The BibleTexts.com Bible Commentary Copyright 1996-2005 Robert Nguyen Cramer THE BOOK OF ISAIAH |
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The nations require no further enlightenment. They understand at once the meaning of this powerful convulsion and transformation of the earth: Yahweh has revealed himself before the eyes of all mankind as the true creator and Lord of the world. Consequently, they set forth spontaneously. The great pilgrimage of the nations to Zion begins. Just as Israel once travelled in the desert to the mount of God, in order to receive the law there (cf. Ex 19ff.), the nations now travel on pilgrimage to the sanctuary of the people of the twelve tribes, to the house of the God of Jacob. For they know that this is the only place where they can find guidance for a life through which they can endure before the judgment of God. This is the only place in which one can know the way of Yahweh, which he follows in the history which he has determined through his promises and commands, and so it is only here that man can learn the way he must follow in order to respond with a right attitude to the promises, commands and chastisements of God. 'For out of Zion shall go forth instruction, and the word of Yahweh from Jerusalem' (v. 3b).
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Internationally respected Old Testament scholar Otto Kaiser (Old Testament Library: Isaiah 1-12, translated by R.A. Wilson, Philadelphia: Westminster Press, 1972, pages 128-130) brings a lot of clarification to the meaning of this verse when he writes the following:
[6] The enthronement of the saviour king... The night of liberation is followed by the day of coronation. The herald comes to those who have been set free with the news that a descendant of David has ascended the throne, his rule once again including the whole people of the twelve tribes. 'To us a child is born.' But as Ps. 2.7 clearly shows, this is no more than an expression for the adoption of the king by God in the moment in which which he ascends the throne. In the case of this king all the enthronement ceremonies are more than an ideal meant to be achieved later, but never in fact attained. They are simply a further testimony of what God has already brought to reality through him: the government has been given to him. As a sign of this the sceptre lies upon his shoulder (cf. Ps. 110:2). And the titles he bears, which set out the programme for his reign and promise him good fortune, are given to him by his father when he is raised to the status of a son: He who plans wonders; Mighty God; Everlasting Father; Prince of Peace... The first name signifies that his king will need no outside advice and that his own plans, which extend to the whole world, will attain their goal, because God guides his thoughts (cf. 25:1; Ps. 20:4). The second emphasizes the fulness of his power and is reminiscent of the 'spirit of heroic virtue' (11:; cf. also Pss. 20:6; 21:1,13). Only here and in Ps. 45:6 is the king referred to as 'god' in the Old Testament. The concept of the king as the son of God in physical terms, which is found particularly in Egypt, was transformed in Jerusalem, according to Pss. 2.7; 89:26f.; and II Sam. 7:14, into a relationship of father and child that derived from an act of adoption. The meaning of this name is unequivocal: it describes the king as the legitimate representative of God upon earth...
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The Old Testament Library: Isaiah 1-12, by Otto Kaiser (Philadelphia: Westminster, 1972, pages 156-162) explains the truly prophetic nature of Isaiah's message:
[10.33-34] ...The king and the people , who do not believe, will not endure (7.9).
[11.1-5] The righteous ruler of the future. But the judgment is not God's last word. Behind it lies his purpose of salvation, his resolve to consummate the work he has begun. Of course the royal house itself is condemned to ruin. but just as David was once chosen in a truly miraculous way from the insignificant family of Jesse (cf. I Sam. 16:1-13; II Sam 7:18) to receive the highest honour, once again a new shoot will spring up from the root stump of the family, a second David (v.1). Just as the spirit of Yahweh once rested upon David (cf. I Sam. 16:13; II Sam. 23.2 f.), the second David will also be equipped for his office by the spirit, which will bring about agreement between the will of God and that of the king (v.2). [page 157]
Christian faith has always asserted that the prophetic oracles concerning the future king from the time of David were fufilled in Jesus of Nazareth... Because it is God's creation, it will not relapse into nothingess; it will itself be transformed and consummated (cf. Rom. 8:19-22; Rev. 21:1). [page 162]
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The Preliminary and Interim Report on the Hebrew Old Testament Text Project, Vol. 4 (New York: United Bible Societies, 1979, page 28) notes regarding Zim-rahth, the Hebrew word translated by the KJV translators as "song",
See the same textual problem in Ex 15:2 and in Ps 118:14... Zim-rahth may mean song or strength. The expression may therefore be intrepreted either "my might and my song is the Lord" or "my might and my strength is the Lord."
Otto Kaiser (Old Testament Library: Isaiah 1-12, Philadelphia: Westminster Press, 1972, page 166-167) notes regarding Yahweh:
The tetragram is presumably to be regarded... as an explanatory marginal gloss, which came into the text later... The unknown editor to whom we owe the preservation of the words of the prophet Isaiah seeks to assure the congregation of the second temple, sorely tried by the troubles of their own time, that the prophecies of the coming empire of the king of peace, of which they have just heard (cf. 11.1-6), will certainly be fulfilled. In that day, the coming of which God alone knows, they will experience the grace of God in such overwhelming fullness, that as in the Exodus from Egypt (cf. Ex. 15} they will sing their hymn of thanksgiving (vv. 1-2) from a full heart, and in a song of praise (vv 4-6) glorify the name of their God before the whole world.}
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Otto Kaiser (Old Testament Library: Isaiah 13-39, Philadelphia: Westminster Press, 1974, page 199-201) notes regarding verses 8 that the phrase, " 'He will destroy death for ever' is, as is generally recognized, a later interpolation...," but he further explains:
A later redactor has correctly interpreted the preceding verses when he adds that God will abolish death itself, the fate which man must must suffer; for as long as people die, there can be no end to mourning and suffering upon the earth. The apostle Paul and the author of the Revelation of John seem to some extent to have agreed with him by using this phrase, or the whole verse, to express the Christian hope of eternal life and the ultimate abolition of death (cf. I Cor. 15.54 and Rev 21.4).
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2Ch 32:24-26
Isa 38:21,22 - Verses 21 and 22, which are corroborated in 2Ki 20:7,8, contribute to a more complete understanding of Hezekiah's story and require some explanation for those reading the entire account in context. Verses 21 and 22 actually describe events that took place prior to Hezekiah's healing. Some ancient manuscripts omit these verses. Some modern annotated translations (NRSV, see below) comment that they belong immediately after Isa 38:6, and some modern translations (NAB, NJB, REB, TEV) move them immediately after Isa 38:6. To understand the chronology and biblical details of Hezekiah's healing, it is recommended that you read the entire chapter, Isa 38:1-22, in the NAB (New American Bible), NJB (New Jerusalam Bible), REB (Revised English Bible), TEV (Today's English Version), or another modern translation that revises the order of the verses. You may also read it understandingly in the NRSV, if you read the verses in chapter 38 in the following order: 1-6, 21-22, 7-20, which appears as follows in the TEV:
Isa 38:1 About this time King Hezekiah fell ill and almost died. The prophet Isaiah son of Amoz went to see him and said to him, “The Lord tells you that you are to put everything in order because you will not recover. Get ready to die.” 2 Hezekiah turned his face to the wall and prayed: 3 “Remember, Lord, that I have served you faithfully and loyally, and that I have always tried to do what you wanted me to.” And he began to cry bitterly. 4 Then the Lord commanded Isaiah 5 to go back to Hezekiah and say to him, “I, the Lord, the God of your ancestor David, have heard your prayer and seen your tears; I will let you live fifteen years longer. 6 I will rescue you and this city of Jerusalem from the emperor of Assyria, and I will continue to protect the city.”
Isa 38:21 Isaiah told the king to put a paste made of figs on his boil, and he would get well. 22 Then King Hezekiah asked, “What is the sign to prove that I will be able to go to the Temple?”
Isa 38:7 Isaiah replied, “The Lord will give you a sign to prove that he will keep his promise. 8 On the stairway built by King Ahaz, the Lord will make the shadow go back ten steps.” And the shadow moved back ten steps. 9 After Hezekiah recovered from his illness, he wrote this song of praise:
10 I thought that in the prime of life I was going to the world of the dead, Never to live out my life. 11 I thought that in this world of the living I would never again see the Lord or any living person. 12 My life was cut off and ended, like a tent that is taken down, like cloth that is cut from a loom. I thought that God was ending my life. 13 All night I cried out with pain, as if a lion were breaking my bones. I thought that God was ending my life. 14 My voice was thin and weak, and I moaned like a dove. My eyes grew tired from looking to heaven. Lord, rescue me from all this trouble. 15 What can I say? The Lord has done this. My heart is bitter, and I cannot sleep.
16 Lord, I will live for you, for you alone; Heal me and let me live. 17 My bitterness will turn into peace. You save my life from all danger; You forgive all my sins. 18 No one in the world of the dead can praise you; the dead cannot trust in your faithfulness. 19 It is the living who praise you, as I praise you now. Parents tell their children how faithful you are. 20 Lord, you have healed me. We will play harps and sing your praise, sing praise in your Temple as long as we live.
For some additional details, see Preliminary and Interim Report on the Hebrew Old Testament Text Project, Vol. 4, page 99 (New York: United Bible Societies, 1979) and Old Testament Library: Isaiah 13-39, pages 400-407, by Otto Kaiser (Philadelphia: Westminster, 1974). In addition to his detailed scholarly commentary on chapter 38, he offers the following insightful conclusion regarding this story about Hezekiah:
Whenever we look away from ourselves to God, we are set free, and a new beginning together is made possible.
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Clause Westermann writes (Old Testament Library: Isaiah 40-66, Philadelphia: Westminster Press, 1969, page 247):
Although it is Zion-Jerusalem that is actually addressed as 'captive' in v. 2a and b..., the people whom the prophet has chiefly in mind are the exiles -- he often gives them the name Zion. In 1 a, b and c, however, he is obviously thinking rather of the city. The loosing of the bonds does not then relate to the city but to the exiles.
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[59:15b-19] YHWH's response to these troubles is now set out. This describes YHWH as the Divine Warrior, an image running through much of the HB from Ex 15:3 on, and frequently used in Isaiah (e.g. 51:9-11). Here the conflict is spelt out in greater detail. The threat to peace is found in the lack of justice; there is no one else to intervene, so YHWH himself, pictured as clad like a warrior, brings a retribution which will be acknowledged in world-wide terms (Hanson 1979: 124). The wording provided the author of Ephesians with the basis for his picture of the Christian's warfare, but it is a theme which was to have an ominous future in the history of religion, as various fanatical groups have identified themselves with God's supposedly warlike purposes.
Ever guiding the classical prophets and Jesus was the vision of that final day when all nations would acknowledge God's sovereignty, thereby introducing an era of universal peace. But the appropriate preparation for that day was found in the daily task of doing justice and loving kindness and walking humbly with God in the here and now...
Whether the intractibility of evil encountered takes the form of powerful foreign oppressors ... or the compatriots of Isaiah who act "as if they were a nation that practiced righteousness," it can batter the lives of those seeking to live in faithful obedience unto the point of despair. Precisely at that point, where there seems to be no earthly possibility of foreseeing the victory of righteousness over evil, the apocalyptic vision offers its defiant affirmation that, although "there was no one to intervene," the victory was still assured... With uncompromising clarity, it makes the affirmation of God's universal sovereignty and the irreducibly trancendent nature of the destiny intended by God for all those created in the divine image. [p. 214]
In arguing for the participation of prophetic voices in the formulation of the values upon which we base our personal and communal lives, we are not overlooking the implied complexity and dangers. David Koresh and Jim Jones were regarded as prophets by their followers. The community of faith that intends to add its voice to public debate must follow very stringent rules, including rigorous study of its beliefs and their sources, self-criticism and openness to criticism offered by other traditions, awareness of relevant scientific research, and a global consciousness... Only communities of faith that observe such strict standards of self-regulation, criticism, and rigorous reflection will contribute to the preservation of a perspective that transcends personal, partisan, and national self-interest. [p. 215]
In the case of communities growing out of biblical tradition, the courage to speak with impartiality at times when popular opinion is being swayed by materialistic individualism, myopic expediency, racism, sexism,economic elitism, or nationalistic self-interest will be fostered by the prophetic tradition of which Isaiah 59 is a part, and especially by the central reality of the God of compassionate justice. [p. 216]
A narrow river has a rushing current (Isa 59:19).
The KJV then goes on to mistranslate the Hebrew word nus <Strong's #5127> as "shall lift up a standard;" whereas, modern translations correctly and consistently translate it as "drives." As explained by James Muilenburg (The Interpreter's Bible, Volume 5, edited by George Arthur Buttrick (Nashville: Abingdon, 1956, page 696):
19. God appears in a mighty and universal theophany (cf. 40:5; 60:1-2; 66:18-19). Clothed in his mantle of awful fury and the intensity of his zeal (vs. 17), he comes in judgment like a pent-up stream that breaks through its channels and is driven on by the mighty wind of Yahweh [a.k.a., Jehovah, the Lord]. A parallel may be found in 30:27-28, which may serve as a guide to its interpretation.
Below are translations of this passage from several Bible versions. All major modern Bible versions (ASV, CEV, ESV, Goodspeed, JB, Moffatt, Moulton, NASB, NEB NIV, NJB, NLT, NRSV, REB, Rotherham, RSV, RV, Tanakh) and the primary ancient translations (Greek Septuagint and Latin Vulgate) are consistent with each other on the translation of this passage. Only the KJV and those that follow the KJV, such as the NKJV, mistranslate this passage.
KJV (with corrections) - 19
Whenthe enemy[the Lord] shall come in like a flood, [which] theSpirit[wind] of the Lordshall lift up a standard against him[drives].ESV - 19 ...the LORD ... will come like a rushing stream, which the wind of the LORD drives.
NRSV - 19 ...the LORD ... will come like a pent-up stream that the wind of the LORD drives on.
Tanakh - ...the Lord ... shall come like a hemmed-in stream which the wind of the LORD drives on;
TEV - "The Lord Prepares to Rescue His People" - 15 There is so little honesty that those who stop doing evil find themselves the victims of crime. The Lord has seen this, and he is displeased that there is no justice. 16 He is astonished to see that there is no one to help the oppressed. So he will use his own power to rescue them and to win the victory. 17 He will wear justice like a coat of armor and saving power like a helmet. He will clothe himself with the strong desire to set things right and to punish and avenge the wrongs that people suffer. 18 He will punish his enemies according to what they have done, even those who live in distant lands. 19 From east to west everyone will fear him and his great power. He will come like a rushing river, like a strong wind. 20 The Lord says to his people, I will come to Jerusalem to defend you and to save all of you that turn from your sins. 21And I make a covenant with you: I have given you my power and my teachings to be yours for ever, and from now on you are to obey me and teach your children and your descendants to obey me for all time to come.
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1996-2005 Robert Nguyen Cramer
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