Isaías 17
Bob Utley · You Can Understand the Bible
Isaías 17
CONTEXTUAL INSIGHTS TO ISAIAH 17 This context reflects the consequences of the alliance between Syria and Israel to rebel against Assyria. It is often called the Syro-Ephramatic War (735 B.C.) Syria and Israel tried to get Judah to join their coalition (cf. Isa. 7:1-8:23), but Ahaz refused and asked Assyria for help.
Isaías 17:1-3
17:1 "Damascus" This was the capital of Aram/Syria. The invasion and destruction of Syria have been alluded to earlier in Isa. 7:16; 8:4; 10:9. It was an ancient city (cf. Gen. 14:15; 15:2) and an important city located on the northern and northeastern trade routes. ▣ Notice the synonymous parallelism of lines 2 and 3. Tiglath-pileser III partially destroyed Damascus in 732 B.C. It was rebuilt as a regional Assyrian capital. Remember all prophecy is hyperbolic (see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, pp. 99-102, and G. B. Caird, The Language and Imagery of the Bible, pp. 110-117). 17:2 "The cities of Aroer" This phrase is confusing. This is the name of a city, not a region. There are several cities that go by this name (BDB 792, which may refer to a "tree" or a "mountain crest," AB, vol. 1, p. 399). Three of the four possible sites are south of Syrian territory. The LXX leaves out the place name (as does REB). The Peshitta spells it Adoer. It seems that Syria and Israel are linked together in this chapter. They had formed a political/military alliance against Assyria and tried to make Judah join. This co-alliance caused the Syro-Ephraimite war where these two northern nations invaded Judah (cf. Isa. 7:16; 8:4; 10:9) to force her to join their fight against Assyria. Most of the references are to the Northern Ten Tribes called Israel/Jacob (Isa. 17:4) Samaria Ephraim (Isa. 17:3) Syria was under Israelite control during the United Monarchy period. Aroer is probably a reference to the fortress located on the Arnon River near Dibon. 17:3 The walled fortified cities of Syria and Ephraim will disappear (BDB 991, KB 1407, Niphal perfect with waw). The JPSOA has a footnote that supports a textual emendation from "Ephraim" (BDB 68) אפרים to ארם "Aram" (BDB 78), which would be a true parallelism. But if the first strophe is about the Syro-Ephraimite War, then the parallelism is already there. I think Isa. 17:3 has an AB, BA poetic pattern (chiasim), as it is in the MT. ▣ "the remnant of Aram" This phrase could refer to the capital as the only place of Syrian power that remains (and it will fall, Isa. 17:6) when the capital falls most of the population will not survive ▣ Although the last two lines of Isa. 17:3 appear to be positive, they are not. Ephraim is destroyed in 3a, now Syria shares her fate (sarcastically, "glory," cf. Isa. 17:4). "Glory" could refer to the capital of Israel, "Samaria," which fell after an extended siege to Assyria under Sargon II in 722 B.C. ▣ "Declares the Lord of hosts" YHWH is in control of history, especially those events that affect His covenant people. SPECIAL TOPIC: LORD OF HOSTS.
Isaías 17:4-11
17:4 "in that day" It is uncertain how the text which follows should be divided into poetic strophes. This phrase could denote the start of a new strophe (cf. Isa. 17:4, Isa. 17:7, Isa. 17:9, Isa. 17:11). It is difficult to know the difference between poetry and elevated prose (note paragraph divisions and poetic lines of different translations at the beginning of the chapter). SPECIAL TOPIC: THAT DAY ▣ "fade" NKJV, REB, Peshitta "wane" "brought low" "come to an end" "dimimish" "dwindle" "failing" This VERB (BDB 195, KB 223, Niphal IMPERFECT) originally referred to low hanging fruit or limbs, but the Niphal stem denoted that which was brought low or laid low (cf. Jdg. 6:6). The Qal stem is used in Isa. 19:6 and 38:14. This is the first of several negative statements describing the fate of the Northern Ten Tribes. glory. . .will fade, Isa. 17:4 fatness of his flesh will become lean, Isa. 17:4 Jacob/Israel will be cut down, Isa. 17:5 only a few olives left at the very top, Isa. 17:6 17:5 "the valley of Rephaim" This refers to a fertile valley southwest of Jerusalem which is mentioned several times in the OT (cf. 2 Sam. 5:18,22; 23:13; 1 Chr. 11:15; 14:9; and here). It must have served as the origin of Isaiah's imagery of expected fruitfulness thwarted (cf. Isa. 17:4). Why Isaiah used a site in Judah, not Israel, is uncertain. "Rephaim" is the name used for a group of tall Canaanites. SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS 17:6 The initial harvest of olive trees was by shaking or striking the tree (cf. Isa. 24:13; Deut. 24:20). There were always a few olives left that would not fall. These were usually left for the poor (i.e. gleaners). Isaiah uses them as a symbol for a remnant of survivors. ▣ "Two or three. . .Four or five" This is an example of a Hebrew idiom for an indefinite amount. 17:7-8 These verses form a contrast. Isaiah 17:7 denotes repentance, Isa. 17:8 what they turn from (i.e. idolatry). The question is to whom are these two verses directed. Israel Israel and Syria Israel, Syria, and Assyria all ANE cultures (i.e. "men," האדם) Is this meant to be parallel to Isa. 7, 9, and 11? Also notice the promised victory of God's people in Isa. 17:12-14 (esp. 14d)! 17:7 The parallelism of the verse links "Maker" (i.e. the Creator of heaven and earth or the creator of Israel, cf. Isa. 51:13) with "the Holy One of Israel" (a title used almost exclusively by Isaiah). This is an allusion to monotheism! SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: THE HOLY ONE SPECIAL TOPIC: ISRAEL (the name) 17:8 Instead of YHWH being the "maker" they have made their own gods (i.e. Ba'als and Asherim, line 3; 2:8,20; 30:22; 31:7). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ "incense stands" The term (BDB 329 calls it a "sun-pillar," but KB 329 calls it a transportable "incense-altar"). It is always used in a negative sense in the context of idol worship (cf. Lev. 26:30; 2 Chr. 14:5; 34:4,7; Isa. 17:8; 27:9; Ezek. 6:4,6). The NIDOTTE, vol. 2, p. 903, suggests that it may refer to the sanctuary of a foreign god. 17:9 This seems to begin a new thought unit. It describes the coming judgment in hyperbolic agricultural imagery (MT) like the forsaken places of the forest like branches which they abandoned the land will be a desolation This verse is translated very differently by the Septuagint and its translation is followed by JB, NRSV, and REB (and the JPSOA seems to acknowledge its validity in its footnote). The phrase denotes a rapid exodus where useless things are abandoned people groups conquered by the Israelites in the Conquest (i.e. the Amorites and Hivites) "or like branches" "And an uppermost branch" NRSV, TEV, REB "of the Hivites and the Amorites" "as were the woods and heaths" "the Horesh and the Amir" "the Amorites and Hivites" "like an emirate" "summits of the Amorite" "places of the wood and the highest bough" This phrase can be viewed as relating to Israel's past victories during the Conquest (i.e. Joshua) (NRSV, LXX, NET) relating to Assyria's invasion and destruction 17:10 This verse is uniquely addressed to Israel and the reason for their judgment by their covenant Deity. forgotten the God (Eloah, BDB 43) of your salvation (i.e. Ps. 78:11,42; see note below) not remembered the rock of your refuge (i.e. Ps. 18:1-3; 78:35) planted delightful plants in honor of a strange god (cf. Isa. 1:29-30; 65:3; 66:17, i.e. sacred gardens or trees. It may refer to Adonis/Tammuz, a vegetation god to whom flowers were planted early in the spring, cf. AB, vol. 6, p. 318) SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ "the God of your salvation" This is a recurrent description of Israel's God (cf. Isa. 12:2; 17:10; 33:2; 45:17; 61:16; 62:10; Ps. 65:5; 68:19; 85:4). Salvation denotes deliverance from any force or pressure that denies or cancels YHWH's covenant desire for His people. Only Israel's sin can thwart His desires for them and yet, He remains "the God of your salvation" (cf. Micah 7:7; Hab. 3:13,18). SPECIAL TOPIC: SALVATION (OT term) 17:11 This refers to the sacred gardens #3 in Isa. 17:10 above. they plant it carefully they fence it they fertilize it It will grow and reproduce amazingly fast, but will result in harvest a heap sickliness incurable pain (cf. Job 34:6; Jer. 15:18; 17:9; 30:12,15; Micah 1:9)
Isaías 17:12-14
17:12-14 The strophe of invasion and destruction could refer to the Assyrian army defeating and destroying much of Syria and Israel the Syrian and Israelite armies approaching Jerusalem to force Judah into joining their rebellion against Assyria This is the final strophe of chapter 17. It is characterized by parallelism and the repeated use of two roots. BDB 242, KB 250, "murmur," "grown," "roar," or "be boisterous" NOUN, Isa. 17:12 Qal INFINITIVE CONSTRUCT, Isa. 17:12 Qal IMPERFECT VERB, Isa. 17:12 BDB 980, KB 1367, "roar," "uproar," "din," or "crash" NOUN (BDB 981), Isa. 17:12 NOUN (BDB 981), Isa. 17:12 Niphal IMPERFECT VERB, Isa. 17:12 NOUN (BDB 981), Isa. 17:13 Niphal IMPERFECT VERB, Isa. 17:13 parallel imagery, Isa. 17:13 like chaff, Isa. 17:13 like dust, Isa. 17:13 contrast, Isa. 17:14 at evening, behold there is terror before morning they are no more synonyms, Isa. 17:14 plunder, BDB 1042, KB 1367, Qal ACTIVE PARTICIPLE pillage, BDB 102, KB 117, Qal ACTIVE PARTICIPLE 17:14 "Before morning they are no more" This phrase has no VERBAL, which in Hebrew, would denote emphasis. This line gives a restorative context to Isa. 17:12-14. This strophe is parallel to the thoughts of Psalm 2. YHWH sends the nations (i.e. to punish His people for their covenant disobedience and lack of faithfulness), but He judges the very same nations. His people are safe in Him! This reversal is similar to Isa. 10:33-34. Often in Isaiah God's deliverance is connected to the coming of light (cf. Isa. 8:22-9:2; 17:14; 29:18; 30:26; 33:2; 42:16; 49:9-10; 58:8,10; 60:1-3,19-20). ▣ "the portion" This term (BDB 324) denotes God's will in the imagery of a divine lot cast. It does not mean an arbitrary destiny or fate, but events are in the hand of God (cf. Jer. 13:25).