Isaías 33
Bob Utley · You Can Understand the Bible
Isaías 33
CONTEXTUAL INSIGHTS The paragraphing is ambiguous (because of the composite nature of these poems) in this chapter. Several different groups are addressed. Assyria, Isa. 33:1 covenant people, Isa. 33:2 brave men who cry in the streets, Isa. 33:7 ambassadors of peace who weep, Isa. 33:7 the traveler, Isa. 33:8 the people, Isa. 33:12 you who are far away, Isa. 33:13 you who are near, Isa. 33:13 sinners in Zion, Isa. 33:14 he who walks righteously, Isa. 33:15 He. . .His, Isa. 33:16 your heart, Isa. 33:18-20 your tackle, Isa. 33:23 resident. . .people, Isa. 33:24 It is difficult to identify the groups to which each of these relate. Notice how many names/titles and characterizations of Israel's God are mentioned in this chapter. YHWH, Isa. 33:2 YHWH is exalted, Isa. 33:5,10 He shall be the stability (lit. "faithfulness"), Isa. 33:6 a wealth of salvation, wisdom, and knowledge, Isa. 33:6 the fear of YHWH, Isa. 33:6 King in His beauty, Isa. 33:17 the majestic One, Isa. 33:21 several, "The Lord is. . .," Isa. 33:22 It is possible that the first section of Isaiah ends after this chapter because the DSS scroll of Isaiah has a double space after this chapter, but no break after chapter 39. "Possible" outline of the poem's order/arrangement God judges Assyria who He used to judge Judah, Isa. 33:1 Judah prays for help, Isa. 33:2 God responds, Isa. 33:3-6,10-12 Judah's current state, Isa. 33:7-9 the godly spared, Isa. 33:13-16 a recapitulation of the Assyrian period, Isa. 33:17-20 the reign of the righteous king, Isa. 33:21-24
Isaías 33:1-12
33:1 "Woe" Isaiah 28-33 forms a unit often called the "Unit of Doom" because of the recurrent use of the term "woe," (cf. Isa. 28:1; 29:1,15; 30:1; 31:1; 33:1). See note on "Woe" at Isa. 5:8. ▣ "O destroyer" Isaiah 33:1 speaks of Assyria, as does Isa. 33:3,4,7-9,11-12,17-19,23; even Isa. 33:21 may refer to the cities located on the Tigris and Euphrates. This chapter follows a common theme pattern of Isaiah. the current rebellious state of God's people God's judgment by foreign powers God's judgment of these foreign powers (here Assyria) the future glorious conditions of His people through the righteous king (cf. Isa. 32:1) The Hebrew root שׁדד (BDB 994, KB 1418) is used four times in this verse. "O destroyer" ‒ Qal ACTIVE PARTICIPLE "not destroyed" ‒ Qal PASSIVE PARTICIPLE "destroying" ‒ Qal ACTIVE PARTICIPLE "will be destroyed" ‒ Qal PASSIVE IMPERFECT Also, the Hebrew root בגד (BDB 93, KB 108) is also used four times. "he who is treacherous" ‒ Qal ACTIVE PARTICIPLE "others did not deal treacherously with him" ‒ Qal PERFECT "as soon as you shall cease to deal treacherously" ‒ Qal INFINITIVE CONSTRUCT "others shall deal treacherously with you" ‒ Qal IMPERFECT It is common in Isaiah to repeat NOUNS, VERBS for effect. This repetition was normal and expected! These roots are also used in Isa. 21:2 about the fall of old Babylon. In a theological sense Isaiah's ambiguity is purposeful. He intentionally makes the identity of Israel/Judah's aggressors fuzzy so that his poems can function as "multiple-fulfillment" prophecies. Enemies come and go by YHWH's hand and purpose, but YHWH Himself and His eternal redemptive purpose, using Abraham's seed, does not! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN NASB, NKJV, NRSV "cease" NJB, JPSOA, NET "finished" In line 5 the MT has the VERBAL (BDB 649, KB 701, Hiphil INFINITIVE CONSTRUCT), which is found only here. Most translations, ancient and modern, follow the DSS, which has "to complete" or "to finish" (BDB 477, KB 476, Piel INFINITIVE CONSTRUCT), used often in Isaiah (cf. Isa. 1:28; 10:18,25; 15:6; 16:4; 21:16; 24:13; 27:10; 29:20; 31:3; 32:10; 49;4). BDB 649, כנלתך BDB 477, ככלתך 33:2 The content of Judah's prayer is delineated. be gracious to us, BDB 335, KB 334, Qal IMPERATIVE, cf. Isa. 30:18,19 we have waited for You, BDB 875 I, KB 1082, Piel PERFECT, cf. Isa. 8:17; 25:9; 26:8; 40:31; 49:23; 51:5; 60:9 be our strength (lit. "arm") every morning, BDB 224, KB 243, Qal IMPERATIVE be our salvation in time of distress ("be" VERB assumed) YHWH is Judah's only hope (cf. Isa. 59:16; 63:1,5), not Assyria (alliance) and not Egypt (alliance), only YHWH. Humans tend to panic and lose trust in times of crisis and uncertainty. They try to save themselves using their resources or the resources of other humans, to no avail! ▣ "strength" It is literally "arm" (BDB 283). This is a biblical anthropomorphic imagery to describe YHWH's presence and power on a daily basis. ▣ "salvation" This term (BDB 447) is commonly used in the OT for physical deliverance (cf. Isa. 12:2 [twice], 3; 25:9; 26:1,18; 33:6). SPECIAL TOPIC: SALVATION (OT term) 33:3 NASB, Peshitta "the lifting up of Yourself" "when You lift Yourself up" "before your majesty" "when you fight for us" "when you stand up" "before Your majesty" The NOUN (BDB 928, KB 1206) occurs only here and its meaning is uncertain, but it seems to be related to "extolling praise" (BDB 928). The UBS Text Project, p. 74, gives "at the lifting up (the voice)" a "C" rating (considerable doubt). It seems there is a parallel with line one, therefore, some type of shout or noise. However, the NRSV, JPSOA, and NET think it refers to YHWH's actions, which fits the meaning of the verse better.. 33:4 In this verse "spoil"(BDB 1021) is imagery which denotes the destruction of YHWH's enemies. The VERB "gathered" (BDB 62, KB 74, Pual PERFECT with waw) is also used in Isa. 32:10 to describe the judgment of Jerusalem Isa. 24:22 (same stem) to denote worldwide eschatological judgment Humans "gather" for self, greed, and power, but God gathers for judgment. The NT describes the end-time gathering of the redeemed, Matt. 13:36-43,47-50; 24:31 the wicked, Matt. 13:40-41 ▣ "locusts" Locust invasions were common in the ANE. They are often compared to an invading army (cf. Deut. 28:38,42; Joel 1:4; 2:25; Amos 7:1-2). God directs armies as He directs all things! These locusts gather the ill-gotten spoils of Assyria. There are many Semitic words for this insect which apparently denote (see Joel 2:25) different species different stages of growth 33:5 "He dwells on high" This phrase is imagery for the place of YHWH's abode (cf. Isa. 32:15; Job 16:19; 31:2). The ANE viewed heaven as above. For the Israelites the smoke from their sacrifices rose to God, therefore, He must be up. There was also the theological contrast with "down" as imagery for death. Sheol was down, but heaven was up. In our modern era these spacial images seem inaccurate, but remember they are ancient imagery never intended to carry literalness. The language of the OT is phenomenological, which means the language of description using the five human senses. The Bible is not anti-scientific, it is pre-scientific! Taking ancient imagery literally is not a sign of biblical conservatism, but of missing the intended meaning of the original historical setting of the inspired authors. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN ▣ "justice and righteousness" See note at Isa. 32:16 and SPECIAL TOPIC: IMMANUEL'S PERSON AND REIGN. 33:6 NASB, NKJV, NRSV "He will be the stability of your times" "You can count on this all your days" "Faith shall be the stability of your times" "her strength will be in your unchanging stability" "He is your constant source of stability" YHWH brings "stability," lit. "faithful," BDB 53, cf. Isa. 25:1. Judah's hope and stability is the faithful character of her God (cf. Deut. 32:4; Ps. 36:5; 89:1-2,5,24,33,49; 88:11; 92:2; 143:1). This is the answer to the prayer of Isa. 33:2. Because of His faithful character He gives to His wayward people a wealth (BDB 340) of salvation (BDB 447) wisdom (BDB 315 with change of final consonant from ת to ה, cf. Isa. 11:2) knowledge (BDB 395, cf. Isa. 11:2) the fear (BDB 432, in the sense of reverential awe, cf. Isa. 11:2; Prov. 1:7,29; 2:5) of YHWH is his treasure (BDB 69, in the sense of a full storehouse, cf. 1 Chr. 27:27-28; 2 Chr. 11:11); see SPECIAL TOPIC: FEAR (OT) 33:7-9 This reflects the sad state of the impending siege because negotiations have failed (cf. 2 Kgs. 18:13-16). 33:7 These two poetic lines may not be synonymous (LXX, Peshitta). Biblical scholars have been influenced by Robert Lowth, who tried to fit all Hebrew parallelism into three or four categories. Today scholars are understanding the multiplicity of poetic parallelism. Currently it is best to say that the second line "adds something" or "goes beyond" (Adele Berlin, The Dynamics of Biblical Parallelism: Revised and Expanded, p. 64). There may be different groups addressed. line one ‒ soldiers of Jerusalem (JPSOA, "Arielites") line two ‒ the ambassador of peace sent to Egypt by Hezekiah (cf. Isa. 33:8; JPSOA) The Jewish Study Bible, p. 848, mentions that rabbinical texts see this verse as related to angels (messengers) weeping over the fall of Zion They do similar/parallel things "cry," BDB 858, KB 1042, Qal PERFECT "weep," BDB 113, KB 129, Qal IMPERFECT Parallelism is one of the main keys in interpreting Hebrew poetry, but we must recognize it is used in many forms and at many literary levels. SPECIAL TOPIC: HEBREW POETRY NASB, TEV "brave men" NKJV, NRSV, REB "valiant ones" "Ariel" "Arielites" "ambassadors" The MT has אראלם (BDB 72, KB 82), which is found only here. This root is similar to "Ariel" (KB 87 II, JPSOA, i.e. Jerusalem, cf. Isa. 29:1,2,7) similar to "warrior" (NASB, NKJV, Targums) "heroes" (KB 87 I) "priests" (KB 82) "ambassadors" (NET Bible, p. 1235, #13, which assumes a parallelism between the two lines of poetry in v. 7 33:8 NASB, NKJV, JPSOA, Peshitta "cities" "oaths" NJB, RSV "witnesses" "treaties" "agreements" "a pact" The MT has "cities" (ערים, BDB 746 and DSS), but because of the parallelism, "witnesses" (עדים, BDB 729; DSS Isaiah scrolls) fits better. This could be another "R" ‒ "D" confusion. The UBS Hebrew Text Project, p. 77 gives "witness" a C rating (i.e. considerable doubt). 33:9 This verse uses agricultural imagery for the problems involved in the Assyrian siege of Jerusalem in 701 B.C. These types of agricultural imagery are common in Isaiah (cf. Isa. 16:8; 24:4,7). YHWH controls the weather for His purposes (cf. Deuteronomy 27-28). There is no distinction between the "natural" and "supernatural" in the Bible, as in the worldview of the ANE. Deity is intimately involved in His creation. Be careful of your modern, scientific worldview placing a theological grid over Scripture! 33:10-12 These possibly relate to Assyria as in Isa. 33:1. 33:11-12 The imagery of "chaff" and "fire" are common in Isaiah (cf. Isa. 1:7; 5:24; 9:18-19; 10:16-19; 26:11; 29:6; 30:27-28; 33:11-14; 47:14, also Joel 2:3). See Special Topic: Fire. Isaiah uses imagery from human reproduction. here, conception, BDB 247 I, KB 255, Qal imperfect, Isa. 8:3; 26:18; 59:4,13 giving birth, Isa. 9:6; 13:8; 21:3; 23:4; 26:17,18; 39:7; 51:18; 54:1; 59:4; 66:7,9 ▣ "My breath" This is the term ruah (BDB 924) used as an anthropomorphic imagery for the wind of judgment from YHWH's nostrils (see SPECIAL TOPIC: BREATH, WIND, SPIRIT). It is obviously a way of showing YHWH's personal participation (cf. Exodus 15:18; 2 Sam. 22:16; Ps. 18:15) in judgment (cf. Isa. 11:4; 30:28; 40:7).
Isaías 33:13-16
33:13 "You who are far away. . .you who are near" In context, this refers to God's people in exile in Assyria and to God's people still in Judah (cf. Dan. 9:7). However, seen in the wider context of the new age, it may be related to the Gentile and the Jewish people (cf. Isa. 49:1; it is imagery for all, cf. Jer. 25:26). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 33:14 "Sinners in Zion are terrified" Again the reality of a mixture of the faithful and unfaithful within the people of God is acknowledged. Sinners are terrified, BDB 808, KB 922, Qal PERFECT, cf. NOUN ‒ Isa. 2:10,19,21; 24:17,18; VERB ‒ 12:2; 19:16,17; 44:8,11; 51:13 trembling has seized the godless, BDB 28, KB 31, Qal PERFECT, cf. Isa. 13:8; 21:3 The "godless" (BDB 338) are described in Isa. 32:6 as those who practice godlessness and speak error against the Lord (cf. Isa. 9:17; 10:6). ▣ "Who among us can live with the consuming fire? Who among us can live with the continual burning" This refers to God's holiness as seen through the imagery of fire connected with His righteousness and His judgment (cf. Deut. 4:24; 5:24; Isa. 30:27,30). For "continual" (lit. "forever") see Special Topic: Forever ('olam). SPECIAL TOPIC: FIRE 33:15 This reflects the character of YHWH as seen in His people. walks righteously speaks with sincerity rejects unjust gain does not take a bribe does not listen to evil plans (i.e. bloodshed) does not look upon evil 33:16 The person who lives the life described in Isa. 33:15 will dwell on the heights will take refuge in the impregnable rock will have an abundance of food will have a sure water supply This describes the new age person. The ideal of Deuteronomy is actualized!
Isaías 33:17-24
33:17 "Your eyes will see" This VERB (BDB 302, KB 301) is often used to refer to spiritual insight (cf. Isa. 26:11; 33:17,20; 48:6; Job 23:8-9; Ps. 46:8; 63:2). Humans were created to function in two realms. the physical (i.e. nephesh, this planet) the spiritual (i.e. ruah, fellowship with God) The Fall of Genesis 3 has disrupted both! SPECIAL TOPIC: NEPHESH SPECIAL TOPIC: THE FALL OF MANKIND ▣ "the King and his beauty" This is a purposeful ambiguity, much like Isa. 32:1, where the context fits both Hezekiah in his day and the coming Messiah of Isa. 7:14. 33:18 "Where is he who counts" This refers to Assyrian scouts reconnoitering Jerusalem for the coming siege. 33:19 NASB, NKJV, Peshitta "a fierce people" NRSV, NJB "the insolent people" "arrogant foreigners" REB, JPSOA "barbarous people" "a defiant people" The PARTICIPLE describing "people" is BDB 418, KB 420, Niphal ACTIVE PARTICIPLE, and is found only here. Some scholars take it from another root, "to be strong" (BDB 738), but it has never been found in the Niphal stem. There is one more interpretive option. Take it from another root (BDB 541, KB 533, Qal ACTIVE PARTICIPLE), "to stammer" or "speak unintelligibly," which is used in the third line of v. 19, thereby paralleling all three lines. NASB, NJB "unintelligible speech" NKJV, NRSV, REB, JPSOA "obscure speech" "deep speech" "deeper speech" The MT has the ADJECTIVE (BDB 771, KB 849) "deep" or "unfathomable" (cf. Ezek. 3:5-6). This relates to YHWH's warning of His sending foreign invaders into Canaan if His people do not keep His law (cf. Deut. 28:49). They did not; He did (cf. Isa. 28:11; Jer. 5:15). In this context, it refers to Assyria. Paul uses this imagery to describe speaking in tongues in the NT (cf. 1 Cor. 14:21). SPECIAL TOPIC: SPEAKING IN TONGUES 33:20 This is Isaiah's recurrent theology (with a few exceptions) that Jerusalem will never fall (cf. Isaiah 36-37). For a full discussion of "city" see notes at Isa. 24:10 and the chart at the Introduction to chapter 26, D. This prophecy must be understood in context because in Jeremiah's day, God gave exactly the opposite prophecy. The imagery of "a tent" is an anachronistic allusion back to the Exodus (cf. Job 4:21; Isa. 38:12; 54:2; Jer. 10:20). It may also denote "the tabernacle" built as a portable tent. The same allusion (i.e. tent) is used in Isa. 54:2 for a worldwide expansion. 33:21 The imagery of "rivers and sailing ships" seems to be a play on their alliances with Egypt (cf. Isa. 33:23). Instead of Egypt, YHWH (the Majestic One) will be their provider and protector (cf. Isa. 33:22). 33:22 Jerusalem (cf. Isa. 33:20) is again the city of the Great King (YHWH Himself) as represented in His righteous surrogate (the Davidic Messiah). YHWH is Judge (BDB 1047) Lawgiver (BDB 349) King (BDB 572 I) Savior (BDB 446; see SPECIAL TOPIC: OUR SAVIOR) 33:23 Poetry is ambiguous. This could refer to the destruction of Assyria the empowering of Jerusalem or both In Isaiah 33:17, both "your eyes" and "they will behold" have uncertain antecedents. Isaiah 33:18 seems to refer to Assyria checking out Jerusalem for invasion and siege. Isaiah 33:19 seems to allude to the strange-sounding language of the Assyrian invaders. Yet at Isa. 33:20 the scene changes to an undisturbed Jerusalem. Therefore, Isa. 33:21 and 22 could refer to Jerusalem, obviously Isa. 33:24 does. Some see the "plunder" (BDB 1021) in Isa. 33:23 as related to the items that the Assyrian army abandoned before the walls of Jerusalem in 701 B.C. (NEB) and not the sack of Nineveh itself, which occurred in 612 B.C. by the Neo-Babylonian and Median armies. 33:24 YHWH is characterized as the healer. This is an allusion to chapter 1 where God's faithless people are characterized as ill (cf. Isa. 1:5-6). Illness is imagery for "sin" and "rebellion" (cf. Ps. 41:4; 103:3; Isa. 53:5). The NT continues the Jewish concept of sickness relating to sin (cf. John 5:14; James 5:14-15). See SPECIAL TOPIC: HEALING This is such a powerful verse! Not only is physical healing an aspect of God's people's restoration, but also complete forgiveness (BDB 669, KB 724, Qal PASSIVE PARTICIPLE, see SPECIAL TOPIC: FORGIVENESS [OT]). This VERB "will be forgiven," has the basic connotation of "to lift up and bear away" (i.e. Exod. 32:32; 34:7; Num. 14:18-19; Ps. 32:1,5; 85:2).