did not see? Why did we afflict our soul, and you did not know? Look! In the day of your fast, you seek [your own] delight, and you oppress all your workers.
Septuagint: saying, Why [is it] that we have fasted, and you did not see; humbled our souls, and you did not know? For in the days of your fasts, you find your desires, and all the ones under your hands you prod.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the plural for the word “soul.”
Commentary
Apparently because YHWH did not respond in the manner they expected, the people felt that he had not seen their fasting or “known” or taken notice of the way they had afflicted or humbled their “soul,” their “souls,” or themselves. For a man to afflict his soul means for him to fast or to choose to abstain from eating.
YHWH had not given attention to the fasting of the people because they did not do so to him. They made no changes respecting their objectives nor in their treatment of others on their fast days but acted as they did on all other days. Instead of reflecting seriously on God’s ways and being concerned about conducting themselves accordingly, they continued to pursue their own desires, interests, objectives, or the things in which they found their delight. Especially the wealthy among them gave no thought to the manner in which YHWH wanted them to treat others. Instead, they continued to oppress or exploit those who labored for them.
Those under their hands (LXX) would have been persons under their control or authority. These lowly ones they prodded or drove to work.
58:4. Masoretic Text: Look! You fast for quarreling and fighting, and you hit with a wicked fist. You cannot fast like today [for] your voice to be heard on high.
Septuagint: If you fast for disputes and fights and strike the lowly one with fists, why do you fast for me like [you do] today [just for] your voice to be heard in a cry?
The words in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be rendered , “You fast for quarreling and for fighting.”
Commentary
In conjunction with prayer, fasting functioned as an appeal to God for favorable attention. Therefore, those who fasted should have done so with the humble spirit of needy petitioners. This did not prove to be the case. Either fasting made the people irritable and caused them to lash out against others or they simply continued with their quarreling and fighting as on other days.
The reference to a “wicked fist” suggests that the people, especially the wealthy oppressors among them, unjustifiably and viciously struck the lowly with their fists. Those who were the targets of the physical assaults could have included slaves, laborers, debtors, and resident aliens.
On account of such hateful conduct, those who were fasting should not have expected to be “heard on high.” This may mean that they would not have YHWH’s favorable attention. A number of translations make this explicit in their renderings. “On such a day the fast you are keeping is not one that will carry your voice to heaven.” (REB) “No wonder God won’t listen to your prayers!” (CEV) “You cannot do these things as you do now and believe your prayers are heard in heaven.” (NCV)
There is also a possibility that the last sentence of the Hebrew text could be understood to mean, “You should not fast like today to make your voice heard on high.” Making the voice heard could then refer to the loud quarreling and fighting. This appears to be the sense of the Septuagint rendering, which refers to the voice as being heard in a cry, an outcry, or a shout. It is also possible that the words in the Septuagint could mean that the oppressors made their voice heard along with the outcry of those whom they oppressed.
58:5. Masoretic Text: Will a fast I choose be like this — a day for a man to afflict his soul? Is it to bow down his head like a rush and to spread sackcloth and ashes [under him]? Will you call this a fast and a day acceptable to YHWH?
Septuagint: This [is] not the fast I have chosen, and a day for a man to humble his soul, not even if you bend your neck like a ring and spread under [you] sackcloth and ashes, not even [then] shall you call [it] an acceptable fast.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not precede the phrase about sackcloth and ashes nor is it included before “a day acceptable to YHWH.”
Commentary
The fast that YHWH chose was not one consisting of outward appearances, afflicting one’s soul or not eating. Nor did it involve assuming a particular posture, bowing down one’s head like a bent rush, having one’s loins covered with sackcloth, a coarse cloth commonly made from goats’ hair, and sitting on ashes. The answer to the rhetorical question would be, Mere externals, unaccompanied by a compassionate attitude toward those in need, did not constitute a fast from YHWH’s standpoint nor a day acceptably set aside for him.
According to the Septuagint, the neck would be bent down and thus curved like a ring.
58:6. Masoretic Text: [Is] not this a fast I choose — to loose the bonds of wickedness, to unfasten the cords of the yoke, to set those being oppressed free, and to break every yoke?
Septuagint: Such [is] not a fast I have chosen, says the Lord, but loose every band of unrighteousness, dissolve the knots of onerous agreements. Let the oppressed ones go free, and tear up every unjust document.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the definite article precedes “fast” and “that” follows. Additionally, this scroll includes the conjunction “and” before the phrase about unfastening the cords of the yoke.
Commentary
Persons whose fasting would be divinely acceptable would show compassionate regard for the lowly and the needy, refraining from oppressive action and bringing relief to them from distress. “Bonds of wickedness” would be harsh schemes to keep disadvantaged ones in a state of oppressive servitude. The heavy burden that the poor and lowly had to bear would have been comparable to having a yoke tied to them. Those who wanted to be pleasing to YHWH would liberate the disadvantaged ones from harsh bonds and oppressive yokes.
According to the Septuagint, the harsh agreements into which the poor and lowly were forced should be dissolved and documents that were unjust to them should be torn up.
58:7. Masoretic Text: Is it not to break your bread with the hungry one and that you bring the wandering poor into your house; when you see the naked man, that you cover him, and that you not hide yourself from your flesh?
Septuagint: Break your bread with the hungry one and bring the poor ones without a roof into your house. When you see someone naked, cover [him], and you shall not neglect [any] from the relatives of your seed.
The “wandering poor” are those who have no place to call their home. According to the Septuagint rendering, they have no roof over their heard or no shelter.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says that the naked man is to be covered with a “garment” or with “clothing” (béged).
Commentary
Persons with the right spirit when fasting would share their bread with the hungry, provide shelter for the homeless poor, and clothe those without essential garments.
The reference to “your flesh” may be understood to apply to fellow humans. In the Septuagint, the one in need is identified as a relative. To hide oneself from one’s flesh would mean to refuse to respond with aid to the one needing help. As expressed in the Septuagint, this would signify for one to disregard the individual who is suffering distress.
58:8. Masoretic Text: Then your light will break forth like the dawn, and your healing will spring up speedily, and your righteousness will go before your face. The glory of YHWH will be your rear guard.
Then your light will break forth [as in] the morning, and your healings will quickly spring up, and your righteousness will go before you, and the glory of God will cover you.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about the “glory of YHWH.”
The Targum of Isaiah concludes with the thought that the one acting compassionately would be gathered together in honor from before YHWH.
Commentary
“Light” represents a bright prospect. The compassionate person would be the recipient of YHWH’s blessing, comparable to his experiencing the brightness of a new day at sunrise. Healing could include being liberated from whatever may be causing distress. This healing, of which God is the source, would not be delayed but would spring up quickly, just when it is most needed.
Righteousness going before the compassionate individual could signify that he is conducting himself aright. His upright and kindly conduct would lead him to security and well-being. In their renderings, translators have variously interpreted the words. “Your righteousness will be your vanguard.” (REB) “Your honesty will protect you as you advance.” (CEV) “Saving justice for you will go ahead.” (NJB) “Your Vindicator shall march before you, the Presence of the LORD shall be your rear guard.” (Tanakh)
The reference to the “glory of YHWH” appears to allude to the column of cloud and the column of fire that guided the Israelites during their wandering in the wilderness. (Exodus 13:21, 22) With the “glory of YHWH” as the rear guard, upright ones are assured of divine aid and safeguarding.
58:9. Masoretic Text: Then you will call, and YHWH will answer. You will cry out, and he will say, “Here I [am]!” If you take away from your midst the yoke, the pointing of the finger, and speaking wickedness;
Septuagint: Then you will cry out, and God will hear you. While you are speaking, he will say, “Look! Here I am!” If you would remove from you a bond and a stretching out of the hand and a grumbling word,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the words about the pointing of the finger.
Commentary
When upright and compassionate persons call out to YHWH for aid, they can expect to receive an answer. He will not be distant from them, but will respond as if saying, “Here I am,” eager and willing to render assistance.
The taking away of the “yoke” would mean removing from the lowly the kind of servitude that results in distress for them. Pointing the finger at someone could relate to making light of the individual or singling that one out in an accusatory manner. “Speaking wickedness” could include slandering or making false accusations.
The Greek term cheirotomía, rendered “stretching out of the hand,” may here designate a gesture of disavowal, hostility, or scorn. A “grumbling word” could signify an expression of unjustified complaint.
58:10. Masoretic Text: and if you bring out [puq] your soul for the hungry one and satisfy the soul of the afflicted one, then your light will rise in the darkness and your gloom [will be] like midday.
Septuagint: and you give the hungry one bread from your soul and fill the soul of the poor one, then your light will rise in the darkness, and your darkness [will be] like midday.
Commentary
There is uncertainty about how the Hebrew word puq is to be understood in relation to the designation “soul.” Perhaps the thought is that the giving to the hungry one stems from a whole-souled desire to help. It would be as if a person put his soul or himself fully into the effort to provide for the hungry one. One who is designated as afflicted or poor would be lacking life’s necessities, and to satisfy his soul would mean to fill his needs.
Persons who respond compassionately to the hungry and the afflicted are assured of YHWH’s blessing. Even when they may experience darkness in the form of personal troubles or distress, they can rest assured that the situation will change. YHWH will sustain them or provide relief, causing them to experience light or brightness in what would otherwise be darkness. Thus the thick darkness or gloom would come to be as bright as midday or noon.
58:11. Masoretic Text: And YHWH will lead you always and satisfy your soul in arid regions and rejuvenate your bones. And you will be like a well-watered garden and like a spring of water, the waters of which do not fail.
Septuagint: And your God will be with you always, and you will be filled just like your soul desires, and your bones will be fattened. And you will be like a well-watered garden and like a spring, the water of which did not fail. And your bones will sprout like vegetation and be fattened, and they will inherit generations of generations.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the third person plural form for the word here rendered “rejuvenate” (they will rejuvenate”).
According to the Targum of Isaiah, YHWH would satisfy the soul of the compassionate person “in the years of drought.”
The additional words in Rahlfs’ printed text about the bones sprouting like vegetation could mean that the entire organism would be in a flourishing condition. Being “fattened,” the “bones,” or the whole frame, would be strong. The organism would not be in the weak state of undernourished persons. Inheriting “generations of generations” could denote that one’s line of descent would continue from generation to generation.
Commentary
The person whom YHWH leads at all times would be the recipient of his continued guidance, aid, and protection. As expressed in the Septuagint, God would always be with him.
In arid regions, food resources are very limited. The divine assurance is that even where one might expect lack, YHWH would provide, satisfying the soul or supplying what the person needed.
“Bones” may designate the entire organism. Through YHWH’s generous provisions, the entire frame (the “bones”) is rejuvenated, refreshed, given new strength, or “fattened” (LXX), ceasing to be in a state of weakness from malnourishment.
For a person to be like a well-watered garden or like a never-failing spring would mean for him to enjoy a state of refreshment and well-being.
58:12. Masoretic Text: And ruins of limitless [past] times will be rebuilt by you. You will raise up the foundations of [past] generation [after] generation. You will be called the one repairing the breach, the one restoring paths to inhabit.
Septuagint: And your age-old desolate places will be built, and your age-old foundations will be from generations to generations. And you will be called a builder of fences, and you will cause the paths in the midst [of the land] to cease.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb “call” is third person plural (“they will call”).
The Targum of Isaiah interprets the repairing of the breach to mean restoring the right way, and the restoring of paths to denote converting the wicked to the law.
Commentary
The rebuilders may be understood to be the Israelites who would be returning to the land from exile. The ruins of limitless past times would be the areas that had long previously been reduced to a desolate state through enemy invasions. Returnees would raise the leveled foundations that had existed in past generations. According to the Septuagint rendering, those ancient foundations would then continue to exist for generations to come.
The “breach” may be a collective singular referring to breaches that had been made in walls during campaigns of conquest, leaving the walls in a state of ruin. Those sharing in the repairing and rebuilding of the walls would thus come to be called repairers of the breach. Roads were needed to connect cities and towns in order to facilitate the movement of goods and produce. Therefore, to restore the paths could mean to reconstruct the ruined roads, making it possible for the land to be reinhabited.
The Septuagint reading “fences” could include walls. Possibly the reference to causing the paths to cease could be to replacing dirt paths with good roads.
58:13. Masoretic Text: If you turn back your foot from the Sabbath and from doing your pleasurable things on my holy day and call the Sabbath a delight, a holy day of YHWH, one being honored, and you honor it, [not] to go your ways, [not] to seek your pleasure, and [not] to talk talk,
Septuagint: If you turn your foot away from the Sabbaths not to do your desires on the holy day and you will call the Sabbaths delightful, holy to your God, you will not raise your foot for work nor speak a word in wrath from your mouth,
After the first occurrence of Sabbath, there is a preposition in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), and the phrase may be rendered “from doing your pleasure.” This scroll also includes the conjunction “and” after the word for “delight” and after the word for “ways.”
The Targum of Isaiah interprets “to talk talk” to mean to speak words of oppression.
Commentary
The Sabbath was a day for reflecting appreciatively on the divine blessings experienced during the six days of labor. So it was not a day for directing one’s foot to pursue personal enterprises or pleasures, as that would mean profaning it as a holy day. Each Sabbath should have been called something delightful, God’s holy provision for rest and refreshment from labor.
The Sabbath would be honored by observing it faithfully according to the purpose for which God gave it to his people. This called for avoiding the pursuit of one’s own ways, ways that were out of harmony with the Sabbath’s being a day of rest and refreshment. It required focusing one’s thoughts on God. The Sabbath was not a day for pursuing one’s own pleasure without any regard for YHWH, or for lifting up the feet so as to engage in work (LXX). To be kept as a holy day, the Sabbath should not have been profaned with idle talk or talk that proved to be injurious to others. According to the Septuagint rendering, wrathful words had no place among those who observed the Sabbath in a proper manner.
58:14. Masoretic Text: then you will take delight in YHWH, and I will make you ride on the high places of the earth, and I will feed you with the inheritance of Jacob your father, for the mouth of YHWH has spoken.
Septuagint: then you will be trusting in the Lord, and he will bring you up upon the good things of the earth, and he will feed you with the inheritance of Jacob your father, for the mouth of the Lord has spoken these things.
Instead of “and I,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads “and he” in both occurrences.
The Targum of Isaiah interprets riding on high places to mean dwelling in strongholds.
Commentary
To take delight in YHWH denotes to find enjoyment in doing his will, having an approved relationship with him, and being a recipient of his guidance, aid, and safeguarding. For one to “ride on the high places” would mean for one to be in control of the elevated regions like a conqueror, and this kind of control would signify being in a secure position and being able to benefit from all that the land produces. The inheritance of Jacob is the land that YHWH promised to give to the descendants of Abraham, Isaac, and Jacob. To “feed” on the inheritance would signify to partake of the bounties of the land inheritance. YHWH is the one identified as having spoken the words, and this assured that they would unerringly be fulfilled.
The reference in the Septuagint to what God would do for his people respecting the “good things” could mean that he would make it possible for them to enjoy these “good things.”
59:1. Masoretic Text: Look! The hand of YHWH is not shortened that it cannot save, and his ear heavy that it cannot hear.
Septuagint: Is the hand of the Lord not strong [enough] to save? Or has he made his ear heavy [so as] not to hear?
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “ear” is plural.
The answer to the rhetorical questions in the Septuagint is that it is not a matter of God’s inability to act and to hear, but (as the next verse indicates) his not responding was on account of the sins of the people.
Commentary
In this context, the “hand” includes the arm. YHWH’s hand and arm are not shortened so as not to be able to reach out, take hold of, and deliver individuals who find themselves in distress. His ear is not “heavy” or burdened by an obstruction, not permitting him to hear. It is not in an inflexible unresponsive state.
59:2. Masoretic Text: For your iniquities have made a separation between you and your God, and your sins have hid [his] face from you for [him] not to hear.
Septuagint: But your sins have made a separation between you and God, and because of your sins he has turned his face away from you [so as] not to extend mercy.
Commentary
No impairment or inability on his part proved to be the reason for YHWH’s not responding to or taking action for his people. The Israelites were to blame, their lawless ways had created a rift with their God. On account of their sins, he could not look upon them approvingly and act toward them as his obedient children. He turned away his face, not giving them any favorable hearing or attention. According to the Septuagint rendering, he did not show them any mercy in their time of distress.
59:3. Masoretic Text: For your hands are polluted with blood, and your fingers with iniquity. Your lips have spoken deception. Your tongue utters injustice.
Septuagint: For your hands are polluted with blood, and your fingers with sins, but your lips have spoken lawlessness, and your tongue meditates [on] injustice.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), there is no reference to the lips as speaking deception.
Commentary
Instead of using their hands to respond compassionately to those in need, the people defiled their hands with blood. Through corrupt legal means, they may have brought about the death of innocent persons. (Compare Jeremiah 2:34.) Because the people had used their fingers in evil ways, they polluted them with iniquity. With their lips, they uttered deceitful words to gain their ignoble objectives. The expressions formulated with their tongue served to gain unworthy ends and so were utterances of injustice. The Septuagint rendering represents the tongue as meditating on, plotting, or scheming injustice. This suggests that the expressions to effect injustice were the product of prior meditation or scheming.
59:4. Masoretic Text: No one is pleading [literally, “calling out”] justly. No one is judging in faithfulness. They trust in emptiness. They speak nothingness. They conceive trouble and give birth to wickedness.
Septuagint: No one is speaking righteous things, nor is [there] true judgment. They rely on vanities and speak empty things, for they conceive trouble and give birth to lawlessness.
The Targum of Isaiah interprets the giving birth to wickedness to mean bringing forth words of oppression from the heart.
Commentary
The opening words appear to relate to judicial corruption. Numerous translations make this significance explicit in their renderings. Then, instead of rendering the participial form of the Hebrew word shaphát to denote “to judge,” they translate it to mean “to plead” or “to argue” a case. “No one sues righteously and no one pleads honestly.” (NASV) “No one makes claims justly; no one pleads honestly.” (HCSB) “No one enters suit justly; no one goes to law honestly.” (ESV) “You go to court, but you do not have justice on your side.” (GNT, Second Edition) “People take each other to court unfairly, and no one tells the truth in arguing his case.” (NCV)
One simply could not expect justice. Those presenting their cases did not do so in a just, fair, or honest manner. Men who rendered judgments did not do so in faithfulness or as persons upholding the law when weighing the evidence. According to the Septuagint, “true judgment” or just judicial decisions did not exist.
The people did not trust in YHWH. They relied on non-existent deities and foreign alliances, hoping to assure their well-being and security by means of them. So the people trusted in emptiness, in something that was vain and could not benefit them. They spoke “nothingness” or “empty things” (LXX). This could relate to their prayers, which would not have been heard. If there is a connection to legal proceedings, “emptiness” and “nothingness” could relate to the falsehoods on which the people relied and which they expressed when presenting their cases.
The people conceived trouble, plotting how they could take advantage of others and devising corrupt means to acquire possessions. When carried out, the trouble they conceived to bring upon others became a tangible evil. Thus they gave birth to wickedness or, according to the Septuagint, lawlessness.
59:5. Masoretic Text: They hatch eggs of a serpent. They weave the web of a spider. The one eating their eggs dies, and a viper is hatched from a crushed one.
Septuagint: They broke eggs of asps and weave a web of a spider. And one about to eat their eggs, [when] breaking [one], found a wind egg [oúrios] and in it a basilisk.
Commentary
The scheming of corrupt Israelites appears to be likened to the hatching of the eggs of a poisonous snake, which would only produce more injurious things. The weaving of a spider’s web may be representative of their resorting to means to ensnare others in order to take advantage of them. If one were to become involved with their schemes, this would prove to be comparable to eating poisonous eggs and would be lethal. Even a crushed egg, one of the schemes of the wicked, would produce something injurious comparable to a poisonous viper.
The Greek word oúrios is thought to designate a “wind egg” or an infertile egg, one that could not produce the offspring that would normally be expected from the egg. Instead, a highly poisonous serpent, a basilisk, would be found there.
59:6. Masoretic Text: Their webs will not come to be for a garment, and with their products [persons] will not cover themselves. Their works [are] works of iniquity, and a deed of violence [is] in their palms.
Septuagint: Their web will not be for a garment nor will they be covered with their works, for their works are works of lawlessness.
The Targum of Isaiah indicates that, just as silken threads of a spiderweb are of no use for covering oneself, the works of the wicked are of no benefit.
Commentary
The silken threads from spiderwebs are not suitable for weaving into cloth to be used for making a garment. Like such webs, the schemes or plots of lawless Israelites could not produce anything beneficial comparable to an item of clothing. Their “webs” or schemes would only entangle individuals whom they victimized for their unworthy ends. Nothing that the corrupt Israelites produced could ever have served a useful purpose as would covering or clothing. All their works were iniquitous or lawless. Their open palms were ever ready to do harm to others as if they were already holding an act of violence.
59:7. Masoretic Text: Their feet run to evil, and they hasten to pour out innocent blood. Their thoughts [are] thoughts of iniquity. Ruin and crash [are] in their highways.
Septuagint: But their feet run to evil, quick to pour out blood, and their thoughts [are] thoughts of senseless ones. Ruin and misery [are] in their ways.
After the word translated “crash,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes the conjunction “and” followed by the noun for “violence” (chamás).
Commentary
The lawless ones were always ready to undertake a corrupt scheme or engage in some malicious practice, acting as if running to take hold of evil. They hurried to shed blood, either using corrupt judicial means to cause the death of innocent persons or violently attacking unsuspecting persons in order to rob them. The thoughts of the godless ones always focused on how they could take advantage of others. According to the Septuagint rendering, their thoughts were the thoughts of “senseless ones,” meaning the thoughts of persons who were morally corrupt. Their highways, or the ways in which they conducted themselves, were distinguished by the ruin and downfall or “misery” (LXX) they caused to their victims.
59:8. Masoretic Text: A way of peace they do not know, and [there is] no judgment in their paths. They have made their roads crooked for themselves. All who go in them do not know peace.
Septuagint: And a way of peace they do not know, and judgment is not in their ways, for their paths, over which they travel, are crooked, and they do not know peace.
Commentary
The person in possession of peace is in a state of well-being and enjoys harmonious relationships with others and, most importantly, an approved standing with God. Lawless persons do not know the way that leads to peace, for they have no experience with it. Instead, they quarrel and fight, depriving others of tranquility with their hateful talk and actions. Personally they can never feel secure, for, to escape punishment, they must constantly be on guard to conceal their lawless ways. The paths the lawless ones pursue are not the ways where just judgment is rendered, but injustices distinguish their paths or ways of handling matters. There is nothing upright about their roads. Whatever course they decide to follow is crooked, and anyone who ends up going on their roads or in their ways will not know peace or will never enjoy the state of true well-being as a person whom God approves.
59:9. Masoretic Text: Therefore, judgment is far from us. Righteousness does not overtake us. We look for light, and see, darkness; for brightness, [but] we walk in gloom.
Septuagint: Therefore, judgment has drawn away from them, and by no means will righteousness take hold of them. [While] they were waiting for light, darkness came to them; [while] they were expecting brightness, they walked in night.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
On account of the prevailing lawlessness, judgment or the execution of justice proved to be far away from the Israelites. They were not overtaken or seized by righteousness. They did not experience the expressions of YHWH’s righteousness, which would have delivered them from the distressing circumstances in which they found themselves. The people waited for “light” or a change to a favorable state. Instead of seeing the dawning of bright prospects, they ended up with gloomy circumstances or darkness. Although they expected brightness or better days, they ended up living their lives as though finding themselves in never-ending gloom or night.
59:10. Masoretic Text: We grope like the blind for a wall, and like those having no eyes we grope. We stumble at noon as in the twilight. Among the stout ones, [we are] like the dead.
Septuagint: They will grope a wall like the blind, and like those having no eyes they will grope. And they will fall in midday as at midnight. They will groan like those who are dying.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) the form of the verb for “grope” may be rendered “let us grope.”
The Targum of Isaiah concludes with the words, “The world is shut in our face as the graves are shut in the face of the dead.”
Commentary
In order to have some reference point to escape hazardous or difficult situations, the blind may grope for a wall along which they might be able to follow. The hopeless circumstances of the Israelites after having strayed from adhering to YHWH’s commands could be compared to those of the blind. As persons in the dark and with their eyes unable to see, the people could only grope for something that seemed to provide guidance, but it would be in vain. Deprived of vision, they would stumble, fall, or bring harm to themselves at noon as if it were twilight or as if it were as dark as at “midnight” (LXX).
Among the “stout” or the strong, the helpless people would be like the walking dead. According to the Septuagint rendering, they, in their desperate state, would groan like persons about to die.
59:11. Masoretic Text: We growl like bears, all of us; and like doves, we to moan, moan. We look for judgment, and [there is] none; for deliverance, [but] it is far away from us.
Septuagint: Like a bear and like a dove, together they will go. We waited for judgment, and [there] is none. Deliverance removed itself far away from us.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” is not included before “like doves,” but it does precede “for deliverance.”
The Targum of Isaiah represents the people as being troubled because their enemies have gathered themselves against them like bears.
Commentary
The portrayal relates to a distressing situation from which the Israelites had no deliverance in prospect. Therefore, the growling like bears could be understood to apply to the growling of bears on account of hunger. In case of the people, the growling could denote outcries of distress and hopelessness. The literal reading “to moan, moan” suggests that the mournful sound coming from the distressed Israelites is intense. This moaning is descriptive of the mournful sound that is comparable to the cooing of doves.
Perhaps the Septuagint rendering may mean that the people would go like a bear and like a dove when these creatures are suffering from hunger.
The people looked for judgment or justice to be rendered for them, apparently expecting God to liberate them from their affliction, but this did not take place. Deliverance seemed far off, as if it would never come.
59:12. Masoretic Text: For our transgressions are increased before you, and our sins testify against us; for our transgressions [are] with us, and our iniquities — we know them:
Septuagint: For abundant [is] our lawlessness before you, and our sins have stood against us; for our lawless deeds [are] in us, and our injustices we have known.
Commentary
The Israelites did not experience God’s deliverance because they had made themselves guilty of many transgressions, and these had not escaped his notice. The record of their many sins stood against them, testifying to their ruined relationship with their God, resulting in their being deprived of his aid and guidance. Their transgressions could not be overlooked. These transgressions were very much a part of the people’s identity, and the Israelites were fully aware of their wrongs or the injustices they had committed. In the next verse, specific iniquities are mentioned.
59:13. Masoretic Text: to rebel and to deny YHWH and to turn away from following our God, to speak oppression and revolt, to conceive and to utter words of falsehood from the heart.
Septuagint: We were impious and lied and turned away from behind our God. We spoke unrighteous things and rebelled. We conceived and thought up unrighteous words from our heart.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb forms for “rebel” and “speak” may be rendered “they have rebelled” and “they have spoken.” Additionally, the conjunction “and” precedes “they have spoken,” and there is no reference to “conceive.” The text may be rendered, “they have spoken oppression and revolt.”
Commentary
The people, especially the prominent and wealthy ones among them, had rebelled or refused to submit themselves to God’s law or, as expressed in the Septuagint, they proved to be impious or godless. Their denial of YHWH could relate to their engaging in idolatrous acts and entering alliances with foreign powers. Such actions would have been a denial of the reality that YHWH alone is the true and living God and the one who could aid and protect them. When the people failed to adhere to his commands, they denied that YHWH is the God to whom they were accountable for their conduct. The Septuagint refers to the people as lying, either as dealing dishonestly or speaking falsehoods.
Instead of following YHWH as their God by doing his will, the people turned away from him to pursue ways of their own choosing, ways that were contrary to his commands.
To speak oppression could mean to give commands or to make demands that led to suffering and hardships for others. The Septuagint rendering identifies the speaking to pertain to “unrighteous things,” which could include uttering words that were designed to defraud or deceive others.
Speaking revolt may be understood to apply to promoting schemes that were contrary to a course of uprightness. In their thinking, the people rebelled against YHWH, choosing not to be guided by his commands.
From the heart, or from their inmost selves, the Israelites spoke falsehood. According to the Septuagint, they thought up “unrighteous words” or reflected on just what they might do to deceive or take advantage of others for the purpose of achieving their unworthy ends.
59:14. Masoretic Text: And judgment is turned back, and righteousness stands far away, for truth has fallen in the public square, and straightforwardness cannot enter.
Septuagint: And we left judgment behind, and righteousness moved far away because truth was consumed in their ways, and they could not pass through straight.
Commentary
On account of the prevailing corruption among the people, judgment or justice was “turned back,” not permitted to be expressed. As indicated in the Septuagint, judgment or justice was left behind, totally abandoned. Righteousness or upright conduct could not be found among the people, but it appeared as though righteousness or honesty stood far away from them.
The expression “public square” designates the extensive open area near the city gates where elders sat in judgment and people commonly gathered to hear about significant developments that could impact their lives. While truth should have been spoken and just judgments should have been rendered there, this was not the case. The then-existing situation was marked by a crash of truth, ending its existence as a force to effect justice. According to the Septuagint, truth had been consumed and thus had ceased to be. The very place where it should have been expected to be upheld and defended, straightforwardness, uprightness, or honesty could not even gain an entrance.
59:15. Masoretic Text: And truth is lacking, and one departing from evil [becomes] one for plundering. And YHWH saw it, and it was displeasing in his eyes that [there was] no judgment.
Septuagint: And truth was taken away, and they turned away [their] thought for understanding. And the Lord saw [it], and it did not please him that [there] was no judgment.
Commentary
Truth or honesty did not exist among the people. Those who did choose to shun evil ended up being victimized. According to the Septuagint rendering, the people, in their thinking, turned away from understanding, apparently meaning that they turned away from understanding how to conduct themselves in a right, honest, or just manner. Taking note of the corruption, YHWH was displeased. The situation had deteriorated to the point that judgment or justice had come to its end among the people.
59:16. Masoretic Text: And he saw that [there was] no man, and he was appalled that [there was] no one intervening. And his arm brought deliverance to him; and his righteousness — it supported him.
Septuagint: And he saw, and [there] was no man, and he perceived, and [there] was no one helping. And he defended them with his arm and, with compassion, he supported [them].
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “righteousness” is plural.
The Targum of Isaiah says that there was no man doing good deeds.
Commentary
Conditions among the Israelites had deteriorated to the point where no one could receive a just decision from the men who functioned as judges. Among the people, YHWH could not find anyone who decisively upheld justice. He was appalled or astonished that no one intervened or interceded to assure that verdicts would be impartial.
As a consequence, YHWH is represented as taking action. With his arm, or by the use of his power, he effected deliverance from the corruption that he refused to tolerate. His righteousness, or his adherence to the highest standard of uprightness, supported him in his action against the prevailing lawlessness.
According to the Septuagint rendering, no one acted as a helper, evidently meaning that no one did anything to assist in taking a stand against the existing injustices. The ones whom God is represented as defending with his arm or his power may be understood to be those who were unjustly treated or oppressed. For them, he had compassion and gave them his support, coming to their aid in their time of need.
59:17. Masoretic Text: And he put on righteousness as body armor and a helmet of deliverance on his head. And he put on garments of vengeance for clothing and wrapped himself with zeal as a robe.
Septuagint: And he put on righteousness as a breastplate and placed a helmet of deliverance on the head, and he covered himself with a garment of vengeance and the wrap …
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “head” is plural, which could only fit the context if the plural is regarded as a plural of excellence.
The concluding thought in the Septuagint continues in the next verse. To complete the thought, the words “and the wrap” will be repeated.
The interpretation in the Targum of Isaiah includes no mention of any armor. It represents YHWH as revealing himself to effect deeds of righteousness for his people and exacting retribution from those who hate his people.
Commentary
YHWH is represented as a warrior equipping himself for battle. His body armor or breastplate is righteousness, indicating that his fight is in defense of what is right. The “helmet” is deliverance, suggesting that his mental focus is on bringing about deliverance for those suffering unjustly. YHWH would execute vengeance against the lawless ones, and he would display his zeal or ardor by bringing an end to the corruption existing among the Israelites. His determination to act would be comparable to his having clothed himself with vengeance and zeal.
59:18. Masoretic Text: According to their recompenses, accordingly he will repay, wrath to his adversaries, recompense to his enemies. He will repay recompense to the islands [coastlands].
Septuagint: and the wrap as one recompensing a recompense, reproach to the adversaries.
Commentary
YHWH’s judgment is here portrayed as extending to all who act contrary to his will. The reference to their “recompenses” may be understood to designate their corrupt or hateful dealings, which would include their mistreatment of God’s people. In repayment to them for their deeds, YHWH would express his wrath against them as his adversaries, with their punishment being according to their unjust dealings. The repayment would be just recompense to his enemies. Islands refer to the islands in the Mediterranean Sea, and the coastlands are the regions that border this sea. The inhabitants of these areas had incurred guilt and, therefore, would experience divine retribution for their wrong actions.
The Septuagint rendering depicts God as having surrounded himself with a wrap or cloak, representative of the role he would be assuming as the one to recompense his adversaries for their injustices. This recompense would be a reproach to them, humiliating them as persons deserving to have God’s severe judgment executed against them.
59:19. Masoretic Text: And they will fear the name of YHWH from sunset, and his glory from the rising of the sun, for he will come like a confined (tsar) stream that the spirit [rúach] of YHWH drives along.
Septuagint: And the ones from the sunset will fear the name of the Lord, and the ones from the rising of the sun [will fear] the glorious name. For anger will come from the Lord like a constrained [bíaios] river; it will come with wrath.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “glory” is plural.
The Targum of Isaiah describes the oppressors of God’s people as coming like the flooding of the Euphrates, but YHWH would bring about their ruin.
Commentary
On account of witnessing the execution of YHWH’s just judgment against his enemies, those residing in the distant lands of the west where the sun sets would come to have a wholesome fear or profound awe of his name, that is, of him, the person whom the name represents. A like proper fear would be manifest by persons inhabiting the distant eastern regions where the sun rises. They would come to have high regard for God’s glory, or for the glorious or majestic God he is. The Septuagint rendering focuses on his “glorious name” or the splendor associated with the person whom the name represents.
The Hebrew adjective tsar means “narrow,” “tight,” or “contracted,” and the Greek adjective bíaios has been defined as “constrained,” “violent,” “forcible,” and “hard.” Especially at flood stage, the increased volume of water flowing through gorges or areas with high banks produces a far swifter and more powerful current than usual. So it may be that tsar and bíaios describe a powerful and rapidly flowing stream or river.
The word rúach can mean either “spirit” or “wind.” With the spirit of God or a wind from him adding to its rapid rushing, the stream or river would sweep away everything in its path. Thus YHWH’s coming like such a stream would indicate that he would bring about a fear-inspiring destructive act against his enemies. According to the Septuagint, he would be coming to express his anger.
59:20. Masoretic Text: And one who redeems will come to Zion and to those turning away from transgression in Jacob, says YHWH.
Septuagint: And one who delivers will come on account of Zion, and he will turn impiety away from Jacob.
According to the Targum of Isaiah, the deliverer would turn the rebellious ones of the house of Jacob to the law.
Commentary
The redeemer or deliverer to come to Zion may be understood to refer to the Messiah, Jesus the Anointed One or the Christ. In his letter to the Romans (11:26, 27), the apostle Paul quoted from verses 20 and 21 of Isaiah 59 when commenting regarding the mystery relating to how “all Israel will be saved.” His application of the words appear to point ahead to Christ’s return in glory and suggest that Jewish believers in God and his promises would have the opportunity to accept him in his capacity as deliverer. As the deliverer or redeemer, Jesus would turn transgression or “impiety” (LXX) away from Jacob or Israel. This transgression or impiety could refer to their former unbelief. (Compare 1 Timothy 1:12, 13, where Paul describes himself before he put his faith in Jesus Christ.)
According to the Septuagint rendering, the one who delivers would come “on account of Zion,” which suggests that he would be coming in this capacity because of a special need of the people whom Zion represented, that is, the people of Israel, the descendants of Jacob. Those who would benefit from his coming are those who would respond to him in faith, abandoning their former “impiety.”
The manner in which the apostle Paul applied Isaiah 59:20 probably is not to be understood as limiting the application to Jesus’ future return in glory. He first arrived in Zion when, after his baptism, he began his ministry. To those among the people who repented of their sins and accepted him as the promised Messiah or Christ, Jesus proved to be their deliverer. Through him and his sacrificial death in their behalf, they were redeemed, delivered, saved, or rescued from the condemnation to which sin leads, for they were forgiven of their sins. Thus their impiety or lawlessness came to be turned away.
59:21. Masoretic Text: And as for me, this [is] my covenant with them, says YHWH; my spirit that is upon you, and my words that I have put into your mouth will not depart from your mouth and from the mouth of your seed and from the mouth of the seed of your seed, says YHWH, from now on and for limitless time.
Septuagint: And this [is] to them the covenant from me, said the Lord; my spirit that is upon you and the words that I have put into your mouth will by no means depart from your mouth and from the mouth of your seed, for the Lord has said [it], from now and for eternity [literally, “into the age”].
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes “my spirit.” This scroll does not include “says YHWH” after “your seed.”
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
Commentary
When linked to the promised Messiah, Jesus the Christ or the Anointed One, the covenant with those whom YHWH recognizes as his people would be the new covenant. Under the new covenant arrangement, as revealed in Jeremiah 31:33, 34, God’s law would be written on the heart of his people or it would be a part of their inmost selves, motivating them in thought, word, and deed. Additionally, they would enjoy complete forgiveness of sins and know YHWH as persons who conduct themselves in an approved manner in his sight.
The singular second person “you” and “your” are probably to be understood as a collective singular that designates God’s approved people. His spirit would be upon them, guiding them in their daily conduct.
The words that would be in their mouths may refer to the revelation of God’s will and purpose, especially as had been made known through his Son, Jesus the Anointed One. (Compare John 17:14.) These “words,” or the authoritative divine teachings, were to be the enduring possession of God’s true people. In being identified as having been put into their mouths, these words were to proceed from their mouths to teach others. The “seed” would be those who came to be disciples, persons who put faith in Jesus as the promised Messiah, the unique Son of God, and his sacrificial death for them. They came to be disciples, or part of the composite “seed,” after hearing the words from disciples of Jesus Christ and then responding to the authoritative divine teachings in faith. (Compare John 17:20; Romans 10:6-10, 13-15.) In their case, too, these words would remain their permanent possession, not departing from their mouths. Yet future generations, referred to as the “seed of your seed,” would likewise hear the words and then come to have them as a lasting possession in their mouths after embracing them in faith. This would prove to be the case for limitless time to come.
60:1. Masoretic Text: Arise, shine, for your light has come, and the glory of YHWH has risen upon you.
Septuagint: Shine, shine, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not precede “[the] glory.”
The Septuagint rendering includes no reference to arising, and the repetition of “shine” serves to intensify the imperative.
Commentary
Like the Septuagint, the Targum of Isaiah identifies Jerusalem as the one being addressed. Jerusalem, the capital city, represents God’s people Israel. The invitation to arise and to shine indicates that the repentant people would cease to be in a humiliated condition as if lying or sitting on the ground in gloomy darkness. As a people forgiven of their sins and restored to God’s favor, they could stand up and shine, reflecting their dignified status as his children.
The coming of the light may be understood to refer to their being granted God’s favorable attention, and the glory of YHWH would rise upon them or be revealed by his liberating them from their distress.
60:2. Masoretic Text: For look! Darkness will cover the earth and dense darkness [literally, a “cloud”] the peoples. And YHWH will arise upon you, and his glory will be seen upon you.
Septuagint: Look! Darkness and gloom will cover the earth upon the nations. But upon you the Lord will appear, and his glory will be seen upon you.
Commentary
God’s people, represented by Jerusalem, would have his favor, aid, and guidance, but the “earth,” or its other inhabitants, would continue to be in deep darkness. Those who would find themselves in darkness would be in a state of confusion, lacking clear direction in their lives. On account of the prevailing darkness among earth’s inhabitants, the positive developments among God’s people would stand out prominently. Over them, YHWH would rise as if shedding brilliant light upon them with his guidance, blessing, and protection. According to the rendering of the Septuagint, he would “appear” upon his people or manifest that his presence is with them. His glory, or the magnificent manifestation of his favorable attention and presence with his people, would clearly be seen amidst the darkness that engulfed earth’s inhabitants.
60:3. Masoretic Text: And nations will go to your light and kings to the brightness of your shining.
Septuagint: And kings will go to your light and nations to your brightness.
Commentary
Peoples of the various nations and even rulers would come to see the light that God’s people enjoy. This light would be in the form of YHWH’s guidance, aid, and blessing, and the tangible and positive results therefrom. As a consequence, people of the nations would come to this light, seeking to share in it and ceasing to be in the confused and hopeless state of darkness. Among them would be kings or rulers who would recognize the brightness of the shining light, the light or enlightenment that has its source in YHWH.
60:4. Masoretic Text: Lift up your eyes round about and see: All of them gather together. They come to you. Your sons will come from far away, and your daughters will be carried on the side.
Septuagint: Lift up your eyes round about, and see your children gathered together. Look! All your sons have come from far away, and your daughters will be carried on the shoulders.
In the Targum of Isaiah, those gathered together are identified as “all the sons of the people of [Jerusalem’s] exiles.”
Commentary
In the initial sense, the reference could be to the return of the repentant Israelite exiles to Jerusalem or to their land. Jerusalem is represented as a mother whose eyes had been downcast from humiliation and distress and who is invited to lift up her eyes and to look all around her into the distance. She would then see the assembling of those who would be returning to her. From far away her sons would be coming, and her young daughters would be carried on the “side” or the hip or, according to the Septuagint rendering, the “shoulders.” No one is identified as doing the transporting, but the words about carrying may be understood to imply that non-Israelites would be supportive of the people in their return to Jerusalem or to their land.
When linked to the time Jesus appeared on the scene as the promised Messiah or Christ and the developments that occurred thereafter, the application would be to those who came to have the heavenly Jerusalem as their mother. (Galatians 4:26) Upon putting faith in Jesus as the Messiah and the forgiveness of sins that had been made possible through his sacrificial death, they became the children of the Jerusalem above. The assistance that Jesus and the angels render to these children so that they would be approved citizens of the heavenly Jerusalem could be likened to their being carried. (Compare Hebrews 1:14; 2:16-8.)
60:5. Masoretic Text: Then you will see and be radiant, and your heart will tremble and be enlarged, for to you the abundance of the sea will be turned; the wealth of the nations will come to you.
Septuagint: Then you will see and be in awe and be beside yourself in your heart, for the riches of the sea and the nations and the peoples will be turned over to you.
In the the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the reading of the initial part of the verse is shorter. “Then you will see and be radiant, and your heart will be enlarged.”
The Targum of Isaiah refers to the “fear of sins” as being the reason for the enlargement of the heart.
In Rahlfs’ printed Greek text, there are three additional words that have not been translated here. These words are part of the sentence that is completed in the next verse, where they have been included.
Commentary
When Jerusalem (represented as the mother of God’s people) sees her many sons and daughters returning, she will be radiant or shine with joy. Her experience would be that of the repentant people. The heart or inmost self of Jerusalem, or of the people whom she represents as the “mother,” will tremble, apparently with a feeling of awe and wonder at what YHWH has done by effecting the liberation of his people and bestowing his favor upon them. The enlarging of the heart of the repentant people (whom the mother Jerusalem represents) could refer to the widening out of the inmost self in its affection for YHWH and in its appreciation for what he has done for them.
According to the reading of the Septuagint, God’s repentant people, as represented by Jerusalem, would be in awe or have a reverential fear on account of what their God has done for them. They would be ecstatic or beside themselves with joy and appreciation.
The “abundance” or “riches” of the sea could refer to the costly things that would be coming to Jerusalem from the islands in and the coastlands around the Mediterranean Sea, and peoples of the various nations would be bringing a significant portion of their wealth. This may be understood to denote that non-Israelites would give active support to the arrangement for true worship. After the Israelites returned from exile, they did receive support from people of the nations. (Ezra 1:4, 6; 6:7-10; 7:14-17) When understood as also applying to developments following the coming of the promised Messiah, Jesus the Anointed One or Christ, the contributions from non-Israelites were primarily for the needy Jewish fellow believers in Jerusalem and Judea. (Romans 15:25-27)
60:6. Masoretic Text: A multitude of camels will cover you; the young camels of Midian and Ephah, all those from Sheba, will come. Gold and frankincense they will bring, and the praises of YHWH they will proclaim.
Septuagint: Herds of camels will come to you, and camels from Madiam [Midian] and Gaipha [Ephah] will cover you. All from Saba [Sheba] will come, bringing gold, and they will bring frankincense. And they will proclaim the glad tidings [concerning] the deliverance of the Lord.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) contains different spellings for Ephah and Sheba (“Ephu” and “Shebu”).
The last three words of verse 5 in Rahlfs’ Greek text have been included for this verse, as they are essential for completing the initial sentence of verse 6.
Commentary
So many camels would be coming to Jerusalem that they are represented as covering the city. The Midianites were descendants of Abraham by his concubine Keturah. According to Genesis 25:4, Ephah (Gaipha or Gaiphar [LXX]) was a son of Midian. Though related to the Israelites, the Midianites frequently proved themselves to be their enemies. (Numbers 25:17, 18; 31:3-8; Judges 6:1-4) Here, in the prophecy of Isaiah, the Midianites, including the tribe that descended from Ephah, are portrayed as giving active support to the arrangement for pure worship of YHWH that existed among his people.
Sheba was an area in the Arabian Peninsula. The rendering of the Septuagint is more specific than the Hebrew text in indicating that this region was the source of the gold and frankincense transported on the numerous camels headed to Jerusalem. A number of translations of the Hebrew text identify the caravans of camels of Midian and of Ephah as having come from Sheba with gold and frankincense or incense. “Great caravans of camels will come, from Midian and Ephah. They will come from Sheba, bringing gold and incense.” (GNT, Second Edition) “Vast caravans of camels will converge on you, the camels of Midian and Ephah. From Sheba they will bring gold and incense for the worship of the LORD.” (NLT) “Camels in droves will cover the land, young camels from Midian and Ephah, all coming from Sheba laden with gold and frankincense.” (REB)
Other translations refer to the people from Sheba coming with gold and incense or spices. “Your country will be covered with caravans of young camels from Midian and Ephah. The people of Sheba will bring gold and spices.” (CEV) “Herds of camels will cover your land, young camels from Midian and Ephah. People will come from Sheba bringing gold and incense.” (NCV) “Camels in throngs will fill your streets, the young camels of Midian and Ephah; everyone in Saba will come, bringing gold and incense.” (NJB)
Regardless of how the Hebrew text is rendered, the basic message is that camels in great numbers, loaded with gold and frankincense, would be coming to Jerusalem. Those who would be coming are represented as doing so in recognition of YHWH, for they will be making expressions of praise to him. According to the Septuagint rendering, they will tell the good news regarding the deliverance he has effected. In the initial sense, this could apply to the deliverance of the Israelites from exile. When linked to the promise about the coming of the Messiah, the reference would be to the deliverance from sin and the condemnation to which sin leads.
60:7. Masoretic Text: All the flocks of Kedar will be gathered together to you; the rams of Nabaioth will serve you. They will come up with acceptance on my altar, and I will glorify my glorious house.
Septuagint: And all the sheep of Kedar will be gathered together to you, and the rams of Nabaioth will come to you, and acceptable [sacrifices] will be brought up on my altar, and my house of prayer will be glorified.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the verb rendered “they will come up.” Additionally, instead of the preposition ‘al in the Masoretic Text, the scroll has the prepositional prefix le before the Hebrew word translated “acceptance.” Then, after the word for “acceptance,” ‘al appears in the scroll. These differences, however, do no affect the basic meaning of the text.
Commentary
Kedar was located in the northwestern part of the Arabian Peninsula. According to Genesis 25:13 and 1 Chronicles 1:29, Kedar was a son of Ishmael, Abraham’s son by Hagar, and Nabaioth was his older brother, Ishmael’s firstborn. Both the descendants of Kedar and Nabaioth were nomadic tent-dwelling tribes with large flocks of sheep and goats.
The fact that animals from the flocks of these tribes are portrayed as coming to be acceptable sacrifices suggests that the former hostilities between the Israelites and the descendants of Ishmael would end and that they would come to be united in acceptably worshiping God.
After the exiled Israelites returned to Jerusalem and their land, many non-Isrelites did either become proselytes or began to worship YHWH as the only true God. At festival time, many proselytes traveled to Jerusalem from distant lands and offered sacrifices at the temple. It was YHWH’s will that the temple be rebuilt, and so the increase in worshipers there from among the nations can rightly be attributed to him. He thus glorified his “house” or temple, particularly on account of the many who went there for worship. The Septuagint rendering identified the temple as a “house of prayer,” indicating that it would be glorified or made magnificent with the influx of worshipers from many nations.
A more extensive turning of non-Israelites to the true God began after the coming of Jesus, the promised Messiah or Christ. As Jesus explained to a Samaritan woman, the time had then arrived when true worship would no longer be associated with a temple at a specific geographical location. (John 4:21-24) Therefore, the worship “in spirit and truth” to which he referred did not include animal sacrifices to be presented on an altar in Jerusalem. Acceptable sacrifices, as mentioned in Hebrews 13:15, 16, included expressions of praise and generous giving to those in need.
60:8. Masoretic Text: Who [are] these that fly like a cloud, and like doves to their openings?
Septuagint: Who [are] these that fly like clouds, and like doves with young?
The answer to the rhetorical question found in the Targum of Isaiah is, “The exiles of Israel who gather themselves together and come to their land, even as doves that return to the midst of their cotes.”
Commentary
If the answer to the rhetorical question is directly linked to the words in the next verse, the poetic portrayal is that of many ships, with their white sails unfurled. A number of translations make this significance explicit. “Who are these that sail along like clouds, that fly like doves to their dovecotes? They are vessels assembling from the coasts and islands.” (REB) “And what do I see flying like clouds to Israel, like doves to their nests? They are the ships of Tarshish, reserved to bring the people of Israel home.” (NLT) “What are these ships that skim along like clouds, like doves returning home? They are ships coming from distant lands, bringing God’s people home.” (GNT, Second Edition)
The numerous sails of the ships as a whole would resemble a cloud and be moving like a cloud. The sailing vessels would also appear like a large number of doves swiftly heading for the openings to their nesting places. According to the Septuagint rendering, the doves are with young, suggesting they they would repeatedly be flying to the nesting sites to feed their offspring.
Another possibility is that the question serves to highlight that the number of exiles returning to Jerusalem and their land would be large, comparable to a cloud or to many doves in flight.
Understood in relation to the coming of the Messiah, the question indicated that many would become approved servants of God, putting their faith in Jesus as the Christ, the unique Son of God, and his sacrificial death for them.
60:9. Masoretic Text: For the islands [coastlands] will wait for me, and ships of Tarshish [will be] in the first [position] to bring your sons from far away, their silver and their gold with them, for the name of YHWH your God, and for the Holy One of Israel, for he has glorified you.
Septuagint: The islands waited for me, and ships of Tarshish [will be] among the first ones to bring your children from afar, and silver and gold with them, because of the name of the Lord, the holy [name], and because the Holy One of Israel [is] to be glorious.
Instead of “your sons,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says “my sons.”
Commentary
The reference to the waiting of the islands apparently applies to God’s people who had been forcibly taken from their land and found themselves on the islands and in regions along the coast of the Mediterranean Sea. They would have waited on YHWH, longing for the time when they would be able to return to their land.
Tarshish is commonly linked to a region of the Iberian Peninsula, but this identification is not certain. Ships of Tarshish probably were large vessels that could sail to the most distant ports on the Mediterranean Sea. These ships would be in the leading position to transport the “sons” of Jerusalem back to their home. These “sons” would be coming with silver and gold as a contribution for the temple in Jerusalem. The silver and gold being designated for a sacred purpose, they were for the name of YHWH or for the God whom his name represented. He is the Holy One of Israel, the God who is pure in the ultimate sense. By effecting the liberation of his repentant people and making it possible through the agency of the Persian monarch Cyrus for the temple to be rebuilt, YHWH made the desolated and depopulated Jerusalem glorious or magnificent.
The Septuagint rendering suggests that the positive developments would occur for the sake of the Lord, the Holy One of Israel. He would be glorious on account of what he would do for his people.
When these words are linked to the coming Messiah, they may be understood to indicate that, in ever-increasing numbers, individuals would become citizens of the heavenly Jerusalem as approved children of God by reason of their faith in Jesus and his sacrificial death for them. (Galatians 4:26)
60:10. Masoretic Text: And foreigners will build your walls, and their kings will attend to you; for in my wrath I struck you, and in my goodwill I have had mercy on you.
Septuagint: And foreigners [those of another tribe] will build your walls, and their kings will attend to you, for because of my wrath I struck you, and because of mercy I loved you.
Commentary
In the past, foreigners had desolated and destroyed Jerusalem. The rebuilding efforts, however, were to have the support of foreigners, including kings. Persian monarch Cyrus authorized the return of Israelite exiles and their rebuilding of the temple in Jerusalem. Additionally, he urged that they be given assistance in the form of silver, gold, domestic animals, and offerings for this temple. (Ezra 1:2-4, 6) Later, after opposition from surrounding peoples succeeded in putting a stop to the rebuilding efforts (Ezra 4:6-23), Persian King Darius (Darius Hystaspis, also called Darius the Great or Darius I), subsequent to a check of the royal archives for the decree of Cyrus, ordered that the work continue and insisted on its being given full support by the officials in the region that were under his authority. (Ezra 5:17-6:12) Artaxerxes Longimanus, the son of Xerxes I, and members of his court gave gold and silver to Ezra to obtain animals for sacrifice, the things essential for grain offerings and libations, and other features of the temple services. (Ezra 7:12-20; 8:25-30) This Persian king later granted Nehemiah the authority to rebuild the walls of Jerusalem. (Nehemiah 2:1-9) So, according to the historical details preserved in the biblical record, foreigners did build the walls of Jerusalem, and kings attended or ministered to Jerusalem with their active support and contributions.
In his wrath on account of the unfaithfulness of the Israelites, he struck them, allowing them to fall before their enemies and for the survivors to be taken into exile. In expression of his goodwill or his favor, he had mercy on them, forgiving his repentant people and restoring them to their land. According to the Septuagint rendering, his mercy in forgiving the repentant people made it possible for him to love them.
In relation to the coming Messiah, Jesus the Anointed One or the Christ, non-Israelites would become closely associated with those among the Israelites who put faith in him. These non-Israelites would actively support them, responding compassionately to the needy ones among them. (Compare Romans 15:25-27.)
60:11. Masoretic Text: And your gates will always be open. Day and night they will not be shut [in order] to bring to you the wealth of the nations and their kings being led.
Septuagint: And your gates will always be open. Day and night they will not be shut [in order] to bring to you the power of the nations and kings being led.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” follows the Hebrew word for night, indicating that the gates would be open day and night.
The Septuagint reference to the “power of the nations” could refer to their wealth, for the possession of riches endows the possessor with power that the one without them does not have.
Commentary
Restored Jerusalem is represented as a city with gates that, both day and night, would continually remain open. The reason the gates would not be shut would be to make it possible for the “wealth of the nations” to be brought into the city. (Compare Revelation 21:25, 26.)
Historically, no comparable developments occurred in the case of the rebuilt Jerusalem. Therefore, the prophetic words apparently are to be linked to the Messiah, Jesus the Anointed One or the Christ, and the opportunity that his coming opened up for people of the nations to come to have the relationship of children or citizens of the heavenly Jerusalem or the “Jerusalem above.” (Galatians 4:26) There is never a time when individuals who put faith in Jesus and his sacrificial death for them cannot come to have the Jerusalem above as their mother or to be citizens of this heavenly Jerusalem. Accordingly, access is always available.
Based on Jesus’ words about storing up “treasure in heaven” (Matthew 6:20), the wealth of the people of the nations may be understood to be this treasure, treasure that would come to be in the heavenly Jerusalem. When those who put faith in Jesus use their assets, time, and energies unselfishly for the benefit of others because of their loving concern for them, they establish a record that is divinely approved. Their building up an account of generous giving based on their ability and in expression of genuine compassion for those in need is comparable to making a deposit in heaven or in the heavenly city, the Jerusalem above.
Numerous translations add “in procession” (ESV, HCSB, NASB, NRSV) after the Hebrew verb rendered “led.” The Targum of Isaiah identifies the kings as captives in chains. This significance is also found explicitly expressed in modern translations. “The kings of the world will be led as captives in a victory procession.” (NLT) If the meaning is that the kings would be led in a triumphal procession as captives, this would be as voluntary captives by reason of their choosing to be subject to Jesus Christ as the King of kings and Lord of lords.
According to the renderings in other translations, the kings are represented as being in the leading position. “Your gates will be open day and night to let the rulers of nations lead their people to you with all their treasures.” (CEV) “They will not be closed day or night, so that men may bring the riches of the nations to you with the kings leading the way.” (NLB) “Your gates shall stand open constantly; day and night they shall not be closed but shall admit to you the wealth of nations, and their kings, in the vanguard.” (NAB) In relation to the Jerusalem above, kings or rulers have the same opportunities as all other members of the human family. (1 Timothy 2:1-6)
60:12. Masoretic Text: For the nation and the kingdom that will not serve you will perish, and the nations will be utterly desolated [literally, “to desolate will be desolated”].
Septuagint: For the nations and the kings that will not serve you will perish, and the nations will be utterly desolated [literally, “(for) desolation will be desolated”].
Commentary
The words were not fulfilled in connection with rebuilt Jerusalem, but the situation respecting the city and its inhabitants proved to be much like the description in Nehemiah 9:36, 37 [NRSV], “Here we are, slaves to this day — slaves in the land that you gave to our ancestors to enjoy its fruit and its good gifts. Its rich yield goes to the kings whom you have set over us because of our sins; they have power also over our bodies and over our livestock at their pleasure, and we are in great distress.”
No earthly nation or ruler, however, has any power in relation to the “Jerusalem above,” and her children or citizens have as their God-appointed ruler, Jesus Christ, the King of kings and Lord of lords. Therefore, nations and their rulers who persist in taking a stand against the children of the “Jerusalem above” will in due time experience severe judgment. Their deliberate refusal to become children of this Jerusalem and to make themselves available for service as devoted citizens constitutes opposition to Jesus Christ as King. The time will come when he will act against the opposing rulers and peoples of the nations, and they will then perish and come to complete desolation. (2 Thessalonians 1:5-10)
60:13. Masoretic Text: The glory of Lebanon will come to you, fir [beróhsh], elm [tidhár], and box [te’ashshúr] [trees] together, to beautify the place of my sanctuary, and I will glorify the place of my feet.
Septuagint: And the glory of Lebanon will come to you, with cypress and pine and cedar together, to glorify my holy place.
The opening words in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be translated, “He has given you the glory of Lebanon, and it will come to you.” (The Dead Sea Scrolls Bible)
Commentary
There is uncertainty about the identification of the trees. (For information about trees in Israel, see trees.) According to the reading of the Hebrew text, the same trees are listed in the identical order at Isaiah 41:19. The Hebrew noun beróhsh may refer to the “fir” (Latin, abies), which is the rendering found in the Vulgate. Another suggested meaning is “juniper,” which is based on the Akkadian word for “juniper” (burāšu). According to the Septuagint, the tree is the “cypress” (kypárissos).
In case of the Hebrew noun tidhár, “elm” has been favored as the possible identification, and this has the support of the Vulgate in Isaiah 41:19, where ulmus (“elm”) is found. Here, in verse 13 of Isaiah 60, the designation ulmus does not appear, but the rendering is buxus (“box tree”). The Latin noun buxus, however, is the word that, in Isaiah 41:19, corresponds to the Hebrew designation te’ashshúr. In Isaiah 60:13, the Septuagint rendering for tidhár is “pine” (peúke) and for te’ashshúr is “cedar” (kédros). The Vulgate here uses pinus (“pine”) for te’ashshúr.
The “glory of Lebanon” applies to the magnificence of the lofty trees that flourished there to a far greater extent than they do presently. For the “glory of Lebanon” to come to Jerusalem suggests that wood from the trees there would be used for rebuilding the desolated city and the temple. With quality wood from trees of Lebanon, YHWH purposed to beautify the place of his sanctuary, which could apply either to Jerusalem or, more specifically, to the temple itself. In relation to the exalted heavenly location, either Jerusalem or the temple could figuratively designate the place for YHWH’s feet. With the finest wood from Lebanon, YHWH would make the place of his feet glorious or magnificent.
When applied to the “Jerusalem above,” the portrayal may be understood to indicate that the heavenly Jerusalem is indeed glorious or of surpassing splendor. It is comparable to a beautiful and prosperous city with an ever-increasing number of children or citizens, persons who accept Jesus as the promised Messiah or Christ, the unique Son of God, and gain forgiveness of their sins through his sacrificial death for them.
60:14. Masoretic Text: And the sons of those having oppressed you will come to you to bow down, and all having despised you will prostrate themselves at the soles of your feet. And they will call you “City of YHWH, Zion of the Holy One of Israel.”
Septuagint: And, being in fear, sons of those having humiliated you and having provoked you will come to you. And you will be called “City of the Lord, Zion of the Holy One of Israel.”
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes the word “all,” indicating that all the sons of the oppressors would bow down.
Commentary
Historically, this could only be understood as having occurred in a very limited way in connection with the city of Jerusalem. Before the Persian Darius the Great began his rule, those who opposed the rebuilding of Jerusalem and the temple succeeded in persuading a Persian monarch to have the work stopped. According to the book of Ezra, the king was Artaxerxes, but whether this was Bardiya or Gaumata cannot be established with any degree of certainty. (Ezra 4:8-24) After the document authorizing the rebuilding of the temple was found during the reign of Darius the Great, he ordered the officials on the western side of the Euphrates River not to interfere with the temple rebuilding work and to support it. (Ezra 5:7-6:12)
It could be said that the “sons” — men who, by reason of their opposition to the temple rebuilding, could be spoken of as offspring of oppressors or humiliators — had to bow down to Jerusalem. They had to support the rebuilding effort, the very thing they had strongly resisted. Those who had despised Jerusalem, desiring the city to remain in a desolated state and viewing it as having the potential to become a threat to the security of the region (Ezra 4:12-16), or who had “provoked” (LXX) Jerusalem (the people) by interfering with the rebuilding had to submit to the order of the Persian king to cooperate. That submission was comparable to having to prostrate themselves at the feet of Jerusalem. According to the Septuagint rendering, these “sons” would be in fear. Darius the Great decreed that the death penalty be imposed on those who violated his order respecting the rebuilding of the temple in Jerusalem. This must certainly have engendered dread among those who had been hostile to the efforts of the Israelite exiles who had returned to the land to rebuild the temple. (Ezra 6:11)
The temple in Jerusalem was the temple of YHWH, and so the city was his own as the location of his center of worship. With the temple being rebuilt, those who had been guilty of afflicting and despising Jerusalem would have to acknowledge that it was the “City of YHWH,” the Zion of the God who was holy or pure, the God whom the people of Israel worshiped.
When the prophetic words are linked to heavenly Jerusalem, they have a significance on a far larger scale. Jesus, the King of kings and Lord of Lords, is God’s appointed ruler in this heavenly city. Anyone guilty of trying to hinder others from coming to have the Jerusalem above as their mother through acceptance of Jesus as their Lord or King and his sacrificial death for them as the basis for having their sins forgiven will experience the severest judgment possible. (2 Thessalonians 1:6-10) To be divinely approved, all must acknowledge Jesus as Lord, thus prostrating themselves before him, and this includes all who may formerly have been guilty of afflicting or oppressing and despising the children of heavenly Jerusalem. (Galatians 4:26-31; Philippians 2:9-11)
60:15. Masoretic Text: Instead of being forsaken and hated and [with] no one passing through, I will make you a majestic one for limitless time, a joy [from] generation [to] generation.
Septuagint: Because you became forsaken and hated and [there] was no one helping, [therefore] I will make you an eternal rejoicing, a joy of generations to generations.
Commentary
When the Babylonians destroyed Jerusalem, the city did become a forsaken and hated place. YHWH had permitted this to happen in expression of his judgment against the people who had disregarded his commands. He forsook the city, withdrawing his protection and expressing his hatred or intense displeasure with his wayward people. In Jerusalem’s devastated state, no one passed through, for all activity in the city had stopped. This situation was to end, with Jerusalem becoming a majestic place or an object of pride as a restored, repopulated, and flourishing city for years to come. The changed circumstances would provide a basis for joy among the people from one generation after another.
Insofar as earthly children were concerned, the “Jerusalem above” appeared to be a forsaken and hated city, a place with no one passing through. Not until the arrival of the promised Messiah, Jesus, the Anointed One or the Christ, did the opportunity open up for humans to be forgiven of their sins through faith in him and his sacrificial death for them and thus to become children of the “Jerusalem above.” In the generations since then, this Jerusalem has continued to have more and more children, and it is a place of splendor or an object of pride that far outstrips the majesty of earthly Jerusalem during its most prosperous times. On account of the benefits and blessings that the children of the heavenly Jerusalem receive in the form of divine guidance, help, and safeguarding, it has proved to be a source of joy from generation to generation.
60:16. Masoretic Text: And you will suck the milk of nations, and you will suck the breast of kings. And you will know that I, YHWH, am the one delivering you and the one redeeming you, [I], the Mighty One of Jacob.
Septuagint: And you will suck the milk of nations and consume the wealth of kings. And you will know that, I, the Lord, [am] the one delivering you and rescuing you, the God of Israel.
Commentary
“Milk” may here represent rich food, and the reference to sucking the milk of nations suggests that “Jerusalem” (that is, the inhabitants of the city and the land) would receive an abundance of food from other peoples and so would never again experience any lack. Jerusalem’s sucking the breast of rulers or consuming their “wealth” (LXX) indicates that the Israelites would benefit from the riches that rulers would be bringing or sending to the city.
After the Israelites returned from exile to their own land, support for the rebuilding of the temple in Jerusalem and the city and for services at the temple did come from non-Israelites, including kings. (Ezra 1:3-6; 6:8-10; 7:12-24; Nehemiah 2:7, 8) Upon witnessing the restoration of the temple and the devastated city, the people came to know that their God YHWH had effected the deliverance and redeemed them or rescued (LXX) them from servitude to their captors. All this occurred in fulfillment of the word of YHWH through his prophets, confirming undeniably that he was indeed the Deliverer and Redeemer of his people.
The lofty prophetic language suggests that more was involved than the rebuilding of Jerusalem and the temple with the support of non-Israelite peoples and rulers. When the words are also understood to apply to the heavenly Jerusalem, they may indicate that people from all nations, including persons in high station, who came to be children of the heavenly Jerusalem would generously be using their assets to aid those in need. By doing so, they would store up treasure in heaven or be bringing their riches into the heavenly Jerusalem, where their sacrifices in the form of praise and thanksgiving to God and their compassionate giving would prove to be a deposit that would be pleasing to him. (Matthew 6:19-21; Galatians 4:26; Hebrews 13:15, 16)
60:17. Masoretic Text: Instead of bronze, I will bring gold, and instead of iron, I will bring silver; and instead of wood, bronze; and instead of stones, iron. And I will make your overseers peace and your masters righteousness.
Septuagint: And instead of bronze, I will bring gold to you, but instead of iron I will bring silver to you, but instead of wood I will bring bronze to you, but instead of stones, iron. And I will give your rulers in peace and your overseers in righteousness.
Commentary
The Targum of Isaiah interprets these words to indicate that what the conquerors of Jerusalem had taken would be replaced with superior materials. Whereas the temple and the city were rebuilt, the preserved biblical record does not suggest that the people did the rebuilding with better and more costly materials than those that were used formerly. Centuries later Herod the Great had the temple rebuilt on a grand scale and also undertook other impressive building projects, but the Roman military forces under the command of Titus destroyed these magnificent architectural works in 70 CE.
Although back in their own land, the returned exiles continued to be subject to foreign powers, and no king of the royal line of David ever ruled at Jerusalem in subsequent centuries. Peace, well-being, or an absence of oppression, and righteousness or justice did not hold sway in the land under foreign rule. So it could not be said that YHWH had then made “peace,” instead of tyranny or oppression, overseers in the land nor made masters of righteousness or justice. From their overlords, the Israelites often suffered.
The magnificence of the “Jerusalem above” eclipses the splendor of the most precious materials on earth. Heavenly Jerusalem is far more impressive than earthly Jerusalem ever was. From that standpoint, one could say that YHWH did replace the inferior building materials with more precious ones. (Compare Revelation 21:10-21.)
Additionally, the children or citizens of the “Jerusalem above” have had selfless, caring shepherds who have labored diligently to promote peace or well-being among fellow children. These shepherds have upheld the highest standard of righteousness or uprightness in their lives, and their admonition for fellow members of God’s beloved family to act uprightly has been backed by their own example, an example worthy of imitation. (Acts 20:31-35; Hebrews 13:7, 17; 1 Peter 5:1-3)
60:18. Violence will no more be heard in your land, [nor] devastation and crash within your borders. And you will call your walls “Deliverance” and your gates “Praise.”
Septuagint: And injustice will no more be heard in your land, nor devastation nor misery within your borders, but your walls will be called “Deliverance” and your gates “Carved Work [glýmma].”
In the Dead the Sea Scroll of Isaiah (the Great Isaiah Scroll), the verse begins with the conjunction “and.”
The Septuagint rendering glýmma, designating carved work, an engraved figure, an inscription, a sculpture, or a sculpted object, appears to refer to the architectural beauty of the gates. If the Hebrew text available to the translator contained a word for “praise,” he may have considered it to signify that the gates were objects of praise and, therefore, chose a Greek expression that focused on their appearance.
Commentary
These words did not find their fulfillment among the returned exiles and their offspring. Many continued to experience violence or injustice. Nehemiah, in prayer, acknowledged that the Israelites were slaves in their own land and that much of the produce and many animals of their flocks and herds ended up having to be given to the foreign rulers who exercised dominion over them. As a consequence, the people generally found themselves in great distress. (Nehemiah 9:36, 37) The tribute they had to pay was extremely burdensome. Many had to borrow money to do so. As lenders, wealthy Israelites took advantage of the plight of the needy and took over their land, vineyards, and homes, and had their children be their slaves. In his role as governor, Nehemiah acted swiftly to correct the situation when he heard the outcry of the oppressed people. (Nehemiah 5:1-12)
Among the children of the “Jerusalem above,” all forms of violence and injustice have ceased to exist. Their former disposition is described in Titus 3:3 (REB): “There was a time when we too were lost in folly and disobedience and were slaves to passions and pleasures of every kind. Our days were passed in malice and envy; hateful ourselves, we loathed one another.”
Moreover, the time will come under the rule of Jesus, the promised Messiah and the unique Son of God, when violence, the devastation that results from wars, and the crash, wreckage, or “misery” (LXX) that invading armies cause will end. Then there will be security as if walls assured that there would be no threat of any kind. Such walls would deserve to be called “Deliverance” or “Salvation.” At the gates of ancient cities, watchmen were stationed to be on the lookout for any sign of danger and to sound warnings. The name “Praise” for the gates suggests that there would be no occasion for watchmen to sound an alarm. Instead, at the gates, praise and thanksgiving would be heard on account of the existing peace and prosperity.
60:19. Masoretic Text: No more will the sun be your light by day; and for brightness, the moon will not give light to you, for YHWH will be a light to you [for] limitless time, and your God [will be] for your glory.
Septuagint: And the sun will not be for light to you by day nor will the rising of the moon shine for you at night, but the Lord will be an eternal light to you, and God [will be] your glory.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), like the Septuagint, includes “night” (the moon will not give light to you by night).
Commentary
According to the interpretation of the Targum of Isaiah, the sun will no longer be needed for light by day, and the brightness of the moon will not be needed at night. This explanation does appear to fit the meaning of the passage. With YHWH being the light for all time to come and his glory, magnificence, or splendor continually serving as illumination, the beneficiaries thereof would have reliable guidance and the joy and abundant blessings that are associated with light. (Compare Revelation 21:23, 24.)
When the Israelite exiles were able to return to their land, the darkness they had experienced as a humiliated people on foreign soil ended, and YHWH proved to be their light, dispelling the gloom of the past and providing them with needed guidance and aid on their way back and then in carrying out his purpose to have the temple and the city of Jerusalem rebuilt.
In case of the children of the “Jerusalem above,” God has been their light, providing them with the needed guidance, assistance, and safeguarding. They are not in the dark as if in a state of ignorance and without any clear direction in their lives.
60:20. Masoretic Text: No more will your sun set, and your moon will not withdraw itself; for YHWH will be a light to you for limitless time, and the days of your mourning will be ended.
Septuagint: For the sun will not set to you and the moon will not eclipse itself to you, for the Lord will be an eternal light to you, and the days of your mourning will be fulfilled.
The opening words of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be rendered, “Your sun will not set.”
In the Targum of Isaiah, the first part of the verse is interpreted to mean that the kingdom of Jerusalem will cease no more, and her glory will not depart.
Commentary
The setting of the sun and the withdrawal of the light of the moon as when it is eclipsed refer to the arrival of a period of darkness or gloom. This would be a time when bright prospects end for the people, and they would experience affliction, misery, and hopelessness. The promise that the sun would not set and that the moon would not cease to shed its light indicated that there would never be a time when the people would be without illumination. This is because YHWH would continue to be their light, providing them with the guidance and everything else they would need to remain in a state of well-being. (Compare Revelation 21:23, 24.)
When the Israelites found themselves in exile, they did mourn. (Compare Psalm 137:1-4.) Upon being able to return to their land, the days of Jerusalem’s mourning ceased. The city no longer was like a childless widow in a state of grief, and the returned children mourned no more on account of their captive condition.
Children of the “Jerusalem above” — those who put their faith in Jesus, the unique Son of God, and the atoning benefits of his sacrificial death for them — are also children of God. They enjoy their heavenly Father’s guidance, care, and blessing, and so do not experience the darkness or gloom comparable to being deprived of the light of the sun and the moon. At all times, God is their light. In the past, they mourned about their sinful state. They were like captives whom sin had bound, and they faced the condemnation to which sin leads. Because of having been forgiven of their sins, their period of mourning ended, making it possible for them to rejoice in the light of God’s favor as his approved children.
60:21. Masoretic Text: And your people [will] all [be] righteous. For limitless time, they will inherit the land. [They are] the shoot of his planting, the work of my hands, for [me] to be glorified.
Septuagint: And your people [will] all [be] righteous, and they will inherit the land throughout the age, guarding the planting, the works of his hands, for glory.
According to the reading of the Dead Sea Scroll (the Great Isaiah Scroll), the people are the “shoot that YHWH planted, the works of his hands.”
Commentary
As revealed in the historical record preserved in the sacred writings, the Israelite exiles and their offspring who resided in Jerusalem and elsewhere in the land could not all be described as “righteous” or upright. The prophetic words were not fulfilled respecting the people for whom the temple at Jerusalem served as the center of worship. These words are fulfilled in the case of the people belonging to the “Jerusalem above,” for all of them have been forgiven of their sins and have been divinely approved as righteous on the basis of their faith in Jesus as God’s Son and his having died for their sins.
Jesus Christ is the heir of everything. (Hebrews 1:2) Therefore, as joint heirs with Christ, the children of the “Jerusalem above” share in his inheritance. (Romans 8:17) With him, they may be regarded as coming to inherit or to possess the land.
God is the one who made it possible through his Son for humans to become his children, children of the “Jerusalem above” or citizens of the heavenly Jerusalem. As a composite whole, they are the shoot or the product of his planting. They are the work of his hands, for they owe their existence to him. As the result of his action, they are to serve for his glory or to glorify him. This they do by conducting themselves as his beloved children, following a way of life that he had predetermined as befitting those whom he would recognize as his own. Love for him would prompt them to conduct themselves in an upright manner and to respond compassionately to those in need. (Ephesians 2:10)
According to the rendering of the Septuagint, God is the one who would guard the “planting,” the “work of his hands.” This would mean that his people would have his aid and protection.
60:22. Masoretic Text: The little one will become a thousand, and the small one a mighty nation. I, YHWH, will hasten it in its time.
Septuagint: The smallest one will become thousands, and the least, a great nation. I, the Lord, will gather them according to the [due] time.
Commentary
Eventually, the sparsely inhabited city of Jerusalem (Nehemiah 11:1, 2) did become a populous metropolis, but a far more remarkable increase has taken place in relation to the heavenly Jerusalem.
The first “children” of the “Jerusalem above,” Israelites who accepted Jesus as the promised Messiah and as the unique Son of God, were few in number. (Matthew 9:37) From the few, there came to be thousands. As a collective whole, the smallest one became a mighty or large nation composed of Jews and non-Jews who were scattered throughout the world. (Acts 4:4; 5:14; 6:7; Colossians 1:21-23) As indicated in the Hebrew reading of the prophetic words, this would occur because YHWH would cause it to progress speedily in his due time. Once that due time arrived, the increase proved to be rapid. To God, this remarkable growth is to be attributed. (Compare Mark 4:26-31; Acts 2:46, 47; 1 Corinthians 3:6.)
The Septuagint refers to God as gathering the large number. He did gather the Israelite exiles and made it possible for them to return to their land. The gathering in ever-increasing numbers of the children of “Jerusalem above” is likewise his doing.
61:1. Masoretic Text: The spirit of the Lord YHWH [is] upon me, for YHWH has anointed me to bring glad tidings to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening [peqach-qóhach] of [prison] to those having been bound [’asár],
Septuagint: The spirit of the Lord [is] upon me, for he anointed me. He has sent me to proclaim glad tidings to the poor, to heal those broken at heart, to announce release to the captives and recovery of sight to the blind,
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include “Lord.” In this scroll, the words for “he has sent me” are missing, and the conjunction “and” precedes “to bind up the brokenhearted.” Above the line close to where the conjunction “and” appears, the letters for “he has sent me” have been written as a correction.
In the oldest extant Greek manuscripts, the reading of Luke 4:18 differs from the Septuagint rendering by not including the reference to healing those who are broken at heart. Otherwise, the words in Luke 4:18 are much like those of the Isaiah passage in the Septuagint. Later Greek manuscripts do include the words about healing the brokenhearted ones, and this may be because copyists chose to harmonize the quotation with the Septuagint text of Isaiah 61:1.
Commentary
The Targum of Isaiah identifies the speaker as the “prophet.” When the words were first expressed, they could have applied to the prophet upon whom the spirit of God operated. He had been anointed or appointed to be YHWH’s prophet, and the divinely imparted messages he was to proclaim pointed to future relief from hardships or oppression. These messages would have been good news for the poor or the afflicted. Those who found themselves in a brokenhearted condition or downcast in their hearts or inmost selves would have been greatly comforted as if their wounded state had been soothed and bound up or bandaged.
For those who came to be captives in a foreign land, the declaration about release from exile would have been a proclamation of longed-for liberty. The announcement of “release” to the oppressed may also allude to the kind of release associated with the Jubilee year when Israelites who had sold themselves into slavery were again free and had their land inheritance restored to them. For all who then found themselves in an afflicted or oppressed state, the prophetic message provided hope and comfort comparable to the prospect of a release from distress in the Jubilee year.
The Hebrew expression peqach-qóhach basically means “opening,” and the verb paqách is used repeatedly in the Scriptures to apply to the opening of the eyes of the blind. According to the rendering of the Septuagint, this is also the significance of peqach-qóhach. The participial form of the Hebrew word ’asár, however, applies to those being bound, tied, confined, captured, or imprisoned. For this reason, the reference to “opening” in the Isaiah passage is commonly understood to refer to a release from confinement or captivity.
Jesus, the promised Messiah, uniquely proved to be the prophet like Moses. (Deuteronomy 18:15, 18, 19; Acts 3:22, 23; 7:37) After he publicly read the words from the scroll of Isaiah in the synagogue in Nazareth, he rightly applied them to himself. (Luke 4:16-21) At his baptism, Jesus was anointed with God’s spirit and thus empowered to carry out the commission set forth in the prophetic words. The “poor” were the afflicted and disadvantaged ones among the Israelites who recognized their need for God’s aid. Burdened by the weight of human traditions that went far beyond the requirements of the law, the people found themselves in the condition of captives. Those among them who responded to the good news Jesus proclaimed were comforted and refreshed, ceasing to be in a brokenhearted or inwardly distressed state. Their joyous experience was comparable to being released from confinement.
Jesus made it possible for those who had been spiritually blinded by the religious leaders to see clearly, accepting him as the promised Messiah. He also opened the eyes of those who were physically blind.
61:2. Masoretic Text: to proclaim the year of favor [from] YHWH and the day of vengeance from our God, to comfort all the mourning ones,
Septuagint: to call the acceptable year of the Lord and the day of retribution, to comfort all the mourning ones,
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not precede the “day of vengeance.”
Commentary
The reference to “year” in connection with “favor” and “day” in relation to vengeance suggests that YHWH would extend his favor for a much longer period than the time required to express his vengeance or adverse judgment against lawless ones.
To proclaim the “year of favor” from YHWH would signify to make known the time when individuals could have YHWH’s favorable attention if they repented of their sins and endeavored to live their lives in a manner that he approved. The Septuagint rendering about calling the “acceptable year of the Lord” appears to denote calling out or making that year known. It would be a “year” or time when repentant ones would find acceptance from him, being reconciled to him as beloved members of his family of children.
Mourning ones would be those who were distressed about the prevailing situation that was characterized by disregard for YHWH’s ways. (Compare Ezekiel 9:4.) They would also be sorrowful about their own transgressions, grieving as persons who repented of their sins. (Compare Daniel 9:4-21.) Those who mourned for the right reasons would be comforted and have their grief transformed into joy as persons having YHWH’s forgiveness, guidance, aid, and blessing.
Jesus, as God’s Anointed One, Messiah, or Christ, did make known that it was the “year” or time for gaining his Father’s favorable attention and becoming the recipients of his approval, care, direction, and safeguarding. He also proclaimed the “day of vengeance,” when severe judgment would be executed upon those who set themselves in defiant opposition to him and acted contrary to his Father’s will. (Compare Matthew 13:37-43; 21:33-44; 22:2-13; 24:36-44, 48-51.) The message Jesus proclaimed brought comfort to those who repented of their sins and assured them of his Father’s love and care.
61:3. Masoretic Text: to appoint [comfort or joy] for the mourners of Zion, to give them a garland instead of ashes, oil of exultation instead of mourning, a mantle of praise instead of a downcast spirit, and they will be called [lofty] trees [plural form of ‘áyil] of righteousness, the planting of YHWH, for [him] to be glorified.
Septuagint: to give the ones mourning for Zion glory instead of ashes, an unguent of rejoicing to the ones mourning, a garment of glory instead of a spirit of weariness. And they will be called generations of righteousness, a planting of the Lord for glory.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads “they will call them.” Literally translated, the Masoretic Text reads, “one will be calling to them.”
According to the Targum of Isaiah, they will be called “princes of righteousness, the people of YHWH.”
The plural form of the Hebrew word ‘áyil is commonly understood to refer to a variety of large trees and has been translated “oaks” and “terebinths.”
Commentary
There is no object for the Hebrew infinitive that may be rendered “to assign,” “to appoint,” “to set,” “to put,” or “to place.” A number of translators have rendered the Hebrew to mean to provide for the mourners. Based on the context, either “comfort” or “joy” could be used as the object to complete the thought.
In expression of their grief, mourners would put ashes on their heads. (Compare 2 Samuel 13:19.) When Zion or Jerusalem was desolated, it occasioned great mourning among the survivors. The prophetic words indicated that Zion would be restored and, therefore, the ashes on the heads of the mourners for Zion would be replaced with the garlands or wreaths people wore on their heads for joyous or festive occasions. According to the reading of the Septuagint, the grief and humiliation associated with the use of ashes would be replaced with glory, splendor, or dignity.
In expression of their grief, mourners did not use anything suggestive of joy or well-being. They did not apply perfumed oil to any part of their bodies. The restoration of Zion would mean that those who had mourned would do so no longer. Signs of mourning would be replaced with the “oil of exultation,” or a perfumed oil, suggesting a return to a joyous state of well-being.
Mourners would be disheartened, overcome with grief and despair. They would be in a state of “weariness” (LXX), their sadness having deprived them of the desire and strength to accomplish anything meaningful. Instead of continuing in this condition, the mourners for Zion would rejoice over the restoration and become like persons arrayed with a “mantle of praise” or a “garment of glory.” A “mantle of praise” could mean a splendid garment that would elicit praise or commendation from those seeing it. Or that the expressions of praise and thanksgiving would prove to be like a beautiful garment, revealing that the downcast spirit had been replaced with a spirit of joy and strength.
The repentant people who would again be enjoying God’s approval and blessing would flourish like big trees. As a consequence of their transformed condition, they would be called lofty or big trees of righteousness, persons who were strong and durable like massive trees and righteous, upright, or just. According to the Septuagint rendering, they would be part of generations that could be identified as conforming to what is righteous, right, or just. In the case of those who put their faith in Jesus and his sacrificial death for them, their righteous standing resulted from having their sins forgiven and having his righteousness reckoned to them.
Enjoying the standing of big trees of righteousness had its source in YHWH, for he is the one who granted forgiveness and accepted the repentant ones as his own. Therefore, they are his planting, and his purpose for them is that they serve for his glory, honor, or praise. They would fulfill this purpose by conducting themselves as his obedient children in disposition, word, and deed.
61:4. Masoretic Text: And they will build the ruins of [past] limitless times. They will raise up the former devastations, and they will repair cities of ruination, devastations of [past] generation [after] generation.
Septuagint: And they will build the age-old wildernesses. They will raise up the places having been previously made desolate and renew cities [reduced to] wildernesses, having been made desolate for generations.
Commentary
The restored people would rebuild the places that had long ago been reduced to ruins or uninhabited wilderness sites (LXX). At the previously devastated or desolated locations, where buildings had been leveled, they would raise up what had been torn down. “Cities of ruination” would be cities in ruins. These the people would repair, making them inhabitable cities once again. The devastations that had occurred generations previously would be completely undone.
Any application to developments associated with those who put their faith in Jesus would have to be figurative. Sin has reduced everything to a state of ruination, and so the release from sin made possible through Jesus’ sacrificial death has made possible rebuilding and renewal, a transformation from death to life. (Compare John 5:24; Romans 6:4-7; Ephesians 2:1-6; 1 John 3:14.)
61:5. Masoretic Text: And strangers will stand and shepherd your flocks, and sons of an alien [nekhár] [will be] your plowmen [plural form of ’ikkár] and your vinedressers.
Septuagint: And foreigners [literally, “those of another race”] will come, shepherding your sheep, and strangers [“allophyles,” those of another tribe] [will be] plowmen and vinedressers.
The Hebrew noun nekhár, here rendered “alien” could also denote “foreign land.” Whereas ’ikkár can designate a “plowman,” it may be understood in a broader sense as meaning a “field hand.”
Commentary
While caring for flocks of sheep and goats, shepherds would be standing. This may be the reason for the reference to strangers as standing and shepherding.
The restored Israelites are here represented as having non-Israelites as their servants, tending their flocks and performing agricultural labors in their field and vineyards. Historically, neither the returned exiles nor their descendants attained this kind of ascendency over the peoples of other nations.
The prophetic words can, however, be applied in relation to members of the true Israel, individuals who become disciples of Jesus Christ. Israelites or Jews were the first to put faith in him as the promised Messiah and the unique Son of God. Later, through their testimony, people from other nations came to believe in Jesus and accepted his sacrificial death for them as the means to have their sins forgiven. The believing non-Israelites labored in full cooperation with Jewish believers to advance the interests of their Lord Jesus Christ. These labors were comparable to shepherding flocks and engaging in agricultural work. (Compare Matthew 9:37, 38; John 4:35-38; Acts 20:28-35; 1 Corinthians 3:6-9.)
The Septuagint rendering refers to non-Jewish peoples as coming to perform the labors. This would fit developments in the community of Jesus’ disciples. Non-Israelites did come, voluntarily making themselves available for service.
61:6. Masoretic Text: And you will be called priests of YHWH. [Others] will speak of you [as] those ministering to our God. You will consume the strength of nations, and in their abundance you will glory.
Septuagint: But you will be called priests of the Lord, ministers of God. The strength of the nations you will consume, and in their riches you will marvel.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the phrase about ministering.
Commentary
In Israel, only male descendants of Aaron, members of the tribe of Levi, could serve as priests. For all Israelites to function as priests indicated a significant change in their status. After the Israelites returned from exile and priestly services were resumed in Jerusalem, Aaronic priests continued to serve, and non-Jews would not have thought of all Israelites as being priests.
As far as the first disciples of Jesus Christ were concerned, all of them served as priests. (Compare 1 Peter 2:9.) Their priestly service involved making known the good news about Jesus Christ and that his sacrificial death made forgiveness of sins possible. It was from Jewish disciples that the first non-Jewish believers came to hear these glad tidings and thus came to benefit from their priestly service. Non-Jewish believers recognized Jewish believers as priests and as ministers of God to whom they were indebted for the spiritual riches they received. (Compare Romans 15:27.)
Non-Jewish believers gave their full support to their Jewish brothers, fellow believers, generously contributing of their means to aid those in need. (Compare Romans 15:26, 27; 2 Corinthians 8:1-7; 9:8-13; Galatians 2:10.) Riches grant a measure of power to persons, power that is not in the possession of the poor. From that standpoint, their consuming the contributed material bounty from non-Jewish believers meant that Jewish believers were consuming, or benefiting from, the strength that wealth imparts.
To glory in the abundance may denote to find delight in it, as it would completely fill needs. The Septuagint rendering refers to marveling in the riches. This could refer to the amazement the recipients would experience over the bounty they would obtain from people of the nations. According to another rendering of the Septuagint, the meaning could be that those who are divinely approved would be admired with their riches or because of the bountiful blessings they would enjoy.
61:7. Masoretic Text: Instead of your shame, [you will have] a double [portion]; and instead of dishonor, they will cry out [joyously] over their lot. Therefore, in their land, they will inherit a double [portion]. Rejoicing [for] limitless time will be theirs.
Septuagint: Thus they will inherit the land for a second [time], and eternal rejoicing [will be] above their head.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says “your lot” (not “their lot”), “you will inherit” (not “they will inherit”), and “will be yours” (not “will be theirs”). Additionally, the word order in the phrase about the land is, “you will inherit a double [portion] in their land.”
The Targum of Isaiah identifies the “double” to be the “double of the good things that I [YHWH] promised you [Jerusalem, as representing his people].”
Commentary
When exiled from their land, the Israelites experienced shame. Restoration would bring an end to their humiliation. Their restored noble status would prove to be twice as great as that which they enjoyed prior to the period of their shame. This would be comparable to Job’s receiving twice as much as he possessed prior to his loss of everything. (Job 42:10) Like a firstborn son, the repentant people would come to have a double portion as their possession.
The Septuagint translator rendered the Hebrew word for “double” or “second” (mishnéh) as “second” (deúteros). Preceded as the Greek word is by the preposition ek (“out of,” “from,” “of,” or “for”), the meaning is “for a second time,” indicating that the people would once again inherit the land from which they had been exiled.
The former disgrace would be replaced with rejoicing, for their lot would be one of well-being. This rejoicing would be their possession for ages to come.
The prophetic words may be applied to those who became disciples of Jesus Christ. Before they put their faith in him, they found themselves in a shameful state of sinfulness and alienation from God. Upon being forgiven of their sins, they attained the dignity of sons and all the privileges and blessings associated therewith — truly an abundant share or a double reward comparable to that of a firstborn son who received a double portion as his inheritance. (Deuteronomy 21:17) Liberated from the disgrace of their previous condition, they could cry out with joy over their lot — their noble standing as God’s approved children. Because Jesus Christ is the heir of everything, believers, as joint heirs, share in his inheritance, which may be spoken of as including the “land.” (Romans 8:17) Their rejoicing will be eternal.
61:8. Masoretic Text: For I, YHWH, love judgment, hating robbery with a holocaust. And I will give their reward in truth, and a covenant [for] limitless time I will conclude with them.
Septuagint: For I am the Lord, the one loving righteousness and hating robberies from injustice. And I will give [the reward of] their labor to the righteous and conclude an eternal covenant with them.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the words about hating robbery. Instead of “their reward” and “with them,” this scroll says “your reward” and “with you.”
According to the Targum of Isaiah, YHWH hates “falsehood and oppression.”
Commentary
Those whom YHWH recognizes as his own will receive “double” and experience lasting rejoicing because he loves “judgment” or “righteousness” (LXX), always acting according to what is just or right. Therefore, those guilty of lawless action, wrongfully seizing the possessions of others, could never gain his approval but would merit his condemnatory judgment.
In the Masoretic Text, the linkage of robbery with holocausts could be understood to refer to the presentation of whole burnt offerings by those guilty of unjust seizures. YHWH’s intense displeasure would be directed against those guilty of robbing others and then thinking they could appease him with holocausts on the altar.
Instead of a word for “holocausts,” a number of Hebrew manuscripts have the term for “unrighteousness” or “injustice,” which would agree with the rendering of the Septuagint. Therefore, numerous modern translations have chosen to depart from the Masoretic Text.
A reward in “truth” would be a recompense that is in keeping with the conduct of the individual. As expressed in the Septuagint, God would give the return from their labor to the righteous. It would be absolutely just.
In the case of those whom YHWH approves, he would make an eternally lasting covenant with them, assuring them of his continued guidance, aid, and blessing. Centuries earlier, the Israelites had entered a covenant relationship with YHWH at Mount Sinai in the time of Moses. Accordingly, the reference here would be to another covenant. This could be the new covenant that was later mentioned in the prophecy of Jeremiah, and this covenant made it possible for individuals to have their sins forgiven and to be reconciled to God. (Jeremiah 31:31-34, 40; compare Isaiah 55:3 and Hebrews 12:22-24; 13:20.)
61:9. Masoretic Text: And their seed will be known among the nations, and their offspring in the midst of the peoples. All those seeing them will recognize them, that they [are] the seed whom YHWH has blessed.
Septuagint: And their seed will be known among the nations, and their offspring. All those seeing them will recognize them, for they are a seed being blessed by God.
The Dead Sea Scroll of Isaiah reads “your seed” and “your offspring,” not “their seed” and “their offspring.”
Commentary
To be known among the nations here appears to denote being known as divinely approved persons. The “seed” would be those who live uprightly and thereby demonstrate themselves to be “seed” of or children of godly persons. (Compare John 8:39-44.)
“Offspring in the midst of the peoples” is a parallel expression for “seed among the nations.” The Targum of Isaiah, however, refers to them as yet another generation (“sons’ sons”) “in the midst of the kingdoms.”
Observers, upon becoming aware of the good results from the exemplary lives of godly persons would recognize them to be persons whom YHWH has blessed.
61:10. Masoretic Text: I will greatly rejoice [literally, “rejoicing, I will rejoice”] in YHWH. My soul will exult in my God. For he has clothed me with garments of deliverance. He has covered me [with] a robe of righteousness, like a bridegroom putting on [kahán] a turban, and like a bride adorns herself with her ornaments.
Septuagint: And they will greatly rejoice [literally, “(with) rejoicing, they will rejoice”] in the Lord. Let my soul exult in the Lord. For he clothed me with a garment of deliverance and with a robe of rejoicing. As on a bridegroom, he put on me a headdress; and as a bride, he adorned me with an ornament.
The Hebrew verb kahán basically means to act or to do as a priest. Just as a priest would put on his turban, so would a bridegroom place a splendid headdress on his head.
YHWH is represented as doing the clothing with garments. The words in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) differ from the Masoretic Text and may be rendered, “He has covered me [with] a robe of righteousness, like a bridegroom, like a priest, with a turban, and like a bride adorns herself with her ornaments.
Commentary
The Targum of Isaiah identifies the speaker to be Jerusalem personified. If this identification is correct, the words may be applied to the restoration of the Israelite exiles to the city and to the land. This development did occasion great rejoicing. The divinely effected deliverance would have been comparable to being clothed with salvation. As the liberation of his people from exile through the agency of the Persian monarch Cyrus was an expression of YHWH’s righteousness or justice, he could be represented as covering Jerusalem (representative of his repentant people) with a robe of righteousness.
The prophetic words of this verse may also be understood to apply to the true Israel that is composed of all whom YHWH recognizes as his approved people. In the first century CE, the members of this genuine Israel proved to be persons who put their faith in Jesus as the promised Messiah and acknowledged him to be the unique Son of God. (Compare Matthew 16:15, 16)
On account of what YHWH had done for them through his Son, granting them forgiveness of their sins and accepting them as his beloved children, they could greatly rejoice “in him.” They were “in him” or at one with him, assuring them of his guidance, aid, and safeguarding. The personal relationship is highlighted when representing the “soul” (the speaker of the words) as using the expression “my God” when referring to exulting or jubilating “in him.”
The “deliverance” could refer to the liberation from sin, and “righteousness” to the righteous standing that resulted from being forgiven of sin and granted an approved standing before God. This “deliverance” or “salvation” and “righteousness” proved to be like identifying garments with which YHWH arrayed his people. He thus clothed them in a dignified and impressive manner as when a bridegroom puts on a turban or a bride adorns herself with precious ornaments.
In case the words of verse 10 are to be linked to the one whom God anointed (mentioned in verse 1), the rejoicing may be understood to refer to the great delight Jesus, the Anointed One or the Christ, found in doing his Father’s will. (Compare John 4:34; Hebrews 10:5-10.) The role his Father assigned to him to deliver or to save humans from their sins and the condemnation to which sin leads was comparable to clothing him with deliverance. Likewise, when constituting his Son to be the one through whom humans could be justified or gain a righteous standing with him, YHWH may be regarded as having taken action that could be likened to clothing his Son with righteousness.
61:11. Masoretic Text: For like the earth brings forth its shoot, and like a garden causes the [sown] seed to sprout in it, so the Lord YHWH will cause the sprouting of righteousness and praise before all the nations.
Septuagint: And as the earth causes its flower to grow and like a garden its seeds, thus will the Lord let righteousness and rejoicing spring up before all the nations.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) reads “YHWH God” instead of “Lord YHWH.” In this scroll, the words translated “for the sake of Zion” are included with this verse (not verse 1 of chapter 62). This is apparent from the conjunction “and” that appears after “Zion.”
According to the Targum of Isaiah, YHWH God will “reveal the righteousness and the glory of Jerusalem before all the peoples.”
Commentary
From the soil vegetation sprouts upward, and seed that has been sown in a garden germinates and new growth appears. In the same manner and with like certainty, YHWH would cause righteousness and praise to sprout, or to come into existence and flourish, to such an extent that they would be evident to people of all the nations.
In an initial sense, the restoration of Jerusalem and the return of the Jewish exiles was an expression of God’s righteousness, for he thus fulfilled his word and also executed deserved judgment against those who had taken his people into exile. The liberation from exile that YHWH effected through King Cyrus gave rise to expressions of praise from his repentant people. These developments did not escape the attention of people of other nations. They witnessed the righteousness and praise that YHWH caused to “sprout.”
In relation to Jesus, the promised Messiah, those who put faith in him are forgiven of their sins and are reckoned as righteous, and they are moved to conduct themselves in an upright manner as obedient children of God. By accounting them as righteous, God may be regarded as causing righteousness to sprout. Recognizing what they have been divinely granted, followers of Jesus Christ are stirred to render praise and thanksgiving to God. As YHWH provided the basis for the praise, he is the one represented as causing it to spring up. According to the Septuagint rendering, he is responsible for rejoicing to be manifest to all the nations. This rejoicing would be the joy of those who have been forgiven of their sins and have been reconciled to God, becoming the recipients of his loving guidance and care.
62:1. Masoretic Text: For the sake of Zion I will not be silent, and for the sake of Jerusalem I will not rest until her righteousness goes forth like brightness and her deliverance will burn like a torch.
Septuagint: On account of Zion I will not be silent, and on account of Jerusalem I will not relax until my righteousness goes forth like light, but my deliverance will burn like a torch.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” follows Zion. According to this reading, “for the sake of Zion” is part of the previous sentence. The meaning would be that, for the sake of Zion, God would make righteousness and praise spring up before all the nations.
Commentary
The meaning of this verse depends on the identity of the speaker. On the basis of verse 1 of chapter 61, the speaker could be the one whom YHWH has anointed. In that case, the prophet may be understood to express his determination not to be silent and not to slacken in declaring the good news about the restoration of Zion, continuing to do so until the divine promises are fulfilled. This would mean that the “righteousness” or the vindication of Zion as a city, with its inhabitants, enjoying divine favor would be as clearly in evidence as the brightness of day, and the reality of her deliverance from a devastated and depopulated state would burn as brightly as a torch at night.
As applying to the Messiah, Jesus the Anointed One, the words of verse 1 could indicate that he would not be silent or would not hold back from zealously seeking the interests of Zion, and he would not rest until the righteousness and deliverance of Zion had been effected. When viewed as relating to the heavenly Zion or Jerusalem, this could refer to the time when the “children” of the Jerusalem above are truly righteous by reason of their total liberation from the sinful state.
The Targum of Isaiah, however, represents YHWH as the speaker, indicating that he would give no rest to the people of the nations until he had brought about deliverance for Zion and that he would not grant quiet to the kingdoms until he had brought comfort to Jerusalem. Understanding YHWH to be the speaker may be preferable. The previous verse (61:11) mentioned YHWH as causing righteousness and praise to spring up. Therefore, one may conclude that the righteousness linked to Zion is the righteousness of which he is the source. This would agree with the Septuagint renderings “my righteousness” and “my deliverance” (not “her [Zion’s] righteousness” and “her deliverance”).
Silence can signify not speaking, being tolerant of certain attitudes, words, or deeds, and failing to act when there is an opportunity to do so. Rest can describe a relaxed state absent of any thought respecting accomplishing something essential or worthwhile.
For the sake of Zion, YHWH may be understood as not remaining “silent” but acting against those who had caused distress to his people. He would not be like a person who had taken his rest and was unconcerned about the suffering they had experienced and the oppressive actions of those who had afflicted them. The reference to the going forth of Jerusalem’s righteousness may apply to the execution of justice for the repentant people who had been subjected to hardships and oppression. YHWH would effect the liberation of his people from their oppressors, causing the righteousness, rightness, or justice expressed for Jerusalem (representing the people) to be clearly manifest as by a bright light. The deliverance of Jerusalem from a desolate and uninhabited state through the liberation of the repentant people from exile would be as unmistakably evident as a brightly burning torch.
The prophetic words may also apply to the “Jerusalem above,” which would not remain without “children,” uninhabited, as it were, by members of the human family. (Galatians 4:26, 27) YHWH did not remain silent and at rest respecting the captive condition of the human family, with all members thereof being in slavery to sin and alienated from him. At his appointed time, he acted, sending his Son, the promised Messiah or Christ, the man Jesus, to the world of mankind. Jesus Christ surrendered his life and, through his sacrificial death, made it possible for humans to be forgiven of their sins and to be reconciled to his Father. On this basis, those who have responded in faith have become “children” of the Jerusalem above, or citizens of the heavenly Jerusalem. By reason of these children, both righteousness and deliverance are linked to the Jerusalem above and are revealed as being bright and burning like a torch used for illumination.
62:2. Masoretic Text: And nations will see your righteousness, and all the kings your glory. And you will be called by a new name, which the mouth of YHWH will express (literally, “pierce”).
Septuagint: And nations will see your righteousness, and kings your glory. And one will call you by your new name, which the Lord will name.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb for “call” is active third person plural (“they will call,” not “you will be called”).
Commentary
When the Israelite exiles were able to return to Jerusalem and their own land, people of the various nations could see Jerusalem’s righteousness. This is because the restoration of the people, the city, and the land revealed that justice had been rendered for them and a righteous judgment had been executed against those who had devastated the city and the land and oppressed the survivors. Disgrace was then replaced with the glory or splendor of a restored condition that even kings could see. The changed status called for a new name that would reflect the transformation from a desolated and depopulated site to a rebuilt and flourishing metropolis. YHWH is identified as the bestower of the new name, for he is the one who had effected the liberation that resulted in the changed identity for Jerusalem.
In the case of the “Jerusalem above,” the ever-increasing number of children or citizens drawn from the human family started to be revealed in the first century CE. These children have been justified or reckoned as righteous on the basis of their faith in Jesus and his sacrificial death for them. Though not as yet enjoying the sinless state while on earth, the children of the heavenly Jerusalem conduct themselves as obedient children of God. Their exemplary conduct makes it possible for others to see their righteousness. Even kings or rulers have commended them, indicating that they are in possession of “glory” or dignity, which reflects the splendor of the heavenly Jerusalem that also deserves a new name because of having come to have many godly children or citizens.
62:3. Masoretic Text: And you will be a crown of beauty in the hand of YHWH and a turban of royalty in the palm of your God.
Septuagint: And you will be a crown of beauty in the hand of the Lord and a diadem of a kingdom in the hand of your God.
The Targum of Isaiah refers to a “crown of joy before YHWH” and a “diadem of praise.”
“Diadem of a kingdom” denotes a royal or kingly diadem.
Commentary
Liberated from disgrace or humiliation, Jerusalem (as representing the people when in exile) would be revealed in a condition of beauty as a restored city and populated with Israelites who had been forgiven of their sins. As such, Jerusalem (as representing its inhabitants and the land) would, like a beautiful crown, be very precious to YHWH, be a credit to him, and be under his protective care. The manner in which YHWH provides and cares for those who are his own is comparable to their being like a beautiful crown and royal turban or diadem in his hand.
Likewise the “Jerusalem above” is precious to God, for her “children” or citizens are humans who have been forgiven of their sins and are reconciled to him. He guides, helps, and safeguards them, treating them like a beautiful crown and a royal turban in his hand.
62:4. Masoretic Text: No more will you be designated “Forsaken,” and your land will no more be designated “Desolate.” For you will be called “Hephzibah” [“My delight [is] in her”], and your land “Beulah” [“Owned” (as a wife)]. For YHWH delights in you, and your land will be owned [as a wife].
Septuagint: And no more will you be called “Forsaken,” and your land will not be called “Desolate.” For you will be called “My Desire,” and your land, “Inhabited” [land].
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) begins the sentence with the conjunction “and.” This scroll, when referring to the calling, has the active third person plural “they will call” (not “you will be called”).
The name by which Zion or Jerusalem would be called, as contained in the Targum of Isaiah, means, “Those who do my [YHWH’s] pleasure are in her.”
Commentary
When the conquering forces reduced Jerusalem to ruins and took the survivors into exile, the city was forsaken by God and desolate. According to the prophetic promise, this distressing situation would end. YHWH would find delight in Jerusalem and its repentant inhabitants, and the land to which the exiles returned would again be one of which he took ownership, comparable to the way a man was regarded as being the owner of his wife and responsible for her care and protection.
During the time the “Jerusalem above” had no earthly children or citizens, she appeared like a desolate city without any human population, a city that YHWH had forsaken. The increasing number of “children” from the first century CE onward transformed the heavenly city as one having God’s attentive care and in which he found delight. The “land” or realm with which the children of the Jerusalem above are identified is one belonging to YHWH. As a community of believers in Jesus as the Anointed One or the Christ and as the Son of God, they may be likened to YHWH’s land. According to the rendering of the Septuagint, the land would be inhabited. The realm associated with the Jerusalem above does have “children,” inhabitants, or citizens. (Galatians 4:26, 27, 31)
62:5. Masoretic Text: For [as] a young man comes to own a virgin [as a wife], your sons will come to own you. And [with] the joy of a bridegroom over a bride, your God will rejoice over you.
Septuagint: And like a young man lives [as a husband] together with a virgin [whom he married], so your sons will dwell with you. And it will be in the manner a bridegroom will rejoice over a bride, so the Lord will rejoice over you.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) contains a Hebrew word for “as,” whereas the Masoretic Text does not.
Commentary
The relationship a young man comes to have to a wife of his own is likened to the close relationship the “sons” or citizens of Jerusalem would come to have to the city. As a restored city inhabited by those who had repented of their sins and had returned from exile, Jerusalem would become the object of rejoicing for YHWH. He would find pleasure in Jerusalem. His joy would be comparable to that of a bridegroom over his bride.
Especially great would be YHWH’s joy over the “Jerusalem above.” Its “sons” or citizens have been forgiven of their sins because of their faith in Jesus, the promised Messiah and Son of God, and his sacrificial death for them. These sons belong to the heavenly Jerusalem, and the heavenly Jerusalem belongs to them as does a virgin whom a young man marries.
Isaiah 62:6. Masoretic Text: Upon your walls, O Jerusalem, I have set watchmen. All the day and all the night, without interruption, they will not be silent. You, the ones putting YHWH in remembrance, [let there be] no rest to you, …
Septuagint: And upon your walls, O Jerusalem, I have set watchmen all the day and all the night, [watchman] who to the end will not be silent [about] mentioning the Lord.
The thought expressed in the Hebrew text continues in the next verse.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word tamíd, here rendered “without interruption,” is not included in the text.
The Targum of Isaiah contains an interpretation that departs significantly from the reading of the Hebrew text and that of the Septuagint. “Look! The righteous works of your fathers, O city of Jerusalem, are set in order and preserved before me, day and night continually without ceasing. The memorial of your good deeds is recounted before YHWH unceasingly.”
Commentary
Among the Israelites, the prophets functioned as watchmen, warning them about the severe judgment to befall them if they persisted in following a wayward course and proclaiming good news about future blessings if the people repented and began to conduct themselves in harmony with God’s will. (Jeremiah 6:17; Ezekiel 3:17) The Scriptures reveal that YHWH is the one who called individuals to serve as his prophets. (Jeremiah 1:5; Ezekiel 2:1-5; Amos 7:14, 15) Accordingly, there is a biblical basis for considering the watchmen to be the prophets whom YHWH had appointed. Spoken of as at their post on the walls of Jerusalem, the watchmen appear to be represented as being able to see developments in the distance and thus to be in a position to alert the people about how they should respond.
In ancient walled cities, watchmen were on duty both day and night in the towers on the walls. Like watchmen, the prophets were always to be ready to fulfill their prophetic office whenever YHWH revealed his messages to them. At no time were they to be silent respecting the messages they were inspired to proclaim to the people. According to the rendering of the Septuagint, God had stationed the watchmen on the walls both day and night, and they were not to be silent about or refrain from mentioning him. This could include their calling YHWH’s requirements to the attention of the people.
As watchmen, the prophets were fully aware of YHWH’s earlier promises respecting Jerusalem and the Israelites. In their prayerful expressions, the prophets supplicated him to act on the promises by showing mercy to his people. (Compare Daniel 9:15-19; Amos 7:1-3; Habakkuk 3:2.) The Hebrew text may be understood to mean that the prophets, by their intercessory prayers, were to have no rest in putting YHWH in remembrance of his promises about Jerusalem and his people.
It is also possible, based on Isaiah 61:1, that the one who sets the watchmen on the walls of Jerusalem is the personage whom YHWH has anointed. This significance, however, is more suited for an application to Jesus, the Anointed One, and the “Jerusalem above.” Jesus, the Son of God, is in perfect oneness with his Father in everything. Among the children or the citizens of the heavenly Jerusalem, he did appoint men to function in the capacity of watchmen. These men needed to be alert to warn members of the community of believers respecting attitudes, words, and actions that could endanger their spiritual well-being, and they also had the responsibility to assist fellow believers to prove faithful to God and his Son. (Compare Ephesians 4:7-24; Hebrews 13:17.) In the community of believers, elders occupied a position as watchmen stationed on the walls of divine protection that surrounded the community of believers and were in a position, with divine assistance, to carry out their vital service.
62:7. Masoretic Text: and give no rest to him until he establishes [Jerusalem] and makes Jerusalem a praise in the earth.
Septuagint: For [there] is none like you, if he were to establish [Jerusalem] and make Jerusalem a [basis for] pride on the earth.
Before “and makes,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes an additional verb (“prepares” [“prepares and establishes”]).
According to the interpretation in the Targum of Isaiah, the memorial or the remembrance of the good deeds of Jerusalem would not cease from before YHWH.
Commentary
In calling YHWH to remembrance or supplicating him respecting Jerusalem, the “watchmen” or the prophets were admonished not to give him any rest. This indicates that they were not to let up in their appeals to him for mercy until such time as Jerusalem would be restored or firmly established as a rebuilt and repopulated city. With the transformation of a desolate site to a thriving metropolis, Jerusalem would become the object of praise. The remarkable transformation would not escape the notice of the people of other nations.
In the Septuagint, it appears that, in the case of God, there is none like him. The pronoun “you” is plural, and may be regarded as a plural of excellence. No one but God alone would be able to restore Jerusalem and transform it from a desolate site to such a lofty position that it would be a place about which to boast, a city in which one could rightly take pride.
In the case of the Jerusalem above, elders among her “children” or her citizens would not cease praying for continued increase in the number of children and the well-being of the entire community of persons who put their faith in God’s Son. When he returns in glory as the exalted King of kings and Lord of lords, the “Jerusalem above” will also have attained its most splendid condition. All her children will then come to be in the totally sinless state and enjoy the liberation of fully free children of God. The whole creation, in turn, will be set free from corruption and share in the marvelous freedom of these children. Thus the “Jerusalem above” would indeed become the object of “praise in all the earth.” (Romans 8:19-23; 1 Thessalonians 4:13-17; 2 Thessalonians 1:6-10)
62:8. Masoretic Text: YHWH has sworn by his right hand and by the arm of his strength, I will not give your grain again [as] food for your enemies, and sons of an alien will not drink your wine, for which you have toiled.
Septuagint: The Lord has sworn by his right hand and by the strength of his arm, I will not still give your grain and your food to your enemies, and sons of aliens will not still drink your wine, for which you have toiled.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word order for the phrase about the grain differs from the Masoretic Text, and the conjunction “and” does not precede “sons of an alien.”
Commentary
YHWH’s adding his oath to his word serves to assure that his promises will not fail to be fulfilled. The swearing by his hand and by the “arm of his strength” could denote his swearing by his great might as represented by his hand and his arm. YHWH’s matchless power was irresistible, leaving not the slightest doubt respecting the trustworthiness of his promises. It is also possible to understand the swearing to be “with” his right hand and “with” the “arm of his strength.” In that case, the words would be representing YHWH as raising his extended strong arm and hand when swearing the oath.
YHWH’s oath-bound promise indicated that Jerusalem and the land of his people would no longer be subjected to enemy invasions and conquests. By his not allowing enemy forces to be victorious, he would not be giving the harvested grain of the land to the enemies of the Israelites nor the wine, the product of labor in viticulture, to triumphant aliens.
When applied to the “Jerusalem above” and her “children,” the loyal followers of Jesus Christ, the portrayal could be understood to refer to a condition of security. The “children” or citizens of the heavenly Jerusalem would be divinely safeguarded in order for them to come into possession of salvation or deliverance from sin in the absolute sense and enjoy a never-ending relationship with God and his Son as sinless persons. (1 Peter 1:3-9)
62:9. Masoretic Text: But those harvesting it [the grain] will eat it and praise YHWH. And those gathering it [the grapes for making wine] will drink it in the courtyards of my sanctuary.
Septuagint: But those gathering will eat them and praise the Lord, and those gathering will drink them in my holy courtyards.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word rendered “but” is followed by a term that has been rendered “rather” or “surely.” This scroll reads “name of YHWH” (instead of “YHWH”) and concludes with the additional phrase, “says your God.”
Commentary
The Israelites who labored in the fields, cultivating and harvesting the crops, would be the ones to enjoy the fruit of their labors. They would not toil in vain on account of loss to invading armies but would personally benefit from their work and give praise to YHWH for the bountiful harvests. Secure from any threat of danger, the people would delight in festive occasions, including partaking of food and wine before YHWH in the courtyards of the sanctuary. (Deuteronomy 12:17, 18; 14:23)
If there is an application of the words to the citizens of the heavenly Jerusalem, the disciples of Jesus Christ may be understood to have the assurance that no enemy powers would be able to deprive them of the future blessings that God has purposed for them to experience. Their labors in carrying out his will as devoted followers of his Son would be richly rewarded. (Compare Hebrews 6:10.) Moreover, present blessings and joys would prompt Jesus’ disciples to praise his Father in expression of their deep gratitude for all that he has done for them.
62:10. Masoretic Text: Pass through, pass through the gates. Prepare the way for the people. Cast up, cast up the highway. Clear [it] of stones. Raise a signal over the peoples.
Septuagint: Pass through my gates and make a way for my people, and toss the stones out of the way. Raise a signal for the nations.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb for “pass through” is not repeated. This scroll indicates the “stones” to be stones that cause stumbling. Instead of referring to the raising of a signal, it reads, “speak among the peoples.”
Although not mentioning Jerusalem, the Targum of Isaiah appears to refer to the gates as being those of the city and interprets the verse to apply to the activity of the prophets. “You prophets, pass to and fro through the gates; turn the heart of the people to the right way; proclaim good news and consolations to the righteous who have put away the thoughts of their desire, which is like a stone of stumbling. Lift up a sign over the peoples.”
Commentary
Within the context of the portrayal of the restored and thriving Jerusalem, the words of this verse appear to relate to Jerusalem and the preparations to be undertaken to facilitate the arrival of many people even from distant lands. In their interpretive renderings, a number of translations specifically identify the gates as being those of Jerusalem. “People of Jerusalem, open your gates! Repair the road to the city and clear it of stones; raise a banner to help the nations find their way.” (CEV) “People of Jerusalem, go out of the city and build a road for your returning people! Prepare a highway; clear it of stones! Put up a signal so that the nations can know.” (GNT, Second Edition) “Go out through your gates, people of Jerusalem! Go out! Prepare the way for the rest of your people to return. Build up the road! Build it up! Remove the stones. Raise a banner over the city for the nations to see.” (NIRV)
The Septuagint rendering also points to Jerusalem. In the previous verse, the words “my holy courtyards” are found, meaning the courtyards of YHWH’s sanctuary or temple. Correspondingly, the reference to “my gates” would be to the gates of Jerusalem, for it was God’s city or his representative place of dwelling because his temple was located there. The Septuagint rendering indicates that the preparations are to be made for God’s people, whereas the raising of the signal is for the nations, with the apparent reason being that the hoisted signal or banner would serve as a focal point to guide people of the nations to Jerusalem. Their going to Jerusalem may be understood to denote their traveling there to worship YHWH at the temple.
Although no speaker is identified, the imperatives may be understood to be the word of YHWH that is conveyed through his prophet, calling for action by those who are addressed. Preparing the way would relate to doing the necessary work to facilitate travel on the road. The casting up of the highway could refer to leveling uneven places and smoothing out rough places. Workers needed to clear the road of all stones that could cause stumbling. While expressed in terms of manual labor to be performed on a road, the message seemingly serves to show that human action is needed to assist individuals to come to Jerusalem.
When applied to the “Jerusalem above,” the words may be regarded as pointing to the role of humans in making known to others how to become “children” or citizens of the heavenly Jerusalem. This would include letting them know about the need for repentance and calling attention to Jesus as the resurrected and highly exalted Son of God who laid down his life sacrificially so that persons who put their faith in him and his sacrificial death for them may be forgiven of their sins and come to be reconciled to God as beloved children. (Acts 2:38; 3:19-26; 5:30, 31; 10:34-43; 13:32-39; Romans 10:9, 10; 2 Corinthians 5:18-21; Philippians 2:5-11; 1 Thessalonians 1:8-10)
When the apostle Paul and other first-century Christians proclaimed Jesus Christ to people of the nations, they made him prominent like a raised signal. Those who responded became citizens of the heavenly Jerusalem, having benefited from the activity of Jesus’ followers who made it possible for them to see the course to take as if a road had been carefully prepared and all obstacles had been removed from the path. (Galatians 4:26)
62:11. Masoretic Text: Look! YHWH has made [it] to be heard to the end of the earth. Say to daughter Zion: “Look! Your deliverance is coming. Look! His reward [is] with him, and his work [is] before his face.”
Septuagint: For look, the Lord has made [it] to be heard to the farthest part of the earth. Say to the daughter of Zion: “Look! The Savior is coming to you, having his own reward and [his] work before his face.”
The opening words of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be rendered, “See YHWH! Let [it] be heard to the ends of the earth.” Additionally, the word for “work” is plural.
According to the Targum of Isaiah, the Savior had with him the reward of those who perform his word.
Commentary
Represented as a woman, Zion or Jerusalem is called “daughter Zion.” The comforting message that YHWH made to be heard or known concerned her approaching deliverance. In an initial sense, this deliverance could refer to the restoration of the desolated and depopulated city after the Persian monarch Cyrus permitted the Israelite exiles to return to their land and to rebuild the temple in Jerusalem.
YHWH is the one who caused this to happen, and so he is the one with the “reward.” This reward may be understood to be the forgiveness he extended to his repentant people and the guidance and care he provided for them during their travel back to the land and then in the land itself. His “work” could relate to all that he would do for them, freeing them from their exile, opening up the way for them to return to their land, safeguarding them on their return journey, and blessing them in the land. This work is referred to as being before “his face,” meaning “before him.”
The exalted language in the next verse suggests a fulfillment that is far more impressive than the rebuilding of the temple and the rebuilding and repopulating of desolated Jerusalem. Therefore, one may regard the words to have an application to the heavenly Jerusalem. During their time on earth, the citizens of the heavenly Jerusalem often have been the objects of contempt and mistreatment among the nations. As the “Jerusalem above” is their mother, the things that befall them affect her. Therefore, for the heavenly Jerusalem to be delivered from reproach, her “children” need to be liberated from distress and also to be granted absolute freedom from sin. Upon his return in glory as the exalted King of kings and Lord of lords, Jesus Christ will carry out his Father’s judgment against those who have persisted in their hostility to the children of the Jerusalem above. Acting for his Father, Jesus would be doing his “work.” The reward of the children would be their rescue from the tribulation they had experienced and their transformation as sinless children of God with glorified bodies, to be permanently united with Jesus in the heavenly realm. At that time, “Jerusalem above” will be revealed as being in radiant splendor, without anything to mar her image. (Galatians 4:26-31; 1 Corinthians 15:51-54; 1 Thessalonians 2:13-16; 2 Thessalonians 1:6-10; compare Revelation 21:2, 10-27.)
62:12. Masoretic Text: And [individuals] will call them “holy people, redeemed ones of YHWH,” and you will be called, “Sought after, a city not forsaken.”
Septuagint: And he will call it a holy people, redeemed by the Lord, but you will be called “Sought-after city” and “Not forsaken.”
Instead of “you will be called,” the wording in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be rendered “they will call you.”
Commentary
In a limited way, the repentant Israelites who returned from exile came to be recognized as a “holy people” whose God YHWH had redeemed or rescued them, making it possible for them to return to their land and to rebuild the temple in Jerusalem. (Compare Ezra 1:2-4) Non-Israelite peoples did go to Jerusalem to worship at the temple, and so Jerusalem could be said to have become a “sought-after” city, one that did not continue in a forsaken or desolate state.
According to the rendering of the Septuagint, God (the “Savior” mentioned in the previous verse) would call his repentant and forgiven people a “holy people,” whom he had redeemed. Others would call Jerusalem “Sought-after city” and “Not forsaken.”
The concluding words of this chapter appear to be particularly descriptive of the “Jerusalem above” and her “children.” Forgiven of their sins on the basis of their faith in Jesus and his sacrificial death for them, they are a “holy people” who strive to live a life of purity. (1 Peter 1:14-16; 2:9-12) Moreover, they have been redeemed or rescued from sin and the condemnation to which sin leads. God is the one who made it possible for the Jerusalem above to have many “children” at his appointed time, and thus she can be called a “city not forsaken.” The heavenly Jerusalem is also a “sought-after city.” Throughout the centuries from the time Jesus carried out his activity on earth, died sacrificially, was resurrected, and ascended to heaven, many of earth’s inhabitants from all nations have earnestly and eagerly continued to seek coming to be divinely recognized as citizens of the heavenly Jerusalem.
63:1. Masoretic Text: Who [is] this one coming from Edom, with red-stained garments from Bozrah, this one made splendid in his attire, bending in the greatness of his strength? [It is] I, speaking in righteousness, mighty to save.
Septuagint: Who [is] this, the one coming from Edom, [in the] scarlet of [his] garments from Bosor, so beautiful in attire, [in] might with strength? I speak [about] righteousness and judgment of deliverance.
Possibly the Hebrew word that literally means “bending” may here refer to a leaning or swaying movement suggestive of the kind of confidence that a triumphant warrior might display.
Commentary
The wording of the Targum of Isaiah indicates YHWH to be the speaker, referring to him as the one who would execute a righteous judgment for his people as he had sworn to them. According to the Targum, he was “about to bring a plague upon Edom” and a “mighty vengeance upon Bozrah.”
One’s understanding YHWH to be the one about whom the question is raised does fit the context. Both the Hebrew text and the Septuagint rendering represent him as having come from Edom and accomplished his purpose. He is portrayed as having red-stained garments while on his way from Bozrah. (For pictures of and comments about this major Edomite city that has been linked to Buseirah in southern Jordan, see Bozrah.) Although stained red or scarlet, the attire looked impressive, “beautiful” (LXX) to behold, or “made splendid” in appearance. The question suggests that the stride of the one depicted revealed a personage in possession of matchless strength.
In response to the question, the one who answers identifies himself as the one who speaks in or about righteousness. This could mean that YHWH expresses and executes the judgments that are right or just. As the one who is “mighty to save,” he has the power to deliver from peril or distress those whom he approves. The Septuagint reference to speaking about “judgment of deliverance” may be understood to indicate that the expression of his just judgment would bring about the deliverance of those who looked to him for aid in their time of trouble or affliction.
63:2. Masoretic Text: Why [is] your attire red and your garments like [those] of one treading in a winepress?
Septuagint: Why [are] your garments scarlet and your clothes as [though] from a trodden winepress?
The Targum of Isaiah makes no mention of articles of clothing. “Why then are the mountains red with the blood of the slain, and why do the plains flow forth like wine in the press?”
Commentary
The red stains on the garment prompted the question about the reason for them.
Men would stomp on the grapes with their bare feet, and the liquid from the crushed grapes would splash onto their garments, resulting in reddish stains. This is the basis for the question as to why the garments looked like those of one treading in a winepress.
63:3. Masoretic Text: I have trodden the winepress alone, and no man [was] with me from the peoples. And I trod them in my anger and trampled them in my wrath, and their lifeblood is spattered on my garments, and all my attire I have stained.
Septuagint: [I am] full of [what has been] trampled [in the winepress], and of the nations not a man is with me. And I trampled them in [my] wrath, and I pulverized them like earth and caused their blood to go down into the earth.
The text of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) is shorter and represents the one speaking as saying that “no man [was] with me from my people.” The words about doing the trampling in wrath and spattering blood on the garments are omitted, and the verse concludes, “and all my attire I have stained.”
In the Targum of Isaiah, as in the Septuagint, there is no reference to clothes. The Targum likens the act of treading the grapes in the winepress to the great slaughter to occur “among the armies of the peoples.” Continuing with what God will do, the Targum says that the armies “will have no strength before me; and I will slay them in my anger, and trample them in my wrath, and break the strength of their mighty ones before me, and all their wise ones I will destroy.”
Commentary
Even though YHWH executed a just judgment, no one among the nations supported him in this, suggesting that they remained hostile to him. In expression of his anger, he alone trod the winepress, crushing those who had opposed his will. Depicted as trampling these opposers as if they were grapes in a winepress, YHWH is represented as saying that he had stained his clothes with their blood.
63:4. Masoretic Text: For a day of vengeance [was] in my heart, and a year of my redemptive acts has come.
Septuagint: For a day of retribution has come upon them, and a year of redemption [is] at hand.
The Targum of Isaiah refers to the year of redemption as being for God’s people.
Commentary
In his “heart” or within himself, YHWH had determined upon a day of vengeance or a time of retribution for those who had resisted his will and proved themselves to be enemies of his people. At the time he was about to deliver his people from affliction, his redemptive acts could be spoken of as having arrived or being at hand.
63:5. Masoretic Text: And I looked, and [there was] no one helping. And I was appalled, and [there was] no one upholding. And my arm did liberating for me, and my wrath upheld me.
Septuagint: And I looked, and no one [was] a helper, and I took notice, and no one was assisting. And my arm rescued them, and my wrath stood by [me].
Instead of “no man upholding,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says “no man to take hold of me.”
The Targum of Isaiah contains an interpretation that corresponds neither to the Hebrew text nor to the Septuagint. “And it was revealed before me that there was no man with good works, and it was known before me that there was no man to arise and make intercession for them. So I delivered them by my strong arm, and supported them with the Memra of my good pleasure.”
Commentary
YHWH appears to be represented as looking all around among the nations to see whether anyone in their midst was ready to act in the cause of justice, but there was no one. As he observed the people of the nations, he was astonished or appalled that no one among them chose to uphold the execution of a just judgment. This, however, had no bearing on his taking decisive action. His arm, representative of his power, brought about the liberation or rescue of his people. YHWH’s wrath, directed as it was against evil, supported or strengthened him to carry out a just sentence against those who deserved punishment for their deeds.
63:6. Masoretic Text: And I trod down peoples in my anger, and I made them drunk with my wrath. And I poured out their lifeblood [literally, “juice” (of grapes)] on the earth.
Septuagint: And I trod them down in my wrath and caused their blood to go down into the earth.
Commentary
Like a man treading grapes in a winepress, YHWH is represented as speaking of himself as treading down peoples in expression of his anger against them. His wrath was like a deadly potion that he made them drink. As the treading of grapes in a winepress yields juice, so the crushing of the peoples is represented as causing their lifeblood to flow. Unlike the juice of grapes, however, the lifeblood would be poured out on the ground and, as the Septuagint reading suggests, would seep into the soil.
Chapter 62 contained the assurance that Jerusalem would be secure. The crushing of the nations who were hostile to YHWH and his people would remove all threatening elements, safeguarding the continued well-being of Jerusalem and its inhabitants.
When applied to the “Jerusalem above” (Galatians 4:26), the prophetic words indicate that her “children” (those whom God recognizes as approved because of their faith in his Son and the atoning benefits of his sacrificial death) could be confident that all enemy powers would be crushed and that these powers could never succeed in depriving them of their divinely promised rewards, privileges, and blessings.
63:7. Masoretic Text: I will recall the kindnesses [plural form of chésed] of YHWH, the praises of YHWH, according to all that YHWH has dealt out to us, and the great goodness to the house of Israel that he has dealt out to them according to his mercies and according to the abundance of his kindnesses [plural form of chésed].
Septuagint: I recalled the mercy of the Lord, the exellencies of the Lord in everything which the Lord repays to us. The Lord [is] a good judge to the house of Israel. He brings upon us [his bounties] according to his mercy and according to the abundance of his righteousness.
Commentary
In the Targum of Isaiah, the prophet is identified as the speaker. This does fit the context.
The Hebrew word chésed can denote graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Sepuagint, chésed is often translated éleos, meaning “mercy,” “pity,” or “compassion.” Here, in verse 7, this is the Greek rendering for the first occurrence of the plural form of chésed, but for the second occurrence the rendering is dikaiosýne,(“righteousness” or “justice”). In the present context, the plural form of chésed applies to YHWH’s kind, compassionate, or loving response to his people during the course of their history. As a parallel expression, the words “praises of YHWH” relate to everything that he did for them for which they should have praised him.
YHWH is good in the ultimate sense. Everything he does and grants is always right or just and fits the need or the given circumstance. The house or people of Israel repeatedly experienced his great goodness.
According to the Septuagint, God’s “excellencies,” virtues, or his matchless purity in everything came to be manifest in how he repaid his people, either in rewarding them or disciplining them. He acted as a good judge, showing impartiality, adhering to the highest standard of justice, and extending mercy when appropriate.
YHWH displayed his mercy when forgiving his people for their transgressions and coming to their aid in time of distress. They experienced his abundant kindnesses or his enduring love for them when benefiting from his guidance and protective care.
63:8. Masoretic Text: And he said, “Surely they [are] my people, sons who will not deal falsely.” And he became a deliverer to them.
Septuagint: And he said, “[Are] they not my people, children [who] will by no means deal treacherously?” And he became to them for deliverance out of all distress.
The rendering “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
In Rahlfs’ printed text, the words rendered “out of all distress” appear at the beginning of verse 9. They are included here to complete the sentence and will not be repeated in the rendering of the next verse.
Commentary
YHWH made it possible for the descendants of Jacob to become a nation and he constituted them as his people, his sons. As a loving Father, YHWH repeatedly came to their aid, delivering them from affliction or oppression.
In view of the relationship the Israelites had with YHWH, they should have been obedient children, responding appreciatively to the love that he had shown to them. YHWH is here portrayed as expecting from the Israelites the upright conduct fathers would expect from their children. A father who deeply loved and cared for his sons and daughters could not imagine that they would ever turn against him and deal treacherously with him.
63:9. Masoretic Text: In all their distress, he [was] not in distress, and the angel of his presence [literally, “face”] delivered them. In his love and in his compassion, he redeemed them, and he lifted them up and carried them all the days of [past] limitless time.
Septuagint: Not an elder nor an angel, but the Lord himself delivered them because of loving them and to spare them. He redeemed them and lifted them up and exalted them all the days of the [past] age.
A marginal reading of the Masoretic Text and numerous Hebrew manuscripts indicate that YHWH was distressed when the Israelites were distressed, and this wording is found in a number of modern translations. “In all their distress he too was distressed.” (NIV) “In all their troubles He was troubled.” (Tanakh) These renderings represent YHWH as having sympathy for the Israelites in their state of affliction.
In the phrase regarding YHWH, the omission of the word “not” does not have the support of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll). Like the Masoretic Text, the Vulgate includes the Latin word for “not” (non). In the Targum of Isaiah, the word “not” is not left out. It says that YHWH “did not afflict” the Israelites, “but an angel sent from before him delivered them.” In view of the evidence for the inclusion of the word “not,” the comments that follow will be based on the reading of the Masoretic Text.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word for “love” is plural and may be rendered “loving deeds” or “acts of love.” The scroll has the plural form of the Hebrew word for “compassion,” and the word order of the phrase about lifting them up and carrying them is reversed.
Commentary
The distress, affliction, or oppression the Israelites experienced resulted from their acting contrary to YHWH’s commands. He withdrew his protection from them and allowed them to suffer at the hands of their enemies. The affliction served as YHWH’s discipline for their wayward conduct and so would not have been distressing to him, for the ultimate objective of the discipline was to bring them to repentance and to turn to him for aid. (Compare Judges 10:6-16.)
When, as during the time judges administered affairs, the Israelites cried out to YHWH for help in their affliction, he did rescue them. (Judges 2:11-23) His deliverance is represented in this verse as having been effected through angelic means. Moreover, YHWH’s redeeming or rescuing of his people is attributed to his love and compassion. An outstanding manifestation of this was his liberating them from Egyptian enslavement in the time of Moses. He then lifted them up from their low condition as slaves and carried them, supported them, or sustained them during their journeying through the inhospitable wilderness, providing them with food in the form of manna and abundant water where none had been available. In subsequent years, he continued to safeguard their well-being in the land he had promised to give to their forefathers. He did not permit their enemies to destroy them. (Exodus 19:4; Deuteronomy 8:3, 4; 32:9-14; Psalm 78:14-16, 24, 27-29, 51-66)
A number of modern translations contain wording like that of the Septuagint. “It was not a messenger or an angel, but he himself who saved them.” (NAB) “No envoy, no angel, but he himself delivered them.” (REB) Elders, envoys, or ambassadors would be known for their wisdom, and angels for their superior powers. In the ultimate sense, however, neither the wisdom of an elder nor the great power of an angel brought about the deliverance of the Israelites from distress, but YHWH rescued them from affliction and peril because of his great love and to spare them from further suffering. The exaltation of the Israelites could refer to their being dignified with the honorable status of YHWH’s forgiven people after having been lifted up from their humiliated condition.
63:10. Masoretic Text: And they rebelled and grieved his holy spirit. And he turned to be [their] enemy; he himself warred against them.
Septuagint: But they disobeyed and provoked his holy spirit. And he turned against them in hostility, and he himself warred against them.
The Dead Sea Scroll of Isaiah precedes the phrase about warring with the conjunction “and.”
Commentary
The Israelites repeatedly rebelled against YHWH, disloyally adopting the veneration of foreign deities, disobeying his commands, and refusing to give heed to the prophets he sent to them. Their wayward course grieved his holy spirit, for they acted contrary to what YHWH, by means of his spirit, had revealed to them to be his will. The Targum of Isaiah, though not mentioning the spirit, refers to the prophets who received their message through the operation of God’s spirit. It says that the Israelites “rebelled and provoked to anger against the word [Memra] of his holy prophets.”
63:11. Masoretic Text: And he recalled days of [past] limitless time — Moses, his people. Where [is] the one having brought them up out of the sea, the ones shepherding his flock? Where [is] the one putting his holy spirit in the midst of them, …?
Septuagint: And he recalled the age-old days, he [who] brought up the shepherd of the sheep from the land. Where is the one putting the holy spirit in them, …?
The question continues in the next verse.
In the Targum of Isaiah, the “holy spirit” is not mentioned, but the reference is to the word (Memra) of the holy prophets.
Commentary
If directly linked to the words of the previous verse, YHWH would be the one who recalled or remembered the time that had long passed, when he dealt with Moses and his people the Israelites. The Targum of Isaiah does make the application to YHWH. “And he had pity for the glory of his name, because of the remembrance of his goodnesses of old, the mighty acts that he performed for his people by the hands of Moses.” According to the Targum, YHWH took action for the sake of his name lest his people say, “Where is he who brought them up from the sea? Where is he who led them in the wilderness as a shepherd his flock?”
Translators, however, commonly render the third person singular “he” as applying to the people. “Then his people recalled the days of old, the days of Moses and his people.” (NIV) “But his people remembered what had happened during the time of Moses.” (CEV) “But then his people remembered what happened long ago, in the days of Moses and the Israelites with him.” (NCV) According to these renderings, the people asked why YHWH was not taking action as he did when leading their forefathers through the Red Sea to safety from the Egyptian pursuers and then shepherding or caring for them like a shepherd tends his flock.
God’s holy spirit operated in the midst of the people, for the spirit had been imparted to Moses and later to 70 elders of the people so that they might assist Moses in administering affairs. (Numbers 11:16, 17, 24-29) Before the existence of the monarchy in Israel, YHWH raised up judges, empowering them by means of his spirit, to carry out acts of deliverance from enemy oppression. (Judges 3:9-11; 6:34; 11:29; 13:24, 25) The question about the spirit implied that the people saw no evidence of the spirit’s operation. It appeared to them as though YHWH had absented himself insofar as imparting his spirit was concerned and thereby performing mighty acts of deliverance.
The first question in the Hebrew text reads as a statement in the Septuagint. God appears to be represented as the one who brought Moses out from the land of Egypt to serve as a shepherd for the Israelites. In the Masoretic Text, the plural participle (here rendered “ones shepherding”) could include Moses’ successor Joshua.
63:12. Masoretic Text: …causing his glorious arm to go at the right hand of Moses, dividing the waters before their faces to make for himself a name for limitless time, …?
Septuagint: …the one leading Moses with the right hand, [with] the arm of his glory? He prevailed over the water before his face, to make an eternal name for himself.
The expression “his glorious arm” literally is “arm of his glory,” and the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the plural “glories.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), this verse starts with the conjunction “and.”
Commentary
The “arm” represents power, and the “glorious arm” of YHWH or the “arm of his glory” may be understood to mean the power whereby his awe-inspiring greatness and splendor are revealed. As one represented as being led by YHWH’s right hand and having unparalleled power (YHWH’s glorious arm) at his side, Moses had the fullness of divine backing to function as the shepherd or leader of the Israelites.
The dividing of the waters refers to the parting of the Red Sea before the Israelites (their “faces”), making it possible for them to cross and escape the pursuing Egyptian military force. By means of this astounding deliverance, YHWH made a name for himself, causing peoples who heard about it to recognize that the deities whom they venerated did not possess such power, and they came to be filled with fear. (Compare Joshua 2:9, 10; 1 Samuel 4:8.)
63:13. Masoretic Text: …leading them through the deeps [so that], like a horse in the wilderness, they did not stumble?
Septuagint: He led them through the abyss like a horse through the wilderness, and they did not tire, …
This verse continues the thought about YHWH’s not performing acts of deliverance as in former times.
Translators vary in the way they treat the phrase relating to the “horse.” “…who led them through the deeps so that they did not stumble — as a horse in a desert, like a beast descending to the plain?” (Tanakh) “Who led them without stumbling through the depths like horses in the open country …?” (NAB) “… who led them through the depths as easily as a horse through the desert? They stumbled as little as cattle going down to the plain.” (NJB) “He led his people across like horses running wild without stumbling.” (CEV)
According to the Septuagint rendering, the manner in which God led his people through the “abyss” or the deep was comparable to the way in which a horse would be led through a wilderness or a desert. The implication is that the people passed through the deep without any difficulty, just as would a horse when running in a wilderness area or in open country. They did not become exhausted as would have been the case if the passage through the deep had been arduous.
Commentary
The reference here appears to be to YHWH’s safely conducting the Israelites through the Red Sea, with not a one among them stumbling. Horses cannot easily negotiate treacherous terrain in the mountains but have no difficulty in running in open country. Like sure-footed horses in a wilderness area, the Israelites crossed the sea that had miraculously opened up to form a path for easy passage.
63:14. Masoretic Text: Like a beast that goes down into the valley, the spirit of YHWH gave them rest. So you led your people to make a name of glory for yourself.
Septuagint: …and like cattle through a plain. A spirit came down from the Lord and guided them. Thus you led your people to make a glorious name for yourself.
Instead of the expression here rendered “so,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the word meaning “for.”
According to the Septuagint rendering, YHWH led his people like cattle through a plain, with the implication that he provided them with everything they needed.
Commentary
In a valley or plain, a “beast,” a domestic animal, or “cattle” (LXX) would find pasturage and a place to rest. Like livestock descending into a valley, the Israelites found a place for rest and refreshment once they were settled in the land of Canaan. Their being given rest is attributed to the “spirit of YHWH.” This may be understood to mean that YHWH, through the operation of his spirit, made it possible for the Israelites to enjoy rest in the land he had promised to give to them.
The biblical record indicates that God’s spirit was involved. Under the leadership of Joshua, the Israelites entered the land of Canaan. Like Moses, he was divinely empowered to carry out his commission. That the spirit was imparted to him is indicated by the reference to his being in possession of a “spirit of wisdom” after Moses laid his hands on him. (Numbers 27:18-23; Deuteronomy 34:9)
YHWH is the source of the spirit, and the Septuagint rendering refers to a spirit as coming from him, from the Lord, and guiding his people. Initially through Moses and then through Joshua, the spirit of God operated mightily to provide the essential guidance. It may be, however, that the Septuagint translator, as in 1 Kings 22:21, understood the “spirit” to be an angel.
By the way YHWH led his people out of Egypt, through the wilderness, and then into the land of Canaan, he made a glorious, impressive, or illustrious name for himself as the only living and true God, the one who could sustain his people and deliver them from threat and peril.
63:15. Masoretic Text: Look down from heaven, and see from the abode of your holiness and your glory. Where [are] your zeal and your mighty deeds, the arousal of your inward parts, and your mercies? They have been withheld from me.
Septuagint: Turn [to us] from heaven, and see from your holy house and [from your] glory. Where are your zeal and your might? Where is the abundance of your mercy and your compassions that you have withheld from us?
Commentary
At this time, the Israelites did not receive YHWH’s favorable attention and aid. Therefore, the prophet, representing the people, petitioned him to “look down” from his exalted position in heaven and to observe from his holy and glorious place of dwelling the distressing circumstances of his people. It appeared as though he had distanced himself from them and forgotten about them. There was then no evidence of his former zeal to come to their rescue and of former mighty deeds to effect their deliverance from affliction. Within himself, in his inward parts, YHWH is represented as not being compassionately aroused toward them. His mercy or pity had been withheld. The first person pronoun “me” may be understood to refer to the prophet as speaking for the people as a whole. This is the meaning of the Septuagint, for it contains the first person plural pronoun “us.”
It is possible that the word “glory” in the Septuagint may be understood to apply to God’s glorious presence.
63:16. Masoretic Text: For you [are] our Father. For Abraham does not know us and Israel does not recognize us, [so] you, O YHWH, [are] our Father. Our Redeemer from [past] limitless time [is] your name.
Septuagint: For you are our Father because Abraham did not know us, and Israel did not recognize us, but you, O Lord, [are] our Father. Deliver us; from the beginning your name is upon us.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew conjunction preceding Abraham is “and,” not “for.” This scroll has a different form of the verb for “recognize” and may be rendered “has not recognized.” Instead of “you, O YHWH,” the scroll reads, “you are he, O YHWH.”
When referring to YHWH as the Father of the Israelites, the Targum of Isaiah says, “You are he whose compassions toward us are more than those of a father toward his children.”
Commentary
A loving father provides for, helps, and protects his children. Therefore, when the prophet appealed to YHWH on the basis of his being the Father of the Israelites, he was pleading for YHWH to come to the aid of his people. Although being the forefather of the Israelites, Abraham could not fulfill the role of a father and deliver them from distress. From the standpoint of being unable to render aid, he was like a man who did not know them or had no relationship with them nor any obligations to them. The Targum of Isaiah makes the point that Abraham did not bring the Israelites out of Egypt.
In this verse, “Israel” is the designation for Jacob, the forefather of the Israelites whose name was changed to Israel after he had wrestled with an angel. (Genesis 32:24-28) He, too, did not recognize the Israelites as their father who could aid and rescue them. As the Targum of Isaiah expresses it, he performed no wondrous deeds for them during their wandering in the wilderness prior to their entering the land of Canaan.
YHWH alone was the Father who could help the Isralites, provide for them, safeguard them, and rescue them from distress. Long ago, YHWH proved to be the one who redeemed or liberated the Israelites. Therefore, his name in relation to them was “Redeemer,” and so the prophet’s supplication was for YHWH to act in that capacity. The distant past time is probably to be linked to the time when YHWH liberated the Israelites from Egyptian enslavement and concluded a covenant with them at Mount Sinai, constituting them his own people.
The Septuagint rendering is specific in expressing the petition for God, as the Father of the Israelites, to deliver them from their distress. His name being upon them from the beginning may be understood to mean from the time they were clearly identified as his people. This would have been when he led them out of Egypt and entered a covenant relationship with them at Mount Sinai.
63:17. Masoretic Text: Why do you make us err from your ways, O YHWH, harden our heart to the fear of you? Return for the sake of your servants, the tribes of your inheritance.
Septuagint: Why did you make us stray from your way, O Lord, harden our hearts not to fear you? Return on account of your servants, on account of the tribes of your inheritance, …
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the divine name (YHWH) appears immediately after the interrogative here translated “why.”
The concluding sentence of the Septuagint continues in the next verse.
Commentary
The prophet expressed concern as to why YHWH had not acted like their Father but made them err or stray from his ways and hardened their hearts or their inmost selves so that they failed to fear him or to manifest a proper regard for him. Because YHWH could have prevented this from happening and yet permitted the Israelites to pursue a course of disobedience, he is represented as making them err. He allowed the people to become obstinate and to act as persons who in their inmost selves had no fear or reverential regard for him. In view of his permissive will respecting them, YHWH is spoken of as having hardened their “heart.” The prophet pleaded that this situation would end, that the people would not continue to be abandoned to follow their wrong ways and to remain hardened in their inmost selves against manifesting a wholesome fear of YHWH. Since YHWH had chosen the Israelites as his servants, the prophet pleaded that he would return to them for their sake. YHWH had a relationship with them, for the people were the “tribes” of his inheritance. This meant that they were his possession in need of his attention and care.
63:18. Masoretic Text: For a bit, your holy people took possession. Our adversaries have trampled down your sanctuary.
Septuagint: …that we may inherit a bit of your holy mountain. Our adversaries have trampled down your sanctuary.
The Hebrew and Greek words here translated “bit” basically mean “little.” Whereas the Hebrew word could relate to a short time, the corresponding Greek word appears to designate a portion or a share.
Commentary
The thought may be that for just a bit or a comparatively short time, the Israelites, God’s holy people, had possession of the entire land that had been promised to them. Enemy invasions, however, led to their loss of territory, and even the sacred temple site came to be trampled down.
In connection with the previous verse, the Septuagint rendering could be understood to mean that, if God were to return to his people or to grant them his favorable attention, they would again have a bit, a little, a portion or a share of the holy mountain in Jerusalem, the location of the sanctuary upon which enemies had trampled.
63:19. Masoretic Text: We have become [like] those over whom you have not ruled for limitless time, [like] those who are not called by your name.
Septuagint: We have become as at the beginning, when you did not rule over us nor was your name called upon us.
In the Masoretic Text and the Septuagint, verse 1 of the next chapter is part of verse 19 here.
The Targum of Isaiah mentions that, unlike the Israelites, the other peoples did not receive the law from YHWH.
Commentary
During the time the Israelites were subjected to foreign conquest and oppression, they appeared to be like the people of others nations that did not have YHWH as their God and were without his help, protective care, and blessing. No evidence then existed that he ruled over the Israelites and that they were his people, identified by his name being attached to them as his special possession and the object of his attention and concern.
The Septuagint reference to the “beginning” could refer to the time before the Israelites were liberated from Egypt and came to be in a covenant relationship with YHWH as a nation. At the time of their enslavement in Egypt they did not appear to have him as their ruler and his name was not called upon them. They were then not identifiable as uniquely belonging to him as his people.
64:1(63:19). Masoretic Text: O that you would rend the heavens; come down that the mountains might quake before your face, …
Septuagint: If you should open the heaven, trembling from you would seize mountains, and they would melt like wax melts from a fire.
After the word for “heavens,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the conjunction “and.”
In the Septuagint, the words “like wax melts from a fire” are part of the next verse but have been included here to complete the sentence. This phrase will not be repeated for verse 2(1).
In the Hebrew text also, the sentence continues in the next verse.
The Targum of Isaiah alludes to YHWH’s giving the law to the Isralites at Mount Sinai, saying that it was not for the people of the nations that he bent the heavens, revealing himself to them.
Commentary
It appeared to the Israelites that YHWH had concealed himself from them, not responding with help in their time of distress. Therefore, the prophet pleaded that this would cease to be the case. He wanted YHWH to tear open the heavens and to come down from his lofty place of dwelling, revealing himself as the savior of his people. The prophet envisioned the manifestation of YHWH’s presence as causing the mountains to quake or tremble as at the time when the Israelites received the law at Mount Sinai. (Exodus 19:18)
The Septuagint reference to the melting of mountains could refer to erosion and mud slides that occur on account of heavy downpours. It then appears that the mountain slopes are melting as does wax when near a flame.
64:2(1). Masoretic Text: ...as when fire kindles brushwood [and] fire causes water to boil, [in order] to make known your name to your foes, [that] nations might tremble before your face.
Septuagint: And fire will consume [your] foes, and the name of the Lord will be manifest among [your] foes. Before your face, nations will be set in commotion.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) contains additional words after the phrase regarding water (“to your foes to make known your name, to your foes before your face”).
The Targum of Isaiah appears to refer to the drying up of the Red Sea when the Israelites left Egypt. “When you sent forth your anger in fire, the sea was dissolved [and] the fire licked up the waters, to make your name known to the enemies of your people.”
Commentary
The manifestation of YHWH’s presence appears to be likened to a fire that consumes brushwood and boils water. That manifestation would lead to a punitive judgment against all who defiantly resist God’s will. These foes would come to know God’s name when forced to recognize his just judgment against them. Nations would then tremble in fear. According to the Septuagint, people of the nations would be set in commotion. They would sense an alarming inner upheaval in anticipation of what might befall them.
64:3(2). Masoretic Text: When you did fearsome things for which we did not look, you came down. At your presence [literally, “face”], the mountains quaked.
Septuagint: When you do glorious things, trembling from you will seize mountains.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) omits “not” (“we did look”).
Commentary
The reference to coming down applies to YHWH’s turning his attention to his people, and this is accompanied by fearsome, awe-inspiring, or astonishing deeds. If understood to apply in a general way to past events, these could include the ten plagues that came upon Egypt and the resulting deliverance of the Israelites from Egyptian enslavement, the parting of the Red Sea, the destruction of the Egyptian military force when the miraculously opened passage through the sea closed, and the miraculous provisions of manna and water in the wilderness. The Israelites could not have imagined any of these amazing manifestations of YHWH’s astonishing power beforehand. The revelation of his presence was of such a nature that even the stable mountains could be spoken of as being shaken thereby.
Translations commonly render the verse to apply in a general sense to past events. “When you came down long ago, you did awesome things beyond our highest expectations. And oh, how the mountains quaked!” (NLT) “There was a time when you came and did terrifying things that we did not expect; the mountains saw you and shook with fear.” (GNT, Second Edition) “You have done amazing things we did not expect. You came down, and the mountains trembled before you.” (NCV) “Your fearsome deeds have completely amazed us; even the mountains shake when you come down.” (CEV)
The mention of the quaking of mountains, however, could more specifically allude to events at Mount Sinai when the Israelites received the law, and possibly the expressions of the entire verse relate to this. On that occasion, YHWH is represented as coming down, and the fearsome phenomena included a dense cloud upon the mountain, thunder and lightning flashes, the sound of a horn that continued to increase in volume, smoke rising from the mountain, and the quaking of the mountain. (Exodus 19:16-19) Although the Israelites had been informed that YHWH would be revealing himself and had been instructed to prepare themselves for this event, they would not have expected the phenomena that filled them with great fear. (Exodus 19:10, 11; 20:18, 19)
According to the rendering of the Septuagint, YHWH’s performing his glorious or wondrous acts would reflect such matchless power as to cause the mountains to tremble.
64:4(3). Masoretic Text: And since [past] limitless time, none have heard nor perceived by ear; no eye has seen a God besides you, who acts for those waiting for him.
Septuagint: Since the [past] age, we have not heard nor have our eyes seen a God besides you, and your works, which you will do for those who wait for [your] mercy.
Like the Septuagint, the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include the conjunction “and” at the beginning of this verse. In this scroll, the conjunction “and” precedes the phrases about not perceiving by ear and no eye seeing.
The Targum of Isaiah indicates that no eye had seen what God’s people had seen, including the Shekinah of YHWH’s glory.
Commentary
From the days of the ancient past, no one has ever heard or seen a God like YHWH. “Seeing” does not here signify actually beholding him but denotes perceiving his presence from clearly discernible manifestations.
The Israelites did hear God’s commands at Mount Sinai. With their ears, they perceived the words that were directed to them. They also saw physical manifestations whereby his presence was revealed to them. (Exodus 20:1, 18, 19; Deuteronomy 4:32-36)
In the case of the Israelites, YHWH revealed himself to be a God who comes to the aid of those who patiently wait for him to act as their helper and savior. According to the rendering of the Septuagint, he will perform works that manifest his compassion for those who wait for him to respond mercifully to them in their time of need or distress.
64:5(4). Masoretic Text: You meet the one being joyful and working righteousness; those who remember you in your ways. Look! You were angry, and we sinned; in them — limitless time, and shall we be saved?
Septuagint: For he will meet the ones working righteousness, and your ways will be remembered. Look! You have been angered, and we sinned. On account of this we strayed.
According to the interpretation of the Targum of Isaiah, YHWH delivered the Israelites on account of the righteous deeds of their forefathers. “Set before you are the deeds of our righteous fathers who rejoiced to do your will in truth and in righteousness; in the way of your goodness and your mercy they were mindful of your fear, yes, whensoever there was anger from before you against us in that we transgressed, we were delivered by the deeds of our righteous fathers who are from of old.”
Commentary
Joyful ones would be persons who found delight in doing what is right. YHWH’s meeting them would refer to his coming to their aid. These godly ones would remember his ways, which would be evident from their willing obedience to his commands.
The prophet spoke representatively of the people, acknowledging that they had sinned. YHWH was angry on account of their wayward conduct. The words “we sinned” could either mean that God’s wrath resulted from their sinning or that, despite his wrath, they kept on sinning.
According to the Masoretic punctuation, the expression here rendered “in them” starts a new phrase. Certain translators have concluded that the reference is to sins. “In our sins we have been a long time.” (ESV) The Hebrew plural pronominal suffix, however, is masculine gender, and the Hebrew word for “sins” is feminine gender.
Based on the grammar, the masculine gender antecedent is the Hebrew word for “ways.” When the Masoretic punctuation is followed and the pronoun “them” is considered to apply to “ways,” the text could mean that, in the adherence to God’s ways, there is limitless time or eternity. Those who conform to God’s ways are assured of a continuance of life. (Compare Proverbs 3:1, 2; 4:10, 13, 20-22; 9:10, 11.) The phrase that follows could then be understood to indicate that those who persist in God’s ways would be saved or delivered from distress or peril. If regarded as a question, the words would imply that those who continued in sin could not hope to be saved and to enjoy a continuance of life.
A number of translations have represented the Hebrew text to convey a positive significance, suggesting that the people had abandoned their previous sinful course, determined to follow YHWH’s ways, and would be saved. “But we have sinned, and You were angry; we will remain in Your ways and be saved.” (HCSB) “Yes, you have been angry and we have been sinners; now we persist in your ways and we shall be saved.” (NJB) These renderings do not seem to fit a context that is focused on the unfaithfulness of the people.
If the Masoretic punctuation is disregarded and the words “in them for limitless time” are directly linked to the sinning of the Israelites, the meaning of the text could be that the people had sinned against YHWH’s ways for a very long time. In view of this, could they expect to be saved or delivered from distress or oppression?
The Septuagint rendering may be understood to mean that, because the Israelites sinned, they went astray from God’s ways.
64:6(5). Masoretic Text: And all of us have become like someone unclean. And like a garment [defiled] from menstruation [are] all of [our] righteous deeds. And all of us wither like a leaf. And our iniquities, like the wind, take us away.
Septuagint: And all of us have become as unclean ones. Like a rag of one sitting apart [of a menstruating woman] [is] all our righteousness. And we have dropped like leaves because of our transgressions. Thus a wind will take us away.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” does not precede the phrase about a defiled garment.
Commentary
On account of the sins of the people, they were unclean before YHWH. According to the law, a garment or anything on which a menstruating woman might seat herself or lie down upon would become unclean. (Leviticus 15:19-23) In view of the sins of the people, even their doing what was right would be unclean like something defiled from menstruation. (Compare Haggai 2:14.)
Withering like a leaf could refer to the result from sin, coming to be like a dried-up leaf that amounted to nothing more that something the wind would blow away. According to the Septuagint rendering, the people “dropped like leaves” on account of their transgressions, suggesting that they did not merit to be preserved. They would be swept away, just as a wind blows away leaves that have dropped from a tree. The Hebrew text indicates that their iniquities take the people away like the wind. Their being swept away is thus revealed to be the direct consequence of their lawlessness.
64:7(6). Masoretic Text: And [there is] no one calling upon your name, arousing himself to take hold of you, for you have hidden your face from us and melted us into the hand of our iniquity.
Septuagint: And [there] is no one calling upon your name and remembering to take hold of you, for you have turned your face away from us and delivered us up because of our sins.
According to the Targum of Isaiah, none were willing to lay hold of the fear of YHWH, or manifest reverential regard for him.
Commentary
Among the Israelites in general, none called on YHWH’s name, or sincerely directed their appeals to YHWH (the person whom the name represented). None of them aroused themselves to lay hold of YHWH as the God to whom they desired to cling and to whom they looked for aid and protection. The reason for this appears to be that they did not see any evidence of YHWH’s having taken any perceivable action for their benefit. This seems to have caused them to think that it was useless to pray. YHWH’s face was hidden, not manifesting any favorable turning of attention to his people. Instead, YHWH had “melted” them into the hand or power of their iniquities. According to the reading of the Septuagint, they had been delivered up to their sins or been allowed to experience the distressing circumstances to which their lawless acts had led. Possibly the reference to “melting” in the Hebrew text refers to being deprived of strength to resist wrongdoing and thus coming under the full control of iniquity as persons enslaved to sin. Because YHWH permitted this to happen, it is attributed to him.
64:8(7). Masoretic Text: And now, O YHWH, you [are] our Father. We [are] the clay, and you are our potter, and all of us the work of your hand.
Septuagint: And now, O Lord, you [are] our Father, but we are clay, all [of us] the work of your hands.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the opening expression may be rendered, “and as for you, O YHWH.” The conjunction “and” precedes the phrase about the “clay,” and “clay” appears without the definite article. Whereas the Masoretic Text has the singular “hand,” the word in the scroll is the plural “hands.”
The Targum of Isaiah, with a focus on mercy, interpretively expands on the meaning of YHWH’s relationship to the Israelites. “O YHWH, you whose mercies toward us are greater than those of a father toward his children, we are the clay and you are our maker, and we are all the work of your might.”
Commentary
The prophet spoke representatively of the people, appealing to YHWH to give compassionate attention to them. Even though the Israelites had been disobedient, YHWH was still their Father. They were but clay in his hands, his work, for he had made it possible for the nation to come into existence.
64:9(8). Masoretic Text: Be not exceedingly angry, O YHWH, and do not forever remember iniquity. Look, consider please: We [are] all your people.
Septuagint: Be not exceedingly angry with us and do not for a [long] time remember our sins. And now look upon [us], for we [are] all your people.
Instead of the expression in the Masoretic Text that is here rendered “forever,” the wording in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) may be translated “for a long time.”
For the rendering of the Septuagint, the addition of “long” is interpretive. The Greek expression en kairo basically means “in season” or “at an appointed time.”
Commentary
Pleading representatively for the Israelites, the prophet petitioned YHWH to mitigate his anger against them, restraining himself from expressing it to the fullest extent. For YHWH not to remember their iniquity would mean to grant forgiveness, not recalling their wrongdoing in order to mete out severe punishment. The prophet concluded with the appeal for YHWH to consider that all of the Israelites were his people. With this expression, he made his supplication for YHWH to show mercy to them on the basis of their relationship to him. They were his people, and he was their God.
64:10(9). Masoretic Text: Your holy cities have become a wilderness. Zion has become a wilderness, Jerusalem a desolation.
Septuagint: Your holy city has become a wilderness. Zion has become like a wilderness, Jerusalem [is made] into a curse.
As in the case of the Septuagint, the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes an expression for “like” (“Zion has become like a wilderness”).
Commentary
The cities may be called “holy” because they were located in the land of God’s people. According to the Septuagint rendering, the noun “city” is singular and applies to Jerusalem, the “holy city” or YHWH’s representative place of dwelling because his temple was located there.
Years before the Babylonian armies desolated Jerusalem and destroyed the temple, the Assyrians had devastated the territory of the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah. Jerusalem had not been reduced to ruins at that time, but military reversals had robbed the city of its former splendor. (2 Kings 17:5, 6; 18:9-16)
The words of the prophet represent cities, including Zion or Jerusalem, reduced to the state of a desolate wilderness. As a “curse” (according to the rendering of the Septuagint), Jerusalem came to be like a city subjected to a ban of annihilation.
64:11(10). Masoretic Text: Our holy house (and our splendor), where our fathers praised you, has become for burning with fire, and all our precious places have become [literally, “has become”] a ruin.
Septuagint: The house, our holy one, and the glory, which our fathers praised, has become for burning by fire, and all the glorious places have collapsed.
The singular verbs in the Masoretic Text are plural in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll).
Commentary
As the structure where the Israelites praised YHWH, the “house” was their “holy place” or sanctuary. Architecturally, the temple was strikingly beautiful, and so it could also be designated as the “glory” (LXX) or the people’s splendor — their magnificent or beautiful building. Yet it had become a structure consigned to flames. The precious, desirable, or glorious places may have been other impressive edifices, and these were likewise reduced to ruins.
64:12(11). Masoretic Text: For these things, will you cease [from taking action], O YHWH? Will you remain silent and humble us exceedingly?
Septuagint: And for all these things, you ceased [from taking action], O Lord, and remained silent and humbled us exceedingly.
In the Targum of Isaiah, the question about YHWH’s holding back from taking action includes the thought that he had granted a reprieve to the wicked and to those who severely oppressed his people.
Commentary
The temple and other structures had been wrecked, and the Israelites had experienced great suffering. These developments prompted the prophet to ask whether YHWH would continue to tolerate this, restraining himself from taking action against the enemies of his people. For YHWH to remain silent would mean for him to hold back from expressing his judgment. Because he had permitted the foes of his people to afflict them, the severe humiliation of the Israelites is attributed to him.
65:1. Masoretic Text: I let myself be sought by those who did not ask, be found by those who did not seek me. I said, “Here I [am], here I [am],” to a nation that did not call on my name.
Septuagint: I became manifest to those who did not seek me; I was found by those who were not inquiring for me. I said, “Look! [Here] I am,” to the nation that did not call on my name.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) includes the object of the verb for “ask” (“me,” that is, YHWH).
Commentary
In his letter to the Romans (10:20, 21), the apostle Paul identified those not seeking but finding to be the non-Jews. The non-Israelite peoples had no relationship with YHWH. They were not his people. After Jesus Christ came to the earth, laid down his life in sacrifice, rose from the dead, and ascended to heaven, the opportunity was extended to the non-Jews to become children of God. Upon accepting Jesus as God’s unique Son and their Lord and his sacrificial death for them, they were forgiven of their sins and came to enjoy the same standing before God as fellow believers among the Israelites. In their ignorance about the true God, non-Jews were not in a position to seek him. By sending his Son to the earth and through the proclamation of the message about him, YHWH made it possible for non-Jews to find him and thus come to enjoy an approved relationship with him.
Through the proclamation by the disciples of his Son, YHWH revealed himself to people of the non-Jewish nations just as if he were saying, “Here I am.” In the past, people of a non-Israelite nation could not have called on God’s name, that is, on YHWH, the person whom the name represented. As persons who had no relationship to him, they did not know him as the only true God.
65:2. Masoretic Text: All the day I have spread out my hands to a stubborn people walking in a way [that is] not good, after their [own] thoughts, …
Septuagint: [The] whole day [long] I have stretched out my hands to a disobedient and contrary people, those not walking a true way but after their sins.
For the Masoretic Text, the sentence continues in the next verse.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word for “disobedient” is found instead of one meaning “stubborn.”
Commentary
The spreading out of the hands is a gesture that denotes appealing or pleading. As expressed in the Targum of Isaiah, YHWH used his prophets to make his appeal for his stubborn people to turn from their wrong course. That this plea is represented as being made all day indicates that it continued to be made. The way in which the people walked or conducted themselves was not good, for it was contrary to YHWH’s commands and originated from their own thoughts or inclinations. According to the rendering of the Septuagint, the people did not conduct themselves according to the “true way,” the way that would have been right, not corrupt as is a falsehood. They chose to lead a life of sin.
In Romans 10:21, these words are quoted to show that non-Israelites would receive God’s favorable attention, whereas Israelites would refuse to heed the message directed to them. The apostle Paul and other believers pleaded with fellow Jews to become reconciled to God by accepting Jesus as the promised Messiah and his sacrificial death for them as the basis to have their sins forgiven. To a large extent, their appeal, as the prophetic word indicated regarding the Israelites in former times, met stubborn resistance. (Compare Acts 13:38-50; 17:2-14; 18:5, 6.)
65:3. Masoretic Text: …the people provoking me to my face continually, sacrificing in gardens and burning incense upon the bricks, …
Septuagint: This people [is] one provoking me, constantly in front of me. They sacrifice in the gardens and burn incense upon the bricks to demons, which do not exist.
In the Masoretic Text, the sentence is not completed in this verse.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the pronoun “they” precedes “sacrificing.” Thereafter, the reading is obscure (“and sucking their hands upon stones”).
Commentary
Those who continued to provoke YHWH to anger before his “face,” or defiantly right in front of him, did so when engaging in abominable idolatrous practices. The “gardens” where they sacrificed would have been sacred groves. At these cultic sites, altars and other appendages of idolatry would have been erected. Possibly the burning of the incense that is here mentioned relates to offering incense on brick altars there.
The “demons” to which the Septuagint refers are not wicked spirits but deities that only existed in the minds of the idolaters. These “demons” were nonexistent gods and goddesses.
65:4. Masoretic Text: the ones sitting in tombs and in places for vigils [natsár] spend the night, eating the flesh of the pig and broth [maráq, but paráq in the text] of abominable things [in] their vessels, …
Septuagint: And in the tombs and in the caves they sleep on account of dreams; [these are] the ones eating the meat of pigs and the broth of sacrifices — all their vessels are defiled —
The supplied “in” is found in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll).
The Targum of Isaiah refers to these idolaters as sitting in houses built from the dust of graves and dwelling with the corpses of men.
For both the Masoretic Text and the Septuagint, the sentence continues in the next verse.
Commentary
Contrary to the law that the Israelites were not to inquire of the dead, these idolaters appear to have done so. (Deuteronomy 18:11) They either seated themselves among the tombs or entered burial caves or rock-cut tombs, probably with the intent of receiving messages from the dead. The Septuagint rendering about sleeping in caves (likely burial caves) on account of dreams could mean that those who did so expected to have the spirits of the dead appear to them in dreams and communicate with them.
There is uncertainty about the significance of the Hebrew word natsár, which numerous translators have rendered “secret places.” Lexicographers have defined the word as meaning “watch,” “guard,” or “keep.” It appears that the idolaters spent the night on the watch for the spirits of the dead to get in touch with them. If this is correct, “places for vigils” would be an appropriate rendering for the plural participle of natsár.
The noun paráq denotes a fragment, and the verb can mean to rip to pieces or to tear off or away. If based on the meaning of the verb, the reference could be to something ripped away or torn off from animals that were unclean for food according to the terms of the law and, therefore, would be “abominable things.”
Instead of paráq, the word maráq, meaning “broth,” appears in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) and the margin of the Masoretic Text. As the rendering “broth” is also found in the Septuagint, the reading maráq appears to be the one that should be preferred.
It is likely that the idolaters sacrificed pigs, and then ate the meat and the broth therefrom as a type of communion sacrifice. Everything in their vessels was unclean, abominable, or unacceptable as food under the terms of the law, and this would have made all their vessels defiled.
65:5. Masoretic Text: …the ones saying, “Keep to yourself, do not come near me, for I have become holy to you.” These [are] a smoke in my nostrils, a fire burning all the day.
Septuagint: …the ones saying, “[Stay] far away from me; do not draw near me, for I am clean.” This [is] the smoke of my anger; a fire burns in it all the days.
The rendering “I have become holy to you” follows the Masoretic vowel pointing of the corresponding Hebrew expression.
Instead of “do not come near me,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) says, “do not touch me,” and the scroll thereafter does not include the Hebrew conjunction that means “for.”
The Hebrew noun ’aph that designates the “nose” or the “nostrils” can also mean “anger,” the apparent connection being that heavy breathing through the nose accompanies rage. Because the Septuagint translator understood ’aph as “anger,” he rendered it accordingly.
In the Targum of Isaiah, the anger of the idolaters is represented as being like smoke before YHWH. It then adds that “their punishment will be in Gehinnam [Gehenna] where the fire burns all the day.”
Commentary
It appears that the idolaters regarded themselves as holy, set apart from others by reason of their faithful performance of cultic rituals. The words that are put in their mouths suggest that they believed their ceremonial purity would put others at risk of becoming consecrated or taboo, which was something to be avoided on account of negative consequences. A number of translations make this explicit in their renderings. “‘Keep clear!’ they cry, ‘Do not touch me, for my holiness will infect you.’” (REB) “They say, Stay where you are, do not come near me; otherwise you are consecrated.” (Sie sagen: Bleib, wo du bist, komm mir nicht nahe, sonst bist du geweiht. [German, Einheitsübersetzung])“They say to everyone whom they meet, ‘Stop, do not come too close to me! I have been in contact with holy things and put you at risk.’” (Sie sagen zu jedem, der ihnen begegnet: ›Halt, komm mir nicht zu nah! Ich bin mit heiligen Dingen in Berührung gekommen und bringe dich in Gefahr!‹ [German, Gute Nachricht Bibel])
The second person imperatives are singular, and this has given rise to the view that they are directed to YHWH, expressing defiance by demanding that he stay away from them and claiming that they have been sanctified or set apart with reference to him. This interpretation is questionable, especially since the Great Isaiah Scroll says, “Keep to yourself; do not touch me.”
The Septuagint rendering “I am clean” could be understood to indicate that the idolaters did not want to be defiled by those who were not ritually poor as they were.
To YHWH, the idolaters were like irritating smoke to his nostrils. That smoke is represented as a constant irritant, for the idolaters were like a fire that burned all day. Smoke would continually accompany such a fire.
Based on his considering the Hebrew word ’aph to mean “anger,” the Septuagint translator chose to render the expressions in this verse according to that significance. The smoke is represented as being the product of God’s wrath, and this wrath is the source of a destructive element like a fire that burns all day. This would signify destruction for those against whom the wrath is directed.
65:6 (and 7a). Masoretic Text: Look! It is written before my face, I will not remain silent, for I will repay, I will repay on their bosom their iniquities and the iniquities of their fathers together, says YHWH.
Septuagint: Look! It is written before me, I will not be silent until I have repaid into their bosom their and their fathers’ sins, says the Lord.
In the Great Isaiah Scroll, the corresponding Hebrew preposition for “on” or “upon” is “into.”
According to the Targum of Isaiah, YHWH would not give respite to the idolaters during their life but would punish them for their transgressions. He would “deliver their bodies to the second death.”
The words after “their bosom” in both the Hebrew text and the Septuagint are part of verse 7. They have been included here to complete the thought and will not be repeated for the next verse.
Commentary
YHWH is represented as having a written record in front him respecting the sins of the idolaters. In keeping with that record, he would not stay silent as would one who refrained from pronouncing adverse judgment and carrying it out. The “bosom” refers to the upper fold of a garment in which items could be carried. YHWH would put repayment or retribution into that bosom in keeping with the cumulative iniquities or sins of the people and their fathers or forefathers. The repetition of “repay” in the Hebrew text emphasizes the certainty of that repayment. There would be no escaping from punishment for those who defied YHWH when pursuing their lawless ways.
65:7b. Masoretic Text: Because they burned incense on the mountains and on the hills they reviled me, I will measure [repayment for] their former work on their bosom.
Septuagint: [To those] who burned incense on the mountains and reviled me on the hills, I will repay their works into their bosom.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the definite article does not precede “hills,” and the corresponding Hebrew preposition for “on” or “upon” is “into.”
Commentary
On hills and mountains, the idolatrous Israelites erected cultic sites devoted to the worship of various deities. As part of the ritual at these locations, the people regularly burned incense. By abandoning YHWH and choosing to revere nonexistent gods and goddesses, they reviled him. Their attitude and their deeds demonstrated that they did not deem him worthy of the devotion they granted to the deities they preferred to adore.
YHWH determined to repay them for their despicable work or action that was an affront to him.
As in the previous verse, the “bosom” designates the upper fold of a garment in which items could be carried. YHWH would measure out the due repayment for what the idolatrous people did into their bosom. This would mean they would receive the full measure of punishment that their actions deserved
65:8. Masoretic Text: Thus says YHWH, As the wine is found in the cluster and one says, “Do not destroy it, for [there is] a blessing in it,” so I will do for the sake of my servants and not destroy all.
Septuagint: Thus says the Lord, As in the manner the grape will be found in the cluster, and they will say, “Do not ruin it, for a blessing of the Lord is in it,” thus I will do for the sake of the one serving me. For the sake of this one, I will by no means destroy all.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verb “says” that introduces the thought about not destroying the cluster is third person plural.
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
The Targum of Isaiah, in its interpretation, draws on a past example. “As Noah was found righteous in the generation of the flood, and I promised not to destroy him in order to establish a world from him, so will I do for the sake of my righteous servants, that I may not destroy them all.”
Commentary
“Wine” may be understood to denote the juice contained in the cluster of grapes. As the cluster has the potential for making wine, people would not have wanted it to be ruined and treated like clusters of grapes that had shriveled and become valueless. There was a blessing in this cluster, for it would have been regarded as being the product of YHWH’s blessing and something to be partaken of with a blessing or with an expression of thanksgiving to him.
Whereas the Israelites generally had pursued a wayward course, a faithful remnant could still be found in their midst. This remnant proved to be like a cluster of grapes that was worth preserving. For the sake of the faithful ones whom YHWH regarded as his servants he would mitigate his judgment and not bring an end to all the people.
65:9. Masoretic Text: And I will bring forth seed from Jacob and one inheriting my mountains from Judah. And my chosen ones will inherit it, and my servants will dwell there.
Septuagint: And I will bring forth seed from Jacob and from Judah, and it will inherit my holy mountain, and my chosen ones and my servants will inherit, and they will dwell there.
The singular Hebrew suffix rendered “it” may refer to the land inheritance, of which the mountains were the dominant features.
Commentary
“Jacob” here represents his descendants, the Israelites. It appears that the “seed” YHWH would bring forth from them would be Israelites devoted to him. Judah may here be a parallel expression or, in a more specific way, designate the people of the two-tribe kingdom of Judah. Mountains are the prominent features of a land, and receiving mountains as the inheritance could signify receiving the land as a possession.
The expression “my mountains” may be based on the fact that YHWH is their creator and that, for this reason, they belong to him. In the Septuagint, the reference is to “my holy mountain,” which would apply to Jerusalem as the location of YHWH’s holy temple. It is also possible that the plural “mountains” in the Hebrew text could refer to the mountains on which Jerusalem was built, including the elevated temple site.
Some have concluded that the one spoken of as inheriting YHWH’s mountains is Jesus, the promised Messiah of the royal line of David and a member of the tribe of Judah. The Septuagint rendering does not support this interpretation, for YHWH is represented as bringing forth “seed” or offspring both from Jacob and from Judah, and “it” (the “seed” or offspring) is referred to as inheriting God’s holy mountain.
The ones whom YHWH has chosen and whom he recognizes as his servants would inherit the land and reside there. Possibly this came to apply to the repentant remnant of Israel that returned to the land from exile and then made it their home.
65:10. Masoretic Text: And Sharon will become a pasture for flocks, and the valley of Achor a resting place of a herd, for my people who have sought me.
Septuagint: And in the thicket [there] will be folds for flocks, and the valley of Achor [will be] for a resting place of herds for my people who have sought me.
The Targum of Isaiah adds that the object of the people’s seeking is the “fear” of YHWH, or having a reverential regard for him.
Commentary
Sharon was a well-watered plain located south of the Carmel ridge. The Assyrian forces devastated this area, and so the reference may be to the restoration of the region, with people once again pasturing their flocks there.
In the “valley of Achor,” Achan and his family were put to death by stoning because of his flagrant violation of specific divine instruction. (Joshua 7:1-26) The name “Achor” means “trouble.” By his actions, Achan brought great trouble upon the Israelites (resulting in loss of life) and upon himself and his family. According to the prophetic words, the area that was associated with trouble would become a secure and peaceful location, where cattle could find a resting place. Those who were seeking YHWH, wanting to have his approval, would enjoy the benefits of the marvelous transformation in the land.
65:11. Masoretic Text: And you, the ones forsaking YHWH, the ones forgetting my holy mountain, the ones setting a table for Gad and filling up mixed wine for Meni, …
Septuagint: But [as for] you, the ones having forsaken me and having forgotten my holy mountain and [who] are preparing a table for the demon and filling a mixture for Fortune [Tyche] …
The sentence continues in the next verse.
The Targum of Isaiah says that the people “set in order tables for idols” and mixed “bowls for their gods.”
Commentary
Those here described had forsaken YHWH and chosen to worship nonexistent deities. Their forgetting his holy mountain could refer to their neglecting the services at the temple in Jerusalem. The temple on the elevated site there was YHWH’s representative place of dwelling and, therefore, his holy mountain.
Instead of looking to YHWH as the one who could bless them and secure their well-being, they turned to Gad, the god of Good Luck, and Meni, the deity of Destiny or Fortune (LXX). Ancient writers refer to the idolatrous practice of setting a table with a variety of food items and a cup of wine. According to Jerome, this was particularly the case in Egypt and the city of Alexandria and was done on the last day of their calendar year to ensure good fortune for fertility. (Corpus Christianorum, Series Latina, LXXIII A, S. Hieronymi presbyteri opera).
The Septuagint use of “demon” here does not apply to a wicked spirit but is the designation for a “deity.”
65:12. Masoretic Text: … also I will assign you to the sword and all of you will bow down for slaughter, because I called and you did not answer, I spoke and you did not listen, and you did evil in my eyes and chose what I had no delight in.
Septuagint: …I will deliver you to the sword. You will all fall by slaughter, because I called you and you did not respond, I spoke and you paid no attention, and you did evil before me, and the things I did not wish you chose.
Commentary
Severe judgment would befall the Israelites who had turned away from YHWH to pursue the veneration of nonexistent deities. Without his aid and protection, the idolaters would have the sword of conquering armies wielded against them. They would be forced to bow down to be slain. By means of his prophets, YHWH had called to the people to repent of their transgressions, but they refused to respond. Through his prophets he spoke to the Israelites, making known to them what he required from them, but they refused to pay attention. Instead, the lawless people continued to carry out their evil deeds and deliberately chose to do the very things that were displeasing to YHWH.
65:13. Masoretic Text: Therefore, thus says the Lord YHWH, “Look! My servants will eat, and you will hunger. Look! My servants will drink, and you will thirst. Look! My servants will rejoice, and you will be shamed.”
Septuagint: Therefore, thus says the Lord, “Look! Those serving me will eat, but you will hunger. Look! Those serving me will drink, but you will thirst. Look! Those serving me will rejoice, but you will be shamed.”
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the word for “Lord” is written above the divine name (YHWH).
The Targum of Isaiah refers to the servants of YHWH as the righteous and the others as the wicked.
Commentary
Those whom YHWH recognized as his servants would be recipients of his blessing and have their needs for food and drink abundantly supplied, but persons who defiantly disregarded him would find themselves experiencing lack. YHWH’s servants who delight to do his will would be able to rejoice because of all that he would continue to do for them. Those who disregarded his ways would suffer shame on account of their misery.
65:14. Masoretic Text: Look! My servants will cry out [joyfully] out of goodness of heart, and you will make an outcry from pain of heart and howl from brokenness of spirit.
Septuagint: Look! Those serving me will exult with joy, but you will cry out because of the pain of your heart and will howl from the breaking of the spirit.
According to the Targum of Isaiah, the joy of YHWH’s servants would find expression in their singing of praises.
Commentary
The expression “goodness of heart” could refer to an inner sense of joy, well-being, and contentment stemming from a good conscience and an awareness of YHWH’s love and care. The deep inner joy of his servants would prompt them to express their rejoicing in praise and thanksgiving. Those who lived contrary to YHWH’s ways would sense within themselves an emptiness, a state of hopelessness, and a feeling of great loss. Their pain of heart could only give rise to bitter outcries. The broken state of their spirit may be understood to refer to their downcast condition. Without any source of dependable comfort and the hope of coming relief from their wretched condition, such persons could only howl from grief and despair.
65:15. Masoretic Text: And you will leave your name for a curse to my chosen ones, and the Lord YHWH will slay you. And he will call his servants by another name, …
Septuagint: For you will leave your name for fullness to my chosen ones, but the Lord will do away with you. But those serving him will be called by a new name, which will be blessed on the earth.
The sentence continues in the next verse.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the words about YHWH calling his servants by another name are missing. This scroll ends with tamíd, meaning “permanently” in this context (“the Lord YHWH will slay you permanently”).
The Hebrew expression le-sav‘ah may be rendered “for fullness.” The addition of the letter waw (W) before the ayin (‘) in the consonantal text changes the significance to “for a curse.” It appears that the rendering “for fullness” resulted when the Septuagint translator read the Hebrew expression as le-sav‘ah.
For the Septuagint rendering, the words after “new name” are in the next verse. They have been included here to complete the thought and will not be repeated for verse 16. According to this rendering, the new name would be blessed on the earth, suggesting that this name was of such a nature as to be rightly used when expressing a blessing.
The Targum of Isaiah says that YHWH would kill the wicked with the “second death.”
Commentary
The chosen ones, those whom YHWH approves as his people, are represented as being able to use the name of the wicked as part of an expression involving a curse. This is so because these lawless ones would leave behind a disgusting name or reputation, one that would be suitable for a formula that constituted an imprecation. As far as the destiny of the wicked was concerned, YHWH would condemn them to death. His servants, however, would be given a new name, one that would reflect their identity as his beloved people in whom he finds delight.
65:16. Masoretic Text: …so that the one blessing himself in the land will bless himself by the God of faithfulness, and the one taking an oath in the land will swear by the God of faithfulness, for the former troubles will be forgotten and hidden from my eyes.
Septuagint: For they will bless the true God. And the ones swearing [an oath] on the earth will swear [an oath] by the true God. For they will forget their former distress, and it will not come up on their heart.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), there is no reference about the one blessing himself.
According to the Targum of Isaiah, the people would be blessing and swearing “by the living God.”
Commentary
For individuals to bless themselves would mean for them to pronounce themselves blessed on the basis of their relationship to YHWH. The blessing would be expressed in the recognition of him as the faithful or trustworthy God who has blessed and continues to bless his people by extending to them his help and loving care. According the Septuagint rendering, godly persons would bless the true God. This suggests that they would praise him for all that he has done for them.
When swearing an oath, upright individuals would do so by the “God of faithfulness, “ the one whose word could always be relied upon. He alone is the “true God” (LXX), and truth, faithfulness, or dependability are intimately bound up with all his words and deeds. Therefore, such swearing by him would serve to solemnly declare the truthfulness or the certain fulfillment of everything that the words of the oath expressed.
The blessing and the swearing by the God of faithfulness indicated that those doing so recognized him as the greatest one and the ultimate standard of trustworthiness. This implied a relationship with him, for otherwise his name could not have been invoked as guaranteeing the words of the blessing and of the oath. The development pointed to the time when the repentant people would be reconciled to YHWH. He would forget the former troubles that he had permitted to come upon them, which suggests that he would not allow such distress to come upon them again. That those troubles would be hidden before his eyes indicated that he would never again see his approved people experience this kind of affliction. He would not need to withdraw his protective care from them because of their rebelliously turning away from him.
According to the Septuagint rendering, the people would forget the distress they had endured in the past. It would not come to be a painful or disturbing memory, something that would come up into the heart or cause an inner upheaval and apprehension about a possible reoccurrence of the affliction. Their would be no emotional “scars” from past distress.
65:17. Masoretic Text: For look! I am creating new heavens and a new earth, and the former things will not be remembered and will not come up on the heart.
Septuagint: For [there] will be the new heaven and the new earth, and by no means will they remember the former things nor will it by any means come up on their heart.
The renderings “by no means” and “nor by any means” serve to preserve the emphatic sense of the two Greek words for “not.”
Commentary
The land, bodies of water, and what appears to the eye like a celestial vault constitute the sphere, the world, or the heavens and the earth in which humans find themselves. On account of sin, people experience suffering and grief in this realm. YHWH’s promise about creating new heavens and a new earth point to a transformation that will end the former distressing circumstances and positively affect the whole creation.
The context reveals that the prophetic words do not refer to the destruction of the earth and the rest of the universe and their being replaced by a new planet and a new universe. The animals later mentioned are the same ones that exist on the earth presently. Those to whom the prophetic words were first made known would never have thought in terms of a destruction of Jerusalem but would have understood the expressions about Jerusalem to relate to a marvelous transformation. In the concluding part of Isaiah, the corpses of the rebels against God are depicted as lying in a place of refuse, where fires are kept burning and maggots feed on the bodies that the flames do not reach. If “new earth” meant a new planet, this would mean that the corpses of the godless would have to be preserved from the fire that consumes the old earth and then become part of the permanent scene in the new earth.
The marvelous transformation that YHWH will bring about is of such a nature that all the distress and sorrow that were part of life in the old environment of heavens and earth will not be remembered in a manner that would create emotional pain. The expression about not coming up on the heart could mean that the troubling aspects of the past would not come to mind so as to create a mental upheaval or that the deep inner self would not be disturbed by unsettling thoughts from the past.
65:18. Masoretic Text: But exult and rejoice forever in what I am creating. For look! I am creating Jerusalem a rejoicing and her people an exultation.
Septuagint: But rejoicing and exultation they will find in her. For look! I am making Jerusalem an exultation and my people a rejoicing.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the verbs for “exult” and “rejoice” are singular, whereas they are plural in the Masoretic Text.
Commentary
YHWH’s creative act, his bringing an end to sorrow and distress and replacing the former troubles with joy and well-being, does not produce a temporary result. It is permanent. For all time to come it will occasion joy and jubilation. According to the rendering of the Septuagint, the transformed condition of Jerusalem would mean that rejoicing and exultation would exist in the city. The joy that would prevail there would be as though YHWH had made Jerusalem the personification of rejoicing, and the people or inhabitants would be filled with such joy on account of their well-being that they could be equated with exultation or jubilation.
As the location for the temple, Jerusalem was YHWH’s representative place of dwelling. The “Jerusalem above,” the heavenly city, is the reality, and the prophetic words can rightly be applied to the heavenly Jerusalem. Those who accept Jesus as the promised Messiah, the Son of God, and their Lord, and his sacrificial death for them become children or citizens of this heavenly city. With the increase of these children on account of the growth that God effects, the Jerusalem above comes to be a place of ever-greater rejoicing, and the children of this Jerusalem are filled with joy on account of all the blessings they receive as persons who have his approval. Forgiven of their sins and reconciled to God, they benefit from his aid, guidance, and protective care. (Galatians 4:26)
65:19. Masoretic Text: And I will rejoice in Jerusalem and exult in my people. And no more will be heard in her a sound of weeping and a sound of outcry.
Septuagint: And I will exult in Jerusalem and rejoice in my people, and no more will be heard in her a sound of weeping nor a sound of outcry.
The Targum of Isaiah represents God’s people as the ones who would be rejoicing in Jerusalem.
Commentary
When the Israelites disregarded YHWH’s commands and chose to rely on foreign powers for their security instead of looking to him for aid, he found no delight in them nor in the city despite its being the location of his temple. The fact that he is represented as rejoicing in Jerusalem and exulting in his people indicates that they had been forgiven of their sins and were reconciled to him. With his favor and blessing, the people would not be subjected to the horrors of siege and conquest. Nothing of a calamitous nature would occur, and so there would be no bitter weeping nor an outcry of distress resounding from Jerusalem.
65:20. Masoretic Text: No more will [there] be an infant of [a few] days [of life] and an old man who has not filled his days, for the [young] boy will die a hundred years old, and the sinner [who is] a hundred years old will be accursed.
Septuagint: And by no means will there be one [who dies] untimely and an old man who will not fulfill his time, for the youth will be a hundred years [old], but the sinner who dies at a hundred years [of age] also will be accursed.
Like the Septuagint, the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) starts the verse with the conjunction “and.” Instead of the word here translated “infant,” this scroll has the word that may be rendered “young boy.”
The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
The Targum of Isaiah says that the a youth who transgresses “will die when a hundred years old” and that the sinner, being a hundred years of age, “will be driven out.”
Commentary
The transformed state resulting from the ushering in of new heavens and a new earth is represented as including an end to all the factors that would contribute to a short life. Babies would not be dying a few days after birth. According to the Septuagint rendering, there would be no untimely deaths. People would reach the complete potential of their life span, with there being no old man who dies earlier. At a hundred years of age, a person would still be considered a youth. One’s having reached a hundred years of age would not in itself establish one’s being divinely approved. A sinner might reach the age of one hundred but would not be blessed for it but would be cursed or condemned for the transgressor that he is.
65:21. Masoretic Text: And they will build houses and inhabit [them], and they will plant vineyards and eat their produce.
Septuagint: And they will build houses and inhabit them, and they will plant vineyards and themselves eat their produce.
Commentary
On account of military conquests of the past, people lost the homes they had built and were unable to harvest the grapes from the vines they had tended. This would cease after the foretold transformation takes place. Neither wars nor other adversities would prevent people from being able to derive the full benefit from their performed labor.
65:22. Masoretic Text: They will not build and another inhabit. They will not plant and another eat, for like the days of a tree [will be] the days of my people, and the work of their hands my chosen ones will use to the full [baláh].
Septuagint: And by no means will they build and others inhabit, and by no means will they plant and others eat, for according to the days of the tree of life will be the days of my people. The works of their labor will grow old.
In the Masoretic Text, the definite article precedes the word for “tree,” but it is missing in the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll).
The expression “by no means” serves to preserve the emphatic sense of the two Greek words for “not.”
Possibly the reference to the “tree of life” in the Septuagint is an allusion to the tree of life in the garden in Eden.
Commentary
Neither war nor adversity or unfavorable circumstances of any kind will interfere with the full enjoyment of the products from the people’s laboring. Those who build a home will be able to live there in peace, and those who plant crops will be able to enjoy the bounty of the harvest. The prophetic words promise a long life, comparable to that of a tree. Among the long-lived trees, the olive would have been the one the Israelites knew well. Olive trees live for hundreds of years. Based on tree-ring analysis, one productive olive tree on the island of Crete is at least 2,000 years old.
The Hebrew word baláh basically means to “wear out,” “waste away,” or “grow old,” and this significance is reflected in the rendering of the Septuagint. In relation to the long life of the people, the work of their hands would grow old from use. The people would not lose out on the benefits of their toil. They themselves would be able to enjoy to the full the things on which they had expended labor. Accordingly, in this context, a form of the Hebrew word baláh may be rendered “will use to the full” or “will long enjoy.”
65:23. Masoretic Text: They will not labor in vain and bear children for calamity, for they are the seed blessed of YHWH, and their issue with them.
Septuagint: But my chosen ones will not labor in vain nor give birth to children for a curse, for it is a seed being blessed by God, and their issue will be with them.
The Targum of Isaiah indicates that the people will not bring up children for death, meaning an untimely death.
Commentary
Those whom YHWH recognizes as his people or his “chosen ones” (LXX) would not labor for nothing, with others benefiting from the products of their work of building or planting. The children born to them would not die prematurely from accident, disease, famine, or war. As persons whom YHWH blesses, they would have his care and safeguarding. Their issue or offspring would likewise be blessed.
The reference in the Septuagint to “children for a curse” may be understood to apply to children who die prematurely, as their untimely death would not be regarded as a blessing but as a curse.
65:24. Masoretic Text: And it will be [that] before they call even I will answer. Yet [while] they are speaking, I will hear.
Septuagint: And it will be [that] before they have cried out I will listen to them. Yet [while] they are speaking, I will say, What is it?
Like a loving father, YHWH will respond to the needs of his people, those whom he recognizes as his beloved children. Being fully aware of their circumstances, he will respond even before they call out or pray to him. While they are in the process of making their supplications, he will hear them. As the Septuagint expresses it, he will anticipate their need for his aid with the question, “What is it?” (Compare Daniel 9:20-23; 10:12.)
65:25. Masoretic Text: The wolf and the lamb will feed as one, and the lion will eat straw like the bovine, and [for] the serpent dust [will be] its food. They will not harm and will not destroy in all my holy mountain, says YHWH.
Septuagint: Then wolves and lambs will feed together, and the lion will eat straw like the bovine, but [for] the serpent earth [will be] as bread. They will not harm nor by any means ravage on my holy mountain, says the Lord.
In the Greek text, the word rendered “nor” is followed by “not.” To preserve the emphatic sense, the Greek word for “not” has been rendered “by no means.”
In verses 6 through 9 of chapter 11, the same thoughts are expressed in greater detail.
Commentary
In the time of Isaiah, the territory of the two-tribe kingdom of Judah provided a habitat for wolves, lions, and poisonous snakes. When invading armies desolated much of the land, wild animals would start living and hunting in formerly densely populated areas. As a result, wolves and lions began to prey upon domestic animals.
The idyllic depiction in this prophecy should be considered with this background in mind. Wild animals would remain in their habitat, largely preventing the kind of problems to which frequent encounters with humans can give rise. The dietary needs of wolves, lions, and other predators would be met in their habitat, and their environment would not be ruined through the ravages of war. This would make it possible for wolves to dwell with lambs. As lions would then pose no threat to cattle, the situation would be as though the lion had come to share their diet of hay.
Snakes repeatedly stick out their tongues when slithering over the ground. This may be the basis for the expression that they will eat dust or earth, indicating that no harm would come to people or their domestic animals from poisonous serpents.
The “holy mountain” appears to designate Mount Zion because of its being YHWH’s representative place of dwelling. Under his protective care, no one would experience harm or loss.
Wild animals have needs, and those needs cannot be met in the manicured garden state that many persons envision a “paradise” to be. Without human interference, the environment existing in the natural world provides a suitable habitat for and supplies the needs of wild animals. A future transformation does not denote a change from the existing environment into something like a global petting zoo. The poetic imagery serves to illustrate the dramatic change from a state of insecurity to a condition of enduring tranquility and security.
66:1. Masoretic Text: Thus says YHWH, The heavens [are] my throne and the earth [is] my footstool. Where [’ey] [is] this house that you would build for me? And where [is] the place of my rest?
Septuagint: Thus says the Lord, Heaven [is] my throne, but the earth [is] the footstool of my feet. What kind of house will you build for me? Or what kind of place [will be] my resting place?
Commentary
In fulfillment of YHWH’s words through his prophets, the Babylonians destroyed the temple in Jerusalem. For any rebuilding to have his approval would require a repentant people with the proper view of the temple. This meant that the Israelites would have to recognize, as did King Solomon, that YHWH could not possibly reside in any man-made edifice. (1 Kings 8:27) As the Supreme Sovereign who exercises rulership over everything, he has his throne or his seat of authority in heaven, and the earth is but a footstool.
The usual meaning for the Hebrew word ’ey is “where.” In this context, however, “what” (as in the Septuagint [poios, “what” or “what kind of”]) fits better. The emphasis does not appear to be on the location of the temple but on the nature of the building. The question is, What kind of temple could the Israelites possibly build for YHWH that would serve as a resting place for him? The implied answer is that there was not a building they could erect to fulfill this purpose, suggesting that the time would come when true worship would not be linked to any man-made structure. (Compare John 4:21-24; Acts 7:44-50.)
66:2. Masoretic Text: And all these things my hand has made, and so all these things exist, [is] the utterance of YHWH. And this is the one on whom I will look: one who is lowly and stricken of spirit and trembles at my word.
Septuagint: For all these things my hand has made, and all these things are mine, says the Lord. And on whom will I look but on the lowly and quiet and the one trembling at my words?
Commentary
All the things represented as the product of YHWH’s hand included everything on earth and in the sky above with which the first readers or hearers were acquainted. Because he chose to create, all these things came to be. Although he is the Supreme Sovereign and the Creator, YHWH looks with approval upon those who have the highest regard for his word or his commands, for the message that sets forth his will. These godly individuals tremble at his word, sincerely seeking to live up to it and having a wholesome fear of transgressing it. They are described as lowly, afflicted, humble, or poor. Though often the object of oppression, they look to YHWH to sustain them in their time of distress and for the relief that is in harmony with his will. Their being “stricken of spirit” suggests that in their inmost selves they recognize their sins and trust in God’s mercy to be forgiven.
The Septuagint reference to godly ones as “quiet” may be understood to mean that they are persons who do not cause disturbance. They are not agitators but individuals who peacefully go about their affairs of life.
66:3. Masoretic Text: The one slaughtering the bull [is like] one slaying a man. The one sacrificing the lamb [is like] one breaking the neck of a dog. The one presenting a grain offering [is like one offering] the blood of a pig. The one presenting a memorial of frankincense [is like] one blessing an idol. Also these have chosen their ways, and their soul delights in their abominations.
Septuagint: But the lawless one, the one sacrificing a calf to me [is] like one killing a dog, but the one offering fine flour [is like one] offering the blood of a pig. The one giving frankincense for a memorial [is] like a blasphemer. And these have chosen their ways and their abominations, which their soul wanted.
The Hebrew word mincháh, here rendered “grain offering,” literally means “gift” or “offering.”
Although the Septuagint makes no reference to the slaying of a man, the basic thought of the text is the same.
Commentary
YHWH did not look with approval on persons who were not devoted to him and conducted themselves contrary to his commands. The Septuagint specifically identifies the disapproved individual as the “lawless one.” YHWH regarded the offerings of lawless ones as disgusting. Their slaughtering of a bull for sacrifice was a repugnant to him as would have been the killing of a man.
According to the law given to the Israelites, both dogs and pigs were unclean animals and, therefore, unacceptable for sacrifice. The firstborn of animals that were acceptable for sacrifice were to be offered to YHWH. In the case of a donkey, an animal that was designated as unclean, the firstborn had to be redeemed by substituting a sheep for sacrifice. Failure to do so required that the neck of the firstborn donkey be broken. (Exodus 13:13; 34:20) Accordingly, the breaking of the neck of a dog related to sacrifice, and YHWH considered the lawless individual’s sacrifice of a lamb to be no more acceptable than the breaking of a dog’s neck. He would not look with favor upon the grain offering of the ungodly but would view it as loathsome as if they had offered pig’s blood.
A memorial of frankincense probably denotes the burning of incense as an expression of praise and thanksgiving. To YHWH this act on the part of a lawless person would have been as abominable as if the individual had blessed an idol or, according to the Septuagint, had been guilty of blasphemy.
Instead of following a divinely approved course of life, lawless persons chose their own ways, ways that showed utter disregard for YHWH’s commands. Their “soul” or they themselves found delight in doing the very things that were abominable to him.
66:4. Masoretic Text: I also will choose their mistreatments [ta‘alulím], and I will bring their fears upon them. Because I called, and no one answered; I spoke and no one listened. And they did the evil thing in my eyes and chose what I did not delight in.
Septuagint: I also will choose mockeries for them and repay the sins to them. Because I called them, and they did not pay attention to me; I spoke and they did not listen, and they did the evil thing in front of me and chose the things I did not desire.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” is not included after “I called.”
Commentary
YHWH decreed that he would punish the people for disregarding his commands. The practices of the lawless ones resulted in injury to others. Correspondingly, YHWH’s choosing their “mistreatments” appears to mean that he would let the lawless ones experience the kinds of ill-treatment they had meted out to others. The Targum of Isaiah refers to the punishment as “their destruction.” Translators have variously translated the phrase that includes the plural Hebrew noun ta‘alulím. “So I also will choose harsh treatment for them.” (NIV) “So I will choose their punishments.” (NCV) “I in turn shall adopt a wilful course.” (REB) According to the Septuagint, YHWH would choose to have the lawless people become the objects of mockery. A number of modern translations have adopted the same basic meaning. “So will I choose to mock them.” (Tanakh) “I too take delight in making fools of them.” (NJB)
YHWH would bring upon them “their fear” or the severe punishment of which they were very much afraid. The Targum of Isaiah indicates that he would not deliver them from experiencing what they dreaded.
YHWH had been patient with them, calling them through his prophets to repent and to return to him, but they did not respond. When he made known his will through his prophets, they did not listen. Instead, they defiantly practiced evil openly or right in front of him and chose to do the very things that were contrary to his will.
66:5. Masoretic Text: Hear the word of YHWH, you the ones trembling at his word, Your brothers, the ones hating you and casting you out for the sake of my name, have said, “Let YHWH be glorified, and we may see your joy!” And they will be shamed.
Septuagint: Hear the word of the Lord, you the ones trembling at his word. Speak, O our brothers, to the ones hating us and abhorring [us], that the name of the Lord may be glorified and be seen in their joy. And those will be shamed.
For the second occurrence of the Hebrew term for “word,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has the plural “words.” Instead of “we may see,” the scroll reads, “he will see,” indicating that YHWH would see the joy of those who had been the objects of hatred.
The Targum of Isaiah refers to the righteous as those who tremble at YHWH’s word.
Commentary
The word of YHWH through his prophet is directed to the faithful ones among the Israelites. They are described as trembling at his word or as having a wholesome fear of not wanting to act contrary to it. Their own brothers, fellow Israelites, hated them and treated them as persons who had been expelled from the community. According to the rendering of the Septuagint, the lawless Israelites considered the devoted servants of YHWH as loathsome. It was on account of YHWH’s name or because of an earnest desire to do his will that upright Israelites came to be outcasts and objects of hatred.
It appears that the lawless ones taunted the devoted servants of YHWH to the effect that he should display his glory, acting for those whom they mocked. These lawless ones added that, if this were to happen, they would see the joy of those whom they hated. In their interpretive renderings, a number of translations are specific in identifying the words of the lawless ones to be a mockery. “Some of your own people hate and reject you because of me. They make fun and say, ‘Let the LORD show his power! Let us see him make you truly happy.’” (CEV) “They mock you and say, ‘Let the LORD show his greatness and save you, so that we may see you rejoice.’” (GNT, Second Edition)
According to another interpretation, the expression of the lawless ones includes only the words “Let YHWH be glorified!” “Yahweh be glorified! Therefore shall he appear to your rejoicing, But, they, shall turn pale.” (J. B. Rotherham) “Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.” (KJV) When the saying of the haters of YHWH’s servants is limited to “YHWH be glorified,” their words could be understood to be a hypocritical claim to be his worshipers. The assurance to the upright Israelites would then be that YHWH would manifest himself and come to their aid, leading to their rejoicing.
The Israelites who found themselves among the hated and despised on account of being faithful to YHWH are promised that this would end. Those who hated and loathed them are the ones whom he would put to shame.
According to the Septuagint rendering, the “brothers” of the devoted Israelites are the ones to speak out, directing their words to those who hated and despised them. It appears that their words would express confidence that the name of YHWH would be glorified when he would bring relief to the upright Israelites. This glory would then be seen in their joy, whereas those who hated them would be put to shame.
66:6. Masoretic Text: A sound of uproar from the city, a sound from the temple, a sound of YHWH rendering repayment to his adversaries.
Septuagint: A sound of outcry from the city, a sound from the sanctuary, a sound of the Lord repaying repayment to [his] adversaries.
According to the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the uproar or sound is “in” the city.
The Targum of Isaiah is specific in identifying the city as Jerusalem.
Commentary
The “sound of uproar” or the loud shout or powerful outcry is represented as coming from Jerusalem and from the temple. It is the sound originating at the time YHWH executes his judgment against his enemies.
In all three occurrences of the word here rendered “sound,” the reference could be to the voice of YHWH that is heard when he carries out his punitive judgment. Another possible meaning is that when YHWH punishes his enemies, the result is tumult from battle in the city. Both meanings are reflected in the renderings of modern translations. “Do you hear that noise in the city and those shouts coming from the temple? It is the LORD shouting as he punishes his enemies.” (CEV) “Hear the loud sounds coming from the city! Listen to the noise coming from the temple! I am the one who is causing it. I am paying my enemies back for everything they have done.” (NIRV) “Listen! From the city resounds the fray, from the temple the tumult of war! The Lord is carrying out his judicial punishment against his foes!” (Horcht, von der Stadt her schallt Kampfgetümmel, vom Tempel her Kriegslärm! Der Herr vollstreckt das Strafgericht an seinen Feinden!) [German, Gute Nachricht Bibel])
66:7. Masoretic Text: Before she went into labor, she gave birth; before labor pain came upon her, she was delivered of a male.
Septuagint: Before her being in labor to give birth, before the coming of the pain of the pangs, she escaped and gave birth to a male.
According to the interpretation of the Targum of Isaiah, the male is a king. “Before trembling will come upon her, as pangs upon a woman with child, her king will be revealed.”
The reference in the Septuagint to escaping appears to relate to escaping the labor pains.
Commentary
In verse 6, the reference is to the judgment to befall the disobedient Israelites, with resultant devastation of Jerusalem. This verse appears to indicate that there would be a sudden restoration, with the city again coming to be inhabited. Jerusalem is likened to a woman about to give birth, and she does so without experiencing a period of painful labor. As in Exodus 4:22 and Hosea 11:1, “son” may designate Israel as a people, and giving birth to a male could then be understood to apply to Jerusalem as coming to be a city with children or inhabitants without undergoing a distressing experience comparable to a woman’s labor pains.
66:8. Masoretic Text: Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth in one moment? For [as soon as] Zion was in labor, she brought forth her sons.
Septuagint: Who has heard such a thing? And who has seen thus? Did the land come to be in labor [just] one day? Or also was a nation brought forth at once? For Zion came to be in labor and gave birth to her children.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the conjunction “and” precedes the question about seeing, and it contains a different form of the verb for “see.”
The Targum of Isaiah relates this development to the comfort Zion or Jerusalem would receive upon coming to be “filled with the people of her exiles.”
Commentary
The implied answer to the questions is that no one had ever heard of such a thing nor had seen such things. A land is not brought forth in just one day. It does not come to be an inhabited area in just a short time after having remained in a desolated state for decades. A nation does not come into existence on a devastated land in but a moment or at once. In the case of Jerusalem or Zion, this did happen in a comparatively short time. Though Jerusalem had been destroyed and the surrounding land had been devastated, the Persian monarch Cyrus, the conqueror of Babylon, granted the Israelite exiles the opportunity to return to their land. Thus, as in one day, an inhabited land came into existence, and a nation once again occupied this land. Jerusalem or Zion, the capital city, again came to be the mother of sons or inhabitants. This development appeared to be as if the labor of Jerusalm’s childbirth had hardly started when her children appeared.
Something similar happened in the case of the “Jerusalem above.” (Galatians 4:26) The heavenly city appeared devoid of any children from among the human family. Then, with the coming of Jesus Christ to the earth and his surrendering his life for the world of humankind, those who put faith in him and accepted his sacrifice for them were forgiven of their sins and reconciled to God as his approved children. Thus, suddenly, the heavenly Jerusalem came to have an ever-increasing number of sons or children.
66:9. Masoretic Text: Shall I cause to break out and not cause to bring forth? says YHWH. Shall I, the one causing to bring forth, also restrain? says your God.
Septuagint: But I gave this expectation, and you did not remember me, said the Lord. Look! Did I not make the one bearing and the barren one? said God.
The ancient consonantal Hebrew text does not distinguish the sin (S) from the shin (S). This appears to explain why the Septuagint translator read the Hebrew word as a form of séver (“expectation” or “hope”) and not as a form of shavár (“break” or “break out”).
The Targum of Isaiah relates this verse to the bringing of the Jewish exiles back to their land. “I, God, created the world from the beginning, says YHWH. I created all mankind; I scattered them among the nations; I also am about to gather together your exiles, says your God.”
Commentary
These words serve to emphasize the certainty of the promised restoration of Jerusalem. The breaking out refers to the action of bringing to the point of giving birth. Once YHWH has brought the development to this point, he would most assuredly cause the actual birth to take place. When the actual birth is about to occur, he would definitely not stop it from happening. He would open the way for Jerusalem to have children or inhabitants, and he would by no means prevent the city from being populated. Likewise, he would not put a restraint on the Jerusalem above, keeping the heavenly city from coming to have an increasing number of children from among the members of the human family.
The Septuagint rendering could be understood to mean that YHWH provided the basis for the hope that Jerusalem would be restored. Yet the people forgot about him, not remembering him as the one who would unerringly fulfill his promises. As the maker of both the child-bearing woman and the barren woman, YHWH could also make it possible for the barren woman to have a child. Accordingly, desolated Jerusalem and the land of Judah would again come to be inhabited.
66:10. Masoretic Text: Be joyful with Jerusalem and rejoice with her, all the ones loving her. Exult with her in exultation, all the ones mourning over her, …
Septuagint: Be joyful, O Jerusalem, and be festive in her, all the ones loving her. Rejoice with joy, all the ones mourning over her, …
The sentences continues in the next verse.
Commentary
The restoration of Jerusalem would call for all those loving her as YHWH’s representative place of dwelling to heed the imperative to rejoice. Those who had mourned over the city’s having been desolated would be able to act on the admonition to exult or to be jubilant about the marvelous transformation from a desolate waste into a thriving inhabited city. Like joy could be expressed by the children or citizens of the heavenly Jerusalem.
66:11. Masoretic Text: … so that you may nurse and be satisfied from the breast of her consolations, so that you may suck out and be delighted from the fullness (ziz) of her glory.
Septuagint: … so that you may nurse and be filled from the breast of her consolation, so that, having sucked out, you may delight yourself from the entrance of her glory.
In this context, certain lexicographers have understood the Hebrew word ziz to denote “fullness” or “abundance.” Based on the meaning of the Akkadian word zīzu and the Arabic zīzat, others have concluded that the Hebrew term designates the “teat,” “nipple,” or the “full breast.” The Septuagint rendering does not support this significance. Possibly the expression “entrance of her glory” refers to the entrance or the start of her amazing transformation from a desolated city to a restored and repopulated metropolis.
The Targum of Isaiah does not mention “breasts,” but refers to the “spoil of her consolations” and the “wine of her glory.”
Commentary
Jerusalem is here likened to a nursing mother, and her children to infants. Besides receiving nourishment, a baby finds comfort at the breast of its mother.
Upon seeing the restoration of Jerusalem from a desolated city to a flourishing metropolis, the Israelites would have been consoled like a nursing baby. For the children or citizens of the “Jerusalem above” (Galatians 4:26), the realization that the heavenly city continues to become more populous brings great comfort, especially when they experience the kind of distress that makes them feel like helpless infants.
In the case of the Israelites, their being back in their land and no longer submitted to the taunting they experienced as exiles would have been comparable to their being able to nurse to satisfaction. In this way, they would have been able to enjoy the “fullness” of the “glory” of their mother or of Jerusalem in her restored state. Even greater is the delight of the children of the “Jerusalem above,” for they benefit from God’s aid, protective care, and blessing as persons having been forgiven of their sins and reconciled to him as his beloved sons.
66:12. Masoretic Text: For thus says YHWH, Look! I will extend peace to her like a river and the glory of nations like an overflowing stream, and you will nurse. You will be carried on [her] side and fondled on [her] knees.
Septuagint: For thus says the Lord, Look! I am turning to them like a river of peace and like a torrent overflowing the glory of nations. Their children will be lifted up on shoulders and comforted on knees.
In the Dead Sea Scroll of Isaiah, the introductory “for” (ki) is omitted.
The Targum of Isaiah refers to the river as the Euphrates.
Commentary
The portrayal of Jerusalem as a mother continues in this verse. YHWH is represented as granting “peace,” prosperity, or well-being to Jerusalem. Its being extended “like a river” indicates that peace would be abundant, suggesting that Jerusalem would prosper greatly. The expression the “glory of nations” probably denotes the riches of the nations, for people of the nations would be bringing precious gifts to Jerusalem as contributions for YHWH’s temple there.
According to the Septuagint rendering, YHWH would be turning to his people like a “river of peace,” or like an abundant provision to assure their well-being and prosperity. His turning to them “like a torrent overflowing the glory of nations” could mean that the “glory” or the strength of nations would be swept away as by a raging stream, removing any potential for threatening the security of his people.
The Israelites would benefit from the status of Jerusalem as a flourishing city, as if they were nursing like babies. As a forgiven people, the Israelites would be lovingly cared for like an infant that is carried on the hip and caressed while lying or sitting on its mother’s knees.
The Septuagint appears to represent the children of the people as being given loving attention. They are lifted up on the shoulders so as to be carried and comforted when positioned on the knees.
When the words of this verse are applied to the “Jerusalem above” (Galatians 4:26), they may be understood as referring to the bountiful blessings and the tender care that the children or citizens of the heavenly Jerusalem would enjoy. With people from the nations in ever-increasing numbers becoming her children, the “Jerusalem above” would have the glory of nations come to her like an overflowing torrent. The peace that would be extended to this Jerusalem would then be the state of well-being in which her citizens as God’s approved children would find themselves.
66:13. Masoretic Text: As a man whom his mother comforts, so will I comfort you, and you will be comforted in Jerusalem.
Septuagint: As when a mother will comfort someone, so also will I comfort you, and you will be comforted in Jerusalem.
Commentary
Good mothers are known for their compassion, and their tender feelings do not end for their adult children. The reading of the Hebrew text may be understood to apply to a grown son. When experiencing distress, he would become the recipient of his mother’s comfort in the form of sympathetic words and any means of assistance available to her. According to the rendering of the Septuagint, the mother’s comfort may be extended to anyone in an afflicted state.
Just like a compassionate mother, YHWH would comfort his people, sustaining them in their time of distress or liberating them from affliction. In the case of the Jewish exiles, they experienced his comfort when he made it possible for them to return to their land and protected them along the way. They would have been comforted in Jerusalem upon seeing the end of the city’s devastated condition.
The prophetic words may also be understood to apply to the children of the “Jerusalem above.” (Galatians 4:26) YHWH’s comfort would include his forgiving them of their sins and accepting them as members of his beloved family of sons. Moreover, in their distress, he, by means of his spirit, strengthens them to endure. His promise of certain relief provides a basis for the hope that makes faithful endurance possible, and this is a source of comfort to them. The blessings, aid, and protective care that Jesus Christ’s devoted disciples receive may be understood as evidence of their being comforted in Jerusalem, for they are the recipients because of being citizens of this heavenly city.
66:14. Masoretic Text: And you will see, and your heart will exult, and your bones will sprout like grass, and the hand of the Lord YHWH will be known to his servants, and his indignation [will be known] against his adversaries.
Septuagint: And you will see, and your heart will rejoice, and your bones will sprout like grass, and the hand of the Lord will be known to the ones revering him, and he will threaten the ones disobeying him.
The Targum of Isaiah refers to the revealing of YHWH’s might when he will be doing “good to his servants, the righteous.” He, however, will bring a curse upon his enemies.
Commentary
Upon witnessing the restoration of the land and of Jerusalem, the people, in their heart or their inmost selves, would be exceedingly joyful. The reference to their bones sprouting like grass may be understood to indicate that the people would be enjoying a flourishing bodily state. They would be invigorated or infused with strength upon seeing the positive developments that had been the object of their longing while in exile. Based on what YHWH would be doing for them, his servants would know or clearly recognize his hand or his power. While they would enjoy his aid, guidance, and protective care, his enemies would come to be the object of his anger. According to the Septuagint rendering, YHWH would threaten to punish those who acted contrary to his will.
The citizens of the heavenly Jerusalem have cause for exulting in their inmost selves when seeing individuals becoming disciples of the Lord Jesus Christ and thus coming to have the “Jerusalem above” as their mother. (Galatians 4:26) What YHWH does for them fills them with strength, causing them to flourish like grass. In the aid, blessings, guidance, and protective care of which they are recipients, the citizens of the heavenly Jerusalem recognize his hand or power at work for them. They are also fully aware that his wrath is directed against all who persist in defiant disregard of his will.
66:15. Masoretic Text: For look, YHWH will come in fire, his chariots like a windstorm, to render his anger in fury and his rebuke in flames of fire.
Septuagint: For look, the Lord will come like fire, and his chariots like a windstorm, to render vengeance in anger and his renunciation in a flame of fire.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the Hebrew word for “chariot” is singular, the expression “his anger” is repeated, and “his rebuke” appears to be plural.
Commentary
“Fire” is a destructive element. The reference to YHWH’s coming “in fire” could signify that he is represented as surrounded by fire for the purpose of executing a fiery punitive judgment against all who defiantly disregard his will. During military campaigns, the rapidly moving chariots played a prominent role in the conflict. With destructive force like that of a windstorm, the chariots of YHWH would be moving swiftly against those who oppose him. In the Dead Sea Scroll of Isaiah, the singular “chariot” could imply that YHWH is being depicted as the warrior in his rapidly advancing chariot. Possibly the plural “chariots” could be understood to designate the angelic host as if occupying chariots.
YHWH is portrayed as coming to express his anger against those acting contrary to his purpose and to direct his rebuke against lawless ones. The ones against whom his punitive judgment is directed may be either corrupt Israelites or people of the nations who conducted themselves as if they had no conscience. The reference in the next verse to “all flesh” and additionally to “all the earth” in the Septuagint suggests that the judgment will affect all nations. When divine anger and rebuke are expressed “in flames of fire,” this would result in a fiery end or complete ruin to those who are the object of divine wrath and rebuke.
66:16. Masoretic Text: For with fire YHWH will be judging and with his sword upon all flesh. And many will be those slain by YHWH.
Septuagint: For with the fire of the Lord all the earth will be judged, and all flesh with his sword. Many will be the wounded by the Lord.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the expression about judging reads differently and may be rendered “will come for judgment.” Additionally, the definite article precedes the word for “flesh.”
Commentary
The link of fire to YHWH’s judging reveals that his judging is punitive and would have serious consequences for the ones being judged. That the judgment would spell destruction for those who set themselves in defiant opposition to him is indicated by the fact that “his sword is upon all flesh.” The expression “all flesh” may apply to people of all the nations who defiantly resist his will. YHWH’s severe judgment would result in many deaths as if a sword had been wielded against them.
66:17. Masoretic Text: The ones sanctifying themselves and purifying themselves [to go] into the gardens behind one in the midst, the ones eating the flesh of the pig and the loathsome thing and the mouse, will come to an end together. [This is] the utterance of YHWH.
Septuagint: The ones sanctifying themselves and purifying themselves in the gardens and, in the porches, eating meat of a pig and the loathsome things and the mouse will be consumed together, said the Lord.
The Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) does not include the Hebrew verb here rendered “will come to an end,” and it concludes with the words, “says YHWH.”
The Greek word for “porch” (próthyron) also can apply to a doorway. Possibly the reference in the Septuagint is to an open area adjacent to an entrance.
Commentary
YHWH’s judgment is directed against idolaters. The gardens would have been sacred groves where they engaged in cultic rites. According to the Targum of Isaiah, these gardens were “gardens of the idols.” Before engaging in worship, the idolaters sanctified themselves or set themselves apart for this purpose and cleansed themselves ceremonially.
There is a measure of uncertainty about the significance of the phrase rendered “behind one in the midst.” These words may also be translated “following one in the midst.” It may be that the idolaters are being represented as followers of one who is in their midst at the cultic site. Translators have variously rendered the phrase (“imitating one in the center” [Tanakh], “one after another in a magic ring” [REB], “as followers of one who stands within” [NAB], “following the one in the centre” [NJB]).
The “loathsome thing” (plural in the Septuagint) could designate any kind of reptile or another creature that the law given to Israel classified as unclean. Idolaters ate pork and meat from other animals that God-fearing Israelites would have regarded as abhorrent. YHWH decreed that all who persisted in abominable idolatrous practices would perish.
66:18. Masoretic Text: And I [know] their works and their thoughts. [The time] is coming to gather all the nations and tongues, and they will come and see my glory.
Septuagint: And I know their works and their reasoning. I am coming to assemble all the nations and tongues, and they will come and see my glory.
For the first occurrence of the Hebrew word for “come,” the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has a different form of the verb, and it may be translated “come” (imperative) or “they have come.”
The reference to “all the nations” is possibly to be understood in a relative sense and to designate all the nations surrounding the land of God’s people. This is suggested in the next verse, which mentions people of more distant nations as not having heard about YHWH’s fame nor seen his glory.
Commentary
In the Hebrew text, there is no verb relating to the works and thoughts or, according to the Septuagint, reasoning. Based on the previous verse, these are the works and thoughts of idolaters. The Septuagint rendering supports understanding the reference to be to YHWH’s knowing or being fully aware of their deeds and thoughts.
The Hebrew participle, here rendered “is coming,” is feminine gender, and this does not fit linking the participle to YHWH’s coming. Translators that follow the Masoretic Text commonly insert “the time.” Others, as does the Septuagint in its rendering, apply the coming to YHWH. In either case, the words about coming relate to a gathering of people of the nations, the various peoples who speak distinctly different native languages. The apparent purpose of the gathering is for YHWH to pronounce his judgment regarding them. In response to the directive to come, the people from the nations would come. They would then see YHWH’s glory as the Supreme Sovereign and Judge when he renders his judicial decisions in keeping with the highest standard of justice.
66:19. Masoretic Text: And I will set a sign among them and send survivors from them to the nations, [to] Tarshish, Pul and Lud, the ones drawing the bow, [to] Tubal and Javan, [to] the distant islands that have not heard of my report and seen my glory. And they will declare my glory among the nations.
Septuagint: And I will leave signs upon them, and I will send forth from them to the nations ones having been saved, to Tharsis [Tarshish] and Phoud [Put] and Loud [Lud] and Mosoch [Meshech] and Thobel [Tubal] and to Greece and to the distant islands, those who have not heard of my name nor seen my glory. And they will announce my glory among the nations.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), as in the Septuagint, the word for “sign” is plural.
Commentary
The context does not identify the kind of sign that YHWH would set among the people of the assembled nations who would come to see his glory. According to the Septuagint rendering, he would leave “signs” upon them. Possibly the “sign” is the evidence that would reveal the glory or splendor of YHWH as the only true God, and which sign those who are designated as “survivors” of his judgment would acknowledge as having been provided by him. The Septuagint rendering could be understood to mean that what the survivors witnessed respecting YHWH’s glory made such a deep impression on them that it was comparable to having signs or markings placed on them.
The people from the assembled nations appear to have been from those that surrounded the land of Israel, for YHWH purposed to send survivors from among them to more distant nations. Tarshish is commonly associated with a location on the Iberian Peninsula, but this identification is not certain. “Pud” cannot be linked to any known land, but “Put” has been identified with Lybia. In his Antiquities, (I, vi, 4), the Jewish first-century historian Josephus identified “Lud” with the Lydians who occupied a region in southwest Asia Minor. The people of Tarshish, Put and Lud appear to have been expert archers. Tubal is thought to have been in eastern Asia Minor to the northeast of Cilicia. Javan has been identified with Greece.
In the Septuagint, there is a reference to Mosoch or Meshach, which is linked to a region in Asia Minor.
Those whom YHWH would send would of necessity be survivors who had come to acknowledge him as the only true God and who had come to see his glory through his dealings. This would make it possible for them to make known the report about YHWH or to relate the reputation associated with his judgments and deliverances. They would be able to declare YHWH’s glory, making him known as the only true God who can both administer punishment and effect deliverance.
The prophecy of Jeremiah pointed to the time when the Babylonians would serve as YHWH’s instrument for executing his punitive judgment against all the nations surrounding his people. (Jeremiah 25:8-33) The survivors of that judgment would have offspring. Their children and all their descendants would also be “survivors,” for they would never have been born if their ancestors had perished. Accordingly, when Jesus Christ appeared on the earthly scene as the promised Messiah, “survivors” of YHWH’s judgment against the nations still existed. After his death, resurrection, and ascension to heaven, they had the opportunity to become God’s approved children. This status they came to have upon putting faith in Jesus as their Lord and God’s unique Son and accepting the surrender of his life for them as the means by which they could be forgiven of their sins. When sharing with others what God had made possible through his Son, non-Jewish believers did declare his glory among the nations, revealing him to be a loving Father who deeply cares about the human family.
66:20. Masoretic Text: And they will bring all your brothers from all the nations as a gift to YHWH, upon horses and in a chariot and in wagons and on mules and on camels, up to my holy mountain, Jerusalem, says YHWH, just as the sons of Israel bring their grain offering [literally, “gift”] in a clean vessel to the house of YHWH.
Septuagint: And they will transport your brothers from all the nations as a gift to the Lord, with horses and chariots, in mule-drawn carriages with sunshades, to the holy city, Jerusalem, said the Lord, as [when] the sons of Israel, with psalms, may bring their sacrifices to me into the house of the Lord.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the expression rendered “from all” appears as a correction above the word for “nations.”
Commentary
The ones whom YHWH sent to distant nations are distinguished from the Israelites, for they are represented as bringing the “brothers” of the Israelites (“your brothers”) to Jerusalem. This suggests that non-Jews would be involved in assisting Jews to come to the center of true worship. Their kindly aid extended to the Jews is seemingly represented by their furnishing various forms of transportation to facilitate the journey to Jerusalem, the holy city because of its being the location of YHWH’s temple. The previously scattered Jews from the nations are a “gift” for YHWH, indicating that they are acceptable to him as persons forgiven of their sins and reconciled to him. That they are acceptable is highlighted by likening their being brought up to Jerusalem to the action of the Israelites when bringing an acceptable gift or grain offering in a clean vessel and, therefore, in an undefiled state to the temple, the house of YHWH. According to the Septuagint rendering, the Israelites, when bringing their sacrifices, would be singing psalms, praising God.
Although the prophetic language reflects the existing arrangement for worship in the time of the prophet, the role of non-Israelites points to a significant change in the relationship of Jews and non-Jews. YHWH is represented as sending non-Jews to distant nations to declare his glory (verse 19), and these non-Jews arrange for Jews in those distant lands to be transported to Jerusalem.
Not long after Jesus’ death, resurrection, and ascension to heaven, his disciples from the non-Jewish peoples did make known God’s glory and shared with Jews scattered in various lands the message about Jesus Christ and how through faith in him and his sacrificial death people everywhere could be forgiven of their sins and come to be God’s beloved children. Throughout the centuries, both Jews and non-Jews have responded to this message. In this manner, Jews have been brought to the heavenly Jerusalem, sharing in the worship “in spirit and truth” that Jesus Christ mentioned to a Samaritan woman. (John 4:21-24; Hebrews 12:18-24)
66:21. Masoretic Text:And from them also I will take for priests and for Levites, says YHWH.
Septuagint: And from them I will take for me priests and Levites, said the Lord.
The inclusion of “for me” in the Septuagint has the support of the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll).
Commentary
It appears that from among the sons of Israel that are portrayed as having been brought back to Jerusalem, YHWH would choose individuals as priests and Levites. The prophetic words do not identify the ones chosen as priestly descendants of Aaron and as members of the tribe of Levi but as being chosen to function in the capacity of priests and Levites. A prominent role that priests and Levites filled was that of teaching God’s law to fellow Israelites. (Leviticus 10:8-11; 2 Chronicles 15:3; 35:3; Malachi 2:7)
On account of their knowledge of Hebrew and Aramaic, of the Scriptures in the original Hebrew and Aramaic that Jewish copyists preserved, and of other preserved Hebrew and Aramaic writings that contribute to understanding the Scriptures, numerous Jewish believers have served the community of the followers of Jesus Christ as outstanding teachers by means of the spoken and the written word. These Jewish believers have been God’s gifts to the community of Jesus Christ’s disciples. They have proved to be like the faithful priests and Levites who taught fellow Israelites in past centuries.
66:22. Masoretic Text: For as the new heavens and the new earth, which I am making, will remain before my face, [is] the utterance of YHWH, so will your seed and your name remain.
Septuagint: For in the manner the new heaven and the new earth, which I am making, remain before me, says the Lord, so will your seed and your name stand.
The expression literally translated “before my face” means “before me.”
Commentary
This verse includes thoughts previously expressed in Isaiah 65:17 (which see for comments). As evident from the Septuagint reference to Jerusalem in the next verse, YHWH’s making new heavens and a new earth does not mean the destruction of the existing earth and the rest of the universe. Instead, it signifies a marvelous transformation of the environment into one where distress and sadness do not exist. This transformed environment of new heavens and a new earth will remain for eternity. Just as the permanence of the changed heavens and earth is sure, likewise the “seed” or the offspring of the people of Israel will remain for all time to come. For the “name” to “remain” or “stand” (LXX) would mean that the identity of the descendants of Abraham, Isaac, and Jacob whom YHWH recognizes as his own will endure without change. They will continue to be his people.
66:23. Masoretic Text: And it will be, from new moon to new moon and from sabbath to sabbath, that all flesh will come to bow down before my face, says YHWH.
Septuagint: And it will be month after month and sabbath after sabbath that all flesh will come before me to prostrate themselves in Jerusalem, said the Lord.
In the Masoretic Text, the second occurrence of “sabbath” has a masculine suffix (“his sabbath”), whereas the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll) has a feminine suffix (“her sabbath”). “His sabbath” may be understood to designate YHWH’s sabbath, the one he commanded the Israelites to observe. “Her sabbath” could denote the sabbath of Jerusalem, the one which her children or citizens keep. In the scroll, the definite article precedes “flesh.”
The expression literally translated “before my face” denotes “before me.”
Commentary
All who would have a share in the new heavens and the new earth of YHWH’s making would be his approved children, members of his beloved family. Their reverential regard for him is portrayed in terms of the existing arrangement of worship in the time of the prophet. The appearance of the new moon marked the start of a new month. So, regularly, from month to month, divinely approved persons are represented as bowing down before YHWH in worship. Sabbath observance was a prominent feature of the law given to the Israelites. In this context, the reference to the sabbath indicates that regularly, from one sabbath to another sabbath, all “flesh” or all people would revere YHWH. According to the Septuagint rendering, they would go to Jerusalem for worship, the implication being that they would be going to the temple located there. In relation to the “Jerusalem above” (Galatians 4:26), there is no temple set aside for worship, but those worshiping God would do so “in spirit and truth” (John 4:24). This would not require the existence of a fixed edifice for worship nor a specific geographical location.
66:24. Masoretic Text: And they will go forth and look upon the corpses of the men who have transgressed against me; for their worm will not die, and the fire will not be extinguished. And they will be an abhorrence to all flesh.
Septuagint: And they will go forth and will see the carcasses of the men transgressing against me; for their worm will not die, and their fire will not be extinguished. And they will be a sight to all flesh.
In the Dead Sea Scroll of Isaiah (the Great Isaiah Scroll), the definite article precedes “flesh.”
The Targum of Isaiah concludes with the words, “And the wicked will be judged in Gehinnam (Gehenna) until the righteous say concerning them, We have seen enough.”
Commentary
This verse reveals the outcome for those who refuse to submit to YHWH’s will and defiantly persist in transgressing his commands. They will have no share in the new heavens and a new earth. Instead they will become something abhorrent, comparable to being tossed into a garbage dump where fires burn continually. As a singular collective, “worm” denotes the maggots that would be on the dead bodies that the flames do not reach. As maggots eventually become flies, they are not observed as dying in the larval stage. Therefore, as expressed in the text, “their worm will not die.” The abhorrent state of condemnation will not end, the transgressors will forever be deprived of any possibility of the eternal life enjoyed by those whom God approves.
