Isaías 9
Bob Utley · You Can Understand the Bible
Isaías 9
CONTEXTUAL INSIGHTS Isaiah 9 is in strong contrast to Isa. 8:19-22 but linked by word plays (i.e. darkness, gloom vs. light). Notice the play on the words darkness (BDB 365), Isa. 5:20; 8:22; 9:2; 29:18; 42:7; 45:3,7,19; 47:5; 49:9; 58:10; 59:9; 60:2; see SPECIAL TOPIC: DARKNESS gloom (BDB 734), Isa. 8:22; 9:1 thick darkness (BDB 66), Isa. 8:22; 58:10; 59:9 He will make glorious (BDB 457, KB 455, Hiphil PERFECT), Isa. 9:1 "a great light" (BDB 21, ADJECTIVE, 152), Isa. 9:2 (twice) "dark land" (BDB 853), Isa. 9:2; Job often; Ps. 23:4; 44:19; 107:10,14; Jer.2:6; 13:16; Amos 5:8 light will shine on them (BDB 618, KB 667, Qal PERFECT), 9:2 This is powerful imagery for judgment and restoration. God is light (cf. 1 John 1:5,7; 2:8,9,10; Rev. 21:22-25)! This chapter contains many PERFECT VERBS which denote completed action. It can refer to a past event or a future certainty. The purposeful ambiguity fits the multiple fulfillment prophecies. This was a current crisis and a future crisis; a current prophetic focus and a future prophetic focus (i.e. Isa. 7:14). It is common in prophetic literature for the strophes to swing from judgment to hope darkness to light God's word has benefits and consequences (i.e. Lev. 26; Deut. 28). Be careful of just focusing on one!
Isaías 9:1-7
9:1 "no more gloom" The MT has twenty three verses in Isaiah 8, but the LXX shows Isa. 9:23 as Isa. 9:1. The term "gloom" (BDB 734) appears in Isa. 8:22 and 8:23 (9:1) only. It links these contexts together. It is hard to know where prophecies start and stop. Be careful of letting modern chapter, verse, capitalization, and paragraphing cause you to miss related themes. An editor (or Isaiah himself or one of his disciples) complied his sermons, oracles, and poems into an anthology. Often the only connections are word plays, historical setting, or eschatological contexts. The term "no" can be understood in a negative sense (if so, see DSS, this verse concludes the previous context) if one adds "more" (NASB), then it is positive and starts the next context ▣ "for her who was in anguish" The PRONOUN "her" probably refers to "land" (BDB 75, ארץ). Because two of the northern tribes of Israel are mentioned specifically, this must refer to either the northern tribes the covenant people as a whole 9:1,3 "He. . .He. . .You. . .You" The translators of the NASB capitalize these PRONOUNS because they see them as referring to God's activity. ▣ "the land of Zebulun and the land of Naphtali" There is a strong contrast between Isa. 8:19-22 and 9:1ff. Apparently, these northern two tribal allocations had suffered greatly in 732 B.C. in the invasion by Tiglath-Pileser III (i.e. Pul, cf. 2 Kings 15:29). No one thought that anything good could come out of this region. This sets the stage for the fulfillment in Jesus' day of His Galilean ministry ("but later He shall make it glorious," cf. Matt. 4:12-17). Because of the desert between Mesopotamia and Canaan, the armies had to follow the Euphrates River to its source and then drop down the coastal plain. That means they invaded from the north. Zebulun and Naphtali (along with the city of Dan) would be the first to suffer. SPECIAL TOPIC: KINGS OF ASSYRIA ▣ "Galilee of the Gentiles" This literally means "circle of the nations" (BDB 165 II CONSTRUCT BDB 156). Assyria resettled many conquered people in this area. The term for Gentiles here is the normal term for the nations, goy (BDB 156, cf. Isa. 9:3). Sometimes it is used sarcastically of Israel herself (cf. Gen. 12:2; 18:18; Exod. 19:6; Isa. 1:4). In Jesus' day this refers to (1) Galilean Jewry or (2) a Gentile area, which shows the universal nature of the coming ministry of the Messiah, which fits Isaiah's emphasis on the inclusion of the nations (i.e. Isa. 2:2-4; 45:22; 49:6; 60:3). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 9:2 "Will see a great light" Light is imagery for YHWH's presence (cf. Deut. 33:2; Hab. 3:3; Rev. 21:22-24). Here, light (BDB 21) is imagery for the gospel (cf. Isa. 42:6; 49:6; 51:4; 60:1,3). No one expected the Messiah to minister to the "not-so-kosher" Galileans. This verse is a surprising prophecy of the specific area of Jesus' ministry! No one expected "Galilee of the Gentiles" to become the initial announcement of "good news"! 9:3 "You shall multiply the nation" This (VERB, BDB 915, KB 1176, Hiphil PERFECT) may refer to YHWH's original promise to the Patriarchs to increase Abraham's seed. See note at Gen. 13:16. stars of the sky (cf. Gen. 15:5; 26:4; Deut. 10:22; 28:62) sand of the seashore (cf. Gen. 22:17; 32:12) dust of the earth (cf. Gen. 13:16; 28:14; Num. 23:10) SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "You shall increase their gladness" The Hebrew MT (Kethiv) has the word "not" (BDB 518), but NASB translates it as "their." The MT editors suggested in the margin (Qere) it be changed to "him." The UBS Text Project, p. 21, gives "him" a "C" rating (considerable doubt). The LXX also has "him." The NOUN "gladness" (BDB 970) appears twice in the verse (also possibly in Isa. 9:17), as does the related VERB "rejoice" (BDB 162, KB 189, Qal IMPERFECT). The VERB form of "gladness" (BDB 970, KB 1333, Qal PERFECT) also occurs in the verse. Obviously Isaiah is emphasizing this concept! They are glad because of YHWH's presence. The covenant God is with His people (i.e. Immanuel). Their gladness is described in two images. the harvest dividing spoil 9:4-5 Because YHWH is present (Isa. 9:3), He fights on their behalf (i.e. Holy War). break the yoke of their burden (i.e. release from foreign domination, cf. Jer. 28:2; Ezek. 34:27) break the staff on their shoulders break the rod of their oppressor (staff and rod are symbols of foreign kings and their control, cf. Isa. 10:27) The same VERB, "break," is to be applied to all three, BDB 369, KB 365, Hiphil PERFECT, cf. Isa. 7:8; 8:9 (thrice). As a God-empowered representative (i.e. Gideon) defeated the Midianites, so now God's chosen instrument, Babylon, will destroy the Assyrian domination of Canaan. God is in control of world history (i.e. Dan. 2) and is particularly conscious of Canaan because of the seed of Abraham (i.e. the coming Messiah). 9:4 "as at the battle of Midian" See Isa. 10:26 and Judges 6-8. 9:5 The covenant people's enemies will be defeated and their clothing (i.e. shoes and cloaks) used for fuel for the victory fire. This is imagery of a complete and total victory. Several texts speak of the destruction of the military weaponry of the foreign armies because His people have security in Him and His covenant promises, not their captured military weaponry (cf. Ps. 46:9; 76:3; Hosea 2:18). The Divine Warrior of the Conquest under Joshua is again fighting for His people. Isaiah 9:4 is the perfect example! "every boot of the booted warrior" "every warrior's sandal" "all the boots of the trampling warriors " "the boots of the infading army" "all the foot gear" "all the boots put on to stomp with" "the boots of the earth-shaking armies" "every boot that marches and shakes the earth" The MT has the NOUN and VERB, Qal ACTIVE PARTICIPLE of the same rare root (BDB 684, KB 738), found only here. BDB supposes it comes from an Assyrian root for "leather sandals" (KB, "high laced boot"). The essence of v. 5 is the promise of YHWH's victory over these invading armies by means of His Messiah (vv. 6-7). 9:6-7 The NKJV marks these two verses off as a separate paragraph. Isaiah 9:6 describes the special child, Immanuel. government will rest on the shoulders of this special Child. He is the hope of a righteous Davidic seed (cf. 2 Samuel 7; 1 Chronicles 17) His name (the characteristics of His Father) Wonderful Counselor, this denotes a divine plan, cf. Isa. 14:26,27; 19:17 Mighty God, cf. Isa. 10:21; Jer. 32:18 Eternal Father Prince of Peace, Mic. 5:5 The first name could be two separate titles, but the other three are two word combinations. The fivefold names may reflect current practice in Egypt, where the new Pharaoh was given five new throne names at his coronation. There are four compound titles. These are probably the child's new names when coronated king. The term Immanuel in Isa. 7:14 and 8:8-10, as well as the term "Mighty God" in Isa. 9:6, do not automatically imply Deity, but reflect the ideal king. The names reflect God's character (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT]) which hopefully characterized the Davidic King. It must be remembered that these titles deal with the area of administration military power pastoral care the quality of the reign The Deity of the Messiah is also implied, though not specifically, as in Dan. 7:14; and Jer. 32:18 (see SPECIAL TOPIC: THE TRINITY, III.). It must be remembered that the Jews were not expecting the Messiah to be the physical incarnation of YHWH because of Israel's unique emphasis on monotheism (see SPECIAL TOPIC: MONOTHEISM)! The Deity of Jesus and the personality of the Spirit (see SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT) are real problems for monotheism (i.e. Exod. 8:10; 9:14; Deut. 4:35,39; Isa. 40:18,25; 46:5). Only "Progressive Revelation" teaches this truth (cf. John 1:1-14; Phil. 2:6; Heb. 1:2-3). If the NT is true then OT monotheism must be nuanced (i.e. one divine essence with three eternal personal manifestations). The hyperbolic OT language has become literal! But the literal fulfillment of OT prophecies about geographical and national Israel have been universalized to include "the nations." See SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? Genesis 3:15 is realized and summarized in John 3:16; 4:42; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14). Isaiah 9:7 describes His reign (see SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE) eternal and universal government (cf. Mic. 5:4) eternal and universal peace (cf. Mic. 5:5a) reigns on Davidic throne (cf. Isa. 16:5; 2 Samuel 7) establishes justice and righteousness forever (these two NOUNS often used together, cf. Isa. 32:16; 33:5; 59:14) the zeal of YHWH is the guarantee of its reality Isaiah 9:7 certainly sounds like an eternal reign (cf. Dan. 2:44; 4:3,34; 6:26; 7:13-14,27; Ezek. 37:25; Mic. 4:7; 5:4; 2 Pet. 1:11), not a limited millennial reign (see my notes in my new Partial Preterist Revelation Commentary (2024), "Crucial Introduction" and Introduction to chapter 20 at www.freebiblecommentary.org ). This promise is the essence of the concept of a new age of the Spirit! The total and complete reversal of the Fall. The reinstatement of God's ideal (i.e. the fellowship of the Garden of Eden, cf. Gen. 3:8) with all humans made in His image and likeness (i.e. Gen. 1:26-27). SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: EDEN SPECIAL TOPIC: THE DEITY OF CHRIST FROM THE OT
Isaías 9:8-12
9:8-12 God has sent a clear message to the Northern Tribes. They have heard it and understood it (cf. Isa. 9:9a), yet their response is unacceptable. They assert in pride (BDB 144) and arrogance (BDB 152) they will rebuild after God's judgment, even better, Isa. 9:10 they will replant after God's judgment, even better, Isa. 9:10 YHWH raises (BDB 960, KB 1305, Piel IMPERFECT with waw) and stirs up (BDB 1127, Pilpel IMPERFECT, only here and possibly Isa. 19:2) Syria Philistines Yet still YHWH is agitated (cf. Isa. 9:12,17,21) His anger does not turn away (BDB 996, KB 1427, Qal PERFECT) His hand is still stretched out (BDB 639, KB 692, Qal PASSIVE PARTICIPLE). This is a recurrent phrase in this context for judgment. 9:8-9 "Israel. . .Ephraim. . .Samaria" These three names designate the Northern Ten Tribes after the split in 922 B.C. collective name of Jacob's children name of the largest tribe name of the current capital 9:11 "adversaries from Rezin" NKJV, Peshitta "adversaries of Rezin" "adversaries" "their foe Razon" REB, NET "their foes" "the enemies of Rezin" The MT has two NOUNS in CONSTRUCT, "adversaries" (BDB 865) and "Rezin" (BDB 954). From the translations it is obvious there is uncertainty about the phrase: enemies of Syria Syria as the enemy The interpretive problem revolves around, "is this strophe about YHWH's judgment on invaders or His use of invaders to judge His people, here, Israel (i.e. the northern kingdom)?" The same problem as in Isa. 8:8. The UBS Text Project, p. 22, gives the MT a "B" rating (some doubt), which would mean the context refers to YHWH's judgment on the invaders.
Isaías 9:13-17
9:13-17 The reason for YHWH's continued anger is the lack of Israel's response. They do not turn back (i.e. repent, lit. "turn," BDB 996, KB 1427, Qal PERFECT; see SPECIAL TOPIC: REPENTANCE [OT]) They do not seek (BDB 205, KB 233, Qal PERFECT) the Lord of hosts. See SPECIAL TOPIC: SEEK THE LORD Therefore, they are completely destroyed! head ‒ tail (v. 14; Isa. 19:15) palm branch ‒ bulrush (v. 14; Isa. 19:15) elder/honorable man ‒ false prophet (v. 15) They are leading the people astray (BDB 1073, KB 1766, Hiphil PARTICIPLE) so they will be confused (lit. "shallowed up," BDB 118, KB 134, Pual PARTICIPLE). Jesus refers to this kind of leader in Matt. 15:14; 23:16,24. When your light has become darkness, how great is the darkness! He has no pity on (NRSV, MT, "not rejoice over" or REB, "does not favor." UBS Text Project, p. 23. prefers the NEB but with a "C" rating (considerable doubt). young men (Isa. 9:17) orphans (Isa. 9:17) widows (Isa. 9:17) Usually YHWH defends these groups (i.e. Deut. 10:18), but here they are judged along with the rest of the rebellious people of God! Because they are all godless (BDB 338) evil doers (BDB 949, KB 1269, Hiphil PARTICIPLE) speaking foolishness (BDB 615) Verses 8-12 are unified by the recurrent phrase ("His hand is still stretched out") at Isa. 12d; 17f; and 21d. Also notice the context probably runs through Isa. 10:4, where the phrase is repeated again. Be careful of relying too much on chapter and verse divisions. They are not original, not inspired! SPECIAL TOPIC: HAND SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD 9:16 "brought to confusion" "are destroyed" "were left in confusion" "totally confused them" "are swallowed up" "devour them" "to sink low" "are engulfed" The Hebrew root (BDB 118, KB 134, Pual ACTIVE PARTICIPLE) basically means "to swallow down," "to swallow up" (cf. Isa. 25:7,8; 28:4; 49:19), but there are possibly other roots to announce (KB 135 II, cf. Prov. 19:28) to confuse (KB 135 III, cf. Isa. 3:12; 19:3; 28:7) with too much wine (NASB) "Confused" fits the parallelism best! Remember, context, context, context determines meaning, not a lexicon! 9:17 NASB, NET "does not take pleasure" NKJV, Peshitta "will have no joy" "did not have pity on" "will no longer take delight" REB (Arabic root) "showed no mercy" "will not rejoice over" JPSOA, DSS "will not spare" The MT has "rejoice" (BDB 970, KB 1333, Qal IMPERFECT, negated). The UBS Text Project, p. 23, gives "showed no mercy" a "C" rating (considerable doubt). This option is a better parallel to the next poetic line and context, vv. 13-17. Notice how many different ways the IMPERFECT stem can be understood. ▣ "Nor does He have pity on their orphans or their widows"This is the ultimate example of God's turning away from His covenant people. It is exactly the opposite of God's promises in Deuteronomy to these groups. Here, God's rejection comes because of their covenant disobedience (cf. Leviticus 26; Deuteronomy 28). SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT
Isaías 9:18-21
9:18-21 These verses describe the judgment of God on the Northern Tribes. The judgment is characterized as a fire that consumes the land. (See SPECIAL TOPIC: FIRE). Even the people themselves are fuel for the fire! The evil of the people is described as no man spares his brother they steal but are still hungry they eat but are not satisfied (even their own bodies, cf. Jer. 19:9; the Targums translate it as "fellow" and thereby JPSOA "his own kindred") God's covenant people are against each other! 9:18 "wickedness burns like a fire" It is interesting that fire can be positive or negative. here, negative (wickedness) Isa. 62:1, positive (salvation) Context, context, context determines meaning. Be careful of a preset definition of biblical words! 9:20c NASB, NKJV, NJB, LXX "the flesh of his own arm" NRSV, JPSOA, Peshitta "the flesh of their own kindred" TEV, NEB "their own children" "his own brother" "his neighbor's flesh" The MT has "flesh of his arm." The JPSOA footnote says "meaning of Hebrew uncertain." The root, זרע (BDB 283 II, KB 286) can mean arm, shoulder, strength (UBS Text Project, p. 23, gives this a "B" rating [some doubt]) seed, offspring, descendants The question is, which vowel pointing fits the context best. Remember, the vowel points are not inspired. They were added by Jewish scribes. The final form, the Masoretic Text, was not complete until A.D. 900. In context (i.e. v. 21) verse 20 seems to imply the surrounding tribes (RSV). In times of hunger and survival, even cannibalism was common. This same imagery refers to regional wars!