6:10 Make the hearts of these people calloused;
make their ears deaf and their eyes blind!
Otherwise they might see with their eyes and hear with their ears,
their hearts might understand and they might repent and be healed.” 1
23:13 Look at the land of the Chaldeans,
these people who have lost their identity! 5
The Assyrians have made it a home for wild animals.
They erected their siege towers, 6
demolished 7 its fortresses,
and turned it into a heap of ruins. 8
27:11 When its branches get brittle, 9 they break;
women come and use them for kindling. 10
For these people lack understanding, 11
therefore the one who made them has no compassion on them;
the one who formed them has no mercy on them.
29:13 The sovereign master 12 says,
“These people say they are loyal to me; 13
they say wonderful things about me, 14
but they are not really loyal to me. 15
Their worship consists of
nothing but man-made ritual. 16
34:16 Carefully read the scroll of the Lord! 17
Not one of these creatures will be missing, 18
none will lack a mate. 19
For the Lord has issued the decree, 20
and his own spirit gathers them. 21
40:26 Look up at the sky! 23
Who created all these heavenly lights? 24
He is the one who leads out their ranks; 25
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
48:5 I announced them to you beforehand;
before they happened, I predicted them for you,
so you could never say,
‘My image did these things,
my idol, my cast image, decreed them.’
48:14 All of you, gather together and listen!
Who among them 26 announced these things?
The Lord’s ally 27 will carry out his desire against Babylon;
he will exert his power against the Babylonians. 28
57:6 Among the smooth stones of the stream are the idols you love;
they, they are the object of your devotion. 29
You pour out liquid offerings to them,
you make an offering.
Because of these things I will seek vengeance. 30
65:5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
1 sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13) was fulfilled by 701
2 tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.
3 tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”
4 sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.
5 tn Heb “this people [that] is not.”
6 tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.
7 tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.
8 sn This verse probably refers to the Assyrian destruction of Babylon.
9 tn Heb “are dry” (so NASB, NIV, NRSV).
10 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.
11 tn Heb “for not a people of understanding [is] he.”
12 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
13 tn Heb “Because these people draw near to me with their mouth.”
14 tn Heb “and with their lips they honor me.”
15 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
16 tn Heb “their fear of me is a commandment of men that has been taught.”
17 tn Heb “Seek from upon the scroll of the Lord and read.”
sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
18 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
19 tn Heb “each its mate they will not lack.”
20 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
21 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
22 tn Heb “by which the servants of the king of Assyria have insulted me.”
23 tn Heb “Lift on high your eyes and see.”
24 tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
25 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
26 sn This probably refers to the idol gods (see v. 5).
27 tn Or “friend,” or “covenant partner.”
sn The
28 tn Heb “and his arm [against] the Babylonians.”
29 tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.
30 tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.