28:1 Ah The Hebrew term here indicates grief, alarm, or distress. Here, it marks the beginning of the six “woes” of chs. 28–33. The poetic reuse of these lines is split and expanded in vv. 3–4.

the drunkards of Ephraim In Hos 7:5, the prophet describes the leaders of Israel getting drunk instead of attending to affairs of state.

the withering flower of the glory of his beauty Refers to Samaria, the capital of Israel (here called Ephraim)—a once powerful city that is about to be subdued.

28:2 a mighty and strong one Refers to the king of Assyria—God’s agent of judgment against Israel (see Isa 8:7).

a rainstorm of mighty overflowing waters Assyria is depicted as an unstoppable onslaught of floodwaters (see 8:7–8).

28:4 early fig before summer Describes something very desirable and quickly taken. In Hos 9:10, Yahweh sees Israel like a first-ripe fig; then, they defile themselves with idolatry. The image parallels the fading flower: it will not last long.

28:5 In that day Refers to the day of restoration and salvation. Isa 28:5–6 glimpses briefly ahead to Yahweh’s preservation of a righteous remnant.

28:7 priest and prophet stagger because of strong drink May shift focus from the political leaders in v. 1 to religious leaders; or the referent was deliberately left ambiguous, and it is now revealed that religious mismanagement—not just political—is being condemned.

28:8 the tables are full of disgusting vomit Everything that comes out of the mouths of the drunken priests and prophets is equivalent to vomit.

28:9 To whom will he teach knowledge The spiritual leaders show no interest in hearing from Yahweh (see Jer 6:10).

Those who are weaned from milk Children have a better chance of understanding the message than the drunken leaders. See v. 19 and 53:1.

28:10 blah-blah upon blah-blah, blah-blah upon blah-blah, gah-gah upon gah-gah, gah-gah upon gah-gah The saying here (repeated in v. 13) is difficult to understand due to its singsong and nonsensical nature. Considering Isaiah’s love of poetic wordplay, it is likely meant to be gibberish, reflecting either the drunken speech of the priests and prophets, the baby-talk alluded to in v. 9, or the barbarian speech of v. 11. Its placement in v. 10 suggests it is meant to evoke all three.

blah-blah upon blah-blah, blah-blah upon blah-blah, gah-gah upon gah-gah, gah-gah upon gah-gah The Hebrew term here (qaw) denotes a measuring line. As in 34:17, it is likely used for soundplay.

28:11 stammering Refers to foreign invaders whose native language would be unintelligible to the people of Israel and Judah—either the Assyrians, or foreign mercenaries serving the Assyrian army. This phrase is quoted in 1 Cor 14:21.

28:12 This is rest Compare Isa 30:15. The prophets were sent with a message the people rejected.

28:13 blah-blah upon blah-blah blah-blah upon blah-blah gah-gah upon gah-gah gah-gah upon gah-gah In light of the people’s rejection, the message from God will now be communicated in words they cannot understand, reminiscent of the message given to Isaiah in 6:9–10. See v. 10 and note.

28:14 men of mockery The leaders refuse to take seriously the counsel and signs given by Yahweh. The judgment He will bring puts an end to all scoffing (see vv. 22; 29:20).

28:15 we have made an agreement with Sheol An ironic characterization: the alliance Judah sought with Egypt against Assyria is depicted as an agreement with death itself (see 2 Kgs 18:21; Isa 30:1–5). The underworld, the dwelling of the dead in the afterlife, is called Sheol (see note on Gen 37:35).

Old Testament Theology of the Afterlife

with Sheol. The overwhelming flood A characterization of Assyrian power; it also alludes to the same metaphor of Assyria as a tool wielded by another power (God), as in Isa 10:5, 15.

28:16 laying a stone in Zion The theme of God’s care and concern for Zion is a unifying feature of chs. 28–39. There is a tension in the presentation of the theme between protection and punishment. God ultimately protects Jerusalem from Assyria, but later uses Babylon to punish them.

28:17 I will make justice the measuring line As in Isa 28:10 and 28:13, the Hebrew term denotes a measuring line. An attention to justice and righteousness similar to the concerns of wisdom teaching can be seen in parts of chs. 28–33.

Justice

28:18 will be annulled The alliance in which they put their trust will be undone. See v. 15 and note.

28:19 understanding the message will be only terror In v. 9, there was no one to explain the message to. Those who understand will be terrified, but they will not understand until they see the army of Assyria encamped around them (see 2 Chr 32:18).

28:21 at Mount Perazim The site of one of David’s early victories against the Philistines as king of Israel (2 Sam 5:20).

as in the valley at Gibeon Likely refers to the miracle of the sun standing still in Joshua’s victory in Josh 10:12; may also refer to one of David’s victories (e.g., 1 Chr 14:13).

his deed is strange Refers to Yahweh fighting against—instead of for—His people.

28:22 you must not scoff See Isa 28:14.

complete destruction decreed Isaiah again warns Judah that judgment is coming. The decree in 10:23 is in defense of Israel and in punishment of Assyria. This decree of destruction is directed at Judah.

28:24 the plowman plows, opens to sow seed The work of God against His people is metaphorically pictured as plowing, harvest, and threshing. Each has its appropriate time, and God knows the correct time for each (compare Eccl 3:1–8).

28:27 threshing sledge An agricultural implement that consisted of a board pulled by oxen. A driver would stand on the board to add weight, and stones were embedded in the underside. The sledge was then driven over the harvested grain stalks to separate the heads of grain from the grass and chaff.

28:29 he makes great wisdom True wisdom and right counsel is the domain of Yahweh (see Prov 1:7).