Bible Commentaries
Isaiah 32

Introduction

Isaiah 32:0

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Glorious Future	A Reign of Righteousness	The Coming Age of Justice	A King With Integrity	A Good King
Isaiah 32:1-8(1-8)	Isaiah 32:1-8(1-4)	Isaiah 32:1-8(1-8)	Isaiah 32:1-8	Isaiah 32:1-5(1-5)
	(5-8)			Niggard and Noble
	Consequences of Complacency	Against the Complacency of Judah's Women	Judgment and Restoration	Isaiah 32:6-8(6-8)
				Against the Women of Jerusalem
Isaiah 32:9-20(9-20)	Isaiah 32:9-15(9-11)(12-15)	Isaiah 32:9-14(9-14)	Isaiah 32:9-14	Isaiah 32:9-14(9)(10)(11)(12-13)(14)
		The Age of the Spirit Will See the Transformation of All Creation		Outpouring of the Spirit
	The Peace of God's Reign	Isaiah 32:15-20(15-20)	Isaiah 32:15-20	Isaiah 32:15-20(15-17)
	Isaiah 32:16-20(16-19)
				(18-20)
	(20)

READING CYCLE THREE (see “Guide to Good Bible Reading”)

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). Compareyour 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.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Isa. 31-32 are the fifth of the six woes (Isaiah 28:1; Isaiah 29:1, Isaiah 29:15; Isaiah 30:1; Isaiah 31:1; Isaiah 33:1) which deal with Hezekiah's attempt to form a political military alliance with the Nubian Pharaoh of the Twenty-Fifth Dynasty of Egypt.

B. Judah trusted in Egypt, but not YHWH, for protection. Isaiah saw this as a violation of trust/faith in His covenant promises and presence.

C. This chapter focuses on the future government of a Righteous King in Jerusalem (cf. Isaiah 32:1; Isaiah 9:6-7; Isaiah 11:1-5; Micah 5:2-5a). This was what Hezekiah should have been. He came close in his faith, seen in Isaiah 37:14-20, Isaiah 37:30.

Verses 1-8

NASB (UPDATED) TEXT: Isaiah 32:1-8 1Behold, a king will reign righteously And princes will rule justly. 2Each will be like a refuge from the wind And a shelter from the storm, Like streams of water in a dry country, Like the shade of a huge rock in a parched land. 3Then the eyes of those who see will not be blinded, And the ears of those who hear will listen. 4The mind of the hasty will discern the truth, And the tongue of the stammerers will hasten to speak clearly. 5No longer will the fool be called noble, Or the rogue be spoken of as generous. 6For a fool speaks nonsense, And his heart inclines toward wickedness: To practice ungodliness and to speak error against the LORD, To keep the hungry person unsatisfied And to withhold drink from the thirsty. 7As for a rogue, his weapons are evil; He devises wicked schemes To destroy the afflicted with slander, Even though the needy one speaks what is right. 8But the noble man devises noble plans; And by noble plans he stands.

Isaiah 32:1 “a king. . .princes” Isaiah 32:1-8 reflects the reign of a godly king and his/His government (cf. Isaiah 9:6-7; Isaiah 11:1-5; Isaiah 16:5; Micah 5:2-5a). There seems to be a purposeful ambiguity so that Hezekiah (possibly the immediate fulfillment of Isaiah 7:14-15) and the coming Messiah (the ultimate fulfillment cf. Isaiah 7:14, cf. Matthew 1:23) are both reflected in this passage.

Isaiah 32:2 This verse describes in “desert” metaphors the reign of this godly leader and his associates.

1. a refuge (BDB 285, lit. “hiding place,” this form is found only here) from the wind

2. shelter (BDB 712) from the storm (parallel to #1)

3. streams of water in a dry country

4. the shade (BDB 853) of a huge rock in a parched land

Similar metaphors are used of YHWH in Isaiah 25:4. Now they describe all of God's people or at least the leadership (i.e., “rulers will rule,” VERB, BDB 979, KB 1362, Qal IMPERFECT).

The VERB “each will be” (BDB 224, KB 243 Qal PERFECT) could refer to “the princes” of Isaiah 32:1 or to the people of the “new covenant” described in Jeremiah 31:31-34.

Isaiah 32:3-4 This reflects the spiritual condition of the restored covenant people as contrasted with Isaiah 6:9-10 (cf. Deuteronomy 29:4).

1. they will see

2. they will hear

3. they will discern truth

4. they will speak truth (“the stammerers,” BDB 748, occurs only here)

Isaiah 32:5-8 “fool. . .rogue” These two groups will still be present in society, but they will be seen for what they are (Isaiah 32:6-7). Isaiah 32:6-7 seems to describe the two wicked persons, while Isaiah 32:8 describes the “true” noble person.

1. the “fool” (BDB 614) described in Isaiah 32:6

a. speaks nonsense

b. inclines the heart toward wickedness

(1) practices ungodliness

(2) speaks error against the LORD

c. does not feed the hungry

d. does not give drink to the thirsty

2. the “rogue” (BDB 647, found only here, twice) described in Isaiah 32:7

a. has evil weapons

b. devises wicked schemes

c. destroys the afflicted with slander

d. disregards the true testimony of the needy

3. the noble man (BDB 622), Isaiah 32:8

a. devises noble (or “generous”) plans in contrast to those mentioned in Isaiah 32:6 and 7

b. his plans stand, remain

Verses 9-20

NASB (UPDATED) TEXT: Isaiah 32:9-20 9Rise up, you women who are at ease, And hear my voice; Give ear to my word, You complacent daughters. 10Within a year and a few days You will be troubled, O complacent daughters; For the vintage is ended, And the fruit gathering will not come. 11Tremble, you women who are at ease; Be troubled, you complacent daughters; Strip, undress and put sackcloth on your waist, 12Beat your breasts for the pleasant fields, for the fruitful vine, 13For the land of my people in which thorns and briars shall come up; Yea, for all the joyful houses and for the jubilant city. 14Because the palace has been abandoned, the populated city forsaken. Hill and watch-tower have become caves forever, A delight for wild donkeys, a pasture for flocks; 15Until the Spirit is poured out upon us from on high, And the wilderness becomes a fertile field, And the fertile field is considered as a forest. 16Then justice will dwell in the wilderness And righteousness will abide in the fertile field. 17And the work of righteousness will be peace, And the service of righteousness, quietness and confidence forever. 18Then my people will live in a peaceful habitation, And in secure dwellings and in undisturbed resting places; 19And it will hail when the forest comes down, And the city will be utterly laid low. 20How blessed will you be, you who sow beside all waters, Who let out freely the ox and the donkey.

Isaiah 32:9-12 This strophe speaks of the rich, wealthy society women of Jerusalem (cf Isaiah 3:16-1). Notice how they are addressed.

1. rise up you women who are at ease, Isaiah 32:9, BDB 877, KB 1086, Qal IMPERATIVE. The same VERB was used in the previous verse in the sense of “stand” or “remain,” but here it means “stand up” when I the Lord (or His prophet) address you.

2. hear my voice, Isaiah 32:9, BDB 1033, KB 1570, Qal IMPERATIVE

3. give an ear to my word, Isaiah 32:9, BDB 24, KB 27, Hiphil IMPERATIVE (cf. Isaiah 28:23). Notice how the second and third VERBS are parallel, as are the descriptive phrases “women who are at ease,” (cf. Isaiah 32:11) and “you complacent daughters,” and again in Isaiah 32:10, Isaiah 32:11.

4. you will be troubled, Isaiah 32:10, BDB 919, KB 1182, Qal IMPERFECT. This term denotes “agitation,” “shaking,” “being perturbed.” Note the “time” elements in Isaiah 32:10.

a. within a year and a few days

b. time of the vintage is ended

c. the fruit gathering will not come

5. tremble, Isaiah 32:11, BDB 353, KB 350, Qal IMPERATIVE, cf. Isaiah 10:29; Isaiah 19:16; Isaiah 41:5. This is parallel to “troubled” in Isaiah 32:10 (surprisingly all the IMPERATIVES of Isaiah 32:11 are MASCULINE, but addressed to women).

6. be troubled, Isaiah 32:11, BDB 919, KB 1182, Qal IMPERATIVE, same VERB as Isaiah 32:10

7. strip, Isaiah 32:11, BDB 832 II, KB 980, Qal IMPERATIVE. This could be a sign of (1) mourning (cf. Ezekiel 26:16) or (2) humiliation (cf. Hosea 2:5).

8. undress, Isaiah 32:11, BDB 792, KB 889, Qal IMPERATIVE

9. put sackcloth on your waist, Isaiah 32:11, BDB 291, KB 291, Qal IMPERATIVE, also a sign of mourning. See Special Topic: Grieving Rites.

10. beat your breasts, Isaiah 32:12, BDB 704, KB 763, Qal ACTIVE PARTICIPLE, another sign of mourning, Luke 18:13; Luke 18:13; Luke 23:48.

All of these relate to the period of the siege of Jerusalem by Sennacherib in 701 B.C. Sieges were horrible experiences of deprivation and disease.

Isaiah 32:9, Isaiah 32:10, Isaiah 32:11

NASB, NKJV, NRSV“complacent daughters” NJB“over-confident daughters” REB“daughters without a care” LXX“daughters of hope” JPSOA“confident ladies”

The Hebrew term (BDB 105, KB 120) normally means “security” or “confidence,” though some scholars see another root (BDB 105 II, KB 121) meaning “fall to the ground” (NIDOTTE, vol. 1, p. 649).

This term also occurs in Isaiah 32:17 and is translated “confidence” or “security” (NASB margin). These wealthy, elite women were over-confident (NJB).

Isaiah 32:10 “Within a year and a few days” This is a very specific time reference (possibly connected to the harvest season) and seems to relate to the invasion of Sennacherib in 701 B.C.

Isaiah 32:12 “Beat your breasts” There are three ways to deal with this phrase.

1. relate it to the stripped and bare-breasted women of Isaiah 32:11

2. change the Hebrew “breast” (rare poetic term, BDB 994, שׁד) to “fields” (BDB 961, שדי, cf. Isaiah 56:9), as JPSOA lists in a footnote. If option #2 is followed, then “fields,” “the pleasant fields,” and “the fruitful vine” become parallel for the loss of agricultural abundance.

3. see it as an idiom for mourning whether male or female (Peshitta)

Isaiah 32:13 “the joyful houses” This same term “joyful” (BDB 965) is used in Isaiah 32:14 for “a delight for wild donkeys.” Isaiah uses

1. doubling

2. word plays

3. repeated metaphors

to communicate his messages. The Hebrew text of Isaiah is far more dynamic and artistic than in translation. He was a master poet. One wonders if YHWH communicated the messages in poetry or Isaiah crafted them. Since all of YHWH's revelations are not in artistic poetry, it seems this was Isaiah's skill. Many of the word choices in Isaiah have far more to do with sound plays than lexical meaning. Rare words are used, as are unique meanings to common words. This is where the ambiguity for modern interpreters is exacerbated!

▣ “the jubilant city” See note at Isaiah 24:10 and the chart at the introduction to chapter 26, D. God wanted to uniquely bless the people of the covenant to attract the attention of “the nations,” but because of Israel and Judah's rebellion, instead of abundance and peace came thorns and briars (cf. Isaiah 5:6; Isaiah 7:23-25; Isaiah 9:18; Isaiah 10:17; Isaiah 27:4; Genesis 3:18).

Isaiah 32:14 This verse describes the destruction of Jerusalem (cf. Isaiah 6:11; Isaiah 64:10), which is unusual for Isaiah who usually sees its deliverance (cf. Isaiah 1:8-9; Isaiah 8:8; Isaiah 29:1-8; Isaiah 37:36-37). Isaiah asserts Jerusalem's sanctity because of YHWH's presence there (i.e., the temple), but later Jeremiah clearly adds to this theological issue by focusing on the conditional nature of YHWH's promises to His covenant people (i.e., Deuteronomy 27-28). Isaiah trusts God's word, but His promises must be matched by appropriate human faith and obedience. Covenant is a two-way street!

Notice how the destruction is characterized.

1. the palace has been abandoned (i.e., the Davidic seed forsaken)

2. the populated city has been forsaken (i.e., the Abrahamic seed forsaken)

3. NASB, “hill”

NJB “Ophel” (BDB 779), a section of the southeastern ridge of ancient Jerusalem (or a metaphor for the whole city, similar to “Zion”). It is mentioned in 2 Chronicles 27:3; 2 Chronicles 33:14; Nehemiah 3:26-27; Nehemiah 11:21

4. #3 is parallel to “watch-tower”; both would denote the fortifications of Jerusalem being destroyed

5. a delight for wild donkeys

6. a pasture for flocks, both #5 and #6 denote a deserted, destroyed city, inhabited only by animals (cf. Isaiah 13:21; Isaiah 34:13)

There are two parallel VERBS.

1. has been abandoned, BDB 643, KB 695, Pual PERFECT, the Pual occurs only here

2. forsaken, BDB 736, KB 806, Qal PASSIVE (or Pual) PERFECT, cf. Jeremiah 49:25

NASB“caves” NKJV“lairs” NRSV“dens” NJB“the Keep”

The term (BDB 792) means “cave,” but in this context, “an animal's den.” It is possible that Isaiah chose this term because of its sound similarity to

1. “sepulcher” (Arabic root), ערר (context of death and destruction)

2. “strip oneself,” ערר, rare VERB used in Isaiah 32:11

3. “bare field,” מערה from Arabic root (NIDOTTE, vol. 2, p. 1034)

▣ “forever” This is the relative use of the Hebrew term 'olam. This term has a large semantical usage and must be interpreted in context.

SPECIAL TOPIC: FOREVER ('OLAM)

Isaiah 32:15-20 This strophe describes a new day, a righteous day for Jerusalem.

1. The Spirit is poured out from God. The exact relationship between YHWH and “the Spirit” in the OT is difficult to relate to the full personal revelation of the NT. The Spirit is often associated with creation (cf. Genesis 1:2; Job 26:13; Psalms 104:29-30). With a new creation! For your information, I have included in this verse my NT Special Topic on “The Personhood of the Spirit.”

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

2. The wilderness becomes a fertile field. . .a forest, Isaiah 32:15. This is the reversal of Isaiah 32:12-13. See the same metaphor of fertility in Isaiah 29:17.

3. Justice. . .righteousness abide, Isaiah 32:16

4. Peace, quietness, and confidence forever, Isaiah 32:17. This means no invasions (cf. Isaiah 32:18).

5. Isaiah 32:19 may refer to the destruction of Assyria.

6. Isaiah 32:20 is another blessing, but it is somewhat ambiguous.

Isaiah 32:15

NASB, NKJV, NIV“Until the Spirit is poured out upon us from on high” NRSV, JPSOA “until a spirit from on high is poured out on us” TEV“God will send us his spirit” NJB“until the spirit is poured out on us from above” REB“until a spirit from on high is lavished upon us”

The Hebrew text has no ARTICLE, PRONOUN, or descriptive phrase (i.e., “of the LORD,” as in Isaiah 11:2 or “My,” Isaiah 44:3; Isaiah 59:21; Joel 2:28) linked to the NOUN “spirit” (BDB 924). The question is to whom does it refer.

1. the spirit of the new age

2. the Holy Spirit

3. a spirit of repentance and trust from God

Grammar suggests #1 or #3, but context suggests #2.

This is a radical break in the context. Similar passages which speak of God's Spirit are Isaiah 44:3; Ezekiel 39:29; Joel 2:28-29; Zechariah 12:10; Acts 2:1-21. The same VERB is used in a sacrificial sense of the Messiah in Isaiah 53:12. There is a series of seven blessings that will result because of the Spirit's presence: (1) fertility, (2) justice, (3) righteousness, (4) peace, (5) quietness, (6) confidence, and (7) secure dwelling.

▣ “from on high” This is an idiom for “heaven,” the place of YHWH's abode (cf. Job 16:19; Job 31:2; Isaiah 33:5).

Isaiah 32:16 “justice. . .righteousness” These are a common pair in the OT (cf. 2 Samuel 8:15; 1 Kings 10:9; 1 Chronicles 18:14; 2 Chronicles 9:8; Psalms 99:4; Isaiah 9:7; Isaiah 32:16; Isaiah 33:5; Isaiah 59:14; Jeremiah 4:2; Jeremiah 9:24; Jeremiah 22:3, Jeremiah 22:15; Jeremiah 23:5; Jeremiah 33:15; Ezekiel 18:5, Ezekiel 18:19, Ezekiel 18:21, Ezekiel 18:27; Ezekiel 33:14, Ezekiel 33:16, Ezekiel 33:19; Ezekiel 45:9; Amos 5:7, Amos 5:24). They denote the kind of society (cf. Isaiah 32:17-18) where all people are honored and treated fairly as covenant partners. They then characterize the unique presence of God among His people. See Special Topic: Judge, Judgment, Justice.

Isaiah 32:17 “peace” See Special Topic following.

SPECIAL TOPIC: PEACE (SHALOM)

▣ “quietness and confidence” These two terms (BDB 1052 and BDB 105) also occur in Isaiah 30:15, which characterizes the new age of justice, righteousness, and peace (cf. Isaiah 32:1, Isaiah 32:16).

Isaiah 32:19 This is a very difficult verse which seems out of place. It may refer to Assyria. The phrase “the forest” is used of Assyria in Isaiah 10:18-19, Isaiah 10:33, Isaiah 10:34. The phrase “the city” is used of Assyria in Isaiah 24:10; Isaiah 25:2, Isaiah 25:3; Isaiah 26:5.

NASB“it will hail” NKJV“though hail” NRSV“will disappear completely” TEV“(but hail will fall. . .)” NJB“be totally destroyed” LXX“if hail descends” PESHITTA“hail shall come down” REB“it will be cool on the slopes” JPSOA“shall sink and vanish”

The ancient versions see the MT's וברד (unknown form) as ברד, BDB 135, “hail,” cf. noun in Isaiah 28:2, Isaiah 28:17.

REB sees it as coming from the same root in Arabic meaning “become cool” (BDB 135).

The NJB and JPSOA see the MT's first two words as being from the same VERBAL root, דרי,

1. Qal PERFECT

2. Qal INFINITIVE CONSTRUCT

denoting a total and complete destruction (“descent”).

Isaiah 32:20 This verse is also very difficult to fit into the context. However, the consensus seems to be that in the days of God's blessings, the crops will be so abundant that the cattle could roam freely and eat without really affecting the outcome of the crop.