The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary
The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary
Prophesy illusions.11Get out of the way, turn aside from the path,Let us hear no more about the Holy One of Israel."12Therefore thus says the Holy One of Israel,"Since you have rejected this wordAnd have put your trust in oppression and guile, and have relied on them,13Therefore this iniquity will be to youLike a breach about to fall,A bulge in a high wall,Whose collapse comes suddenly in an instant,14Whose collapse is like the smashing of a potter's jar,So ruthlessly shatteredThat a sherd will not be found among its piecesTo take fire from a hearthOr to scoop water from a cistern."15For thus the Lord GOD, the Holy One of Israel, has said,"In repentance and rest you will be saved,In quietness and trust is your strength."But you were not willing,16And you said, "No, for we will flee on horses,"Therefore you shall flee!"And we will ride on swift horses,"Therefore those who pursue you shall be swift.17One thousand will flee at the threat of one man;You will flee at the threat of five,Until you are left as a flag on a mountain topAnd as a signal on a hill.30:6-7 This describes the Judean caravans that were sent through the dangerous Judean and Egyptiandeserts (i.e., v. 6b,c), bearing gifts (v. 6d,e) in an attempt to try to form a political alliance with Egypt(i.e., Rahab, BDB 923, see note at 27:1).The NASB Study Bible makes the comment that the caravan might have had to take the back roadsto Egypt because of the Assyrian army’s control of the main caravan routes (p. 997, also IVP BibleBackground Commentary, p. 621).The NIDOTTE, vol. 3, p. 87, makes the comment that this might represent a reverse Exodus. But Ithink in context option #one (i.e., political alliance) fits best. I listed some of the interpretive options toillustrate.1. how ambiguous Hebrew poetry can be2. how different allusions can be seen behind different words and phrases3. to emphasize again the importance of finding the main point of the strophe and its relationshipto the larger context and not basing one’s main theological points on the details of Hebrewpoetry297
30:6 Notice the “beasts” (BDB 96) of the Negev (BDB 616) listed.1. lioness, BDB 5222. lion, BDB 539 I3. viper, BDB 8214. flying serpent, BDB 977 I with the Polel PARTICIPLE “flying” (BDB 733, KB 800), see note at14:295. donkeys, BDB 7476. camels, BDB 168Numbers 1-4 speak of the danger of the trip, while 5-6 speak of the beasts of burden that carried thefinancial incentive.30:7NASB “Rahab who has been exterminated”NKJV “Rahab-Hem-Shebeth” (“Rahab sits idle,” footnote)NRSV “Rahab who sits still”TEV “So I have nicknamed Egypt, ‘The Harmless Dragon’”NJB “and so I call her ‘Rahab-the-collapsed’”The MT has “Rahab who sits still.” Rahab refers to Egypt. The UBS Hebrew Text Project givesthe MT “they (are) cessation” a “B” rating (some doubt). The whole point is Egypt cannot stop or evenhelp against the Assyrian invasion of Palestine. The serpent (Rahab, BDB 923) is toothless!30:8 There are two reasons for having a written record (1) God wants a written evidence of His people’srebellion so when He brings them to court, the evidence is obvious (cf. 8:1; Hab. 2:2) and (2) to showHis control of history, thereby confirming Himself and His prophet so that future generations may trustin His word.There are several commands in this verse.1. go, BDB 97, KB 112, Qal IMPERATIVE2. write, BDB 507, KB 503, Qal IMPERATIVE3. inscribe, BDB 349, KB 347, Qal IMPERATIVE4. let it be a witness forever, BDB 224, KB 243, Qal JUSSIVEThe MT has “a witness” (BDB 723 I), “forever” (BDB 761, cf. NKJV, NJB, LXX, Peshitta), butthe root, $3, normally means “perpetuity” (i.e., “a segment of time,” similar to ’olam). Often Englishtranslations do not fully reflect the possible semantic range of Hebrew terms. That is why comparingEnglish translations is helpful.30:9 “For this is a rebellious people, false sons,Sons who refuse to listenTo the instruction of the LORD” See v. 1; 1:2-3; 6:9-10; 29:9-12.The VERBAL “to listen” (BDB 1033, KB 1570, Qal INFINITIVE CONSTRUCT) denotes “hearing so asto do” (i.e., Deut. 4:1; 6:4). This concept of a lifestyle response to divine revelation is the heart of OTfaith (cf. Deut. 29:4). As this verse clearly shows, obedience is a recurrent problem for fallen humanity.The weakness of the OT is not its revelation, but the human covenant partners (cf. Galatians 3). Hereinis the need for a “new covenant” (cf. Jer. 31:31-34; Ezek. 36:22-38). The new one, like the first one, isdesigned to promote fellowship between God and mankind and to reveal God’s characteristics to afallen world. Obedience is crucial in both (cf. Matt. 11:29; Luke 6:46).30:10-11 The godless Judeans not only do not want to follow YHWH, they do not want to hear from Hismessengers!1. to the seers, see nota. seers, BDB 906, KB 1157, Qal ACTIVE PARTICIPLE298
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30:6 Notice the “beasts” (BDB 96) of the Negev (BDB 616) listed.1. lioness, BDB 5222. lion, BDB 5<strong>39</strong> I3. viper, BDB 8214. flying serpent, BDB 977 I with the Polel PARTICIPLE “flying” (BDB 733, KB 800), see note at14:295. donkeys, BDB 7476. camels, BDB 168Numbers 1-4 speak of the danger of the trip, while 5-6 speak of the beasts of burden that carried thefinancial incentive.30:7NASB “Rahab who has been exterminated”NKJV “Rahab-Hem-Shebeth” (“Rahab sits idle,” footnote)NRSV “Rahab who sits still”TEV “So I have nicknamed Egypt, ‘<strong>The</strong> Harmless Dragon’”NJB “<strong>and</strong> so I call her ‘Rahab-the-collapsed’”<strong>The</strong> MT has “Rahab who sits still.” Rahab refers to Egypt. <strong>The</strong> UBS Hebrew Text Project givesthe MT “they (are) cessation” a “B” rating (some doubt). <strong>The</strong> whole point is Egypt cannot stop or evenhelp against the Assyrian invasion of Palestine. <strong>The</strong> serpent (Rahab, BDB 923) is toothless!30:8 <strong>The</strong>re are two reasons for having a written record (1) God wants a written evidence of <strong>His</strong> people’srebellion so when He brings them to court, the evidence is obvious (cf. 8:1; Hab. 2:2) <strong>and</strong> (2) to show<strong>His</strong> control of history, thereby confirming Himself <strong>and</strong> <strong>His</strong> prophet so that future generations may trustin <strong>His</strong> word.<strong>The</strong>re are several comm<strong>and</strong>s in this verse.1. go, BDB 97, KB 112, Qal IMPERATIVE2. write, BDB 507, KB 503, Qal IMPERATIVE3. inscribe, BDB 349, KB 347, Qal IMPERATIVE4. let it be a witness forever, BDB 224, KB 243, Qal JUSSIVE<strong>The</strong> MT has “a witness” (BDB 723 I), “forever” (BDB 761, cf. NKJV, NJB, LXX, Peshitta), butthe root, $3, normally means “perpetuity” (i.e., “a segment of time,” similar to ’olam). Often Englishtranslations do not fully reflect the possible semantic range of Hebrew terms. That is why comparingEnglish translations is helpful.30:9 “For this is a rebellious people, false sons,Sons who refuse to listenTo the instruction of the LORD” See v. 1; 1:2-3; 6:9-10; 29:9-12.<strong>The</strong> VERBAL “to listen” (BDB 1033, KB 1570, Qal INFINITIVE CONSTRUCT) denotes “hearing so asto do” (i.e., Deut. 4:1; 6:4). This concept of a lifestyle response to divine revelation is the heart of OTfaith (cf. Deut. 29:4). As this verse clearly shows, obedience is a recurrent problem for fallen humanity.<strong>The</strong> weakness of the OT is not its revelation, but the human covenant partners (cf. Galatians 3). Hereinis the need for a “new covenant” (cf. Jer. 31:31-34; Ezek. 36:22-38). <strong>The</strong> new one, like the first one, isdesigned to promote fellowship between God <strong>and</strong> mankind <strong>and</strong> to reveal God’s characteristics to afallen world. Obedience is crucial in both (cf. Matt. 11:29; Luke 6:46).30:10-11 <strong>The</strong> godless Judeans not only do not want to follow YHWH, they do not want to hear from <strong>His</strong>messengers!1. to the seers, see nota. seers, BDB 906, KB 1157, Qal ACTIVE PARTICIPLE298
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