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Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations.
While it is clearly a transition, it is also somewhat of a problem, as there is a term that is variously translated. Ludlow provides the RSV version of the verse, and the following commentary: "9:1 But there will be no gloom for her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. (RSV) In this verse Isaiah immediately sets up a contrast before former and latter times. The former time refers to his own age when the Assyrians were punishing the Israelites in the lands of Zebulun and Naphtali, two tribes located near the Sea of Galilee; the latter time is a future period when God will "be heavy" (from the Hebrew root, kaved) with the land. Translators differ as to the meaning of this term, saying variously that God will "make glorious," "deal heavily" (NIV), or "grievously afflict" (KJV) the area. Besides the unsurety of what the Lord's actions will be, the precise time of this manifestation is not presented, and, for unknown reasons, the land area to be affected in the latter time is larger than that which was anciently attacked by the Assyrians. Also, the "way of the sea" is not identified, although the Book of Mormon includes a clarifying modifier, calling it the "way of the Red Sea." (2 Ne. 19:1.) (Ludlow, p. 152.) The NIV and Gileadi follow the RSV in making the text an explicit contrast between former and latter times, where the KJV might be read as two separate afflictions of the same area. The contrast between darkness and light that will be the theme of the next verse suggests that the better reading for the first verse would also be a contrast, and therefore the former/latter reading would be the better of the two. In such a context, the controversial translation would also fall to the "make glorious" because it better follows the contrast of former/latter, afflicted/glorious. Ludlow follows this same basic logic: "Verse 1 of chapter 9 bridges chapters 8 and 9, and its position might help clarify its meaning. In fact, it is included as the last verse of chapter 8 in the Hebrew versions of Isaiah but is made the beginning verse of chapter 9 in most English translations. Chapter 8 ends with a gloomy note of trouble and darkness, while, beginning in verse 2, chapter 9 speaks of light and joy. Therefore, it seems likely that chapter 9 verse 1 includes both a former time of darkness and a latter time when the Lord's "heaviness" will provide blessings. (Ludlow, p. 152.) Isaiah takes the theme of the darkness at the end of chapter 18 and transforms it into not simply a future physical condition, but a spiritual one. His first step in that transformation is to shift the contextual dimness from the Assyrian invasion to something else. The transition hinges on the location of Zebulun and Naphtali because they were among the hardest hit in the Assyrian invasion. Their historical "darkness" may now be contrasted with a future state. The darkness/light transition is therefore hinged on a past/future transition effected in this first verse. Redaction analysis: The timing of this revelation appears to be later than the previous one. With the mention of the destruction in Zebulun and Naphtali that is noted in the past tense, it would appear that this section of Isaiah is written after the Assyrian destruction of Israel. While the text would place the writing of the prophecy in a later time frame (because the invasion was the subject of prophecy in the previous, and is now accomplished) it is also important to understand that the beginning of this revelation depends on the previous text. The closing verse of chapter 18 has the people in darkness, and the literary theme of the beginning of this section begins in darkness. Not only does it begin in darkness, but it opens with a "nevertheless" which links the two sections. The darkness of this chapter is specifically in contrast to that at the end of chapter 18. Looking at the timeframes and the literary connections, it is certain that while one would suppose the original prophecies to have been given and written separately, the form in which they currently exist was created after the fact. Thus, while Isaiah would have given the prophecies before the event, there is clearly some poetic re-writing of the prophecies once they have become a body of work rather than individual pieces. This literary and textual continuation between chapters 18 and 19 (chapters 8 and 9 of Isaiah) is best illustrated in the textual divisions of the 1830 text of the Book of Mormon, which has no such division between these sections.
2 The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.
1) The darkness represents Assyria; the light is the king who protects his people from Assyria. Since Hezekiah is victorious over the Assyrians, he is the natural candidate for this rescuing role. (Isa. 38-39). This viewpoint is favored among Jewish scholars. 2) The darkness represents wickedness and the Lord’s judgments; the light is the Israelites’ recognition of earlier sins and their attempt at religious reforms. Both Hezekiah and Isaiah were very much involved in these reforms, especially after the Assyrian attack and captivity of Israel humbled the remaining Israelites, and the death of Ahaz gave Hezekiah full political power. This figurative interpretation is advocated by some Jewish and Christian commentators. 3) The darkness represents a period of wickedness and apostasy; the light is Jesus Christ, who comes to the earth to personally teach his gospel. This identification is, of course, preferred by many Christian scholars. (Matt. 4:12-16.)" (Ludlow, p. 153.) Literary analysis: The previous verse picked up the theme of darkness and brought it into a new context. In this verse the theme becomes the contrast between light and dark. This contrast occurs twice in the verse. In Isaiah's poetic style, this serves to highlight the symbolic contrast, and to underline the importance of the hopeful theme of the light that serves as a redemption from the darkness. The first image is of those who "walked in darkness." This can be seen as a multivocal symbol, simultaneously evoking multiple meanings. The first meaning returns to those who are in the physical darkness created by the invasion. This ties this verse directly to the section in the previous chapter. It may still be understood, however, in a more general sense as the image of "walking" a path often serves for the way in which people may follow the Lord. In this reading the darkness is symbolic of their removal from the way of the Lord, no longer being in his light. The second phrase also has dual meaning. The more literal meaning referred to the death and destruction of the invasion of the Assyrians. That clearly qualified as the valley of death. Just as the first phrase had a more general reading, so does this one. The valley of death is just as important as a metaphor for spiritual death as it is a marker for physical death. Thus Isaiah intentionally creates a prophecy that may be read in multiple ways. Returning to the types of fulfillment Ludlow listed, each would be equally accurate from the poetic construction. It is most probable that the multivocality of the symbol is precisely what was intended for these are verses that are not only helpful to the people to whom they were given, but verses whose truth rings through the ages and can still speak with eloquence to modern people.
3 Thou hast multiplied the nation, and increased the joy—they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. 2 Ne. 19:4 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor.
Isaiah 9:3 3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. In Isaiah, the phrase is "not increased the joy" where the Book of Mormon removes the "not." Thus the phrasing becomes precisely the opposite in the Book of Mormon text. The textual evidence for this passage varies precisely at this point, with some texts having l’ ("not") and others lw ("for him"). Tvedtnes notes that both words are pronounced the same, and therefore the divergent strains of the text can be explained on the basis of a scribal change in the similar sound (Tvedtnes, John A. "Isaiah Textual Variants in the Book of Mormon" FARMS 1981, p. 46). Both Gileadi and the NIV follow the Book of Mormon’s removal of the "not," leaving the message a positive one. As with the contextual reading of the first verse that sees the contrast between darkness/light, former/latter as the governing structure, so in this verse, the contrasting structures would appear to require this to be a future state where the increased joy is being contrasted with the previous darkness and sorrow. A second change in the Book of Mormon text is the removal of the final phrase of the Isaiah text: Isaiah 9:4 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. There is no specific reason for the deletion of this text. Tvetnes suggests that it was either a textual variation on the Brass Plates, or an "accidental deletion by Joseph Smith, his scribe, or the printer. It is there in the [Masoretic Text]." (Tvedtnes, 1981, p. 46). The reference is to the delivery of the Midianites into the hands of Gideon (see Judges 7:7-25). Thus the text is supportive of the theme of the eventual delivery of the enemies into the hands of the righteous. While it might be suggested that the Nephites would not understand the reference, there is no other indication of a similar deletion by Nephi. It would appear that either the textual variation or accidental deletion would be the best explanation, with a higher probability to the accidental deletion, as the brass plate text appears to follow the received text rather closely in most cases. Literary analysis: Isaiah appears to be echoing the words of the 23rd Psalm in this prophecy. The Psalm reads: Psalm 23:4 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. The "land of the shadow of death" in Isaiah’s verse 2 echoes the "valley of the shadow of death" from psalms. In verse 4 we have the image of the rod and the staff. Of course the rod and staff are symbolic of the Lord in Psalm and are representative of the Assyrians (and any other worldly government) in Isaiah, but the closeness of the images opens the probability that Isaiah intended at least an oblique reference to the Psalm. Scriptural analysis: The hopeful note begun in verse 2 is amplified in verses 3 an 4. Once again, there are at least two ways to read the prophecy - one as an imminent act, and one which describes a prophetic future not tied to the timelines of men. The specifics of verse 4 speak of throwing off the yoke of an oppressor. This is in the near future for Judah, during the reign of Hezekiah, son of Ahaz. The questionable timeframe comes from verse 3 that correlates the deliverance to a harvest. While the image loosely fits the political redemption, Isaiah's theme of the harvest victory appears more eschatological than imminent. The harvest comes in the far future with the final victory in the whole war, not the temporary victory of a single battle. Thus we continue the dual reading of the verses which have a simultaneous applicability to the near and long distant future. Symbolic analysis: The rod and staff are symbols of both political and military power. In Psalms it is the Lord who provides the government and the protection. Each of these symbols appears to relate to a specific physical symbol, the rod as a shorter stick used in defense, and the staff as not only a larger defensive weapon, but as a representation of the authority of the bearer. Later in Isaiah we find: Isaiah 10:15 15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. The shaking of the rod suggests the rod used in defense. The raising of the staff suggests Moses raising his staff to sustain his troops in battle. The staff also serves as an instrument of authority for an angel before Gideon: Judges 6:21 21 ¶ Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.
5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
There is salvation in the "garments rolled in blood." While this may refer to the blood on the garments of fallen soldiers, it is equally referential to the garments and saving blood of the Lamb. The burnings can be easily associated with ancient warfare, but are also a significant sign and cleansing for the last days. As noted earlier, Isaiah constructs these verses with an intentional duality of applicability. is stretched out still.
6 For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.
Nevertheless, the verse is not without its problematic reading. Irvine provides a translation and comment for this passage: "Isaiah 9:5 For a child has been born or us, a son has been appointed for us. And authority has fallen upon his shoulder and he has been named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. This translation highlights Isaiah's conspicuous return to the past tense. The Hebrew verbs are either perfect forms or imperfect consecutives. The verse, then, does not predict a future "child" but reflects on a past event and its significance for the present. .. Many scholars defend a future messianic interpretation but this understanding must be ruled out, if the verbs genuinely refer to a past event." (Irvine, 1990, p. 229.) Of course, Irvine's analysis depends upon reading the past tense as historical, rather than a future guarantee. It is not unknown in the prophetic nature of the Lord to view a future event as through it had already happened. Indeed, the combination of such past/future expectations is interestingly combined in a different translation of this passage: "The prophet saith to the house of David. A child has been born to us, a son has been given to us: and he has taken the law upon himself to keep it. and his name has been called from of old, Wonderful Counselor, Mighty God. he who lives for ever, the Anointed one (or messiah), in whose days peace shall increase upon us. (The Targum of Isaiah. tr. J.F Stenning. Oxford at the Clarendon Press 1949, p.32.) In this translation we have the retention of the Hebrew's past tense, combined with the explicit delineation of the Messiah as the one who fulfills the promise. I suggest that such a reading is not possible without the ability to see the past tense here as a representative of an assured future. This is a prophecy, and one that is emphatically to be realized.
7 Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will perform this.
These are apocalyptic conditions, not temporal possibilities. Likewise, the judgement that will flow from that kingdom is an eschatological judgement. There is no historical polity that could possibly be the fulfillment of the letter of this prophecy, and hardly even one that would approach it.
8 The Lord sent his word unto Jacob and it hath lighted upon Israel.
The Lord has sent forth his word against Jacob and it will fall on Israel: The NEV rendition more clearly underscores the shift in tenor from the Messianic to the proximate. Isaiah is returning from his eschatological future Messiah to a more immediate theme of the destruction of Israel. The word of God comes to all of the house o Judah, and the wrath of God for the violation of those covenants will first fall on Israel in the north. Literary analysis: Isaiah begins here a series of four poetic stanzas. Each stanza is marked by the terminating phrase "For all this his anger is not turned away, but his hand is stretched out still." This same phrase will come at the end of verses 12, 17, 21, and again at 20:4 (following the division between Isaiah 9 and 10 in the OT division into chapters and verses). This becomes a marker of emphasis and parallels among the four stanzas. The four stanzas alternate between two themes. The first stanza speaks of the people, then the next discusses the rulers. The third stanza concerns the people, and the last returns to the theme of the rulers. This poetic structure that clearly crosses the bounds of our current chapter 19 (Isaiah 9) into 20:4 (Isaiah 10:4) reinforces the wisdom of the 1830 Book of Mormon's more logical structuring of Isaiah that avoids this artificial break in an otherwise literary whole unit. Scriptural analysis: The anger of the Lord is still upon an unrepentant Israel (and Judah). The stretching out of the hand can have two possible effects, for this is a common metaphor for the exercise of the Lord's power towards Israel or Judah. It is dual image in that the hand can be stretched forth as a protection and a blessing, or it may be clenched as a fist, or wielding a sword. It is probably that this verse is intentionally ambiguous as regards the intent of the Lord. With this image, the Lord is shown ready to act. Whether to Israel's or Judah' benefit or harm will depend upon them. This first stanza shows the prophecy on a large scale, pertaining to leaders and lands.
9 And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stoutness of heart: 2 Ne. 19:10 10 The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars.
This arrogance and unrepentance on their part is the cause of the punishing justice of the Lord as marked with the "Therefore" at the beginning of the next verse. Translation note: The Book of Mormon renders "inhabitants" (plural) where the KJV has "inhabitant" (singular) for verse 9. Tvedtnes notes that the Masoretic text has the singular form, while the Septuagint has the plural. He notes that "there is a great likelihood that the original text had an abbreviated w-yws(h), which could have been read as either singular or plural (Tvedtnes, 1981, p.47). In this case, the context of the stanza is a focus on the people, and in the context of that focus, inhabitants in the plural would appear the better translation. As a singular, it might refer to a single person, but doing so would most likely refer to a king as representative of the people. That would create tension with the poetic divisions of these stanzas. The plural would appear to be the better reading.
11 Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together; 2 Ne. 19:12 12 The Syrians before and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.
Historical information: The history of the Palestinian conquest by Assyria can be reconstructed from Assyrian documents as well as the references in the Bible. There were several participants in the rebellion of the Palestinian states against the Assyrians, including Rezin of Syria/Damascus, Hiram of Tyre, Pekah of Israel, Mitinti of Ashkelon, Samsi, queen of the Arabs, and possibly Hanno of Gaza. "Rezin of Damascus played a leading role in the rebellion. He thus figures conspicuously in the reports on other participants in the revolt, specifically Hiram of Tyre ad Mitinti of Ashkelon." (Irvine, Stuart A. Isaiah, Ahaz, and the Syro-Ephraimitic Crisis. Scholar's Press. Atlanta, Georgia. 1990, p. 69) "Ahaz of Judah was one of the few Palestinian rulers who did not join in the rebellion. In 734/733, he submitted voluntarily to Tiglathpilesar and paid tribute. The Assyrian records list this payment alongside the tribute of other states in the region." (Irvine, 1990, p. 70.) The route of the conquest was south down the Eastern Mediterranean coast, with only brief skirmishes before arriving rather suddenly in Palestine. The sudden appearance led to the rapid acquiescence of several of the states in the rebellion, but Rezin, Hiram, and Pekah did not submit in this initial wave in 734/733 but held on for another two years. (Irvine, 1990, p. 70-71.) "In 733/732, Tiglathpilesar campaigned in the southern district of Syria, defeated Rezin's army in the field, and besieged the capital city. Probably during the same year, Assyrian troops also took control of Syria's holdings in Bashan, Goln, and perhaps Galilee. Damascus fell in 732/731.Tiglathpilesar converted the whole of Rezin's extended kingdom into Assyrian provinces." (Irvine, 1990, p. 71-72) The action against Israel may have been minimal, but was concluded during the same time period.
13 For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts.
Isaiah is certainly not equating the value of the two decisions. It would be best if Israel were to have faith in her God. Isaiah's point is that they choose neither of the solutions that could deliver them from the prophetic pronouncements. They choose, rather, to believe in their own wisdom and strength. That pride will quite literally be their destruction.
14 Therefore will the Lord cut off from Israel head and tail, branch and rush in one day.
Precisely what will be "cut off" is explained with two metaphors "head and tail" and "branch and rush." Each of these is intended to show the completeness of the "cutting off." Head and tail are the extremities of the animal, and may stand for the entire animal. Branch and rush refer to both the developed branch of a tree and the seedlings from which the tree will grow. The destruction will be of the whole. Of course there is a small remnant that is also predicted, and perhaps this is also imaged in that the metaphors do not explicitly mark the whole.
15 The ancient, he is the head; and the prophet that teacheth lies, he is the tail.
The "head" must be a ruler, though he is unnamed. it is probably Pekah, as the prophecies are directed to Israel. While Syria was a confederate, it is Israel who should have turned to their God, and yet turn away. The prophet who tells lies is also not named, but again is probably a real person. Isaiah has previously noted that Israel is more willing to turn to soothsayers than to listen to a prophet of the Lord. It is possible that this reference is to a specific man who advised Pekah, and was considered to be a prophet. In Isaiah's eyes, however, he is no more than the soothsayers who speak lies that men want to hear.
16 For the leaders of this people cause them to err; and they that are led of them are destroyed.
The leaders make the great decisions, and the people will pay for them.
17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows; for every one of them is a hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.
Literary note: Note the recurrent phrase of the Lord's hand. See verse 12. This stanza has focused on the leaders, where the previous stanza focused on the people and the lands.
18 For wickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forests, and they shall mount up like the lifting up of smoke.
Scriptural analysis: The image of burning is both literal and symbolic. Burning usually accompanied ancient warfare as a tactic of destruction of sustenance and pride of place. There were many more flammable buildings in the ancient world than inflammable ones, and fires could run rampant through cities. The specific image noted here is of the land, however, for it too will be devastated, a theme of earlier Isaianic prophecy. One should remember, however, that burning is a purification process, and while it brings great destruction, can also be an instrument of renewal. On relation to the land, burning has even been used as a mode of replenishing the soil. Therefore, while the image is one of destruction, there is yet place in the vision for the eventual redemption.
19 Through the wrath of the Lord of Hosts is the land darkened, and the people shall be as the fuel of the fire; no man shall spare his brother.
20 And he shall snatch on the right hand and be hungry; and he shall eat on the left hand and they shall not be satisfied; they shall eat every man the flesh of his own arm—
The Jeremiah reference is: Jer. 19:8 8 And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. 9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them. Literary analysis: While it is certain that there could have been an historical fulfillment to this prophecy, it is also within the scope of the poetic text to have a meaning beyond history. Hunger can be a powerful metaphor for the search for God, and the searching on the right and the left without satisfaction is an image of those who are unable to assuage their hunger in the ideas of the world around them. Once again, however, rather than turn to their God where they might find sustenance, they will turn on themselves. Eating the flesh of one's own arm can be seen as the desperate attempt to find in one's own philosophy the comfort that should come from the Lord. In this metaphorical sense it has fulfillment.
21 Manasseh, Ephraim; and Ephraim, Manasseh; they together shall be against Judah. For all this his anger is not turned away, but his hand is outstretched still.
As noted earlier, the first four verses of the next chapter should also be read in conjunction with this unit of prophecy.
1 Wo unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
2 To turn away the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
This is the nature of the unjust decrees. It is fascinating what Isaiah considers to be the evidence of their unrighteousness. Note that the specific sins deal with injustices to the poor and needy. We live in a world that has so long been trained by the Judeo-Christian sense of morality that we miss how remarkable these ideas were for the ancient world. Where class and privilege were marks of the favor of the gods, the poverty of the masses was also a mark of the disfavor of the gods, and there was no moral requirement to treat well those whom the gods themselves treated poorly. The leaders of Israel were not alone in their ill treatment of the poor and needy. They were merely following the customs of the day, where their wealth was built on the backs of the peasant class. Their riches were in direct proportion to the amount of control they exercised over the peasantry, and the amount of the peasant's labor that they appropriated. This was a modern world built on commerce and the economics of money, but a land and world built on the economics of land and the control of the human labor that tilled it. The God of Jacob insisted upon justice for all, and declares the universality of moral justice by specifically denouncing the exploitation of the poor.
3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
The NIV renders the last phrase of this verse as "to whom will you flee for help, and where will you leave your children." The Hebrews did consider their children to be important, and it may be that it does indicate their children. Certainly this would supply a direct reference for those who will be the prisoners mentioned in the next verse.
4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
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| by Brant Gardner. Copyright 1998 |
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