Isaiah 1:2–5

Footnotes

1. 3 The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
2. 4 Or “sons” (, ). “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7–9, 19–20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.
3. 5 The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, 2:403).
4. 6 Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.
5. 7 To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, 3:).
6. 8 Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.
7. 9 Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346–47).
8. 10 Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2–3) has concluded.
9. 11 Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.
10. 12 Or “sons” (). The prophet contrasts four terms of privilege—nation, people, offspring, children—with four terms that depict Israel’s sinful condition in Isaiah’s day—sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).
11. 13 Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
12. 14 Heb “they are estranged backward.” The omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.
13. 15 In vv. 5–9 Isaiah addresses the battered nation (5–8) and speaks as their representative (9).
14. 16 Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”
15. 17 Heb “all the head is ill”; “the whole head is sick”; “Your head is badly bruised.”
16. 18 Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).