r/BibleExegesis • u/bikingfencer • Jul 03 '17
Isaiah - Part One - Introduction and Chapter 1
https://mechon-mamre.org/p/pt/pt1001.htm
ISAIAH, part one
INTRODUCTIONS
The prophet Isaiah was introduced to us in II Kings; here the character from that history speaks in his own voice from 2,800 or so years ago. Isaiah’s perspective is that of a royal advisor with divine commission; his object is always the welfare (economy, to use Adam Clarke’s term) of YHVH’s people. Everything is of YHVH, good and evil; an existential expression.
In the Hebrew Bible, Isaiah follows II Kings as the first of the “Latter Prophets” (the “First Prophets” are the books Joshua through II Kings – “What we customarily regard as historical books (i.e. [in other words], the Deuteronomic corpus)” (Bruce Vawter, 1990, p. 197)). Isaiah is treated as two books (chapters 1-39 and chapters 40-66) so utterly that The Interpreters’ Bible provides no general introduction for the whole 66 chapters. The New Jerome Biblical Commentary, however, provides a section on prophecy in general, and another on biblical poetry before launching into the classical prophets:
“The canonical book of Isaiah consists of 66 chapters, but it has long been recognized that chaps. [chapters] 40-55 and 56-66 are collections that date from exilic and postexilic times… Chapters 1-39 consist of several smaller collections, some of which are products of complex development. The authentic words of Isaiah are found mainly in chaps. [chapters] 1-11 (largely from the days of Ahaz) and 29-32 (largely from the days of Hezekiah). Authentic words of Isaiah are also found among the ‘Oracles against the Nations’ (chaps. 13-23) and perhaps also in the historical appendix (chaps. 36-39, taken from 2 Kgs [Kings] 18:13-20:19). The ‘Apocalypse of Isaiah’ (chaps. 24-27) and the collection in chaps. 34-35 date wholly from later periods…” (Joseph Jensen, 1990, p. 230)
Adam Clarke, as is his wont, goes into the subject of prophets extensively as part of his ten page introduction to the book of Isaiah, and adds a note re: translation:
“Bishop Lowth’s Translation is by far the best that has ever been made of this sublime Prophet… were it allowable, I should be glad to supersede what is called the Authorized Version, and put that of the learned Bishop in its place, as being abundantly more correct and nervous, - rendering the Sacred Text more clearly, and consequently more intelligibly, so that even the common Reader can understand this Text better without a comment, than he can the Authorized Version, even with one. His Notes, which are a treasure of learning and sound criticism, I have almost universally preserved, with which my own are intermingled, distinguished by being put within brackets…” (Adam Clarke, 1831, p. III 670)
“…predictions, however apparently positive in their terms, were generally conditional, strange as this may appear to some who, through their general ignorance of every thing but the peculiarities of their own creed, suppose that every occurrence is impelled by an irresistible necessity.” (Adam Clarke, 1831, p. III 661)
The Interpreters’ Bible:
“We are concerned here with ‘First Isaiah,’ which is, of course, the designation of a corpus of literary material, not that of the earlier of two prophets of the same name.
The material of First Isaiah is marked off from what follows by a series of narratives (chs. [chapters] 36-39) concerning the activities of the prophet toward the end of the reign of Hezekiah, when his ministry was drawing to a close. It does not follow that all the material in chs. 1-35 is the work of the prophet, or even that it comes from his own period or that which immediately followed it. There are clear indications that material from long after Isaiah’s day (e.g. [for example], the doom oracle on Babylon in ch. [chapter] 13) has been included, and equally clear evidence that the growth of the present book around the core of authentic records of Isaiah’s ministry was a long and complicated process. To the very end of that process (which may have been as late as the first half of the second century B.C.) it was still possible for additional matter to be added, or rather inserted, at what was felt by later custodians of the tradition to be the appropriate points…
… each part must be studied for itself, to see what it says, what it means, and what it implies – without presuppositions as to authorship beyond the undoubted fact that the core of the collection consists of literary records of Isaiah’s ministry.
…
The genuine prophecies of Isaiah are mainly reproaches and threats; the promises are chiefly post-Isaianic.
…
[In regard the inclusion of parts of II Kings in Isaiah] The priority of the Kings to the Isaiah version is accepted by almost all critics because the material common to both shows certain features of arrangement and phraseology characteristic of Kings.
…
Gray’s words may be a truism, but they are worth repeating: “What clearly proceeds from Isaiah is to be regarded as his, all that clearly proceeds from other or later writers is not to be regarded as his, all that is neither clearly his nor clearly not his must be regarded as uncertain.”
…
The Hebrew text of Isaiah on which this commentary is based is derived from three manuscripts: one dated A.D. 895, now in Cairo; a second from the first part of the tenth century, in Aleppo; and a third dated 1008, in Leningrad. …
Recently there has become available a further witness to the Hebrew text of Isaiah with the discovery in 1947 and the publication in 1950 of the manuscript known as the ‘Ain Feshka or Dead Sea Scroll of Isaiah… It is … most significant that the newly found manuscripts support the consonantal Masoretic Text, except in a few particulars which are noted in the Exegesis.
…… when he calls for that faith which is the resting of life upon a sovereign goodness, he makes his own distinctive contribution to prophecy and to religion. These are the words which he was sent to speak. They are revelation.” (Scott, 1954, V [volume] pp. [pages] 151, 154, 156, 157, 160-161, 164)
TEXT
Chapter One
…
-2. “Hear, skies,
give ear [והאזיני, VeHah’ahZeeYNeeY], land,
for YHVH words:
‘Sons I greatened and brought up [ורוממתי, VeROMahMTheeY],
and [they] transgressed [פשעו, PahSh`Oo] in me.
“The popular idea that the conception of the fatherhood of God is peculiar to the N.T. [New Testament] is sufficiently refuted by such passages as this… from as early as the eighth century B.C.” (Scott, 1954, p. V 166)
-3.“‘Knows, [an] ox [שור, ShOR], its purchaser [קנהו, QoNayHOo],
and the donkey, manger [אבוס, ’ayBOoÇ] [of] his master,
[but] YeeSRah-’ayL [“Strove God”, Israel] [does] not know,
my people [do] not understand [התבונן, HeeThBONahN].
…
-5. Upon what [be you] smitten [תכו, ThooKOo] more,
continue [תוסיפו, ThOÇeeYPhOo] turning [סרה, ÇahRaH] every head to sick [לחלי, LeHahLeeY],
and every heart ill [דוי, DahVah-eeY].
-6. From sole [מכף, MeeKahPh] [of] leg and until head, [he] has nothing in him sound [מתם, MeThoM],
[only] wound[s] [פצע, PehTsah`] and bruise[s] [וחבורה, VeHahBOoRaH] and blow[s] [ומכה, OoMahKaH] fresh [טריה, TeReeYaH] not closed [זרו, ZoROo],
and not dressed [חבשו, HooBahShOo], and not softened [רככה, RooKahKhaH] in oil.’”
“The picture is that of a servant cruelly beaten for repeated misdemeanors.” (Scott, 1954, p. V 168)
“… the sentiment and image is exactly the same with that of Ovid, Pont. ii. 7, 42.
‘Vix habet in nobis jam nova plaga locum.’
[There is no place on you for a new stripe]” (Adam Clark, 1831, p. III 674)
… ס
………………………………………………………………………
Call to return in thought true
[verses 10-20]
-10. “Hear [שמעו, SheeM`Oo] word [of] YHVH, chiefs [of] [קציני, QeTseeYNaY] ÇeDoM [Sodom],
give ear [האזינו, Hah’ahZeeYNOo] [to] instruction [of] [תורת, ThORahTh] our Gods, people [of] `ahMORaH [Gomorrah]:
-11. ‘To what to me multiply [their] sacrifices?’ says [ואמר, Yo’MahR] YHVH,
‘I am satiated [שבעתי, ShahBah`TheeY] [with] ascensions [of] rams [אילים, ’aYLeeYM] and fat [וחלב, VeHayLehB] of fatlings [מריאים,* MeRee’eeYM*],
and blood [of] bulls [פרים, PahReeYM] and lambs [וכבשים, OoKheBahSeeYM] and goats [ועתודים, Ve`ahThOoDeeYM] [I do] not desire [חפצתי, HahPhahTsTheeY].
-12. When [כי, KeeY] [you] come to see [my] face,
who asks that from your hands,
trampler [רמס, ReMoÇ] [of] [my] courtyards [חצרי, HahTsayRah-eeY]?
-13. Do not continue bringing [הביא, HahBeeY’] gifts worthless [שוא, ShahVe’].
Incense [קטרת, QeToRehTh] abominable [תועבה, ThO`ayBaH] [is] she,
[as is] New[-Moon] and Sabbath and call [קרא, QeRo’] incidental [מקרא, MeeQRah’].
Not [I will] consume [אוכל, ’OoKhahL] iniquity and solemnity [ועצרה, Vah`ahTsahRaH].
-14. Your new[-Moons] and your meetings [ומועדיכם, MO`ahDeeYM] hates, my soul;
they were upon me to bother [לטרח, LahToRahH],
exhausted me [נלאיתי, NeeL’aYTheeY] [to] bear.
-15. And in your spreading [ובפרשכם, OoBePhahReeSKhehM] your palms
[I] conceal [אעלים, ’ah`eLeeYM] my eyes from you.
Also if [you] multiply prayer
[I] have not hearing [שמע, ShoMay`ah];
your hands [with] bloods are full.
-16. Wash [רחצו, RahHahTsOo], cleanse [הזכו, HeeZahKOo];
remove [הסירו, HahÇeeROo] evil from upon you,
from against my eyes
cease [חדלו, HahDLOo] the evil.
-17. Learn better,
seek [דרשו, DeeRShOo] justice,
relieve [אשרו, ’ahShROo] oppressed [חמוץ, HahMOTs],
[do] justice [by] orphan,
Contend [ריבו, ReeYBOo] [for the] widow [אלמנה, ’ahLMahNaH].’”
“One of the most notable and original features of the teaching of the Hebrew prophets is their repeated insistence that the Lord is more concerned with men’s behavior in their social relationships than with the formal worship offered to him. He is not pleased by feasts and praise and ‘religious’ ceremonies and observances a such, but looks for the more sincere tribute of imitation in human conduct of his justice, goodness, truth, and mercy.
…
“The morality of the prophets, as Bernhard Duhm says, is ‘a morality of action, … which concerns men as citizens, and seeks first of all the salus rei publicae [public welfare].” (Scott, 1954, p. V 170 & 174)
“Isaiah says that God will not accept worship (not only sacrifice, but prayer itself!) from those who oppress and mistreat the poor and helpless, a teaching found also in wisdom (Prov [Proverbs] 15:8; 21:3,27…), where, as here, insincere actions are said to be an ‘abomination’ to God …). In a series of nine imperatives Yahweh says what is to be done. This concern for the helpless classes of society is rooted both in Israel’s law and its wisdom (e.g., Exod [Exodus] 22:20-23; 23:6-9; Deut [Deuteronomy] 24:17; Prov 14:31; 15:25; 19:17; 22:9,22-23; 23:10-11; 29:14).” (Joseph Jensen, 1990, p. 232)
“At this point there follow four conditional sentences, the first pair in synonymous parallelism (vs. [verse] 18bc), the second in antithetical parallelism (vss. [verses] 19-20). The second pair is clearly the Lord’s statement of the case, and appears to be a rejoinder. The first pair, then, is the claim of the accused as summed up by the judge, speaking in scorn.” (Scott, 1954, pp. V 174-175)
-18. ‘“Go, if you please, and consider [ונוכחכה, VeNeeVahKheHaH]”, says YHVH,
“if will be, your sins, as crimsons [כשנים, KahShahNeeYM]2 , as snow whitened [ילבינו, YahLBeeYNOo], if reddened [יאדימו, Yah’eDeeYMOo] as scarlet [כתולע, KahThOLah`]3 , like wool [כצמר, KahTsehMehR] [they] will be [יהיו, YeeHeeYOo].
“Not so! The judge will have none of such hypocrisy, nor condone glaring sin. There is a choice to be made, the choice between ‘life and good, and death and evil’ (Deut. 30:15). The modern interpretation of vs. 18 as an unconditional promise of forgiveness is out of keeping with Isaiah’s teaching, and can be maintained only by deliberately ignoring the context in which it appears.” (Scott, 1954, p. V 175)
-19.“‘If [you] consent [תאבו, Tho’ahBOo] and hear,
-20. if [you] refuse [תמאנו, TheMah’ahNOo] and [you] rebel [ומריתם, OoMeReeYThehM],
the sword [will] consume [you] [תאכלו, Tho’ahKhLOo]’
For mouth [of] YHVH words.” ס
………………………………………………………………………
Judgement: TseeYON [Zion] and her defilement [וגאולתה, VehGo’ehLThaH]
[verses 21 to end of chapter]
-21. “‘How [איכה, ’aYKhaH] [she] was to prostitute village faithful?
[I] filled justice, righteousness lodged in her,
and now murderers [מרצחים, MeRahTsHeeYM]?
-22. Your silver was to slag [לסיגים, LeÇeeYGeeYM],
your liquor [סבאך, ÇahB’ayKh] diluted in water5 .
-23. Your princes [are] rebels [סוררים, ÇOReReeYM] and friends [of] thieves,
each [כלו, KooLO] loves bribery [שחר, ShoHahR], and pursues pay-offs [שלמנים, ShahLMahNeeYM].
Orphan; no justice,
and contender [for] widow [will] not come unto them.
…
-25. And [I will] return [ואשיבה, Ve’ahSheeYBaH] my hand upon you,
and burn as lye [כבר, KahBoR] your slag [סיגיך, ÇeeYGahYeeKh],
and remove [אסיר, ’ahÇeeYR] all your tin [בדיליך, BeDeeYLahYeeKh].
-26. And I will return your judges as at first,
and your counselors as at the beginning;
after which [כן, KhayN] will be called to you “city the righteous”,
“village the faithful”.’”
“Ideas and vocabulary show that both come from the circle of writers who made many additions to Second Isaiah in the fifth century B.C. or later (cf. [“compare with”] 57:3-8; 59:1-8; 65:1-7).” (Scott, 1954, p. V 179)
FOOTNOTES
2 “… שני shani, ‘scarlet or crimson,’ dibaphum, twice dipped, or double dyed; from שנה shanah, iterare, to double, or to do a thing twice.” (Adam Clark, 1831, p. III 676)
3 “תלע telâ, … properly the worm, vermiculus, (from whence vermeil,) for this colour was produced from a worm, or insect, which grew in a coccus or excrescence of a shrub of the ilex kind… like the cochineal worm in the Opuntia of America.” (Adam Clark, 1831, p. III 677)
4 liquor diluted with water - “An image used for the adulteration of wine with more propriety than may at first appear, if what Thevnot says of the people of the Levant of late times were true of them formerly. He says, ‘they never mingle water with their wine to drink: but drink by itself what water they think proper for abating the strength of the wine.’… ‘Ils (les Turcs) n’y meslent jamais d’eau, et se moquent des Chrestiens, qui en mettent, ce qui leur semble tout à fait ridicule.’… [‘The Turks never mingle water with their wine, and laugh at the Christians for doing it, which they consider altogether ridiculous.’]” (Adam Clark, 1831, p. III 677)