Isaías 22
Bob Utley · You Can Understand the Bible
Isaías 22:1-11
22:1 "oracle" This is a textual marker of a new message from YHWH directed at a national/ethnic group (see full lexical note at Isa. 13:1). Surprisingly, in the midst of YHWH's judgment on the surrounding pagan nations He addresses Judah, who because of her covenant disobedience was just another among the goim (nations). It is surely possible that these messages are related to specific historical invasions. In differing years, different armies and nations were affected. But Hebrew poetry is so vague that a specific historical situation is difficult to ascertain. Possibly there has been a later editing of Isaiah's messages based on certain word plays or key words, not historical events (i.e. the poems of Isaiah are out of chronological order). Remember the main point of the whole oracle and the main truth of each strophe is the way to approach the prophet's (i.e. YHWH) meaning, not attention to all the historical details and rare words. 22:1 NASB, NRSV, Peshitta "the valley of vision" NKJV, TEV, NJB, REB, NET "the Valley of Vision" "the ravine of Sion" "valley of Hinnom" Because of the use of this phrase in Isa. 22:5b, it must be imagery to refer to the "day of panic" sent by the Lord of hosts (note Joel 3:14) against Jerusalem (cf. vv. 9-10). 22:1b-2b These are a description of a time of mourning (JPSOA, cf. Isa. 15:3; Jer. 19:13; 48:38; Zeph. 1:5) of rejoicing (cf. v. 13) in Jerusalem. The JB (footnote) assumes it relates to Hezekiah's initial victories over Assyria in 705 B.C. or 713 B.C. (Jewish Study Bible, p. 825). of idolatry of astral worship Their activities are described. up to the housetops you who were full of noise you boisterous town you exultant city 22:2c-3d Apparently some of the city (i.e. leaders and soldiers) fled before the invaders. they were captured and put to death, but not in battle their leaders fled too, but were also captured and killed all of them who fled were taken into exile (c. 3 c-d) Because of these lines of poetry many believe this chapter refers to the siege of Nebuchadnezzar II in 586 B.C., when Zedekiah fled the city and was captured (cf. 2 Kgs. 25:4-6), but I think it refers to Assyria's invasion (possibly 701 B.C.) by one of the following: Tiglath-pileser III (Isaiah 7-12) Shalmaneser V (cf. 2 Kings 17) Sargon II (fall of Samaria in 722 B.C., cf. Isa. 28:1-6) Sennacherib (705 and 701 B.C., Isaiah 36-39; 2 Kings 18-19) This chapter seems to relate specifically to Hezekiah's reign (715-687 B.C.). But as often happens in Isaiah, these invasions are presented as mingled. Isaiah was primarily concerned with theology; history was a servant to present these truths about God, mankind, sin, and salvation. SPECIAL TOPIC: KINGS OF ASSYRIA 22:4 The prophet speaks of himself, as he did in Isa. 21:3-4 turn your eyes away from me, BDB 1043, KB 1609, Qal IMPERATIVE let me weep bitterly, BDB 600, KB 638, Piel IMPERFECT used in a COHORTATIVE sense do not try to comfort me, BDB 21, KB 23, Hiphil IMPERFECT used in a JUSSIVE sense ("to comfort," BDB 636, KB 688, Piel INFINITIVE CONSTRUCT) The prophet wanted to be left alone so as to work through his grief privately. ▣ "the daughter of my people" This is an idiomatic phrase for a people or ethnic group (cf. Isa. 1:8; 10:30, 32; 16:1; 23:10-12; 37:22; 47:1,5; 52:5; 62:11). Here it refers to the covenant people of Judah (i.e. "daughter of Zion"). 22:5 This verse describes YHWH's "day of panic." It is just the opposite of Isa. 22:1-2. panic, BDB 223, cf. Deut. 28:20 subjugation, BDB 101, used only thrice, cf. Isa. 18:2,7 confusion, BDB 100, used only twice, cf. Micah 7:4 breaking down of walls, קרר, BDB 903 II, KB 1148, Pilpel PARTICIPLE (only here; some scholars think the root is an Arabic or Ugaritic root meaning, "shout," "crackle," or "make noise" (KB 1128 I, קר) crying to the mountain (no VERBAL) ▣ The JPSOA sees the last two lines of v. 5 as place names. Kir, cf. Isa. 22:6; 2 Kgs. 16:9; Amos 1:5; 9:7 ("wall," BDB 885 I; "Kir," BDB 885 II) Shoa, cf. Ezek. 23:23 ("crying," BDB 1002; "Shoa, BDB 1003 III) No other English translation follows this understanding. ▣ "to the mountain" The NOUN (BDB 249) is SINGULAR and may refer to the temple mount (i.e. cry out to YHWH). 22:6-7 These verses describe the military aspects of the invasion. Elam and Kir (possibly Media, cf. Isa. 21:2; 2 Kgs. 16:9) were northern areas of Mesopotamia. Soldiers from this area became mercenaries in the Assyrian army to keep their own lands from being invaded. 22:6 "infantry" NKJV, Peshitta "men" "cavalry" "Aram" JPSOA, LXX "mounted men" The MT has "men" (אדם, BDB 9, see Isa. 31:8, where "adam" is also used in a military sense), but for parallelism some change it to "Aram," ארם. This ד (d) vs. ר (r) is a common confusion in Hebrew. The UBS Text Project gives "with manned chariots" an "A" rating, meaning, "a very high probability." 22:8 "He removed the defense of Judah" "Defense" in this verse means "covering" (BDB 697). They did not trust in YHWH (cf. Isa. 22:11c,d) so He removed His protective presence (i.e. a cloud, cf. Isa. 4:5; Ps. 105:39). This has been the problem through all of Israel's history. God's people do not trust and obey Him and there are consequences (i.e. Leviticus 26; Deuteronomy 28)! "The defense" may have literally referred to the fortress Azekah at the head of the valley of Elath (Jewish Study Bible, footnote, p. 825). The way to Jerusalem was open and undefended. SPECIAL TOPIC: KEEP ▣ "In that day" This is a common idiom in the Prophets for the day of God's visitation (i.e. Isa. 19:16,18, 19,21,23,24). SPECIAL TOPIC: THAT DAY "you depended on" NKJV, NRSV "you looked to" "you lturned your gaze to" "you checked" "you gave thought to" The VERB (BDB 613, KB 661, Hiphil IMPERFECT with waw) denotes that they trusted in their weaponry, not YHWH. ▣ "of the house of the forest" This was the name of the king's armory in Jerusalem (cf. 1 Kgs. 7:2; 10:17). 22:9 The historical setting appears to be the time of Hezekiah. He built (2 Kgs. 20:20) pools for the collection of water during sieges (cf. Isa. 22:11; 7:3; Neh. 3:16). Apparently Hezekiah did a lot of physical preparation to the defenses of Jerusalem (cf. 2 Chr. 32:5) just before Sennacherib came in 701 B.C., but they are not what saved the city of Jerusalem; it was YHWH and His greater purpose (Isa. 22:11). SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY 22:10-11 This verse seems to describe the walls of Jerusalem as double walls (which has no archaeological confirmation). Many people moving into the city for refuge had built temporary houses in the space between the two walls. But these houses had to be removed (see IVP Bible Background Commentary, OT, p. 614). Another possible way to understand the text was that some houses were destroyed to fill up the space between walls. This made it more difficult for siege machines to knock a hole in the city's wall. This same area may have been filled with water at certain low places (cf. Isa. 22:11). This served as a barrier to those who breached the outer wall a surplus water supply for the city which was full of refugees 22:11 "For the waters of the old pool" This apparently refers to a water project started by Hezekiah to secretly supply water from outside Jerusalem's walls to come into the city (cf. 2 Kgs. 20:20). This water project is today called "Siloam Tunnel." It was discovered in A.D. 1625 but not fully explored until the 19 th century. ▣ "But you did not depend on Him who made it" This is the theological key to the context. The same VERB of Isa. 22:8b is repeated (here a Hiphil PERFECT, lit. "look," BDSB 613, KB 661). They were trusting in their own fortifications and provisions for war, not in their covenant God (i.e. Isa. 30:15; Jer. 2:13)! ▣ "Nor did you take into consideration Him" The VERB (BDB 906, KB 1157) is a Qal PERFECT. God's people had forsaken the promises of preservation that He made to them. Isaiah emphasizes these promises and asserts regularly that Jerusalem will not fall. The reason God will not let her fall is His overarching purpose (i.e. "plan," lit. "formed," BDB 427, KB 428, Qal PARTICIPLE, cf. Isa. 37:26; 46:11; Jer. 18:11) for His people. inform the world about YHWH model a godly society be the channel for the coming Messiah SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Isaías 22:12-14
22:12-14 This is another strophe which starts with "in that day." Verse 12 lists the mourning rites (see SPECIAL TOPIC: GRIEVING RITES) that would characterize Jerusalem. weeping, BDB 113 (no VERB) wailing, BDB 704 (no VERB) shaving the head, BDB 901 (no VERB, the baldness could be by shaving or plucking, cf. Ezra 9:3; Job 1:20; Jer. 7:29; 16:6; 41:5; 48:37; Mic. 1:16) wearing sackcloth, BDB 291, KB 291, Qal INFINITIVE CONSTRUCT Isaiah 22:13 describes what Jerusalem was doing instead. They should have been seeking YHWH (SPECIAL TOPIC: Seek the Lord) in repentance and prayer, but no, they were caught up in gaiety, BDB 965 gladness, BDB 970 sacrificing as normal, two Qal INFINITIVE ABSOLUTES (BDB 246, BDB 133) eating fellowship sacrifices, BDB 37, Qal INFINITIVE ABSOLUTE drinking, BDB 1059 I, Qal INFINITIVE ABSOLUTE 22:13d Their attitude toward life is expressed in this line of poetry. It is similar to Belshazzar's party in Daniel 5. This attitude reflects their lack of understanding about the plans (BDB 427, KB 428, Qal PARTICIPLE, cf. Isa. 22:11d) of YHWH for Jerusalem and His people (cf. Isa. 5:11-12). Instead of a sense of corporate purpose and hope, they sought immediate individual gratification! 22:14 Judah's lack of faith will result in their deaths. Judgment has come to Judah. Jerusalem itself will be spared, but Judah will be devastated. Judah has missed the time of YHWH's visitation (for deliverance), so now they will experience His visitation for destruction! ▣ "shall not be forgiven" This is a major theological term, literally, "cover" (BDB 497, KB 493). See SPECIAL TOPIC: FORGIVENESS IN THE OT, #3 and SPECIAL TOPIC: ATONEMENT (OT) ▣ "Surely this iniquity shall not be forgiven you" What sin? I think the sin of lack of trust and reliance on God mentioned in Isa. 22:11c,d.
Isaías 22:15-25
22:15-19 This describes YHWH's judgment on Shebna, King Hezekiah's steward. The exact reason for Shebna's replacement with Eliakim (cf. Isa. 22:20-25) is uncertain, but it must have been serious and in context, may be a "self-reliant spirit." Shebna is probably "Shebnah" of 2 Kgs. 18:18, who was Eliakim's scribe. 22:16 This is a series of questions challenging Shebna's right to serve. Isaiah uses the imagery of an expensive tomb in a prominent place to show Shebna's usurption of power and prestige. 22:17-19 Sin has consequences. Leaders are especially responsible (they trusted in their armaments, cf. vv. 8,18). YHWH is described as the personal agent of judgment. to hurl you, Isa. 22:17, BDB 376, KB 373, Pipel PARTICIPLE; and related NOUN (BDB 376), "hurl you violently" to grasp you firmly, Isa. 22:17, Qal PERFECT and Qal INFINITIVE ABSOLUTE of BDB 742 II, KB 814 II "roll you tightly like a ball to be cast," Isa. 22:18, Qal INFINITIVE ABSOLUTE and Qal IMPERFECT VERB, as well as the NOUN, of the same root (BDB 857, KB 1039) die an outcast in a foreign land, Isa. 22:18c,d "I will depose you," Isa. 22:19, BDB 213, KB 239, Qal PERFECT with waw "I will pull you down," Isa. 22:19, BDB 248, KB 256, Qal IMPERFECT There is an interesting lexical theory connected to #2. NIDOTTE, vol. 3, pp. 380-381, suggests that the root means "delouse," as imagery for a complete destruction (cf. Jer. 43:12). 22:18 "splendid chariots" See SPECIAL TOPIC: CHARIOTS 22:20-25 These verses describe what YHWH will do to Shebna's successor, Eliakim (cf. 2 Kgs. 18:18, 26,37; 19:2; Isa. 22:20; 36:3,11,22; 37:2). YHWH will summon him, lit. "call," Isa. 22:20, BDB 894, KB 1128, Qal PERFECT with waw YHWH will clothe him with your tunic, Isa. 22:21, BDB 527, KB 519, Hiphil PERFECT with waw (i.e. transfer of authority) YHWH will tie a sash securely about him, Isa. 22:21, VERB from #2 implied YHWH will entrust him with your authority (lit. "rule," BDB 606), Isa. 22:21, BDB 304, KB 302, Piel IMPERFECT YHWH will set the key of the house of David on his shoulders, Isa. 22:22, BDB 678, KB 733, Qal PERFECT with waw YHWH will drive him like a peg into a firm place, Isa. 22:23, BDB 1075, KB 1787, Qal PERFECT with waw 22:21-23 These verses describe what Eliakim will do. he will become a father to the inhabitants of Jerusalem and of the house of Judah, Isa. 22:21 he opens and no one will shut, he shuts and no will open ("key" is imagery for authority), Isa. 22:22; Rev. 3:7 he will be one who will not be moved, Isa. 22:23 he will become a throne of glory to his father's house, Isa. 22:23 (cf. Isa. 22:24) In some sense these verses see Eliakim as a type or foreshadowing of the Messiah. This same foreshadowing is seen in Zechariah with Zerubbabel and Joshua (cf. Zech. 3-4). 22:23 "firm" See SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT (אמן), especially II., A., 1., b., (2). 22:24 NASB, NKJV, NRSV "offspring and issue" "his relatives and dependants" "the descendants and offspring" "even to the meanest members" "the sprouts and the leaves" "from small to great" "both the honorable men and the glorious men" "the offspring and the offshoots" The MT has the offspring ‒ BDB 425, KB 993 plants ‒ Isa 34:1; 42:5 animals ‒ Job 31:8 humans ‒ Job 5:25; 21:8; 27:14; Isa. 2:3; 22:24; 44:3; 48:19; 61:9; 65:23 the issue ‒ BDB 861, KB 1048; this unknown root is found only here; parallelism implies some kind of offshoot or leaf 22:25 Even Eliakim (i.e. the peg driven in a firm place), with all of YHWH's help, cannot stop the judgment that is coming. peg will give way (BDB 559 I, KB 561, Qal IMPERFECT) peg will break off (BDB 154, KB 180, Niphal PERFECT with waw) peg will fall (BDB 656, KB 709, Qal PERFECT with waw) load will be cut off (BDB 503, KB 500, Niphal PERFECT with waw) Judgment is coming, YHWH said (BDB 180, KB 210, Piel PERFECT). ▣ "the peg" It (BDB 450) may refer to Shebna Eliakim Judah Jerusalem Messiah In context #1 or #2 is best (I think #2 is a better historical and contextual fit), but the others address YHWH's future plans (cf. Isa. 22:11).