| Home | Old Testament Studies | Isaiah 1-39 Table of Contents | Previous Section | Next Section |
ISAIAH 26
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Song of Trust in God's Protection | A Song of Salvation | Song of Victory | God Will Give His People Victory | A Hymn of Thanksgiving |
| 26:1-6 (1-6) |
26:1-11 (1b-6) |
26:1-6 (1-6) |
26:1-19 (1-6) |
26:1-6 (1-6) |
| Apocalyptic Psalm | A Psalm | |||
| 26:7-10 (7-10) |
(7-9) | 26:7-15 (7-15) |
(7-18) | 26:7-19 (7-11) |
| (10-11) | ||||
| 26:11-19 (11-19) |
||||
| 26:12-19 (12-15) |
(12-15) | |||
| (16-18) | 26:16-19 (16-19) |
(16-19) | ||
| (19) | (19) | |||
| Take Refuge From the Coming Judgment | Fourth Eschatological Section (26:20-27:1) |
Judgment and Restoration | The Lord's Judgment | |
| 26:20-21 (20-21) |
26:20-27:1 (20-21) |
26:20-21 (20-21) |
26:20-21 | 26:20-27:1 (20-21) |
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
| Human Cities | God's City |
| Isa. 1:7,8, burned Judean cities | Isa. 1:26, the city of righteousness, a faithful city |
| Isa. 1:21, the faithful city has become a harlot 6:11, Judean cities devastated 14:17,21, all cities devastated 14:31 cities of Philistia 17:1-3,9, cities of Syria ruined | |
| Isa. 19:2, cities of Egypt destroy each other | Isa. 19:18-22, Egyptian cities worship God 19:23-25, all Egypt and Assyria included in God’s people |
| Isa. 22:2,9, the exultant city, Jerusalem falls 23, Tyre destroyed 24:1-25:5, universal destruction of cities | |
| Isa. 25:10-12, Moab and her palace, fortified | Isa. 25:6-9, banquet on God’s mountain (i.e., cities trampled Jerusalem) |
| Isa. 26:5, the unassailable city, probably Moab | Isa. 26:1, a strong city, Jerusalem, restored |
| Isa. 27:10, fortified cities fall 29:1, "Ariel” (Jerusalem) |
|
| Isa. 45:13, My city (cf. Isa. 44:23) | |
| Isa. 48:2, the holy city, but in name only | |
| Isa. 52:1-6, the holy city 60:14, the city of the Lord Isa. 62:12, a city not forsaken | |
| Isa. 66:6, a voice of uproar from the city, a voice from the temple |
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: ISAIAH 26:1-6
1In that day this song will be sung in the land of Judah:
"We have a strong city;
He sets up walls and ramparts for security.
2Open the gates, that the righteous nation may enter,
The one that remains faithful.
3The steadfast of mind You will keep in perfect peace,
Because he trusts in You.
4Trust in the Lord forever,
For in God the Lord, we have an everlasting Rock.
5For He has brought low those who dwell on high, the unassailable city;
He lays it low, He lays it low to the ground, He casts it to the dust.
6The foot will trample it,
The feet of the afflicted, the steps of the helpless."
26:1 "In that day" This refers to God visiting His creation. It can be for blessing or for judgment. See full note at Isa. 2:11.
▣ "song" There are several songs in this literary unit (i.e., Isa. 24-27).
The type of music/praise reflects the coming of YHWH in judgment or blessing (cf. Deuteronomy 27-28).
▣ "We have a strong city" The city referred to in Isa. 26:1-6, with the possible exception of Isa. 26:5, is God's city, restored Jerusalem, which is symbolic of God's restoration of all His earth. See D in Background above.
▣ "He sets up walls and ramparts for security" These ramparts were earthen works which did not allow siege machines to reach the walls of the city. The PRONOUN refers to YHWH.
The term "security" is literally "salvation" (BDB 446).
SPECIAL TOPIC: SALVATION (OT term)
26:2 "Open the gates, that the righteous nation may enter" This refers to access to the holy city and the temple (cf. Isa. 60:11,18; 62:10; also note Rev. 21:25).
The word "nation" (BDB 156) is usually used in a derogatory way referring to Gentiles, but here it has a positive connotation referring to the faithful of Judah. Remember, context, context, context!
▣ "The one that remains faithful" Verses 2-4 seem to be a play on the Hebrew word "faithful" or "trustworthy." See SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT. The verse emphasizes the continuance of faith by
Again, it is uncertain if this is an individual being referred to or a national entity (cf. NRSV, JB, REB). It is somewhat similar to the problem in Isa. 24:13 (cf. Isa. 30:15). This idea of remaining faithful can be related to the concept of waiting on the Lord (cf. Isa. 25:9; 26:8). In the midst of judgment God's true people still trust (i.e., "wait") Him.
26:3 "The steadfast of mind You will keep in perfect peace" Notice the covenantal aspect.
▣ "he trusts in You" The word "trust" (BDB 105, KB 120, Qal PASSIVE PARTICIPLE) means "trust" in YHWH (cf. Isa. 12:2; 26:4; 36:15; 37:10; 50:10). Notice that the next verse has the same word as an IMPERATIVE. This is such an important theological concept of the need for a personal relationship with God, not just obedience. Both are crucial!
26:4 "Trust in the Lord forever" For the VERB (BDB 105, KB 120, Qal IMPERATIVE) reflects the way faithful followers are commanded to live.
The name for Deity in the first line of Isa. 26:4 is YHWH; in the second line a CONTRACTION Yah and YHWH, see SPECIAL TOPIC: NAMES FOR DEITY, D.
The term "forever" (BDB 723 I), first the PLURAL form and then the SINGULAR form (CONSTRUCT, cf. Isa. 65:18; Ps. 83:17; 92:8). This construction, along with "everlasting" (BDB 761), used of YHWH (v. 4b), implies a personal relationship beyond this life (cf. Isa. 26:14,19; Ps. 23:6).
SPECIAL TOPIC: FOREVER ('olam)
▣"we have an everlasting Rock" The word "rock" is imagery for God's unchanging character (cf. Psa. 18:1, 2; Isa. 17:10; 30:29; 44:8).
SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD
26:5 "the unassailable city" This may refer to the pride of Moab (cf. Isa. 25:10-12), particularly Isa. 26:12. Human pride and arrogance always result in Divine judgment.
26:6 Here, YHWH acts on behalf of His people. The concept of "trampling" links this with Isa. 25:10, which is God's judgment on Moab that seems, in this context, to be a symbol of all human, sinful, rebellious society (similar to the use of "Babylon" in Revelation).
Notice the different words that relate to the foot.
This chapter has several doubled words, which is characteristic of the larger context.
Remember, all the doubled VERBALS in Isa. 24-27.
▣ "The feet of the afflicted, the steps of the helpless" It is YHWH who tramples, but He often uses delegates (i.e., Assyria, Babylon). Here the weak and poor who have been abused will be His delegates (cf. Isa. 3:14-15).
NASB (UPDATED) TEXT: ISAIAH 26:7-10
7The way of the righteous is smooth;
O Upright One, make the path of the righteous level.
8Indeed, while following the way of Your judgments, O Lord,
We have waited for You eagerly;
Your name, even Your memory, is the desire of our souls.
9At night my soul longs for You,
Indeed, my spirit within me seeks You diligently;
For when the earth experiences Your judgments
The inhabitants of the world learn righteousness.
10Though the wicked is shown favor,
He does not learn righteousness;
He deals unjustly in the land of uprightness,
And does not perceive the majesty of the Lord.
26:7 "The way. . .smooth. . .level" This is a play on the concept of preparing a road for a royal visit. It came to be used as imagery for the spiritual preparation for the visitation of God. This is the concept that John the Baptist used to describe his own ministry (cf. Isa. 40:3,4; 42:16; 45:13; Matt. 3:3; Mark 1:3; Luke 3:4-6; John 1:25).
A level, smooth path would bring to mind a straight path which would denote lifestyle godliness and covenant obedience. A faithful believer is characterized by
These must go together! They cannot be separate (cf. Luke 6:46).
SPECIAL TOPIC: THE PATH, THE WAY
| NASB, NJB | "O Upright One" |
| NKJV | "O Most Upright" |
| NRSV, JPSOA | "O Just One" |
This is the only place in the Bible that this title (if it is a title) is used for God.
26:8 "the way" Notice how this word (lit. path, BDB 73) relates to "the way" of Isa. 26:7.
SPECIAL TOPIC: THE PATH, THE WAY
▣ "We have waited for You eagerly" The VERB (BDB 875, KB 1082, Piel PERFECT) is translated by the NASB by adding the English ADVERB "eagerly." Other English translations do not have it. This reflects a patient trusting/waiting in God in the midst of difficult circumstances (cf. Isa. 8:17; 25:9; 33:2).
▣ "Your judgments" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION
▣ "Your name, even Your memory, is the desire of our souls" This is the personal longing of a worshiper for his God (cf. Isa. 26:9; 25:9; Ps. 42:1-2; 63:1; 84:2; 143:6).
"Your name" represented God's character (i.e., Exod. 3:15; Ps. 135:13; see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT]).
"Your memory" represented His great acts of redemption proclaimed in praise (cf. Ps. 103:6-7).
26:9 The first two lines of Isa. 26:9 sound like the Psalms. The worshiper deeply desires YHWH, not facts about Him, but He, Himself.
This is such powerful, personal language. It reminds me of Ps. 42:1-2. We were made to know Him. We cannot find peace apart from Him! Our spirits, made in His image and likeness, long for Him!
▣ "my spirit within me" This is the use of "spirit" (BDB 924) which denotes the person himself/herself.
SPECIAL TOPIC: SPIRIT IN THE BIBLE
▣ "judgments" See SPECIAL TOPIC: JUDGE, JUDGMENT, JUSTICE IN ISAIAH.
26:10 "Though the wicked is shown favor" This verse describes YHWH's revelatory intent (i.e., reach the wicked so as to convert them) and actions.
What is the wicked's response to YHWH's revelation of Himself?
▣ The second two lines and Isa. 26:10 speak of the wicked who misunderstand God's patience and take advantage of His kindness (cf. Rom. 2:4-5). God's law (i.e., judgment) was meant to help the nations know Him (cf. Isa. 26:11), but Israel's disobedience clouded the revelation. Even Israelites themselves took advantage of their family traditions (i.e., the promises to Abraham).
The faithful inhabitants of the world learn righteousness (Isa. 26:9d), but the wicked do not (Isa. 26:10b).
NASB (UPDATED) TEXT: ISAIAH 26:11-19
11O Lord, Your hand is lifted up yet they do not see it.
They see Your zeal for the people and are put to shame;
Indeed, fire will devour Your enemies.
12Lord, You will establish peace for us,
Since You have also performed for us all our works.
13O Lord our God, other masters besides You have ruled us;
But through You alone we confess Your name.
14The dead will not live, the departed spirits will not rise;
Therefore You have punished and destroyed them,
And You have wiped out all remembrance of them.
15You have increased the nation, O Lord,
You have increased the nation, You are glorified;
You have extended all the borders of the land.
16O Lord, they sought You in distress;
They could only whisper a prayer,
Your chastening was upon them.
17As the pregnant woman approaches the time to give birth,
She writhes and cries out in her labor pains,
Thus were we before You, O Lord.
18We were pregnant, we writhed in labor,
We gave birth, as it seems, only to wind.
We could not accomplish deliverance for the earth,
Nor were inhabitants of the world born.
19Your dead will live;
Their corpses will rise.
You who lie in the dust, awake and shout for joy,
For your dew is as the dew of the dawn,
And the earth will give birth to the departed spirits.
26:11 "Your hand is lifted up" This is an idiom for YHWH's actions, both past and present. They are clear, but the enemies of His people do not see and understand Him (cf. Isa. 26:10; 5:12,25: 8:11; 9:12; 10:4,10; 11:15; 13:2; 14:26-27; 23:11; 25:10; 28:2, etc.).
▣ "fire will devour Your enemies" This could be an IMPERFECT used in a JUSSIVE sense (i.e., "let fire devour Your enemies," BDB 37, KB 46).
26:12 This is a strong affirmation of the sovereignty of YHWH. He acts on Israel's behalf (cf. Ezek. 36:22-36) for His greater redemptive purposes!
26:13 "other masters" It is possible that this refers to
▣ "other masters than You have ruled us" This VERB (BDB 127, KB 142, Qal PERFECT) can mean
This verse may refer to idolatry, particularly fertility worship. YHWH is their only true "master," "husband" (cf. Hos. 2:14-20).
SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE
| NASB | "we confess Your name" |
| NKJV | "we make mention of Your name" |
| NRSV | "we acknowledge your name" |
| NJB, REB | "we invoke your name" |
| LXX | "we name your name" |
| Peshitta | "but your name alone will we mention" |
| JPSOA | "but only Your name shall we utter" |
The VERB (BDB 269 II, KB 269, Hiphil IMPERFECT) means "remember." KB says it means "to profess in praise" (i.e., hymns). This, therefore, denotes a worship setting where the character and acts of Israel's God are extolled (positively, i.e., Ps. 71:14-16; and negatively, do not mention other gods in praise, Exod. 23:13).
Notice that it is YHWH (i.e., "through You", see SPECIAL TOPIC: "THE NAME" OF YHWH) that His people are able to worship.
26:14 "The dead will not live, the departed spirits will not rise" This seems to be linked to Isa. 26:13, "the other masters," which refers to foreign kings who will not trouble Israel again. This verse is not meant to teach theology about the afterlife, specifically the annihilation of the wicked. There are too many other passages in the Bible which teach a general resurrection (cf. Dan. 12:2; Matt. 25:46; John 5:28-29; Acts 24:15). This verse is saying that those kings, now judged and dead, will never again come back to life personally or symbolically, in another time, to hurt the people of God.
| NASB | "departed spirits" |
| NKJV, JPSOA | "shades" |
| TEV, JB | "ghosts" |
| NJB | "shadows" |
| Peshitta | "mighty men" |
The Hebrew term (BDB 952 I) seems to be linked to the sunken ones, the powerless dead (cf. Job 26:5; Pro. 2:18; Isa. 14:9). In Isa. 26:19 the word is used for the righteous who are to be raised.
The same root (BDB 952 II) was one of the terms used for the giants. See SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS. It is possible the Rephaim became standardized imagery for great warriors and symbolically for kings of powerful nations.
26:15 This was the covenant purpose of God towards Abraham's descendants. This is the same imagery often extended into the eschaton, whereby all nations come and worship YHWH in Jerusalem (cf. Isa. 2:2-4; 25:6-9; 45:22-23; 56:6-7; 66:23).
26:16 "They could only whisper a prayer" God's faithful were suffering under God's judgment on His people collectively. They sought God in low and guarded prayers amidst God's heavy hand.
There may be a theological word play.
Remember, context, context, context determines meaning!
26:17 "As the pregnant woman" Often in the Bible, birth is used as imagery for the sudden coming of the pain of God's judgment. Some interpret Isa. 26:17-18 as the Messianic birth (i.e., imagery of the birth pains of the New Age, cf. Mark 13:8), but in context it seems to refer to judgment.
26:18 "We gave birth, as it were, only to wind.
We could not accomplish deliverance for the earth,
Nor were inhabitants of the world born"
This verse is a reference to the missionary mandate of Israel to be a royal priesthood (cf. Exod. 19:4-6). She was meant to be a light to the nations (cf. Isa. 42:6; 49:6; 51:4). However, because she never kept the law of God, the peoples of the earth only saw YHWH in judgment. This was not God's intent (cf. Isa. 26:15); therefore, God's purpose (cf. Isa. 25:1) for Israel and the world was thwarted.
The term "wind" (BDB 924) has several connotations in Isaiah.
SPECIAL TOPIC: SPIRIT IN THE BIBLE
However, in Wisdom Literature "wind" denotes meaninglessness or emptiness (i.e., Eccl. 1:14,17; 2:11,17,26; 4:4,6,16; 5:16; 6:9). I think Isaiah's usage in Isa. 26:18 and 41:29 best fits this second connotation. Abraham's seed could not bring the nations to YHWH because of
but YHWH can (cf. Isa. 26:12)!
The term "born" (BDB 656, KB 709, Qal IMPERFECT) in Isa. 26:18d literally means "to drop" or "to fall," but is used as imagery for giving birth. The Arabic root means to give birth; it is primarily used of animals (cf. NIV).
26:19 "Your dead will live;
Their corpses will rise"
Isaiah 26:19 is contrasted with Isa. 26:14. That is why Isa. 26:14 cannot be the source of theology. Isaiah 26:19 has much theological affinity to Isa. 25:8. The question we looked at in Isa. 26:3 deals with whether this refers to a national entity or to an individual. The term "their" in Isa. 26:19b is literally "my" in Hebrew. Here again is this play on the individual versus the national. This resurrection of national Israel has much in common with Ezekiel 37.
There are two IMPERATIVES in the verse which describe what the dead ("you who lie in the dust") should do.
Resurrection is a concept that was apparently common in the ANE.
If humans were created for fellowship with God but sin caused death, then a reversal for the faithful seems logical. The rabbis (i.e., Pharisees; see SPECIAL TOPIC: PHARISEES) believed in a resurrection (cf. Acts 23:6; Heb. 6:1-2). Jesus believed in a resurrection (cf. Matt. 22:23-33; Luke 14:14; John 11:24-25; see SPECIAL TOPIC: RESURRECTION). The concept of heaven is a fellowship issue. Gehenna is the permanent isolation of those who refuse faith and fellowship! The imagery in the Bible for the future abode for the faithful followers is a restored Eden (cf. Revelation 21-22).
| NASB | "the dew of the dawn" |
| NKJV | "the dew of herbs" |
| NRSV, NJB | "a radiant dew" |
| TEV | "as the sparkling dew" |
| REB | "a dew of sparkling light" |
| Peshitta | "a dew of light" |
| JPSOA | "the dew or fresh growth" |
| NET | "the morning dew" |
This is literally "for a dew of light." The word "light" (BDB 21) has two connotations.
There are only two rainy seasons in Palestine. Between these times crops were sustained and grew by means of dew. Therefore, both "dew" and "light" are symbols of life and growth!
NASB (UPDATED) TEXT: ISAIAH 26:20-21
20Come, my people, enter into your rooms
And close your doors behind you;
Hide for a little while
Until indignation runs its course.
21For behold, the Lord is about to come out from His place
To punish the inhabitants of the earth for their iniquity;
And the earth will reveal her bloodshed
And will no longer cover her slain.
26:20 God's people have sinned. There are consequences (i.e., Leviticus 26; Deuteronomy 28). Judgment is coming upon them, but it will pass (cf. Psalm 103:6-14).
There are four IMPERATIVES in this verse that address the faithful and how they should act during the period of divine judgment.
They are all MASCULINE SINGULAR, but refer collectively to the faithful.
This is an allusion to the Passover experience of Exodus 12.
The faithful are saved from God's judgment.
SPECIAL TOPIC: JUDGMENT IN THE NT
26:21 "the Lord is about to come out from His place" This phrase is used only here and Micah 1:3. It seems to refer to
▣ "the earth" Isaiah 24-27 speaks of a worldwide judgment!
| Home | Old Testament Studies | Isaiah 1-39 Table of Contents | Previous Section | Next Section |
Copyright © 2014 Bible Lessons International