Isaías 32
Bob Utley · You Can Understand the Bible
Isaías 32
CONTEXTUAL INSIGHTS Isaiah 31-32 are the fifth of the six woes (Isa. 28:1; 29:1,15; 30:1; 31:1; 33:1) which deal with Hezekiah's attempt to form a political military alliance with the Nubian Pharaoh of the Twenty-Fifth Dynasty of Egypt against Assyria. Judah trusted in Egypt, but not YHWH, for protection. Isaiah saw this as a violation of trust/faith in His covenant promises and presence. This chapter focuses on the future government of a Righteous King in Jerusalem (cf. Isa. 32:1; 9:6-7; 11:1-5; Micah 5:2-5a). This was what Hezekiah should have been. He came close in his faith, seen in Isa. 37:14-20,30.
Isaías 32:1-8
32:1 "a king. . .princes" Isaiah 32:1-8 reflects the reign of a godly king and his/His government (cf. Isa. 9:6-7; 11:1-5; 16:5; Jer. 23:5; 33:15; Micah 5:2-5a). There seems to be a purposeful ambiguity so that Hezekiah (possibly the immediate fulfillment of Isa. 7:14-15) and the coming Messiah (the ultimate fulfillment, cf. Isa. 7:14, cf. Matt. 1:23) are both reflected in this passage. The leadership of Israel goes by several titles. For a good brief discussion, see Robert Girdlestone, Synonyms of the Old Testament, p. 249-251. SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: JUSTICE 32:2 This verse describes in "desert" imagery the reign of this godly leader and his associates. a refuge (BDB 285, lit. "hiding place," this form is found only here) from the wind shelter (BDB 712) from the storm (parallel to #1) streams of water in a dry country the shade (BDB 853) of a huge rock in a parched land Similar imagery is used of YHWH in Isa. 25:4. Now they describe all of God's people or at least the leadership (i.e., "rulers will rule," VERB, BDB 979, KB 1362, Qal IMPERFECT). The VERB "each will be" (BDB 224, KB 243 Qal PERFECT with waw) could refer to "the princes" of Isa. 32:1 or to the people of the "new covenant" described in Jer. 31:31-34; Ezek. 36:22-36. 32:3-4 This reflects the spiritual condition of the restored covenant people as contrasted with Isa. 6:9-10 (cf. Deut. 29:4). they will see they will hear they will discern truth they will speak truth ("the stammerers," BDB 748, occurs only here) 32:5-8 "fool. . .rogue" These two groups will still be present in society, but they will be seen for what they are (Isa. 32:6-7). Isaiah 32:6-7 seems to describe the two wicked persons, while Isa. 32:8 describes the "true" noble person. the "fool" (BDB 614) described in Isa. 32:6 speaks nonsense inclines the heart toward wickedness (1) practices ungodliness (or "plots evil") (2) speaks error against the Lord does not feed the hungry does not give drink to the thirsty the "rogue" (BDB 647, found only here, twice) described in Isa. 32:7 has evil weapons devises wicked schemes destroys the afflicted with slander disregards the true testimony of the needy the noble man (BDB 622), Isa. 32:8 devises noble (or "generous") plans in contrast to those mentioned in Isa. 32:6 and 7 his plans stand, remain 32:6 One wonders if this is alluded to in Matt. 25:31-46. ▣ "inclines toward. . .to practice" The VERB (BDB 793, KB 889) is used twice in this verse, once as a Qal IMPERFECT and again as a Qal INFINITIVE CONSTRUCT. This was a grammatical way to show intensity. The "fool" tries to convey a false message about Israel's God and His will for an obedient covenant people.
Isaías 32:9-20
32:9-12 This strophe speaks of the rich, wealthy society women of Jerusalem (cf Isa. 3:16-4:1; see SPECIAL TOPIC: WEALTH). The Jewish Study Bible, p. 847, notes that this is a counterpoint to the condemnation of male leaders in Isa. 30:1-7; 31:1-3. Notice how they are addressed. rise up you women who are at ease, Isa. 32:9, BDB 877, KB 1086, Qal IMPERATIVE. The same VERB was used in the previous verse in the sense of "stand" or "remain," but here it means "stand up" when I the Lord (or His prophet) address you. hear my voice, Isa. 32:9, BDB 1033, KB 1570, Qal IMPERATIVE give an ear to my word, Isa. 32:9, BDB 24, KB 27, Hiphil IMPERATIVE (cf. Isa. 28:23). Notice how the second and third VERBS are parallel, as are the descriptive phrases "women who are at ease," (cf. Isa. 32:11) and "you complacent daughters," and again in Isa. 32:10,11. you will be troubled, Isa. 32:10, BDB 919, KB 1182, Qal IMPERFECT. This term denotes "agitation," "shaking," "being perturbed." Note the "time" elements in Isa. 32:10. within a year and a few days time of the vintage is ended the fruit gathering will not come tremble, Isa. 32:11, BDB 353, KB 350, Qal IMPERATIVE, cf. Isa. 10:29; 19:16; 41:5. This is parallel to "troubled" in Isa. 32:10 (surprisingly all the IMPERATIVES of Isa. 32:11 are MASCULINE, but addressed to women). be troubled, Isa. 32:11, BDB 919, KB 1182, Qal IMPERATIVE, same VERB as Isa. 32:10 strip, Isa. 32:11, BDB 832 II, KB 980, Qal IMPERATIVE. This could be a sign of mourning (cf. Ezek. 26:16) humiliation (cf. Hosea 2:5) undress, Isa. 32:11, BDB 792, KB 889, Qal IMPERATIVE put sackcloth on your waist, Isa. 32:11, BDB 291, KB 291, Qal IMPERATIVE, also a sign of mourning. See SPECIAL TOPIC: GRIEVING RITES. beat your breasts, Isa. 32:12, BDB 704, KB 763, Qal ACTIVE PARTICIPLE, another sign of mourning, Luke 18:13; 23:48. All of these relate to the period of the siege of Jerusalem by Sennacherib in 701 B.C. Sieges were horrible experiences of deprivation and disease. 32:9,10,11 NASB, NKJV, NRSV "complacent daughters" "over-confident daughters" "daughters without a care" "daughters of hope" "confident ladies" "you daughters who publish glad tidings" "carefree daughters" The Hebrew term (BDB 105, KB 120) normally means "security" or "confidence," though some scholars see another root (BDB 105 II, KB 121) meaning "fall to the ground" (NIDOTTE, vol. 1, p. 649). This term also occurs in Isa. 32:17 and is translated "confidence" or "security" (NASB margin). These wealthy, elite women were over-confident (NJB). 32:10 "Within a year and a few days" This is a very specific time reference (possibly connected to the harvest season) and seems to relate to the invasion of Sennacherib in 701 B.C. 32:12 "Beat your breasts" There are three ways to deal with this phrase. relate it to the stripped and bare-breasted women of Isa. 32:11 change the Hebrew "breast" (rare poetic term, BDB 994, שׁד) to "fields" (BDB 961, שדי, cf. Isa. 56:9), as JPSOA lists in a footnote. If option #2 is followed, then "fields," "the pleasant fields," and "the fruitful vine" become parallel for the loss of agricultural abundance. see it as an idiom for mourning whether male or female (Peshitta, cf. Luke 18:13; 23:48) 32:13 "the joyful houses" This same term "joyful" (BDB 965) is used in Isa. 32:14 for "a delight for wild donkeys." Isaiah uses doubling word plays repeated metaphors to communicate his messages. The Hebrew text of Isaiah is far more dynamic and artistic than can be captured in translation. He was a master poet. One wonders if YHWH communicated the messages in poetry or Isaiah crafted them. Since all of YHWH's revelations are not in artistic poetry, it seems this was Isaiah's skill. Many of the word choices in Isaiah have far more to do with sound plays than lexical meaning. Rare words are used, as are unique meanings to common words. This is where the purposeful ambiguity is confusing for modern interpreters! ▣ "the jubilant city" See note at Isa. 24:10 and SPECIAL TOPIC: THE TWO "CITIES" IN ISAIAH. God wanted to uniquely bless the people of the Abrahamic covenant to attract the attention of "the nations," but because of Israel and Judah's rebellion, instead of abundance and peace came thorns and briars (cf. Isa. 5:6; 7:23-25; 9:18; 10:17; 27:4; Gen. 3:18). 32:14 This verse describes the destruction of Jerusalem (cf. Isa. 6:11; 64:10), which is unusual for Isaiah who usually sees its deliverance (cf. Isa. 1:8-9; 28:16; 29:1-8; 37:36-37). Isaiah asserts Jerusalem's sanctity because of YHWH's presence there (i.e., the temple), but later Jeremiah clearly adds to this theological issue by focusing on the conditional nature of YHWH's promises to His covenant people (i.e., Leviticus 26 and Deuteronomy 27-28). Isaiah trusts God's word, but His promises must be matched by appropriate human faith, repentance, obedience, service, worship. Covenant is a two-way street! Notice how the destruction is characterized. the palace has been abandoned (i.e., the Davidic seed forsaken) the populated city has been forsaken (i.e., the Abrahamic seed forsaken) NASB ‒ "hill" NJB ‒ "Ophel" (BDB 779), a section of the southeastern ridge of ancient Jerusalem (or a metaphor for the whole city, similar to "Zion"). It is mentioned in 2 Chr. 27:3; 33:14; Neh. 3:26-27; 11:21 #3 is parallel to "watch-tower"; both would denote the fortifications of Jerusalem being destroyed a delight for wild donkeys a pasture for flocks, both #5 and #6 denote a deserted, destroyed city, inhabited only by animals (cf. Isa. 13:21; 34:13) There are two parallel VERBS. has been abandoned, BDB 643, KB 695, Pual PERFECT, the Pual occurs only here forsaken, BDB 736, KB 806, Qal PASSIVE (or Pual) PERFECT, cf. Jer. 49:25 SPECIAL TOPIC: COVENANT NASB, LXX "caves" "lairs" NRSV, Peshitta "dens" "the Keep" "open hearth" "bare places" JPSOA (footnote) "brushland, deserts" The term (BDB 792) means "cave," but in this context, "an animal's den." It is possible that Isaiah chose this term because of its sound similarity to "sepulcher" (Arabic root), ערר (context of death and destruction) "strip oneself," ערר, rare VERB used in Isa. 32:11 "bare field," מערה from Arabic root (NIDOTTE, vol. 2, p. 1034) ▣ "forever" This is the relative use of the Hebrew term 'olam. This term has a large semantical usage and must be interpreted in a specific context. For a good example of the relative nature of 'olam (forever), notice the seeming counteraction between v. 14, Jerusalem destroyed "forever," and v. 15, Jerusalem restored. Often "forever" is used for intensity as hyperbole denoting a period of time this age (i.e. this covenant) eternity Be careful of western literalism! Hebrew poetry and Eastern literature are far more figurative than western thinking. SPECIAL TOPIC: FOREVER ('olam) SPECIAL TOPIC: EASTERN LITERATURE SPECIAL TOPIC: HEBREW POETRY SPECIAL TOPIC: WISDOM LITERATURE 32:15-20 This strophe describes a new day, a righteous day for Jerusalem. The Spirit is poured out from God. The exact relationship between YHWH and "the Spirit" in the OT is difficult to relate to the full personal revelation of the NT. The Spirit is often associated with creation (cf. Gen. 1:2; Job 26:13; Ps. 104:29-30). Now the Spirit is active in the new creation! The wilderness becomes a fertile field. . .a forest, Isa. 32:15. This is the reversal of Isa. 32:12-13. See the same imagery of fertility in Isa. 29:17. Justice. . .righteousness abide, Isa. 32:16 Peace, quietness, and confidence forever, Isa. 32:17. This means no invasions (cf. Isa. 32:18). Isa. 32:19 may refer to the destruction of Assyria. Isa. 32:20 is another blessing, but it is somewhat ambiguous. SPECIAL TOPIC: PERSONHOOD OF THE SPIRIT SPECIAL TOPIC: THE TRINITY 32:15 NASB, NKJV, NIV, Peshitta "Until the Spirit is poured out upon us from on high" NKJV, JPSOA "until a spirit from on high is poured out on us" "God will send us his spirit" "until the spirit is poured out on us from above" "until new life is poured out on us from heaven" REB, LXX "until a spirit from on high is lavished upon me" The Hebrew text has no ARTICLE, PRONOUN, or descriptive phrase (i.e., "of the Lord," as in Isa. 11:2 or "My," Isa. 44:3; 59:21; Joel 2:28) linked to the NOUN "spirit" (BDB 924). The question is to whom does it refer. the cultural spirit of the new age the Holy Spirit a spirit of faithful followers in repentance and trust from God Grammar suggests #1 or #3, but context suggests #2. This is a radical break in the context. Similar passages which speak of God's Spirit are Isa. 44:3; Ezek. 39:29; Joel 2:28-29; Zech. 12:10; Acts 2:1-21. The same VERB is used in a sacrificial sense of the Messiah in Isa. 53:12. There is a series of seven blessings that will result because of the Spirit's presence: (1) fertility, (2) justice, (3) righteousness, (4) peace, (5) quietness, (6) confidence, and (7) secure dwelling. SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4 ▣ "from on high" This is an idiom for "heaven," the place of YHWH's abode (cf. Job 16:19; 31:2; Isa. 33:5). SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN 32:16 "justice. . .righteousness" These are a common pair in the OT (cf. 2 Sam. 8:15; 1 Kgs. 10:9; 1 Chr. 18:14; 2 Chr. 9:8; Ps. 99:4; Isa. 9:7; 32:16; 33:5; 59:14; Jer. 4:2; 9:24; 22:3,15; 23:5; 33:15; Ezek. 18:5,19, 21,27; 33:14,16,19; 45:9; Amos 5:7,24). They denote the kind of society (cf. Isa. 32:17-18) where all people are honored and treated fairly as covenant partners. They then characterize the unique presence of God among His people. SPECIAL TOPIC: JUSTICE SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: IMMANUEL'S PERSON AND REIGN SPECIAL TOPIC: THE MESSIANIC ERA 32:17 "peace" See SPECIAL TOPIC: PEACE (shalom, OT) ▣ "quietness and confidence" These two terms (BDB 1052 and BDB 105) also occur in Isa. 30:15, which characterizes the new age of justice, righteousness, and peace (cf. Isa. 32:1,16). 32:19 This is a very difficult verse which seems out of place. It may refer to Assyria. The phrase "the forest" is used of Assyria in Isa. 10:18-19,33,34. The phrase "the city" is used of Assyria in Isa. 24:10; 25:2,3; 26:5. "it will hail" "though hail" "will disappear completely" "(but hail will fall. . .)" "be totally destroyed" "if hail descends" "hail shall come down" "it will be cool on the slopes" "shall sink and vanish" The ancient versions see the MT's ברד, BDB 135, "hail," cf. NOUN in Isa. 28:2,17; 30:30, which is related to an Arabic root for "cool." It is possible to see the MT as reflecting another root, ירד, which means "to descend" or "come down" (BDB 432, twice), denoting the complete destruction of faithless Jerusalem, NRSV, NJB, and JPSOA. The UBS Text Project, p. 73, gives "hail" a "B" rating (some doubt). 32:20 This verse is also very difficult to fit into the context. However, the consensus seems to be that in the days of God's blessings, the crops will be so abundant that the cattle could roam freely and eat without really affecting the outcome of the crop. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, p. 23, gives a good list of the verses in Isaiah that speak of a new day of covenant prosperity. Isa. 2:4 ‒ swords turned into plowshares Isa. 29:18 ‒ blind see, deaf hear Isa. 30:25; 43:30 ‒ rivers flow in the desert Isa. 30:26 ‒ sun and moon shine brightly to aid agriculture Jer. 31:4,13; 33:11 ‒ sounds of community joy Isa. 32:20 ‒ livestock graze freely and the harvest is not negatively affected Isa. 34:16 ‒ every person will have a life partner (in context, this may refer to animals, Isa. 34:13-15) Isa. 35:1; 41:19 ‒ plant life returns to the desert Isa. 35:1; 41:18 ‒ pools of water collect in dry places Isa. 35:8 ‒ special highway of holiness provided by YHWH for His people Isa. 40:4 ‒ natural impediments (i.e. mountains and hills) removed (i.e. leveled) for easy access to YHWH