¹ tn Or “dull.”

² tn Or “dull.”

² tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

² sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”

¹ tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.

¹ sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

³ tn Heb “had grown dim.” The verb יוּעַם (yu’am), Hophal imperfect third person masculine singular from עָמַם (’amam, “to conceal, darken”), literally means “to be dimmed” or “to be darkened.” Most English versions render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), and “grown dull” (TEV); however, the NIV has captured the sense well: “How the gold has lost its luster.”

¹ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

¹ tn Or “glisten from.” The adjective חַכְלִילִי (khakhlili) occurs only once in the Bible, it’s meaning uncertain. A possible Akkadian cognate suggests it means “dark”. The LXX interprets it as “glisten.” DCH also suggests “red” (DCH s.v. חַכְלִילִי) as a possibility. The preposition מִן (min) can indicate the source “from,” or comparison “more than.” So the possible meanings are “darker than” (NIV, ESV, NRSV), “redder than,” dark or “dull from” (NASB), “red from” (KJV) or “glisten from” (LXX). Since the context describes positive elements that Judah will enjoy as blessings, we don’t expect it to mean eyes glazed over from being drunk. Also the possible Akkadian cognate refers to darkness or gloom, not simply a dark color. Alcohol can cause capillaries to break, leading to red eyes. But whatever is going on with the eyes, the point is that Judah will have abundance to partake of. The LXX suggests a glint of happiness in the eyes spurred by drinking wine. While this may suit the context well, it is not clear that the translator wasn’t simply guessing to fit the context.

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 b.c. when the Assyrians devastated the land (a situation presupposed by Isa 1:2-20; see especially vv. 4-9). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum (1:19-20), one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36-39 and cf. Jer 26:18-19 with Mic 3:12).This interpretation, which holds in balance both Israel’s moral responsibility and the Lord’s sovereign work among his people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isa 3:9 declares that the people of Judah “have brought disaster upon themselves,” but Isa 29:9-10 indicates that the Lord was involved to some degree in desensitizing the people. Zech 7:11-12 looks back to the pre-exilic era (cf. v. 7) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11-12, recalling this same period, states that the Lord “gave them over to their stubborn hearts.”