Isaías 4
Bob Utley · You Can Understand the Bible
Isaías 4:1
4:1-4 The JPSOA translation divides verses 1-6 into two poetic sections and one prose. Isa. 4:1b-3, poetry Isa. 4:4, poetry Isa. 4:5-6, prose Most other versions take Isa. 4:1 with Isa. 3:16-4:1. They also do not structure these verses as poetry. The NKJV has Isa. 4:2 and NJB has Isa. 4:2-6 as one long poetic context (JB had poetic division at Isa. 4:2-3 and 4-6), but most of the others have prose. This should show us how difficult it is to know when a Hebrew text is elevated prose or poetry and also where the natural/subject breaks occur. Be careful of modern chapter and verse divisions! They are not an inspired guide! 4:1 This verse seems to link with Isa. 3:6 (different VERBS, Isa. 3:6, BDB 1074 and Isa. 4:1, BDB 304, but both mean "to grasp firmly"). It surely links to the Messianic age (i.e. Isa. 4:2, "Branch", see SPECIAL TOPIC: JESUS THE NAZARENE). Hebrew poetry is difficult to "lock down." It is often a play on words and similar actions. ▣ "seven women" Seven is the number for perfection in Jewish thought relating to Genesis 1. Therefore, this like Isa. 3:25-26, refers to all inhabitants of Jerusalem/Judah refers to Gentile nations coming to YHWH SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4 ▣ "take hold" This VERB (BDB 304, KB 302, Hiphil PERFECT with waw) denotes someone taking a firm grip on another person or some object (i.e. Deut. 22:25; 25:11; 1 Sam. 15:27; 2 Sam. 1:11; 1 Kgs. 1:50; 2 Kgs. 2:12; 4:27; Prov. 7:13; 26:17; Zech. 8:23). ▣ "let us be called by your name" The name was a symbol of the person and his characteristics. The purpose of this action is revealed in the next phrase, "take away our reproach" (BDB 62, KB 74, Qal IMPERATIVE). Who can do this? the righteous of Isa. 3:10 can give guidance and knowledge about Israel's God the Messianic "Branch" of Isa. 4:2-6 SPECIAL TOPIC: " THE NAME" OF YHWH (OT) ▣ "take away our reproach" For the VERB (BDB 62, KB 74) see note above. This NOUN, "reproach" or "shame" (BDB 357), may refer to a symbol of their sin and rebellion against YHWH their widowhood with no children because all the men were killed in battle, Isa. 3:25-26 (NASB Study Bible, p. 965, NIDOTTE, vol. 2, p. 75) Isaiah 54:4 fits both options because "widowhood" could refer to being divorced (i.e. legal imagery) by YHWH. The book of Revelation clearly contrasts two wives of YHWH. faithless Israel called the great harlot (cf. Rev. 17-18) the faithful redeemed church called the bride of Christ (cf. Rev. 21:1,9; 22:17) YHWH divorces Israel (i.e. the destruction of Jerusalem and the temple by Rome in A.D. 70) and marries the Church. See my full Partial Preterist Commentary on Revelation online.
Isaías 4:2-6
4:2 "In that day" This refers to a future time when YHWH comes (for blessing or judgment) to His people (cf. Isa. 2:2,11,12,20; 3:7,18; 4:1,2). This is a recurrent theme in Isaiah. It is hard to be certain if this referred in Isaiah's mind to restoration from exile by Zerubabbel and Joshua in the Persian period (i.e. Ezra and Nehemiah) restoration by the Maccabees in the Seleucid period Jesus' first coming (inauguration of the New Covenant) Jesus' second coming (consummation of the New Covenant) Notice how the Prophet swings from radical, complete judgment to radical complete forgiveness and restoration! This is typical in the prophetic literature. One could not be presented without the other! The purpose of judgment is always restoration. A helpful book for me to understand Hebrew prophecy has been D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. SPECIAL TOPIC: DAY (yom) SPECIAL TOPIC: THAT DAY ▣ "the Branch of the Lord" To describe this title (BDB 855, Targums interpreted it as the Messiah) let me quote from my commentary on Daniel and Zechariah where the term is also used (but just a note of caution, we must be careful about assigning a technical meaning everywhere a word or phrase is used-context, context, context is crucial). This term may have developed over time from a reference of ideal abundance to God's special Servant who will restore that abundance (i.e. a shoot, a branch). Let me share notes from my commentary on Zechariah. Zech. 3:8 "the Branch" This may be "sprout" (BDB 855). This is another Messianic title (cf. Isa. 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). See full discussion and SPECIAL TOPIC: JESUS THE NAZARENE. This title is used of Zerubbabel in Isa. 6:12 as a symbol of the royal Davidic line. It is surprising that it is used in this context, which emphasizes the priestly aspect of the Messiah. The twin aspects of redeemer (priestly, cf. Isaiah 53) and administrative leader (kingly, cf. Isa. 9:6-7) are merged in the book of Zechariah (cf. chapter 4). Zech. 6:12 "Branch" This word (BDB 855) means "sprout" (cf. Isa. 3:8; 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). This is a title for the Messiah. In Zechariah it refers to Zerubbabel as a type of the Messiah (cf. Ibn Ezra and Rashi). The name, Zerubbabel, in Akkadian, means "shoot of Babylon." This was possibly a play on his name since he rebuilt the temple in 516 B.C., but it is really an ultimate reference to Jesus. This title and the matching VERB ("will branch out," Qal IMPERFECT) appear together in this verse. ▣ Verse 2 describes YHWH's "Branch" (NKJV, NRSV, JB) "beautiful," BDB 840, cf. Jer. 3:19 (often used of Promised Land in Dan. 8:9; 11:16,41) "glorious," BDB 458 means "abundance," "honor," and "glory" These two terms are often used together (cf. Isa. 13:19; 28:1,4,5). Some versions take this verse as a reference to plant growth in the period of restoration (LXX, Peshitta, TEV, NJB, REB, NET Bible). In a sense the Messiah and the age of restoration are lexically linked (first part of Isa. 4:2 is about the Messiah; the second part is about a restored, fruitful Promised Land). ▣ "the survivors of Israel" Isaiah addresses them and describes them often (cf. Isa. 10:20; 37:31,32; see SPECIAL TOPIC: THE REMNANT, THREE SENSES), but which group did he address? See opening comment on Isa. 4:2. The Spirit is the true author of Scripture. In prophecy and apocalyptic passages often the human author did not fully realize the full extent of his own message. I do think this means that these passages had multiple meanings (i.e. Sensus Plenior), but that progressive revelation clarified the intended meaning. Often the concept of multiple fulfillment is what links the full intent of the Spirit's message (i.e. Isa. 7:14). However, proper hermeneutics must begin with "authorial intent" as the place to begin and evaluate an interpretation of any biblical text and any genre. Only further inspired revelation trumps original context and authorial intent. 4:3 This verse is probably what caused the Jews of Jeremiah's day who were not exiled to view themselves as YHWH's favored people, but Ezekiel, chapters 8-10, shows this was not the case. YHWH would primarily deal with the returnees (cf. Ezra and Nehemiah). ▣ "Holy" See SPECIAL TOPIC: HOLY ▣ "everyone who is recorded for life in Jerusalem" There are two interpretive issues. Is this referring to life in Jerusalem the capital of Judah or "New Jerusalem," the symbol of the new age (cf. Revelation 21:1-22:5)? Is it historical or eschatological? See my new Partial Preterist Commentary on Revelation (2024) free online. Is this registration an aspect of the book of life? SPECIAL TOPIC: THE TWO BOOKS OF GOD 4:4 This verse has two images for spiritual cleansing. washing wash away, BDB 934, KB 122, Qal PERFECT purged (lit. "rinsed away"), BDB 188, KB 216, Hiphil IMPERFECT (had sacrificial connotation, cf. 2 Chr. 4:6; Ezek. 40:38) fire by a spirit of judgment, cf. Isa. 28:6 by a spirit of burning, cf. Isa. 1:31; 9:19 It is quite possible that "spirit" (ruah) should be understood as a violent, destructive wind of YHWH's judgment. Judah will be judged and cleansed of her willful rebellion. SPECIAL TOPIC: BAPTISM SPECIAL TOPIC: BREATH, WIND, SPIRIT SPECIAL TOPIC: FIRE ▣ "filth" This is a strong term (BDB 844) which is used of sin. Isaiah 28:8 of human vomit Isaiah 36:12 of human feces (cf. Deut. 23:14; Ezek. 4:12) ▣ "the daughters of Zion" This is the imagery used of Jerusalem in Isa. 3:16-26. In this context, it is parallel with "Jerusalem." See full note at Isa. 1:8. ▣ "bloodshed" This (BDB 196) is imagery for the premeditated taking of life. Here it probably refers to the exploitation of the poor and socially ostracized (i.e. "from her midst"). SPECIAL TOPIC: MURDER 4:5 This is a historical allusion to YHWH's personal presence and care during the Exodus and Wilderness Wandering Periods. It refers to the Shekinah cloud of glory—cloud by day, fire by night—to guide and protect (i.e. Exod. 13:21,22; 40:38; Num. 9:15-23; Ps. 78:14; 99:7; 105:39). He (or His angel) would personally lead His people again and provide for all their needs in abundance. SPECIAL TOPIC: SHEKINAH ▣ "the Lord will create" This VERB (BDB 135, KB 153, Qal PERFECT with waw) is used only of God's creating (cf. Gen. 1:1; and here). ▣ "canopy" The term (BDB 342 I) can refer to a protective covering like the Shekinah cloud (over the whole of the people, as during the Exodus and Wilderness Wanderings, cf. Ps. 105:39) a covering of YHWH's personal presence over the tabernacle, as in Exod. 40:34-38 a covering tent for a wedding (cf. Ps. 19:5; Joel 2:16) Some link this wedding imagery to the desperate women of Isa. 4:1, while other commentators link it to the tabernacle and a future restored temple in Jerusalem, which would denote the union of YHWH/Messiah and His people in marriage imagery (cf. Isa. 5:1; Hosea 1-3; Eph. 5:21-33). 4:6 There are several images combined to show YHWH's protection (from heat and storm) shelter, BDB 697, cf. Isa. 1:8; Ps. 27:5; 31:20; same concept in Isa. 32:2 refuge, BDB 340 (see SPECIAL TOPIC: REFUGE) NOUN, Isa. 25:4 VERB, Isa. 14:23; 57:13 in Psalms, 14:6; 46:1; 61:4; 62:7,8; 71:7; 73:28; 91:2,9; 94:22; 142:5 from other texts in Isaiah, a "defense," BDB 731, cf. Isa. 17:10; 27:5 Often these images refer to YHWH as a protective mother bird (i.e. under the shelter of its wings, see SPECIAL TOPIC: SHADOW AS A METAPHOR FOR PROTECTION AND CARE) a high fortress or stronghold (cf. Ps. 18:1; see my exegetical notes online) Believers can trust the protection and tender care of their covenant God! He is with us and for us, if we only repent, believe, obey, serve, worship, and persevere. The covenant has promises (benefits) and responsibilities (obligations). Both have consequences (i.e. Lev. 26; Deut. 28)! SPECIAL TOPIC: COVENANT