Bible in 90 Days

Footnotes

1. 1:1 The title, or inscription, of the book is an editorial addition to identify the prophet and the circumstances of his ministry. Isaiah: meaning “the salvation of the Lord,” or “the Lord is salvation.” Amoz: not Amos the prophet. Judah: the Southern Kingdom of the tribes of Judah and Benjamin. Uzziah: also called Azariah; cf. 2 Kgs 15:1; 2 Chr 26:1.
2. 1:2–31 This chapter is widely considered to be a collection of oracles from various periods in Isaiah’s ministry, chosen by the editor as a compendium of his most characteristic teachings.
3. 1:3 Ox…ass: Isaiah uses animals proverbial for their stupidity and stubbornness to underline Israel’s failure to respond to God. Israel: a term Isaiah (and other prophets) frequently applies to Judah, especially after the fall of the Northern Kingdom (which Isaiah normally calls Ephraim, as in 7:2, 9, 17; 9:8), but sometimes applies to the entire chosen people, as in 8:14.
4. 1:4 Ah: see note on 5:8–24. Holy One of Israel: a title used frequently in the Book of Isaiah, rarely elsewhere in the Old Testament (see 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14).
5. 1:5–6 The Hebrew expression translated “Why?” may also be translated “Where?” The ambiguity is probably intentional: “Why, O Israel, would you still be beaten, and where on your bruised body do you want the next blow?” The bruised body is a metaphor for the historical disaster that has overtaken Israel (see v. 7) because of its sins.
6. 1:7 Sodom: Sodom and Gomorrah (see vv. 9–10; cf. Gn 19) were proverbial as wicked cities completely overthrown and destroyed by God. Judah, more fortunate, survives at least as a remnant. The devastation of the land and the isolation of Jerusalem suggest the time of Sennacherib’s invasion of 701.
7. 1:8 Daughter Zion: Jerusalem, as isolated as a little hut erected in a field for the shelter of watchmen and laborers.
8. 1:9 Lord of hosts: God, who is the Creator and Ruler of the armies of Israel, the angels, stars, etc.
9. 1:10–17 A powerful indictment of the religious hypocrisy of rulers and others who neglect just judgment and oppress the weaker members, yet believe they can please God with sacrifices and other external forms of worship. The long list of observances suggests the Lord’s tedium with such attempts. Sodom…Gomorrah: the names are picked up from v. 9, but now to emphasize their wickedness rather than the good fortune of escaping total destruction.
10. 1:15–16 Hands…blood: oppression of the poor is likened to violence that bloodies the hands, which explains why the hands spread out in prayer (v. 15) are not regarded by the Lord. This climax of the accusations is followed by positive admonitions for reversing the evil situation.
11. 1:18–20 Let us set things right: the Hebrew word refers to the arbitration of legal disputes (Jb 23:7). God offers to settle his case with Israel on the basis of the change of behavior demanded above. For Israel it is a life or death choice; life in conformity with God’s will or death for continued disobedience.
12. 1:21–28 Faithful city: the phrase, found in v. 21 and v. 28, forms an inclusio which marks off the passage and also suggests three chronological periods: the city’s former ideal state, its present wicked condition (described in vv. 21b–23), and the future ideal conditions intended by God. This will be brought about by a purging judgment directed primarily against the leaders (“judges…counselors”).
13. 1:26 Judges: the reference must be to royal judges appointed by David and his successors, not to the tribal judges of the Book of Judges, since the “beginning” of Jerusalem as an Israelite city dates only to the time of David. The Davidic era is idealized here; obtaining justice in the historical Jerusalem of David’s time was more problematic (see 2 Sm 15:1–6).
14. 1:27–28 These verses expand the oracle that originally ended at v. 26. The expansion correctly interprets the preceding text as proclaiming a purifying judgment on Zion in which the righteous are saved while the wicked perish. The meaning of “by justice” and “by righteousness” is ambiguous. Do these terms refer to God’s judgment or to the justice and righteousness of Zion’s surviving inhabitants? Is 33:14–16 suggests the latter interpretation.
15. 1:29–31 These verses were secondarily inserted here on the catchword principle; like v. 28 they pronounce judgment on certain parties “together” (v. 31). The terebinths and gardens refer to the sacred groves or asherahs that functioned as idolatrous cultic symbols at the popular shrines or high places (1 Kgs 14:23; 2 Kgs 17:10). Hezekiah cut down these groves during his reform (2 Kgs 18:4); they were a religious issue during Isaiah’s ministry (cf. Is 17:7–11). Isaiah threatens those who cultivate these symbols with the same fate that befalls trees when deprived of water.
16. 2:1 This editorial heading probably introduced the collection of chaps. 2–12, to which chap. 1 with its introduction was added later (see note on 1:2–31).
17. 2:2–22 These verses contain two very important oracles, one on the pilgrimage of nations to Mount Zion (vv. 2–4—completed with an invitation to the “house of Jacob,” v. 5), the other on the day of the Lord (see note on Am 5:18), which was probably composed from at least two earlier pieces. Whereas vv. 6–8 indict Judah for trust in superstitious practices and human resources rather than in the Lord, the following verses are directed against humankind in general and emphasize the effect of the “day of the Lord,” the humbling of human pride. This may be taken as a precondition for the glorious vision of vv. 2–4. This vision of Zion’s glorious future, which is also found in a slightly variant form in Mi 4:1–4, is rooted in the early Zion tradition, cultivated in the royal cult in Jerusalem. It celebrated God’s choice of Jerusalem as the divine dwelling place, along with God’s choice of the Davidic dynasty (Ps 68:16–17; 78:67–72; 132:13–18). Highest mountain: the Zion tradition followed earlier mythological conceptions that associate the abode of deities with very high mountains (Ps 48:2–3). The lifting of Mount Zion is a metaphor for universal recognition of the Lord’s authority.
18. 2:4 Once the nations acknowledge God as sovereign, they go up to Jerusalem to settle their disputes, rather than having recourse to war.
19. 2:5 This verse is added as a conclusion to vv. 2–4; cf. Mi 4:4–5, where a quite different conclusion is provided for the parallel version of this oracle.
20. 2:9 Bowing down to idols will not bring deliverance to Israel, but rather total abasement. Do not pardon them: this line is so abrupt that it is almost certainly an intrusion in the text.
21. 2:11 That day: i.e., the day of the Lord; cf. note on Am 5:18.
22. 2:13 Lebanon: Mount Lebanon in Syria, famed for its cedars. Bashan: the fertile uplands east of the Sea of Galilee.
23. 2:22 The meaning of this verse, certainly a later addition, is not clear. It is not addressed to God but to a plural subject.
24. 3:1–12 These verses suggest deportation, with resulting social upheaval, and thus may date to sometime after Ahaz submitted as vassal to Assyria. The deportation practiced by Assyria, as later by Babylon, exiled the leading elements of society, such as those named in vv. 2–3; cf. 2 Kgs 24:12, 14–16 for a similar list of those exiled by the Babylonians. Denuding society of its leaders opens the way to near anarchy and a situation in which leadership is seized by or thrust upon those unqualified for it (vv. 5–7). The situation has been provoked by sinfully inept leadership (vv. 4, 8–9, 12). Some suggest that vv. 4 and 12 refer to Ahaz, who may have come to the throne at an early age. Verses 10–11 form a wisdom couplet that was inserted later.
25. 3:13–15 The princes and the elders, here accused of despoiling the poor, are the very ones who should be their defenders. Loot: by the Hebrew term (gazela) Isaiah conveys the idea of violent seizure, though 10:1–4 suggests the poor could be plundered by legal means.
26. 3:16–4:1 Here and again in 32:9–14 Isaiah condemns the women of the ruling class for their part in Jerusalem’s plight.
27. 3:17 A shaven head is a mark of social disgrace; cf. Nm 5:18.
28. 3:18–23 The long list of women’s apparel in these verses suggests luxury and vanity; it contains a number of rare words, and the precise meaning of many of the terms is uncertain.
29. 3:25 Your men…your champions: the second person feminine singular pronoun here shows that the prophet has shifted his attention from the women of Zion to the personified city of Zion.
30. 4:1 Seven women…one man: deportation (cf. note on 3:1–12) would result in a disproportion of the sexes and leave the female population without enough male partners. The women are willing to marry, not for support, but to avoid disgrace.
31. 4:2–6 Usually judged a later addition to the oracles of Isaiah. It relieves the threatening tone of the surrounding chaps. 3 and 5.
32. 4:2 Branch: the term (Heb. semah) that is sometimes used of the ideal Davidic king of the future (cf. Jer 23:5; 33:15; Zec 3:8; 6:12). However, the parallel “fruit of the land” does not favor that usage here.
33. 4:3 Inscribed for life: in God’s list of the elect; cf. Ex 32:32.
34. 5:1–7 Vineyard: although the term is sometimes used in an erotic context (Sg 1:6; 8:12), “vineyard” or “vine” is used more frequently as a metaphor for God’s people (27:2; Ps 80:9, 14, 15; Jer 2:21; 12:10; Ez 17:7; Hos 10:1; Na 2:2). The terms translated “friend” (yadid) and “beloved” (dod) suggest the Lord’s favor (Dt 33:12; 2 Sm 12:25; Ps 127:2) and familial background rather than introducing the piece as a “love song,” as is sometimes suggested. The prophet disguises the real theme (the people’s infidelity) so that the hearers will participate in the unfavorable judgment called for (vv. 3–4). Cf. the reversal of this parable in 27:2–6.
35. 5:5–6 Trampled…thorns and briers: this judgment is echoed in the description of the devastated land in 7:23–25.
36. 5:7 Judgment…bloodshed…justice…outcry: in Hebrew there is an impressive play on words: mishpat parallels mispah, sedaqah parallels se‘aqah. See also the threefold “waited for” in vv. 2, 4, 7.
37. 5:8–24 These verses contain a series of short oracles introduced by the Hebrew particle hoy (“Ah!”), an emphatic exclamation, sometimes translated “Woe!”
38. 5:8–10 An oracle against land-grabbers (v. 8); they will be impoverished instead of enriched (vv. 9–10).
39. 5:10 Ten acres: a field with ten times the surface area a yoke of oxen could plow in one day. Bath: a liquid measure equal to about twelve gallons. Homer: a dry measure equal to what a donkey can carry, calculated to be about ten bushels. Ephah: a dry measure of about one bushel. So small a harvest is the fruit of the land-grabbers’ greed.
40. 5:11–13 An oracle against debauchery and indifference. Strong drink: the Hebrew word shekar means either beer or a type of wine, perhaps date wine, not distilled liquor.
41. 5:19 An indication that some, presumably of the ruling class, scoff at Isaiah’s teaching on the Lord’s “plan” and “work” (cf. v. 12; 14:26–27; 28:9–14; 30:10–11).
42. 5:25–30 These verses do not suit their present context. Apparently v. 25 was originally the conclusion of the poem of 9:7–20 directed against the Northern Kingdom; cf. the refrain that occurs here and in 9:11, 16, and 20. Verses 26–30 look to an invasion by Assyria and might originally have come immediately after the poem of 9:1–20 plus 5:25. The insertion of chaps. 6–8 may have occasioned the dislocation, as well as that of 10:1–4a, which may have originally belonged with the “reproach” oracles of 5:8–23.
43. 5:26–30 This oracle threatens a future judgment, an invasion of the Assyrian army, God’s instrument for punishing Judah (10:5, 15).
44. 6:1 In the year King Uzziah died: probably 742 B.C., although the chronology of this period is disputed. A high and lofty throne: within the holy of holies of the Jerusalem Temple stood two cherubim, or winged sphinxes, whose outstretched wings served as the divine throne (1 Kgs 6:23–28; Ez 1:4–28; 10:1, 20). The ark of the covenant was God’s footstool (Ps 132:7–8; 1 Chr 28:2), placed under the cherubim (1 Kgs 8:6–7). Temple: the holy place, just in front of the holy of holies.
45. 6:2 Seraphim: the plural of saraph (“to burn”), a term used to designate the “fiery” serpents of the wilderness (Nm 21:8; Dt 8:15), and to refer to “winged” serpents (Is 14:29; 30:6). Here, however, it is used adjectivally of the cherubim, who are not serpent-like, as seen in the fact that they have faces and sexual parts (“feet”). See the adaptation of these figures by Ezekiel (Ez 1:10–12; 10:4–15).
46. 6:3 Holy, holy, holy: these words have been used in Christian liturgy from the earliest times.
47. 6:4 Smoke: reminiscent of the clouds which indicated God’s presence at Mount Sinai (Ex 19:16–19; Dt 4:11) and which filled the tabernacle (Ex 40:34–38) and the Temple (1 Kgs 8:10–11) at their dedication.
48. 6:5 Doomed: there are two roots from which the verb here could be derived; one means “to perish, be doomed,” the other “to become silent,” and given Isaiah’s delight in puns and double entendre, he probably intended to sound both notes. “I am doomed!” is suggested by the popular belief that to see God would lead to one’s death; cf. Gn 32:31; Ex 33:20; Jgs 13:22. “I am struck silent!” is suggested by the emphasis on the lips in vv. 5–6, and such silence is attested elsewhere as the appropriate response to the vision of the Lord in the Temple (Hb 2:20).
49. 6:7 Touched your lips: Isaiah is thus symbolically purified of sin in preparation for his mission as God’s prophet.
50. 6:9–10 Isaiah’s words give evidence that he attempted in every way, through admonition, threat, and promise, to bring the people to conversion (cf. 1:18–20), so it is unlikely that this charge to “harden” is to be understood as Isaiah’s task; more probably it reflects the refusal of the people, more particularly the leaders, who were supposed to “see,” “hear,” and “understand,” a refusal which would then lead to a disastrous outcome (vv. 11–12).
51. 6:11–12 The desolation described would be the result of the sort of deportation practiced by the Assyrians and later by the Babylonians. Isaiah seems to expect this as an eventual consequence of Judah’s submission as vassal to the Assyrians; cf. 3:1–3; 5:13.
52. 6:13 When its leaves have fallen: the meaning of the Hebrew is uncertain, and the text may be corrupt. Holy offspring: part of the phrase is missing from the Septuagint and may be a later addition; it provides a basis for hope for the future.
53. 7:1–8:18 These verses (often termed Isaiah’s “Memoirs”) contain a series of oracles and narratives (some in first person), all closely related to the Syro-Ephraimite war of 735–732 B.C. Several passages feature three children whose symbolic names refer to the Lord’s purposes: Shear-jashub (7:3), Emmanuel (7:10–17; 8:8–10), and Maher-shalal-hash-baz (8:1–4). Judah and its Davidic dynasty should trust God’s promises and not fear the combined armies of Israel and Syria; within a very short time these two enemy states will be destroyed, and David’s dynasty will continue.
54. 7:1 Days of Ahaz: who ruled from 735 to 715 B.C. This attack against Jerusalem by the kings of Aram (Syria) and Israel in 735 B.C. was occasioned by the refusal of Ahaz to enter with them into an anti-Assyrian alliance; cf. 2 Kgs 16.
55. 7:3 Shear-jashub: this name means “a remnant will return” (cf. 10:20–22).
56. 7:5 Planned: the plans of those who plot against Ahaz shall not be accomplished (v. 7). What the Lord plans will unfailingly come to pass, whereas human plans contrary to those of the Lord are doomed to frustration; cf. 8:10; 14:24–27; 19:11–14; 29:15; 30:1. See further the note on 14:24–27.
57. 7:6 Son of Tabeel: a puppet of Jerusalem’s enemies. His appointment would interrupt the lawful succession from David.
58. 7:8–9 God had chosen and made a commitment to David’s dynasty and his capital city Jerusalem, not to Rezin and his capital Damascus, nor to the son of Remaliah and his capital Samaria (2 Sm 7:12–16; Ps 2:6; 78:68–72; 132:11–18). Within sixty-five years…nation: this text occurs at the end of v. 8 in the Hebrew. Ahaz would not have been reassured by so distant a promise; the phrase is probably a later addition.
59. 7:11 Deep…sky: an extraordinary or miraculous sign that would prove God’s firm will to save the royal house of David from its oppressors.
60. 7:12 Tempt the Lord: Ahaz prefers to depend upon the might of Assyria rather than the might of God.
61. 7:14 Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David (2 Sm 7:12–16). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals (Gn 16:11; Jgs 13:3). The young woman: Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos, which normally does mean virgin, and this translation underlies Mt 1:23. Emmanuel: the name means “with us is God.” Since for the Christian the incarnation is the ultimate expression of God’s willingness to “be with us,” it is understandable that this text was interpreted to refer to the birth of Christ.
62. 7:15–16 Curds and honey: the only diet available to those who are left after the devastation of the land; cf. vv. 21–25.
63. 7:17 Such days as have not come since Ephraim seceded: the days of the kingdom prior to the secession of Ephraim and the other northern tribes (1 Kgs 12). The king of Assyria: the final comment appears to be a later editorial gloss indicating days worse than any since the secession.
64. 7:20 God will use the Assyrians from across the River (the Euphrates) as his instrument (“razor”) to inflict disgrace and suffering upon his people. Ahaz paid tribute to the Assyrian king Tiglath-pileser III, who decimated Syria and Israel in his campaigns of 734–732 B.C. (cf. 2 Kgs 16:7–9). The feet: euphemism for sexual parts; cf. Is 6:2.
65. 7:23–25 Cf. note on 5:5–6.
66. 8:1 Ordinary stylus: lit., “stylus of men.” Maher-shalal-hash-baz: a symbolic name to be given to another son of Isaiah (v. 3); it means “quick spoils; speedy plunder,” and describes what the Assyrians will do to Syria and Israel.
67. 8:2 Reliable witnesses: who would testify that Isaiah had indeed prophesied the future destruction. Uriah the priest: cf. 2 Kgs 16:10.
68. 8:6–8 This people: Judah. Waters of Shiloah: the stream that flows from the Gihon spring into the pool of Shiloah in Jerusalem and provides a sure supply in time of siege; here it symbolizes the divine protection which Judah has rejected by seeking Assyrian support, symbolized by “the River” (i.e., the Euphrates). Ultimately Assyrian power will devastate Judah. His outspread wings: the Lord’s wings, a recurring symbol for divine protection (Ps 17:8; 36:8; 57:2; 61:5; 91:4; Ru 2:12). Some understand the image to refer to the sides of the flooding river, but this use of the Hebrew word for “wings” is unparalleled elsewhere in classical Hebrew.
69. 8:10 The plan of Israel’s enemies will be thwarted because, as the name “Emmanuel” signifies, “with us is God.”
70. 8:12–14 Because Isaiah and his followers resisted the official policy of seeking help from Assyria they were labeled “conspirators”; Isaiah uses the term to express what is really the case, cooperating with the Lord.
71. 8:16 Bind…seal…with my disciples: because the prophet’s message was not well received at the time, he wanted to preserve it until the future had vindicated him as God’s true prophet (cf. 30:8–9).
72. 8:18 Signs: in the meantime, while awaiting the vindication of his message, Isaiah and his children with their symbolic names stood as a reminder of God’s message to Israel.
73. 8:19 Chirp and mutter: a mocking reference to necromancers.
74. 8:20 Surely…no dawn: reliance on necromancy brings futility.
75. 8:22 Oppressive gloom…without light: the meaning of the Hebrew here is quite uncertain.
76. 8:23–9:6 The meaning of 8:23 is somewhat uncertain, for example, whether the expressions translated “once” and “now” refer to times or to individuals, and also whether the verbs speak of degrading and glorifying the territories. If this traditional translation is correct, the passage would seem to promise the former Northern Kingdom of Israel deliverance from the Assyrians and might relate to Hezekiah’s program of trying to reincorporate the northern territories into the kingdom of Judah and thus restore the boundaries of the country as it was under David.
77. 8:23 The territories mentioned in this verse are those which the Assyrian king Tiglath-pileser III took from Israel and incorporated into the Assyrian provincial system as a result of the Syro-Ephraimite War of 735–732 B.C. (2 Kgs 15:29). Zebulun…Naphtali: regions of the former Northern Kingdom of Israel. The way of the Sea: the area along the Mediterranean coast south of Mount Carmel which became the Assyrian province of Dor. Land across the Jordan: the province of Gilead east of the Jordan. Galilee of the Nations: the territory north of Mount Carmel which was incorporated in the Assyrian province of Megiddo. Galilee apparently had a large non-Israelite population. Mt 4:15–16 cites this verse in the context of the beginning of Jesus’ public mission in Galilee.
78. 9:3 Day of Midian: when God used the judge Gideon to deliver these northern territories from Midianite oppression (Jgs 6–7).
79. 9:5 A child: perhaps to be identified with the Emmanuel of 7:14 and 8:8; cf. 11:1–2, 9. This verse may reflect a coronation rather than a birth. Upon his shoulder: the reference may be to a particular act in the ritual in which a symbol of the king’s authority was placed on his shoulder (cf. 2 Kgs 11:12; Is 22:22).
80. 9:7–20 + 5:25–30 These verses describe a series of judgments God sent against the Northern Kingdom of Israel because of its sins. Despite the judgments, however, Israel continued to rebel, and God’s anger remained unabated, as the recurring refrain emphasizes (9:11, 16, 20). The refrain ties Is 9:7–20 together as a unit, but 9:20 is far too abrupt to be the original conclusion to the oracle. With its series of past judgments and repeated refrain, the oracle resembles Am 4:6–12; by analogy with that model one expects a conclusion in which the prophet turns from the narration of past judgments to the announcement of a future judgment. Is 5:25–30 fits the pattern found in 9:7–20 and provides a suitable and possibly original conclusion for the whole oracle.
81. 9:11 Aram: the Syrian kingdom, with its capital at Damascus.
82. 9:20 Manasseh…Ephraim: two of the leading tribes of the Northern Kingdom. The reference is to the civil wars that marked the final decades of the Northern Kingdom (2 Kgs 15:10, 14–16, 25; cf. Hos 7:3–7).
83. 10:1–4 This is another hoy-oracle; cf. note on 5:8–24. It may originally have been part of the collection at 5:8–24.
84. 10:4 For all this…outstretched!: this refrain appears to be out of place here; cf. 9:11, 16, 20.
85. 10:5–34 These verses contain a series of oracles directed against Assyria. Verses 5–15 portray Assyria as simply the rod God uses to punish Israel, though Assyria does not realize this. The original conclusion to this unit may be the judgment found in vv. 24–27a, which continues the imagery and motifs found in vv. 5–15. Verses 16–23, because of the quite different imagery and motifs, may originally have been an insertion directed against Aram and Israel at the time of the Syro-Ephraimite War.
86. 10:6 Impious nation: Judah. It was God’s intention to use Assyria merely to punish, not to destroy, the nation.
87. 10:9–10 The cities mentioned were all cities captured, some more than once, by the Assyrians in the eighth century B.C. Verse 9 suggests a certain historical order in the fall of these cities, and v. 10 suggests that all of them had fallen before Samaria (cf. Am 6:2). That implies that one should think primarily of events during the reign of Tiglath-pileser III (745–727).
88. 10:16 His fat ones: the strong men of the enemy army.
89. 10:21 A remnant will return: in Hebrew, shear-jashub, an allusion to the name of Isaiah’s son, Shear-jashub; cf. 7:3.
90. 10:24 This verse with its reference to Assyria’s rod may introduce the original conclusion to vv. 5–15.
91. 10:27b–32 A poetic description of the march of an enemy army from the north, advancing south to the very gates of Jerusalem, where the enemy waves his hand in a gesture of derision against the city. Though Sennacherib’s troops took a different route, advancing down the coast and then approaching Jerusalem from the southeast, the arrogant attitude toward God’s chosen city was the same. Aiath: the Ai of Jos 7:22–8:29. Migron: modern Makrun north of Michmash. The ravine: the deep valley between Michmash and Geba (cf. 1 Sm 14:1–5). Ramah…Gibeah…Bath-Gallim…Laishah…Anathoth…Madmenah…Gebim: cities north of Jerusalem threatened by the sudden appearance of this enemy army. Nob: probably to be identified with the present Mount Scopus from where one has a clear view of Jerusalem.
92. 10:33–34 Just when the enemy is about to capture Jerusalem, God intervenes and destroys the hostile army. Cf. 29:1–8; 31:4–9.
93. 11:1–16 Isaiah 11 contains a prophecy of the rise of a new Davidic king who will embody the ancient ideal of Davidic kingship (vv. 1–9), an elaboration of that prophecy in a further description of that king’s rule (v. 10), and a prophecy of God’s deliverance of the chosen people from exile and cessation of enmities (vv. 11–16).
94. 11:1–9 (10) Here Isaiah looks forward to a new Davidide who will realize the ancient ideals (see Ps 72). The oracle does not seem to have a particular historical person in mind.
95. 11:1 Shoot…stump: the imagery suggests the bankruptcy of the monarchy as embodied in the historical kings, along with the need for a new beginning, to spring from the very origin from which David and his dynasty arose. Jesse: David’s father (cf. 1 Sm 16:1–13).
96. 11:2–3 The source of the traditional names of the gifts of the Holy Spirit. The Septuagint and the Vulgate read “piety” for “fear of the Lord” in its first occurrence, thus listing seven gifts.
97. 11:6–9 This picture of the idyllic harmony of paradise is a dramatic symbol of universal peace and justice under the rule of the new Davidic king. The peace and harmony even among carnivores and their natural prey in this description suggest a paradisiac aspect of the reign of the new king.
98. 11:10–16 This passage, with its reference to God’s people in widely scattered lands, is probably from a much later period. God will restore them to their own land. The reconciliation of Ephraim (i.e., the Northern Kingdom) and Judah reverses what Isaiah saw as a disastrous event of the past (cf. 7:17). God’s action is likened to a new exodus, analogous to the time God first acquired Israel in bringing them out of the land of Egypt. Pathros: upper Egypt. Elam: east of Babylonia. Shinar: Babylonia. Hamath: on the Orontes River in Syria. Isles: or coastlands, in the Mediterranean.
99. 11:14 People of the east: tribes in the Arabian Desert (cf. Jgs 6:3, 33; 7:12).
100. 11:15 Tongue: perhaps to be identified with the Gulf of Suez.
101. 12:1–6 Israel’s thanksgiving to the Lord, expressed in language like that of the Psalms.
102. 13:1–23:18 These chapters, which probably existed at one time as an independent collection, consist primarily of oracles from various sources against foreign nations. While some of the material is Isaianic, in many cases it has been reworked by later editors or writers.
103. 13:1–22 Although attributed to Isaiah (v. 1), this oracle does not reflect conditions of Isaiah’s time. Babylon did not achieve imperial status until a century later, after its victory over Assyria in 609 B.C. The mention of the Medes (v. 17) rather than Persia suggests a date prior to 550 B.C., when the Median empire of Astyages fell to Cyrus the Persian. Tension is created in that the attackers are not named until v. 17 and the foe to be attacked until v. 19.
104. 13:1 Oracle: Heb. massa’; used eight more times in this collection.
105. 13:2 To them: the Medes (v. 17), who are being summoned to destroy Babylon. Gates of the nobles: the reference is apparently to the gates of Babylon and involves a wordplay on the city name (Babylon = bab ilani, “gate of the gods”).
106. 13:3 Consecrated ones: in the sense that they will wage a “holy war” and carry out God’s plan.
107. 13:6–8 Day of the Lord: described often in prophetic writings, it generally signified the coming of the Lord in power and majesty to destroy his enemies. The figures used convey the idea of horror and destruction (Am 5:18–20). The Almighty: Heb. shaddai; there is a play on words between destruction (shod) and Shaddai, a title for God traditionally rendered as “the Almighty” (cf. Gn 17:1; Ex 6:3).
108. 13:12 Ophir: cf. note on Ps 45:10.
109. 13:21 Satyrs: in the popular mind, demons of goatlike form dwelling in ruins, symbols of immorality; cf. Lv 17:7; Is 34:14.