‏ Isaiah 13

Summary for Isa 13:1: 13:1–23:18  ^a This section contains prophecies of judgment against the nations. By including a prophecy against Judah and Jerusalem (22:1-25  ^b) in the midst of prophecies against the pagan nations, Isaiah emphasized that Israel’s identity as God’s people would not protect them from God’s punishment when they sinned as the other nations do. 13:1  ^c At the time of this prophecy, Assyria was the major power. Isaiah anticipated the rise of Babylon as an even crueler kingdom that would destroy Judah and Jerusalem (39:6-7  ^d; chs 46–47  ^e). The universal language of 13:1–14:23  ^f suggests that in this context, Babylon represents all wicked and arrogant nations in the same way that “Babylon the Great” does in the book of Revelation (Rev 18  ^g). Therefore, while this description of Babylon’s fall applies to the fall of historic Babylon in 539 BC, it also applies until the final judgment against the ultimate kingdom of evil (Rev 19  ^h).
13:2  ⁱ A signal flag or banner that could be seen clearly from a great distance was often placed on a bare hilltop as a call to battle.

• God stands against Babylon as the symbolic representative of all evil kingdoms.
13:5  ^j Just as Assyria was the rod of his anger (9:4  ^k; 10:5  ^l, 15  ^m), other nations serve as the Lord’s weapons and carry out his will. The Medes and Persians conquered Babylon in 539 BC.

• God’s wrath is an expression of his justice as well as his intent to restore order to the world by obliterating evildoers (10:25-26  ⁿ; see Lam 2:22  ^o; Ezek 7:19  ^p).
13:6  ^q When pronouncing judgment that is still in the future, the prophets sometimes spoke as though it had already arrived. This emphasized the urgency of turning back to God (Ezek 30:3  ^r; Joel 1:15  ^s; 3:14  ^t; Obad 1:15  ^u; Zeph 1:7  ^v).
13:8  ^w Pangs ... like those of a woman in labor: The day of the Lord brings sudden and overpowering pain and fear for the wicked (see also Jer 30:6  ^x; Hos 13:13  ^y; Mic 4:9  ^z, 10  ^aa; 5:3  ^ab).
13:10  ^ac Cosmic upheaval and darkness are common images for the day of the Lord, a time of God’s judgment (see also Ezek 32:7-8  ^ad; Joel 2:10  ^ae, 31  ^af; 3:15  ^ag; Matt 24:29  ^ah; Mark 13:24  ^ai; Rev 6:12-13  ^aj; 8:12  ^ak; cp. Isa 30:26  ^al).
13:11  ^am punish the world: See Rev 20:11  ^an.
13:12  ^ao Solomon’s imported gold came from Ophir (1 Kgs 9:28  ^ap).
13:13  ^aq God will shake the heavens. The earth will move: Cosmic upheaval will accompany God’s coming in judgment (see study note on 5:25; see also Hag 2:7  ^ar, 21  ^as; Heb 12:26-27  ^at; Rev 16:17-18  ^au; 18:21-22  ^av).
13:16  ^aw These terrible acts of war would be perpetrated against Babylon, itself a cruel conquering power (see also Ps 137:8-9  ^ax; Jer 6:11-12  ^ay; Nah 3:10  ^az).
13:17  ^ba The Lord is sovereign and controls history. He can stir up kingdoms to execute his will.

• The Medes from northwestern Iran joined Persian King Cyrus in fighting against Babylon in 539 BC.
Summary for Isa 13:19-22: 13:19-22  ^bb This picture of Babylon as a perpetually haunted ruin contrasts with its magnificence at its peak (see Dan 4:29-30  ^bc).
13:20  ^bd Babylon will never be inhabited again: Babylon, often a symbol of idolatry, immorality, imperialism, and oppression in Scripture, will one day come completely to an end (see Rev 18:2  ^be; 19:2  ^bf).

‏ Isaiah 14

Summary for Isa 14:1-2: 14:1-2  ^bg This message for Israel separates two prophecies of judgment against Babylon (ch 13  ^bh; 14:3-23  ^bi). 14:1  ^bj The Hebrew word here translated mercy draws from the imagery of a woman’s maternal care for her child to illustrate God’s merciful love for his people (see also 49:15  ^bk; 66:13  ^bl).

• God had initially chosen Israel as his special people when he called Abraham (see 41:8  ^bm; Gen 12:1-3  ^bn). Although their status did not change during the Exile, they faced God’s wrath like any other wicked nation because they had rejected him.

• settle once again in their own land: This promise began to be fulfilled in 538 BC (see Ezra 1:1-11  ^bo).

• People from many different nations would join Israel as the people of God (see also Isa 2:3-4  ^bp; 11:11-12  ^bq; 19:18-25  ^br; 60:1-14  ^bs).
14:2  ^bt Just as Israel was subject to the Lord, so the nations of the world would submit themselves to the Lord through Israel (45:14  ^bu; 49:7  ^bv, 23  ^bw; 60:12  ^bx, 14  ^by; 66:23  ^bz).

• The oppressed nation of Israel will rule over its enemies, assuming a position of power and favor with God.
Summary for Isa 14:3-23: 14:3-23  ^ca This taunting song for the king of Babylon is in the form of a funeral dirge (cp. Rev 18  ^cb). 14:3  ^cc God gives ... rest (i.e., relief; 28:12  ^cd; see Deut 25:19  ^ce; 2 Sam 7:11  ^cf) from the sorrow and fear, ... slavery and chains Israel experienced under foreign oppressors (see Isa 9:4  ^cg).
14:4  ^ch A taunt is a mocking comparison in song form. In this instance, the king of Babylon is compared to a dead man entering the world of the dead.
Summary for Isa 14:7-8: 14:7-8  ^ci The land and people will be at rest and quiet because the oppression has ended and the king of Babylon has died.

• The whole creation will join in praise, able to sing again (see also 42:11  ^cj; 44:23  ^ck; cp. Rom 8:22  ^cl).
14:9  ^cm The Babylonians saw the place of the dead (Hebrew Sheol) as a place of no return.

• stand up (literally get up from their thrones): The thrones reflect the Babylonian concept of the life hereafter as a continuation of the same mode of existence as the present life. It appears that the other kings are honoring the great king of Babylon, but the next verses tell a different story.
14:10  ^cn weak as we are: The Babylonian king had no power over anyone after death and was unable to leave Sheol. The Israelites will mock this great king who on earth appeared to have no weaknesses.
14:11  ^co Babylon’s might and power and the sound of the harp were ended, and its magnificence was destroyed (see also Rev 18:22  ^cp).

• Maggots and worms symbolized death and decomposition (Isa 66:24  ^cq).
14:12  ^cr fallen from heaven, O shining star: These words allude to the Canaanite story of the god Helel’s rebellion against the god El (chief deity of the Canaanite pantheon) and his fall from heaven. Some see the fall of the king of Babylon here as symbolizing the fall of Satan (see Ezek 28  ^cs; Luke 10:18  ^ct; Rev 12:9  ^cu). However, there is little to suggest that Isaiah understood it in that way. He was thinking of the historical king of Babylon.

• son of the morning: The battle took place under the early morning sun. The Latin Vulgate translates the term as Lucifer (morning star), a name for Satan in Christian tradition, but the Hebrew text makes no apparent reference here to Satan.
14:13  ^cv This verse alludes to the Canaanite belief that the chief god El and the other gods were enthroned on Mount Zaphon, a northern mountain (see Ps 48:2  ^cw; for a New Testament application, see Matt 11:23  ^cx; Luke 10:15  ^cy).
14:14  ^cz Most High: See Gen 14:19-22  ^da.
Summary for Isa 14:15-17: 14:15-17  ^db This is a restatement of 14:9-11  ^dc. The dead spirits inhabiting the place of the dead will be startled and amazed that the Babylonian king, who ruled the world with his merciless might, has absolutely no power in death.
Summary for Isa 14:18-20: 14:18-20  ^dd The absence of a proper burial was a sign of great shame and dishonor. Unlike other kings, the king of Babylon would be disgraced in judgment.
14:21  ^de As another sign of disgrace, the king of Babylon would have no children to provide a future legacy.

• because of their father’s sins: God looks at individuals in relationship to their families and their people. Here, the Babylonian king’s children had joint responsibility for their father’s actions (see also Deut 5:9-10  ^df).
Summary for Isa 14:22-23: 14:22-23  ^dg Isaiah summarized the previous taunt (14:3-21  ^dh) with this prophecy, spoken in the first person. God decrees the destruction and desolation of Babylon.
Summary for Isa 14:24-27: 14:24-27  ^di This prophecy resumes declaring judgment on Assyria (see ch 10  ^dj). The placement of this prophecy after the judgment against Babylon suggests close connections between Assyria and Babylon. 14:24  ^dk I have planned ... I have decided: No nation can either diminish or resist God’s plans to bring judgment against Assyria or his plans in general. The prophets understood and communicated God’s plan so that his people could respond appropriately.
14:25  ^dl This prophecy told what would happen when Sennacherib attacked Hezekiah some years later in 701 BC (see chs 36–37  ^dm).
14:26  ^dn The Lord’s power over Assyria is just one example of his sovereignty over the whole earth.
14:29  ^do The king who attacked Philistia was probably Ahaz (14:28  ^dp).

• a more poisonous snake: This probably refers to one of the later Assyrian kings, either Sennacherib (701 BC), Esarhaddon (680 BC), or Ashurbanipal (668 BC).
14:31  ^dq The advancing army, probably Assyria, would stir up clouds of dust like smoke that were ominously visible in the north.
14:32  ^dr The Lord has built Jerusalem: God was fully willing and capable of defending Judah, and he did not want the kingdom to make alliances with nations such as the Philistines to protect themselves from the invading Assyrians.

‏ Isaiah 15

Summary for Isa 15:1-16:14: 15:1–16:14  ^ds This message of judgment and lament concerned Moab’s fall. The extensive references to Moabite place names indicate that Isaiah was thoroughly familiar with Moab. 15:1  ^dt Moab was Judah’s enemy, situated on the eastern side of the Dead Sea.

• In one night: Destruction would be sudden and decisive.
15:2  ^du In the ancient Near East, actions such as shaving or cutting off their beards revealed deep sorrow (see Jer 48:37  ^dv).
15:4  ^dw Heshbon was the former capital of Sihon (Num 21:23-26  ^dx).

• Elealeh was located close to Heshbon.

• Jahaz was between Heshbon and the Arnon River (see Jer 48:34  ^dy).
15:5  ^dz My heart weeps for Moab: The prophet joined in the lament to express the greatness of Moab’s pain.

• Zoar was in the southeastern area of the Dead Sea (Gen 14:2  ^ea; 19:23  ^eb).
15:6  ^ec Identification of the waters of Nimrim is uncertain (see also Jer 48:34  ^ed).

• dried up ... scorched ... tender plants: For the theme of natural resources drying up as a form of judgment, see study note on Isa 24:4.
Summary for Isa 15:7-8: 15:7-8  ^ee The precise locations of the Ravine of Willows and of Eglaim and Beer-elim are uncertain.
15:9  ^ef Dibon: The Masoretic Text reads Dimon, which is a play on the word translated blood (Hebrew dam).

• blood: Apparently many people from Moab had already been killed, but their judgment had only begun.

‏ Isaiah 16

Summary for Isa 16:1-4: 16:1-4  ^eg A request for asylum. 16:1  ^eh Moab was known for its sheep (see 2 Kgs 3:4  ^ei). The lambs were sent as tribute to Judah in recognition of Judah’s sovereignty over Moab.

• Sela (the cliff), an unknown remote site, was apparently where the Moabites escaped through the desert.
Summary for Isa 16:3-4: 16:3-4  ^ej Do not betray us ... Hide them: Moab’s situation would become so dire that they would beg for asylum in other lands.
Summary for Isa 16:4-5: 16:4-5  ^ek This prophecy of salvation spoke of the future of David’s dynasty.

• Activities such as oppression and destruction would cease with the end of Moabite hostilities (see 2 Kgs 13:20  ^el).
16:5  ^em God would establish one of David’s descendants as king (see also 9:7  ^en; 11:1-5  ^eo, 10-12  ^ep).
Summary for Isa 16:6-11: 16:6-11  ^eq The response to Moab’s request for asylum (16:1-4  ^er). 16:6  ^es The Moabites’ hardened state of pride and arrogance and rage and boasting prevented them from humbling themselves before God.
16:8  ^et The vineyards at Sibmah were located by the Moabite city of Heshbon.

• Moab was like a luxuriant vine that extends far and wide, but Israel’s beautiful vine reached to the ends of the earth (27:6  ^eu).

• The location of Jazer is unknown.
16:12  ^ev The hilltops were sites for pagan shrines (see 15:2  ^ew).

• No one will be able to save them, including the idols the Moabites called on for protection (see 40:18-19  ^ex; 44:18-19  ^ey).
16:14  ^ez Within three years, counting each day (literally Within three years, as a servant bound by contract would count them; see also 21:16  ^fa): A man who had sold himself into servitude for a period of time would calculate how much time remained right down to the final day. This verse refers to events that are unknown.

• The glory of Moab will be ended, probably because of the Assyrian conquest of Moab (late 700s BC).

• only a feeble few will be left alive: Though decimated by war, the Moabites still existed during Nehemiah’s time (Neh 13:23  ^fb).

‏ Isaiah 17

Summary for Isa 17:1-20:6: 17:1–20:6  ^fc This section contains prophecies of judgment against Damascus, Israel, Ethiopia, and Egypt. The scene moves from the crisis of 734 BC (the alliance of Syria and Israel—see study note on 7:1-25) to the Assyrian crisis in 701 BC (see chs 36–37  ^fd). 17:1  ^fe Damascus, the ringleader in the alliance of Syria and Israel against Judah, fell when the Assyrian king Tiglath-pileser III invaded in 732 BC.
17:2  ^ff The towns of Aroer were east of the Dead Sea (see 2 Kgs 10:32-33  ^fg).

• Flocks will graze in the streets: The city would be useless for any other purpose.
17:3  ^fh The strategic fortified towns of Israel were the pride of Israel, but they could not resist God’s purposes.
Summary for Isa 17:4-11: 17:4-11  ^fi The vision shifts from Damascus (17:1-3  ^fj) to the northern kingdom of Israel; Damascus and Israel were allies in the war against Judah, and both were later destroyed by Assyria. 17:4  ^fk Israel’s glory will grow dim: God will judge all human pride.

• Israel’s robust body will waste away like a person who is ill.
17:5  ^fl The valley of Rephaim was a fertile valley in Judah; however, it looked bare after each harvest.
17:6  ^fm Although the God of Israel judged the wickedness of Israel, he was still its God.
17:7  ^fn The people referred to here are either Israelites or humanity at large.

• look ... turn their eyes: They will again put their trust in the Lord.
17:8  ^fo Canaanites and then Israelites worshiped the fertility goddess Asherah in wooded areas or, in the absence of wooded areas, using Asherah poles (see 27:9  ^fp; 65:3  ^fq; Mic 5:14  ^fr).
17:9  ^fs The Hivites and Amorites were members of the original population of Canaan; they were to be destroyed when the Israelites conquered the land (see Deut 20:17  ^ft).
17:10  ^fu The Israelites had mixed faith in the Lord with elements of Baal worship. They turned from the Lord, who alone is God and will not be held alongside an idol in people’s hearts.

• The term Rock refers to the Lord’s ability to provide refuge (see 26:4  ^fv; 30:29  ^fw; Ps 18:2  ^fx, 46  ^fy).
Summary for Isa 17:12-14: 17:12-14  ^fz God was present with Judah during the crisis. 17:12  ^ga At times, the sea represents opposition to God (see Job 7:12  ^gb; 26:12  ^gc; Pss 46:3  ^gd; 93:3  ^ge).
17:13  ^gf God will silence them: The Lord is sovereign over the nations, as he is over the sea (Ps 65:7  ^gg).
17:14  ^gh In the evening ... by dawn: Despite frightening circumstances, Israel can have confidence in the Lord’s ability to save quickly (see 37:36-38  ^gi).

‏ Isaiah 18

18:1  ^gj Ethiopia was at the southern extremity of the kingdom of Egypt. At the time, Egypt was ruled by the dynasty of the Ethiopian Piankhi.
18:3  ^gk Both the battle flag and ram’s horn were used to marshal and send signals to armies in battle (see Judg 3:27  ^gl; 6:34  ^gm; 2 Sam 2:28  ^gn).
18:4  ^go The Lord is untroubled by human activities; he watches quietly from his dwelling place and acts in his own time (see Ps 2:1-4  ^gp).
18:5  ^gq your plans are ripening: Ethiopia had made every effort to form alliances to protect itself against Assyria, but its alliance with Judah would not help.
18:7  ^gr Conquered or weaker nations were often forced to pay tribute to a dominant king in the region (see 16:1  ^gs; 2 Kgs 3:4-5  ^gt). The Ethiopians would come bringing gifts to honor the Lord for his defeat of the Assyrians (see also 2 Chr 32:23  ^gu).

‏ Isaiah 19

Summary for Isa 19:1-20:6: 19:1–20:6  ^gv See also Jer 46  ^gw; Ezek 29–32  ^gx.
Summary for Isa 19:1-10: 19:1-10  ^gy Egypt was vulnerable, depending on the Nile for food, fish, and industry. When the Lord struck the Nile, Egypt would be in dire straits, and their gods would not be able to help. 19:1  ^gz Riding on a swift cloud shows God’s sovereignty and power over creation (Ps 104:3  ^ha). He is coming in judgment against Judah’s enemies (see Deut 33:26  ^hb; Pss 18:9-10  ^hc; 68:4  ^hd; 97:2-3  ^he).

• The idols of Egypt tremble because they are weak and impotent, unable to help (see Isa 40:18  ^hf; 45:16  ^hg; 46:1  ^hh).
19:2  ^hi Egypt had a history of civil wars that ravaged the country. Egypt’s fragile unity was breaking apart.
19:3  ^hj Idols ... spirits, mediums, and those who consult the spirits of the dead were called upon in an attempt to ward off impending destruction (see 8:19-22  ^hk; 47:12-13  ^hl).
19:4  ^hm hard, cruel master: In 671 BC, the Assyrian king Esarhaddon invaded Egypt and destroyed the royal city of Memphis. In 663 BC, Ashurbanipal attacked and destroyed Thebes (see Nah 3:8-10  ^hn).
19:5  ^ho The waters of the Nile were Egypt’s lifeline. Any disturbance in the regular pattern of flooding affected the whole nation. In ancient Egypt, the Nile was considered to be a god. However, the true God could easily dry it up.
19:9  ^hp There was no flax or thread: The drought crippled the linen industry.
Summary for Isa 19:11-15: 19:11-15  ^hq The prophet taunted the leaders and wise men of Egypt, who were helpless to avert tragedy. 19:11  ^hr Zoan was the capital of Egypt, located in the Nile delta (see Num 13:22  ^hs).

• officials ... best counsel: The king depended on the strategies and counsel of wise men (Isa 19:12  ^ht; see Gen 41:39-40  ^hu).

• The officials of Zoan were known for all their wise ancestors, and Egypt liked to brag about them.
19:12  ^hv Where are your wise counselors: Cp. 1 Cor 1:20  ^hw.
19:13  ^hx Memphis was an ancient capital in Egypt located south of the Nile delta. It was destroyed by Esarhaddon in 671 BC.
19:15  ^hy There is nothing Egypt can do: No leader, idol, or conventional wisdom can stand against God’s judgment.

• The head and the tail represented all of Egypt’s leaders from the greatest to the least important (see 9:14-15  ^hz).
19:16  ^ia An upraised fist (literally waving the hand) was a threatening motion.
19:18  ^ib five of Egypt’s cities: This is probably just a way of saying “a number of cities” (see also 17:6  ^ic; 30:17  ^id).

• Jews living in Egypt after the destruction of Jerusalem spoke Hebrew, here called the language of Canaan.

• Heliopolis was devoted to Re, the sun god. At a time when Judah was resisting the Lord, Isaiah envisioned the Egyptians following the Lord.
Summary for Isa 19:19-25: 19:19-25  ^ie The new Egypt would receive a place in God’s purposes together with Assyria and Israel. 19:19  ^if This altar or monument refers either to the temple that was built by Jews at Elephantine in Egypt (500 BC), to some other Jewish place of worship, or perhaps to a memorial the Egyptians constructed in devotion to the Lord.
19:20  ^ig The altar (19:19  ^ih) would be a sign and a witness of the Egyptians’ religious connection with Israel (see 19:24-25  ⁱⁱ).

• God answers the prayers of those who cry to the Lord for help.

• The Lord is a savior; he would protect the Egyptians even as he protected Jerusalem from the Assyrians.
19:22  ^ij strike Egypt: The Hebrew verb used here is the same as the one used for the tenth plague (Exod 12:13  ^ik, 23  ^il, 27  ^im), bringing up associations of what God did during the Exodus.

• The Lord, who brings a plague, can also bring healing.

• he will listen to their pleas and heal them: This expresses a covenantal relationship between the Lord and Egypt (see Isa 65:24  ⁱⁿ).
19:23  ^io Traditionally, Egypt and Assyria were enemies of one another and of Israel. They were idolatrous to the core, but they would leave behind their enmity and their idols to worship the true God.

• In the rugged terrain of the ancient Near East, a highway provided a means for safe, easy travel and trade (see 11:16  ^ip; 35:8  ^iq; 40:3  ^ir; 62:10  ^is).
19:24  ^it Israel will be ... a blessing in fulfillment of God’s promise to Abraham (Gen 12:3  ^iu).
19:25  ^iv Two designations usually reserved for Israel, my people and the land I have made (see 29:22  ^iw; 32:18  ^ix), are applied here to foreign nations. The Lord promised to regard those from the nations who turn to him as his special possession (63:17  ^iy).

‏ Isaiah 20

Summary for Isa 20:1-5: 20:1-5  ^iz Ashdod’s reliance on Egypt and Ethiopia was useless. As a complement to his words, Isaiah walked about exposed and barefoot, a symbolic action for what God would do. 20:1  ^ja Sargon of Assyria is Sargon II (721–705 BC).

• Ashdod was one of the five Philistine cities that rebelled against Assyria in 713 BC.
20:2  ^jb Prophets characteristically wore burlap or other rough clothing as a sign of mourning over the sins of the people (see 2 Kgs 1:8  ^jc; Mark 1:6  ^jd).

• naked: That is, exposed in some way, possibly even completely nude.
Summary for Isa 20:3-4: 20:3-4  ^je This symbolic event took place some three years before the fall of Ashdod (see 20:2  ^jf). Through it, Isaiah became an object lesson for the people (see 8:18  ^jg).
Summary for Isa 20:5-6: 20:5-6  ^jh Philistia’s downfall was a warning to the people of Judah, who also relied on Egypt and other alliances rather than on God.

‏ Isaiah 21

21:1  ^ji concerning Babylon—the desert by the sea: This description of Babylon was perhaps an ironic way to say that the land was physically lush but spiritually desolate.

• Disaster ... from the desert: Literally from the desert, from the terrifying land (cp. Deut 8:15  ^jj).
21:2  ^jk I see: The prophet personalized Babylon’s experience, which intensifies his poetry, as does the terse language and the repetition of similar sounds, such as the betrayer betraying (Hebrew habboged boged) and the destroyer destroying (Hebrew hashoded shoded; also in 33:1  ^jl).

• The Elamites lived to the northeast of Babylon. Along with the Medes, they were archrivals of the Babylonians.

• I will make an end to all the groaning Babylon caused: Babylon had caused groaning by attacking and enslaving many nations. It is likely that the Elamites and Medes played a part in the overthrow of Babylon in 539 BC (21:9  ^jm).
21:3  ^jn I grow faint ... I am too afraid: Through his vision, Isaiah experienced the terror of the Babylonian people (see also Dan 8:27  ^jo; 10:16-17  ^jp).
21:7  ^jq The riders were messengers who reported what had taken place on the battlefield.
21:9  ^jr Babylon is fallen, fallen: Assyrian king Sennacherib destroyed the city of Babylon in 689 BC. The final fall of Babylon was in 539 BC. In Scripture, Babylon represents all the ungodly power structures of this world, including nations and kingdoms that do not submit to God and his word. The apostle John gave hope with his prophecy that all Babylons will fall (Rev 14:8  ^js; 18:2  ^jt).

• All the idols of Babylon lie broken: False gods could not save the Babylonians (see Isa 46:1-2  ^ju).
21:10  ^jv O my people: The focus shifted back to the people of Judah.

• Judah would be oppressed (threshed and winnowed) by the Babylonians but Babylon, too, would fall.

• I have told you everything: The prophet had been faithful in his duty to report what the Lord revealed to him.
Summary for Isa 21:11-17: 21:11-17  ^jw These two prophecies pertain to Edom and Arabia, located in the territory between Babylon and Israel. These outlying regions suffered under Assyrian domination, and like Judah, they would not be able to rest under Babylon’s oppressive regime.
Summary for Isa 21:11-12: 21:11-12  ^jx Edom: Hebrew Seir, which was the mountainous area of Edom.

• how much longer until morning: Edom’s suffering would be a long ordeal. The Assyrians were dominant in the ancient Near East during the 700s and 600s BC.
21:12  ^jy Morning is coming, but it would mark the beginning of another oppressive era. Because the Babylonians were on the horizon, night will soon return.
Summary for Isa 21:13-17: 21:13-17  ^jz Cp. Jer 49:28-33  ^ka. 21:13  ^kb Dedan was a tribe in Arabia (see Ezek 27:20  ^kc; 38:13  ^kd).

• Caravans would hide in the deserts of Arabia from attacks by the Assyrians and Babylonians, both of whom harassed the Arabian tribes (see Isa 21:1-10  ^ke; Jer 49:28-29  ^kf).
21:14  ^kg Tema was an oasis in Arabia on a main trade route from Babylon.
21:15  ^kh Assyrian weapons of war such as the drawn sword and the bent bow were highly advanced compared to the primitive weapons used by desert peoples.
21:16  ^ki Kedar was an Arabian tribe that had great wealth and possessions (see 60:7  ^kj; Ezek 27:21  ^kk).
21:17  ^kl Only a few ... will survive: Cp. 10:22  ^km; 14:30  ^kn; 16:14  ^ko; 24:6  ^kp, 13  ^kq; 37:32  ^kr.

‏ Isaiah 22

Summary for Isa 22:1-25: 22:1-25  ^ks This message addresses the Assyrian siege of Jerusalem in 701 BC (see chs 36–37  ^kt; 2 Kgs 18:17–19:37  ^ku) and perhaps the people’s preparation for the subsequent Babylonian siege in 588–586 BC.
Summary for Isa 22:1-4: 22:1-4  ^kv The prophet rebukes the people for their excitement over the Assyrian retreat (701 BC). They did not foresee that the Babylonian army would later (in 586 BC) complete what the Assyrians failed to do, namely, the destruction of Jerusalem. 22:1  ^kw concerning Jerusalem—the Valley of Vision: The meaning of the Hebrew phrase is uncertain. Assuming that it refers to Jerusalem (see 22:5  ^kx), it is ironic: Jerusalem sits atop a hill, and visions were not typically thought to originate in a valley. Similarly, Jerusalem was proud of its self-perceived religious vision, but its inhabitants were spiritually blind (see 6:10  ^ky; 42:18  ^kz).
22:2  ^la The reveling city was full of feasting and drinking (22:13  ^lb; see 23:7  ^lc; 32:13  ^ld), probably in response to the Assyrian retreat. Now a new threat approaches—the Babylonian siege (586 BC).

• The people died not in battle but by famine and disease. Siege warfare left the inhabitants of the city cut off from needed agricultural resources and in a terrible sanitation and health crisis.
22:3  ^le Leaders might try to flee, but they would not escape (see 2 Kgs 25:4-6  ^lf).
22:4  ^lg Leave me alone to weep: Isaiah mourned the victims and the decimation of his people (see 6:13  ^lh).
Summary for Isa 22:5-8: 22:5-8  ^li The defeat of Judah would be a manifestation of the yet-future day of the Lord (see study note on 2:5-22). Jerusalem would be impotent in the day of disaster. 22:5  ^lj Jerusalem’s walls were broken by the invading Babylonians, who breached them with battering rams (2 Kgs 25:4  ^lk).
22:6  ^ll Elamites: Elam was to the east of Babylon and would later play a role in Babylon’s defeat (see 21:2  ^lm; also Jer 49:34-39  ^ln).

• The actual location of Kir is unknown (see also Amos 1:5  ^lo).
22:7  ^lp The Kidron and Hinnom valleys were located to the east and south of Jerusalem.
Summary for Isa 22:8-11: 22:8-11  ^lq The inhabitants of Jerusalem planned for war by counting weapons, checking walls, and preparing a water supply. However, the people did not consider God’s plans (see 13:1–14:23  ^lr). Although Hezekiah was very prominent in these efforts, the second person verbs are plural. Isaiah was apparently not singling out Hezekiah, as he did Hezekiah’s father Ahaz (7:1-4  ^ls). 22:8  ^lt to the armory: This magnificent building was both an armory and a storage place for valuables (see 39:2  ^lu; 1 Kgs 7:2-6  ^lv).
22:9  ^lw Jerusalem (literally the city of David): Calling Jerusalem “the city of David” evokes memories of Israel’s greatest king and God’s blessing upon him and the nation (see also 60:14  ^lx).

• You store up water in the lower pool: Hezekiah expended great energy in ensuring a constant supply of water (see 22:11  ^ly; 2 Kgs 20:20  ^lz).
Summary for Isa 22:12-14: 22:12-14  ^ma Judah’s feasting and disobedience resulted in a prophecy of judgment.
22:14  ^mb you will never be forgiven for this sin: The people of Judah added sin upon sin to the point that God would justly condemn them. This foreshadowed the Exile; although it took place in 586 BC, Isaiah was already anticipating it in 701 BC.
Summary for Isa 22:15-25: 22:15-25  ^mc Shebna and Eliakim were two royal officials in King Hezekiah’s court (see 2 Kgs 18:18  ^md; 19:2  ^me). Apparently assuming that death at the hands of the Assyrians was inevitable, Shebna planned for an ostentatious burial place (Isa 22:16  ^mf). Although the rebuke of Shebna preceded Assyria’s siege of Jerusalem in 701 BC (see 22:19-21  ^mg; 36:3  ^mh), it connects well with the admonitions of 22:1-13  ^mi regarding the ensuing Babylonian siege. 22:15  ^mj The actions of Shebna represent among the populace a lack of confidence in God’s ability to rescue Jerusalem from the Assyrian attack.

• A palace administrator held the highest possible position in the royal court (see 22:21-22  ^mk).
22:16  ^ml Shebna was building a beautiful tomb ... a monument. This lavish burial place was intended to last for centuries.
22:18  ^mm toss you away into a distant, barren land: Shebna would not find a resting place or have a memorial (cp. 14:11-20  ^mn).

• your glorious chariots: In his high position, Shebna had lived in luxury.
Summary for Isa 22:19-20: 22:19-20  ^mo drive you out of office: Shebna (22:15  ^mp) was demoted to court secretary by the time of Jerusalem’s siege, when Eliakim (22:20  ^mq) was the palace administrator (36:3  ^mr). Eliakim was a true servant of the Lord.
22:21  ^ms A leader is like a father to the people when he truly cares for them and addresses their needs. In contrast, Shebna was concerned only for himself.
22:22  ^mt The key to the house of David represents a high position of honor in the royal court (see also Rev 3:7  ^mu).

• When he opens doors ... when he closes doors: The officer with the highest position has sole authority in giving access to the king (cp. Matt 16:19  ^mv).
22:25  ^mw I will pull out the nail: Even godly Eliakim would not be able to save Judah or David’s dynasty from God’s judgment. The people of Judah would go into exile more than a century later (39:6-7  ^mx).

‏ Isaiah 23

Summary for Isa 23:1-18: 23:1-18  ^my Tyre was a prosperous seaport northwest of Israel. The relationship between Judah and Tyre went back to the time of David and Solomon (1 Kgs 5:8-9  ^mz). Tyre, with its proximity to plentiful forests and to the Mediterranean Sea, was one of the commercial centers of the ancient Near East. Its fleets were renowned, and its colonies brought it great prestige and riches. The city came under repeated attack by the Assyrians, Babylonians, and Macedonians, and it fell to Alexander the Great in 332 BC. Isaiah not only prophesied the end of Tyre but by implication warned all whose wealth and earthly securities lead to pride instead of dependence on God (see Isa 2:12-16  ^na; Matt 11:21  ^nb). 23:1  ^nc The ships of Tarshish plied the sea between the Phoenician coast and the port of Tarshish in Spain (see 2:16  ^nd; 23:6  ^ne).

• rumors you heard in Cyprus: Cyprus was the last port of call for sailors coming home from Spain before the final leg of their journey to Tyre.
23:2  ^nf Sidon was a Phoenician port to the north of Tyre.

• Tyre’s commercial network of traders was extensive.
23:3  ^ng Fish, agricultural produce, flax, and linen were all harvests from along the Nile (see ch 19  ^nh).

• Tyre was known as the marketplace of the world, comparable to modern cities like New York, Hong Kong, or London.
23:4  ⁿⁱ Part of the great port city of Tyre was on an island. The island city was a fortress of the sea, but it fell in 332 BC.

• I am childless; I have no sons or daughters: This metaphor was a judgment on Tyre’s colonial ports around the Mediterranean Sea. In the ancient world, to reach old age without having children was considered a terrible fate (see 49:21  ^nj; 54:1  ^nk).
23:5  ^nl Egypt depended on the ships from Tyre for the export of its products (see 23:3  ^nm).
23:8  ⁿⁿ The Lord had brought this disaster on Tyre (23:9  ^no).

• Through commercial links, Tyre had created wealth for itself and its trading partners; in this sense, Tyre was a great creator of kingdoms.
23:10  ^np Sweep over the land like the flooding Nile: This difficult phrase means either (1) that the sailors who had returned from Tarshish were being invited to loot ruined Tyre; or (2) that the people of Tarshish were forced to move back to their agricultural fields to make their living (instead of trading) now that Tyre had been destroyed.
23:11  ^nq Phoenicia was the region north of Israel. Tyre and Sidon were its main cities.
23:13  ^nr Babylonia was stripped and looted by the Assyrians under Sennacherib (689 BC); eventually it rose to be a mighty empire once again.
Summary for Isa 23:15-18: 23:15-18  ^ns There was hope for Tyre.
23:17  ^nt Metaphorically, Tyre was a prostitute because of its indifferent willingness to sell anything to anyone (cp. Rev 17:2  ^nu; 18:3  ^nv, 12-13  ^nw).
23:18  ^nx Even though Tyre’s earnings came from unrighteous commerce, the profits will be given to the Lord rather than being squandered.

• There will be good food and fine clothing for the Lord’s priests. The theme of the wealth of the nations being brought to the Lord in Jerusalem is more fully developed in 60:5-11  ^ny; 61:6  ^nz.