Introduction
The previous chapter continues the prophecy against Moab (largely south-central modern-day Jordan), which began in Isaiah 15. It describes the mourning and desolation of Moab due to impending judgment. The prophecy calls for Moab to seek refuge in Judah, and it includes a specific call for Moab to send lambs as tribute to God’s chosen ruler of Judah (Isaiah 16:1-4 relates a time of mutual aid and security between Moab and Judah). We have predicted here a recognition of and submission to Zion (that is the point of tribute, i.e., recognition and submission, tribute here which is being sent to Zion). It also indicates a Messianic hope, because it symbolizes recognition of and submission to the Messiah, precisely because He is God’s chosen Ruler who is later revealed to be the Lamb of God (John 1:29-here is our Savior Jesus). Moab is to send lambs as tribute from Sela (Petra) to, notice, the mountain of the daughter of Zion (symbolizes both the physical location and the spiritual significance of Jerusalem; “daughter” personifies Jerusalem, portraying it as beloved and much cherished). This imagery of sending lambs to the ruler in Zion must be understood as a prophecy pointing to the future reign of the Messiah Jesus, when even nations like Moab will acknowledge and seek refuge in Him (Psalms 72:11, Isaiah 2:2-4, Zechariah 14:9, Philippians 2:10-11; this use of “ruler,” king essentially, bespeaks Messiah of itself—messiah/Messiah, either way, bespeaks not least kingship, that is how that is understood in the ancient sacred and secular literature). Turning to our chapter 17, it focuses on the destruction of Damascus and the fall of Israel’s northern kingdom. It begins with a prophecy against Damascus, predicting its downfall and utter desolation. Our chapter also discusses the fading glory of Israel, isolating its reliance on idols and foreign alliances, the likes of which will ultimately lead to its downfall. The thematic continuity between the chapters 16 and 17 lies in the broader theme of divine judgment against the nations and the call for repentance. Both highlight the consequences of idolatry, pride, and reliance on human agency, human strength, rather than on Jehovah God. Each also reinforces the idea that God’s judgment is inevitable for those who do not remain faithful to Him, even in crises, or for those who fight against His Covenant People. While the specific nations addressed differ (Moab in chapter 16 and Damascus/Israel in chapter 17), the underlying message of divine justice and the need for faith in specifically Jehovah God remains consistent. In the next chapter, Isaiah 18, the focus shifts to Cush (modern-day Ethiopia or Sudan; Cush became significant around the time of Hezekiah—late eighth century BC—which helps nail down the dating of our text; the historical context of the prophecies in our text establish this time frame well, and our text is part of the Dead Sea Scrolls, thus supporting its antiquity and authenticity—it has been reliably transmitted across the centuries). This next chapter contains a prophecy addressed to a distant land “beyond the rivers of Ethiopia.” It warns of impending judgment and calls for all the inhabitants of the world to witness Jehovah God’s actions and to consider Him, the very God behind these actions. It ends with the promise of tribute being brought to Mount Zion, yet again indicating a Messianic hope, and recognition of the land and people of Zion, and submission thereto. Aside, notice that there is not a whit mentioned about a fictitious “Palestine” in this centuries-old text whose antiquity and authenticity are established and solid. Why? It never existed. There can be no sovereign or otherwise for that matter “Palestine” ever in history foremost because said territory from the river to the sea is God-ordained Israeli; and then not least Isaiah, like most ancients, only knows of Philistia—modern-day Gaza Strip—which was settled by Sea Peoples who, this is the amusing part, were entirely foreign to the Levant; the historical reality is such that the Canaanites hunkered down there and claimed it first long before the Sea Peoples got there, and Israel fresh out of Egypt per the Exodus conquered the Canaanites, and the Philistines as well later in the tenth century BC under king David. Bottom line, there is no such thing as a red-blooded if you will indigenous “Palestinian,” the name even smacks of Roman provenance, via the Jew hater Hadrian; so, this whole blood-soaked sad to say “Palestinian” debacle is at the heart of it nothing more than a propagandizing farce, a very costly one, a propagandizing farce set into motion by Israel’s enemies, Isaiah 9:12, 14:29-31, “The Israeli Palestinian Conflict” for more. While each of the chapters 16, 17, and 18 addresses different nations, the overarching theme of divine judgment, and the ultimate sovereignty of Jehovah God and recognition of and submission thereto, runs through all these prophecies. Chapters 16 and 17 focus on the immediate neighbors of Israel (again, no mention of a fictitious “Palestine”), while chapter 18 broadens the scope to include a distant nation, illustrating that specifically Jehovah God’s authority and judgment extend over all nations. The prophecies of the three chapters mentioned reflect the historical context of the time, where political alliances, tributes, and recognition | submission were common practices among nations. Isaiah is using familiar imagery in the context of then-current historical reality to convey a divine message of hope, justice, and future restoration.
As concerns our chapter, an important history must be outlined before we begin, because it has a direct bearing on the call for Judgment we shall encounter. It goes like this: King Rezin of Syria and King Pekah of Israel formed an alliance to attack Judah during the Syro-Ephraimite War (736–732 BC). Their goal was to force Judah to join their coalition against the encroaching Assyrian Empire (modern-day northern Iraq, southeastern Türkiye). However Judah, under king Ahaz, refused to join them, leading to their attack on Judah, literally trying to force Judah to join. Ahaz in the meantime cozied up to Assyria for help. This (Syrian | Israeli) alliance and subsequent attack on Judah was seen as rebellion on the part of Israel, and in general as an act of aggression against the carrier of God’s Messianic lineage, Judah, bringing about divine judgment on both Syria and Israel. Isaiah 17:1-2 specifically prophesies the destruction of Damascus (the capital of Syria) and the desolation of the cities of Aroer, highlighting the severe consequences of their complicit actions.
We will follow this format:
Verse of Scripture utilizing the KJV text followed by an NKJV mouse over of that verse. Key words in the KJV text will be footnoted with a link to a word study based on the Hebrew text, and/or a general discussion relative to the given word (we are not biblical Greek or Hebrew scholars, please consider our grammatical constructions with a critical eye).
Commentary We shall always be commenting on this passage keeping before us the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.
Isaiah Chapter Seventeen Commentary Verses
17:1-5- the Collapse of Damascus and Israel’s Decline
(Isa 17:1-5 KJV) 1 The burden[1] of Damascus[2]. Behold, Damascus is taken away[3] from [being] a city, and it shall be[4] a ruinous[5] heap. 2 The cities of Aroer[6] [are] forsaken[7]: they shall be for flocks, which shall lie down, and none shall make [them] afraid. 3 The fortress[8] also shall cease from Ephraim[9], and the kingdom[10] from Damascus, and the remnant[11] of Syria: they shall be as the glory of the children of Israel[12], saith the LORD[13] of hosts. 4 And in that day it shall[14] come to pass, [that] the glory of Jacob[15] shall be made[16] thin, and the fatness of his flesh shall wax lean[17]. 5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm[18]; and it shall be as he that gathereth ears in the valley of Rephaim[19]. (Isaiah 17:1-5 NLT)
COMMENTARY: The word “burden” is quite apt in the context of biblical prophecies. In Scripture, a “burden” often refers to a divine message of judgment that a prophet is tasked with delivering. “Burden” underscores the weight and seriousness of the message being communicated. In modern English, the word “burden” aptly conveys both the gravity of the judgment and the responsibility of the prophet to deliver it. It’s a powerful way to emphasize the solemn nature of these divine pronouncements. And brother Isaiah, like many prophets, would have felt the immense gravity of his role. He was tasked with delivering unsettling messages of warning, sore judgment, and, not least, hope, to a nation often resistant to change and angered by his words. This undoubtedly would have been a significant emotional and spiritual burden for him as well. Both the prophet and his hearers are burdened here.
Isaiah’s heavy heart bore God’s decree,
a message of judgment, harsh unto thee.
With each word spoken, a nation’s fall,
both to him, and his hearers, a burden to all.
The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.
The not so happy to be places of Isaiah’s hearers, of the God-offending conspirators, are Damascus | Syria, Aroer | Moab, and Ephraim | Israel. There is doom pronounced upon these spiritually reckless power worshipers and their idolatrous security blanket dwellings and props, and not least upon their geopolitical maneuverings—it ain’t gonna’ work fellers. God is going to kick the props and whatnot out from underneath them and let them fall with a loud, humbling, nay, humiliating, CRASH.
Please allow a little southern spice at the outset here for emphasis, we’ll right quick get back to more un-natural English and try to stick with it.
Ha! Ivory Palaces of old become ghost towns with flocks livin’ it up quite undisturbed in ‘em! Flocks, that is, animals, God here exchanges one sort of animal, the more dangerous and smelly variety, for another more docile and fragrant, and just look—the latter gets to live in Ivory Palaces of old: now ain’t that jist a plum here our God’s doins’, you know, turnin’ the tables like that?
The cities of Aroer [are] forsaken: they shall be for flocks, which shall lie down, and none shall make [them] afraid.
O my, time to up the ante, from Ivory Palaces to Fortresses and Kingdoms. The Word is rampin’ up, He be movin’ in and kickin’ out the props, He be layin’ folk low now—got His steel-toed prop-kickin’ boots on, all shiny and pointy prop-kickin boots be layin’ low the so-called geopoliticalin’ strong man here right soon. What’s the point of the kickin’ (besides the tip of God’s shiny, steel-toed prop-kickin’ boot)? Fer starters, gotta’ let My home boys up yonder in the north know they done broke Covenant by bankin’ on everything under the sun to save their scrawny hide from the big boy on the block—everything except Me—they done messed up, shoulda’ banked on God—headstrong fools. That’s fer starters. Next, they done hit My Messiah’s lineage knowin’ full well what they be a doin’—they gonna’ pay bigtime fer that and eat crow ad nauseum fer doin’ it as a lesson fer everybody ‘cross time on what not no never, never to do, cause ya’ gonna’ pay exceedin’ much fer it mark it down fellers. And Syria—ya’ll were the ringleaders here, ya’ll be goin’ down first, and ya’ll ain’t gettin’ up when My Joshua Hammer knocks you down and out fer like ferever.
The fortress also shall cease from Ephraim, and the kingdom from Damascus.
Well, our God is merciful, there is always hope intertwined with the Divine Justice-satisfying Sin-doom. The overarching theme of Scripture is that of hope through Salvation, and it is no different here as we zoom down to the particulars of this prophecy, because the same holy, sacred Heart and just, infinite Mind is behind the overarching theme and the not so overarching ones (Figure 1). The Word of God is consistent in its patterns, it is logical in its patterns and bears the mark of an overseeing Author who betrays Himself in His Word, itself substantiated by Him through fulfilled prophcy (40 different authors, across 1500 years, living in different places, notably these 4: Egypt, Greece, Israel, and Rome, were utilized by the Spirit of God to render a consistent biblical narrative in 66 books grounded thematically through the themes of Covenant, Faith, Judgment | Mercy, and Salvation | Grace, coming together as a unified whole, seamless, in Jesus Christ, who is prophesied of in the first book, is shown manifested in some of the others in keeping with His appearance on earth, i.e., His incarnation, and His ministry to fallen humankind, and is predicted to return in the last book; estimates vary, but some sources suggest around 351 to 365 prophecies were fulfilled in Jesus Christ alone; the Bible contains fulfilled non-Messianic prophecies as well; the Word of God, Scripture, has legs precisely because of fulfilled prophecy; see Payne, J. Barton, for a detailed, scholarly look at biblical prophecy). Jesus is the centerpiece of Scripture, the Spirit of God tied “it,” i.e., (40 | 1500 | 4+ | themes–>66–>2 seamless Testaments), all together in and through Him. Amazing sacred and literary consistency, yet such great underlying disconnectedness insofar as its “production” goes (production=40 | 1500 | 4+ | themes–>66–>2 seamless Testaments). It’s flat astounding, and matchless, nothing else on the planet, sacred or secular, even comes close here. When one looks at some of that other stuff, it almost reads like a comic book, comparatively speaking, and it saddens, it tears one’s heart out, knowing that many, many folks pin their everything on that stuff. This divine production, realization of that Source, once that registers between the ears, man, it is so easy to get fired up over it, and promulgate it, because ya’ just can’t help but rejoice, even doin’ somersaults over it, knowin’ of a certainty who God really is-can there be a greater discovery? And ya’ just can’t hold it in, ya’ gotta’ tell others about it, sharin’ the sugar, the love, the joy, the inner peace knowin’ what the future holds, because He done told us what to look for and expect, as in the subject of this commentary for example. Okay, let’s get back to that. Though many will fall here, and the destruction and desolation mentioned is far-reaching and thick, it is decreed that a remnant be spared.
and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
Who are they this remnant? Their being likened to the glory of the children of Israel is not necessarily a sign of prosperity we think, this is the contrarian angle which we prefer. It points to the remnant being a small, surviving fraction of what was once a glory, a flourishing nation, which is the selfsame Israeli pattern of decline prophesied in our text that is inferred vis a vis this Syrian remnant we think. This remnant, though preserved, is a testament to the judgment that has befallen the majority. The passage emphasizes a drastic reduction and hardship rather than prosperity for the remnant. It underscores the idea that the once-great nation will be left with only a small, humble remnant, reflecting a significant decline from its former state.
The hearers, the target audience for Isaiah’s prophecies would have included a broad spectrum of society, from hard working common folks and farmers to political and religious elites. The prophetic messages were often directed at the entire nation, addressing both the general populace and the leaders who were responsible for guiding the people. Common folks and farmers would have been directly impacted by the agricultural imagery used in the prophecies. They could easily relate to the metaphors of harvest and desolation, as their livelihoods depended on the land. The aristocratic leaders and religious elites and otherwise, who were often the ones engaging in idolatry and leading Israel astray, were naturally a primary target of Isaiah’s prophetic messages. Isaiah’s prophecies frequently called out the sins and failures of the leaders and elites exhorting them to repent and return to God. By addressing both groups, Isaiah’s messages were comprehensive, ensuring that everyone understood the gravity of the situation and the need for repentance. And the message comes in the dress of vivid imagery, in this way effectively communicating God’s message through impactful and relatable scenes. The phrase “the glory of Jacob shall be made thin,” and “the fatness of his flesh shall wax lean” evokes a sense of decline and deterioration. It conveys the loss of prosperity and strength that Israel (Jacob) will face. The use of physical imagery—becoming thin and losing fat—makes the abstract concept of loss more tangible and relatable. And comparing the judgment to a harvest where the harvester gathers the corn and reaps the ears with his arm provides a stark image of thorough and inevitable removal, that’s how it would have registered with the hearers, especially with the general populace. Mentioning the Valley of Rephaim in the same breath, a location known for its fertility and abundance, contrasts the once-prosperous state with the impending desolation. It emphasizes how the fertile and flourishing areas will be stripped bare, highlighting the severity of the judgment. Overall, this imagery effectively communicates the seriousness and totality of the coming judgment, making the message clear and impactful for Isaiah’s hearers (the Spirit of God through Isaiah here).
And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
17:6-8- From Desolation to Devotion
(Isa 17:6-8 KJV) 6 Yet gleaning grapes shall be left[20] in it, as the shaking[21] of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel[22]. 7 At that day shall a man look[23] to his Maker, and his eyes shall have respect[24] to the Holy One of Israel. 8 And he shall not look[25] to the altars, the work of his hands, neither shall respect[26] [that] which his fingers have made, either the groves, or the images. (Isaiah 17:6-8 NLT)
COMMENTARY: The references to altars, groves, and images point to the idolatrous practices that were prevalent in Israel and Judah during that time. King Ahaz of Judah, who reigned during this period, was known for introducing and promoting idolatry, including the worship of foreign gods and the setting up of altars and sacred groves to appease these “deities.” This was partly done to gain favor with powerful neighbors like Assyria by mimicking their religious practices. In this context, the altars and groves symbolize idolatrous practices falling into two categories: (1) altars: representing more “natural” objects of worship, like the sun, moon, stars, forces, a cow, the wind, thunder and lightning, etc., and (2) groves: representing more man-made objects of worship like self, others, the tech of that day, a physics book, a job, a screamin’ fire engine red 1967 Corvette Stingray with a 350 short block engine, 4 barrel carburetor, 4 on the floor, uncapped headers, shiny mag wheels, and wide racing tires, religion, images like shrines, statues and whatnot. And both (1) and (2) were a direct consequence of not trusting in Jehovah God, so everything else conceivable filled that vacuum. Little ‘ol man goes a huntin’ for God all the time, whether he knows it or not, and if he does not find Jehovah God by His grace through His Messiah and His Word, well, then just about anything else usually “works” for little man, who nevertheless has a sense of the true God Jehovah because, of course, his Maker put it there so that when He comes a callin’ little man will know who’s knockin’—God is not stupid, and He does not expect little ‘ol man to be ignorant, especially of Himself, because He really likes little ‘ol funky man, and wants to fellowship with him fer like ferever, that’s just about the whole of Scripture right there in a nutshell (“God Sense“). Okay, the passage emphasizes that during the time of judgment, people will turn away from these idols and return their focus to God—of course they will, they always do—that’s how it works when the medicine goes down aright. This judgment against idolatry reflects the broader theme of divine retribution for turning away from God and relying on foreign alliances and cozying up to their idols to gain all the more favor with them, which were significant issues during Ahaz’s reign.
At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images.
Compromising one’s values to gain favor with powerful friends is a recurring theme throughout history, and it remains relevant today. When people prioritize the approval and favor of influential individuals or groups over their own moral principles or faith, it can lead to actions that contradict their professed beliefs and values. In the context of Isaiah seventeen, this reflects the actions of soft leaders like “king” Ahaz, who compromised the spiritual integrity of God’s Covenant People—shame on him, he should have known better, but he was soft—should have known better than to align with a powerful notwithstanding Jehovah-Godless “ally” like Assyria. Recall here that Syria and Israel were confederate against Ahaz’s Judah, so we have Syria | Israel attacking Judah in effort to force Judah to align with them against Assyria, and we have Judah selling out to Assyria for protection against Syria | Israel! What is God to do with these Covenant People of His thus making a sham out of Covenant for the whole world to wag its tongue at? Expansionist Assyria did intervene, gladly, and this Assyrian presence was such that it ultimately led to their conquering both Israel and Aram-Damascus. All right, Ahaz, you wouldn’t fight, and lo, you managed to nail Israel, and look, his strange bedfellow fawning to save his cowering hide from the blows of an inevitable fight that he dodged, undermined Judah’s relationship with God, precisely because of the influence of Assyrian religious practices, and that soured relationship, more like tainted actually, by copy-cat idolatry and religious syncretism, persisted, in fact, it got more sour, right on down to the time of Judah’s inevitable judgment in 586 BC, which came by by way the Babylonian Instrument. So, in a manner of speaking, Ahaz’s boneheaded and rubber-spined decisions managed to nail both Israel and Judah, wow. So is it fair to say that it was actually Ahaz that was God’s catalyst for judgment on Israel and Judah? What we mean is, when one peels back the layers far enough, Ahaz’s decisions can be seen as a catalyst for a series of events that brought judgment upon both Israel and Judah. But one way or another, it’s more than just Ahaz here that is behind this massive and sorrowful loss, at the root of it is a broken tether to Jehovah God. A broken tether to Jehovah God is devastating, personally, and nationally; it’s hard to recognize the effect at first, it seems like no big deal, but that’s a head fake, it’ll flat get ya’ baby if ya’ let it set in and fester. Genuine faith in Jehovah God and integrity do not smack of rebellion (Israel here) and should not be sacrificed for worldly gains or strange bedfellow self-serving alliances (Judah). It’s tough this here posture, it takes real mettle to get after it and toe the line, and Jehovah God only has but a mere handful of such steeled-for-God world leaders if that many at any one moment in history. And great nations arise on the backs of these men and women of Jehovah God. More generally, staying true to one’s principles, especially in the face of external pressures, is crucial for maintaining a sincere relationship with Jehovah God, and hardly anything else pleases Him more and warms His heart more than a stalwart friend. It’s rare this holy, decidedly stalwart posture, but the best things in life are usually quite rare.
17:9-11- Forsaken Strongholds and the Folly of Forgetting God
(Isa 17:9-11 KJV) 9 In that day shall his strong cities be[27] as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. 10 Because thou hast forgotten[28] the God of thy salvation[29], and hast not been mindful[30] of the rock of thy strength[31], therefore shalt thou plant[32] pleasant plants[33], and shalt set[34] it with strange slips: 11 In the day shalt thou make thy plant to grow[35], and in the morning shalt thou make thy seed to flourish[36]: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow[37]. (Isaiah 17:9-11 NLT)
COMMENTARY: The “his” in “his strong cities” refers to Israel.
In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
The verse highlights the consequences of Israel’s actions, and the pronoun “his” is used to describe Israel’s fortified cities. Here the focal point of emphasis shifts to the cities and people of Israel and Judah. The passage emphasizes the consequences of forgetting God and relying on their own efforts and idolatrous practices: The once strong and fortified cities will become desolate and abandoned, reflecting the dire consequences of turning away from God. Notice the phrase “because of the children of Israel,” it places the blame on them directly, the judgment against Israel is depicted as a direct result of their own choices and actions. One such action was rebellion, and another was forgetting God, more specifically, forgetting the God of their salvation and not being mindful of the rock of their strength. Salvation and Strength, aspects of God He purposely mentions here because they witnessed God’s salvation and strength firsthand (e.g., the Exodus). Salvation | Strength<>Forgotten | Not Mindful of, carefully selected words by God. It is as though He is saying to them, ‘…of all peoples, you should be the last to forget Me and my Arm…’ Why did they forget?
…and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength…
When there are idols, who needs God? ‘…Away with Him already, He’s too demanding after all; besides, we have our idols, our altars and groves…’ Forgetting God leads to their downfall no question about it. ‘…Go on, go ahead, fall down before your idols, weary yourselves in it, do it oft, dig and dress and water all about round about, sing ’em a lullaby and tickle their undersides, fancy them, foam and froth over them in your sweetest dreams even, and let’s see if they sprout, much sprout, and bring you bounty, bushel baskets of bounty, happiness and prosperity and peace and security. But nay I tell you, they shan’t, can’t, these here pathetic, petty, plastic “pleasant” plants…’
… therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow..
But if we step back and think it through, we remember that they were under pressure, in a pressure cooker, precisely the spot where mettle is tested, and they chose the seemingly more doable and tangible way out and left their faith behind in the pressure cooker, where it boiled away this here lifeblood of faith for them (and us). Strong leaders, committed men and women of God, don’t do that, they stick it out for God precisely because they will not compromise their and their peoples’ life-tether to the God of their Salvation and the Rock of their Strength because they flat know Him experientially, have seen Him in action on their behalf unworthy though they are, and love Him, and want to honor Him above all else. Trusting the One in the pressure cooker with them ever by their side is not hard therefore (“Ever by my Side”). If the judgment we read of in this chapter tells us anything it should tell us that pressure cookers are no excuse for failing and forgetting God—we see here that He doesn’t acknowledge that excuse.
The imagery of planting pleasant plants and setting them with strange slips (foreign plants) symbolizes their efforts to secure prosperity and security through their own means and foreign alliances—forgetfulness of God in shoe leather. However, these efforts will ultimately be futile, resulting in grief and sorrow. No amount of fussing over their plastic alliances and self-reliance all the day long even will change that because Judgment against them has rolled off of God’s lips—it’s attitude readjustment and humble pie time. The primary focus here is on the consequences that the people of Israel and Judah face due to their idolatry, self-reliance, and neglect of their Relationship with the God of their Salvation and the Rock of their Strength. Back to (elementary) school and square one for attitude readjustment: …thou shalt love the Lord thy God with all thine heart, thou shalt thus and so…, …I am the God who brought you out of Egypt with a mighty hand…, …know therefore that the Lord your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commandments…
… therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow…
17:12-14- Divine Rebuke and the Scattering of Nations
(Isa 17:12-14 KJV) 12 Woe to the multitude of many people, [which] make a noise[38] like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters! 13 The nations shall rush[39] like the rushing of many waters: but [God] shall rebuke[40] them, and they shall flee[41] far off, and shall be chased[42] as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. 14 And behold at eveningtide trouble; [and] before the morning he [is] not. This [is] the portion of them that spoil[43] us, and the lot of them that rob[44] us. (Isaiah 17:12-14 NLT)
COMMENTARY: The Assyrian army was known for incorporating people from various conquered nations into their ranks. This practice was part of their strategy to maintain a large and diverse military force. Verse twelve describes the Assyrian army as a “multitude of many people” and “nations” rushing like mighty waters, emphasizing the vast and formidable nature of their forces. This diversity within the Assyrian army contributed to their reputation as one of the most powerful and fearsome military forces of the ancient world. It was an instrument of judgment in God’s sovereign hands.
Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters…
The sudden collapse of the mighty Assyrian army as described in 2Kings 19:35-36, where an angel of the Lord struck down 185,000 Assyrian soldiers laying siege to Jerusalem (701 BC), aligns with the imagery of divine retribution here outlined. The biblical account of the Assyrian siege of Jerusalem and the subsequent divine intervention is corroborated by Assyrian records, though with some differences. Sennacherib’s Prism—annals essentially— provides an account of the siege. It boasts how Sennacherib trapped Hezekiah in Jerusalem “like a caged bird” and later “received tribute from Judah” before returning to Assyria. Hmm, returned to Assyria, what’s up? Sennacherib and what was left of his once formidable forces bailed out essentially, it was a failed siege by the world’s most powerful army bottom line who had just recently been boasting and talking it up; so go figure, they took tribute when they could have had the entire treasury, uh uh. It is noteworthy that Sennacherib, shamed here in our estimation, was assassinated January 22 681 BC in Nineveh in a palace coup. The annals attribute the abrupt lifting of the siege and return to Nineveh to the paid tribute, and they do not mention the massive loss of Assyrian troops as described in the Bible—wonder why? This withdrawal excuse and the not so little omission of losses by the big bad Assyrians was to save face and not be shamed. In the Middle East, honor and shame carry a lot of weight and influence decisions, to the day. Notice:
But [God] shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; [and] before the morning he [is] not.
The death angel swooped in at eveningtide, and before the morning Sennacherib’s bow was broken and off he fled, skedaddled, afar off yonder back home to Nineveh/Assyria—bye bye nice try. Bigtime rebuke. Let’s fast forward and make some (elementary school level) logical connections. Israel’s hyper emotional, screamin’ and yellin’ and fist shakin’ enemies haven’t figured out what this bigtime rebuke means, they have not figured out what is going on here yet, they never will, they flat don’t want to, they ain’t gonna’ change their mind about Israel, Satan will not let them of course. A bulwark of western colonialism with the “wrong” religion smack dab under their nose is Israel he tells them, and generation after generation swallows it, a little more fervently with each generation: suckers he intends to cruelly discard when they have done his bidding. But nay, a bulwark of the biblical texts and their providential outworkings is Israel, borne out by historical reality that spans millennia, and precisely that Israel’s enemies does not understand, nor wants to understand for sure, because it is a dreaded wake up call that in no uncertain terms says to them what they do not want to hear, namely, (1) God is the Covenant God of Israel, and none other, and (2) that precisely He is fighting against them because of their attitude and actions vis a vis His Covenant People. And since God ain’t changin’ His mind either, about regathered, Covenant Israel that is—are you kidding—something’s got to give, so surprise, surprise, and here’s the connection, the Joshua Hammer-powered “Sennacherib-pattern” of defeat and shame for Israel’s enemies repeats itself, a pattern of providential outworkings: 1948, 1967, 1973, 2023-24,… What exactly do these Israel-hating clowns not understand? Therefore, on it will go like that until Messiah Jesus puts an end to it and sets up a definitive peace with the Government upon His shoulder: Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. He will set up a definitive peace as only He can. But until that blessed day, God will continue to hound and punish and shame those who presume to spoil and rob His Covenant People. A cheat sheet for Bozo:
This [is] the portion of them that spoil us, and the lot of them that rob us.
Thus definitively speaks Jehovah God about the Apple of His Eye, even Covenant Israel, through whom He chose to come to us, as a Son of Israel (The Birth of Messiah), to come to us and redeem and save us one and all for eternal fellowship with Himself, yea, even clowns who turn to Him (“A Letter of Invitation“).
Praised be your Name great Jehovah God, even God of my Salvation, Rock of my Strength. Amen.
III. Illustrations and Tables
Figure 1. Hssias 17.
See Legend
Bare Trees, Lonely Road: Symbolizes the downfall and destruction of Damascus and Israel, as foretold in the prophecy. It reflects the abandonment, barrenness, and emptiness that come with divine judgment.
Fire from Heaven: Symbolizes God’s divine intervention and judgment against those who have turned away from Him or flat out fight against Him, His Word, His Beloved. It highlights the power and authority of God in executing the Divine Justice.
Rainbow around Heaven, Cosmos, White Lines: Symbolizes the far-reaching impact of divine judgment and the cosmic scale of God’s intervention. It emphasizes that God’s authority and actions are not limited to the earthly realm but extend to the entire cosmos. The white lines represent the path of divine influence (providence) and communication (not least prophecy) linking heaven and earth.
Words like ‘Desolation’ and ‘Remnant’: These help to emphasize the key themes of the passage—destruction and judgment for the majority, and the hope and preservation of a faithful remnant.
The overall image aims to encapsulate the prophecy’s dual message of judgment for abandonment of God, idolatry, and rebellion on the one hand, and hope for those who stick with or return to God on the other.
Works Cited and References
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Henry, Matthew.
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< https://biblehub.com/commentaries/isaiah/17-2.htm >
“Hssias 17-18.”
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< https://www.ucg.org/learn/bible-commentary/beyond-today-bible-commentary-isaiah/isaiah-17-18 >
“Judgment Upon the Nations.”
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< https://www.jesuswalk.com/isaiah/03_judgment.htm >
Microsoft Copilot.
December 2024.
Encyclopedia of Biblical Prophecy: The Complete Guide to Scriptural Predictions and Their Fulfillment.
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“Prism of Sennacherib, The.
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< https://www.truthmagazine.com/archives/volume45/V4501040111.htm >
“Siege of Damascus (634).”
Wikipedia.
< https://en.wikipedia.org/wiki/Siege_of_Damascus_%28634%29 >
“Syro-Ephraimite War.”
Wikipedia.
< https://en.wikipedia.org/wiki/Syro-Ephraimite_War >
“Ten Lost Tribes, The.”
BibleHistoryDaily.
“Valley of Rephaim, The.”
BibleHub.
< https://biblehub.com/topical/t/the_valley_of_rephaim.htm >
“What does Hssias 17:11 Mean?”
MyHolyBible.org.
< https://www.myholybible.org/old-testament/isaiah/17-isaiah/11-17-isaiah/what-does-isaiah-1711-mean/ >
Notes
(words under study are enlarged and the immediate context is bracketed [])
[1] The burden of Damascus. [Behold, Damascus is taken away from (being) a city, and it shall be a ruinous heap.]<> This refers to a prophecy of judgment and destruction against the city of Damascus, the capital of Syria. In biblical prophecy the term “burden” often signifies a weighty and solemn message of doom or judgment. This passage foretells that Damascus will cease to be a city and will become a ruinous heap. The prophecy is part of a larger section in the book of Isaiah known as the “Oracles Against the Nations,” where Isaiah delivers messages of judgment to various nations, including Syria and Israel. The destruction of Damascus symbolizes divine judgment and serves as a warning to other nations about the consequences of their idolatrous, false god allegiances, and the consequences of striking God’s People.
[2] [The burden of Damascus. Behold] Damascus–H1834 [is taken away from (being) a city, and it shall be a ruinous heap.]<> See also and also.
[3] [The burden of Damascus. Behold, Damascus] is taken away–H5493 [from (being) a city, and it shall be a ruinous heap.]<> Verbal usage is the Hophal stem nuanced as a passive participle. This stem in Hebrew is used to express the passive voice of the Hiphil stem, which typically indicates causative action. In this context, the Hophal passive participle indicates that the action is being done to the subject, rather than the subject performing the action, and in this case, Damascus is the subject that is being acted upon. The passive participle form of the verb indicates a state or condition resulting from an action, it describes the subject as being in a state of having been acted upon, it describes Damascus as being in a state of having been removed or taken away from being a city. This emphasizes the passive nature of the action, highlighting that Damascus is not actively doing something, but rather something (removal) is being done to it by some extraneous force. This city, one of the oldest continuously inhabited cities in the world, has faced numerous challenges and periods of decline throughout its long history, but it has not yet been removed from being a city and reduced to a ruinous heap—the prophecy awaits fulfillment.
[4] [The burden of Damascus. Behold, Damascus is taken away from (being) a city, and it] shall be–H1961 [a ruinous heap.]<> Verbal usage is Qal, perfect. The Qal stem is used to express simple (no causality, reflexivity, etc. inferred, hence no extra grammatical layering), active voice actions. In this case, it indicates that the subject (Damascus) will quite actively become a ruinous heap. While the perfect tense usually denotes completed actions, in prophetic contexts it often conveys the certainty of future events. The action is so assured that it is spoken of as if it has already happened; the use of the Qal perfect tense here emphasizes the certainty of Damascus’ future destruction. The prophecy is so sure that it is described as if it has already been fulfilled bottom line. This clearly highlights the inevitability of the judgment that will come upon Damascus.
[5] [The burden of Damascus. Behold, Damascus is taken away from (being) a city, and it shall be a] ruinous–H4654 [heap.]<> It signifies a prophecy of complete destruction and desolation for the city of Damascus. In this context, “ruinous heap” means that the city will be reduced to debris and rubble, no longer functioning as a city, but rather lying in a state of utter devastation. Again, this prophecy is part of a larger narrative in the Book of Isaiah, where he delivers messages of judgment against various nations, including Syria. So, the imagery of a “ruinous heap” emphasizes the severity of the judgment and the totality of the destruction that will of a surety befall Damascus.
[6] [The cities of] Aroer–H6177 [are forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> Aroer was a significant location with surrounding cities or towns under its influence. Aroer is historically known as a city on the north bank of the river Arnon, which was part of the territory of the Reubenites and Gadites. See also and also, map—the river Arnon flows from the highlands of Moab (in present-day Jordan) and descends sharply to empty into the eastern shore of the Dead Sea.
[7] [The cities of Aroer] are forsaken–H5800 [they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> Verbal usage is Qal, passive participle. The Qal stem is the simplest and most common verb form in Hebrew, often used to express simple action (no causality, reflexivity, etc. inferred). In this case, it indicates that the action of forsaking is happening to the subject (the cities of Aroer). The passive participle form indicates that the subject is in a state of having been acted upon. It describes these cities as being in a state of abandonment. In context, this usage of the Qal, passive participle emphasizes that the cities of Aroer are not actively doing something but are instead in a state of having been forsaken or abandoned. This highlights the desolation and manifest emptiness that will come upon these cities as part of the prophecy of judgment. So this aspect of the prophecy foretells that the cities will be so thoroughly deserted that flocks can lie down in peace without fear of disturbance.
[8] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The] fortress–H4013 [also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> It refers to a fortified city or stronghold. This word is used to describe a place that is heavily defended and protected, often with walls and other fortifications. In its context, the prophecy foretells that the fortress will cease from Ephraim, indicating that the strongholds and defenses of Ephraim (the region representing the northern kingdom of Israel) will be destroyed or rendered ineffective. This emphasizes the impending judgment and desolation that will come upon the region, leaving it vulnerable and unprotected.
[9] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from] Ephraim–H669 [ and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> The tribe of Ephraim was a significant part of the northern kingdom of Israel, it occupied a central and prominent region in the northern kingdom, which included important cities like Bethel and Shiloh, Shechem lay just to the north (map). Ephraim, along with the tribes of Manasseh just to the north, and Benjamin just to the south, held considerable influence and played a crucial role in the history of Israel. See also.
[10] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the] kingdom–H4467 [from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> In the context of our verse, the prophecy states that both the “fortress” will cease from Ephraim and the “kingdom” from Damascus. This indicates that both the physical defenses (via fortress) and the political power (via kingdom) of these regions will be destroyed. The point being made is that neither military might nor political authority will be able to withstand the impending judgment and desolation. God’s instrument of judgment in that day, Assyria, is in view—they will swamp, swarm, and sack (but are humiliated at the siege of Jerusalem by divine decree).
[11] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and] the remnant of Syria [they shall be as the glory of the children of Israel, saith the LORD of hosts.]<> It refers to the small group of people who will survive the judgment and destruction prophesied against Syria. The term “remnant” often signifies a surviving minority that remains after a significant calamity or disaster. In this context, it indicates that while Syria will face severe devastation, a portion of its population will endure and continue to exist. The phrase “the glory of the children of Israel” mentioned could suggest that this remnant might experience a form of restoration or prosperity similar to the past glory of Israel. This interpretation aligns with the idea that, despite the judgment and destruction, there is hope for renewal and a future for those who remain. The contrarian view points to the remnant simply being a small, surviving fraction of what was once a glory, once a flourishing nation, but is no more.
[12] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as] the glory of the children of Israel [saith the LORD of hosts.]<> This refers to the honor, prosperity, and splendor that the people of Israel once enjoyed. In this context, it strongly implies that the same fate of desolation and destruction that will befall Damascus and Ephraim will also affect the glory of Israel. The prophecy indicates that the once proud and prosperous state of Israel will be diminished and brought low as a result of divine judgment. This serves as a warning and a reminder of the consequences of turning away from God and the inevitable downfall that follows disobedience and rebellion.
[13] [The cities of Aroer (are) forsaken: they shall be for flocks, which shall lie down, and none shall make (them) afraid. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts–H3068. “Lord of Hosts” (Yahweh Sabaoth) is a title for God frequently used in the Old Testament. It emphasizes God’s supreme authority over all the forces of heaven and earth, including angels, armies, and all created beings. A title befitting the King of Glory (Psalms 24:7-10). This title underscores God’s power, sovereignty, and ability to command and control all things. In this context, the use of “Lord of Hosts” highlights the divine authority behind the prophecy of judgment. It conveys the message that the impending destruction and desolation are not merely the result of human actions or natural events but are orchestrated by the sovereign will of God. This title serves to remind us readers of God’s ultimate power and control over all nations and their destinies. This title is often used in the context of God’s relationship with Covenant Israel, highlighting His role as their protector and sovereign Ruler. By using this title, the text underscores that the judgments and prophecies delivered by Isaiah are backed by the ultimate authority of the Covenant God of Israel, who commands all forces, and ensures the fulfillment of His divine will. Just as an aside, given this context of Judgment, it is abundantly clear that “Covenant” does not preclude attitude adjustments and discipline. See also.
[14] [And in that day it] shall come to pass–H1961 [that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.]<> Verbal usage is Qal, perfect. Again, the perfect tense typically indicates a completed action, but in prophetic literature it can also be used to describe future events with a sense of certainty, as if they have already occurred. The Qal stem indicates that the action of coming to pass is carried along by the subject (=the events). Bottom line, the action is so assured that it is spoken of as if it has already happened. So, the use of the Qal, perfect here emphasizes the certainty of the future event—the prophecy is so sure that it is described as if it has already been fulfilled. This highlights the inevitability of the judgment that will come.
[15] [And in that day it shall come to pass, that] the glory of Jacob [shall be made thin, and the fatness of his flesh shall wax lean. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.]<> The Spirit of God switches up the text to “the glory of Jacob” from “the glory of Israel” to emphasize the historical and covenantal relationship between God and the descendants of Jacob. The name “Jacob” often highlights the patriarchal roots and the personal connection to the forefather of the twelve tribes of Israel. It serves to remind us readers of the foundational promises and the eternal Covenant established By God with Jacob, who was later named Israel. So, by using “the glory of Jacob,” the text underscores the continuity of God’s relationship with His people Israel from their ancestral beginnings through the present. It also emphasizes the idea that the judgment and desolation prophesied will affect the entire lineage and heritage of Jacob, not just the political entity of Israel.
[16] [And in that day it shall come to pass, (that) the glory of Jacob] shall be made thin–H1809 [and the fatness of his flesh shall wax lean. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.]<> Verbal usage is Qal, imperfect. The Qal stem is the simplest and most common verb form in Hebrew, often used to express simple action; it is the foundational stem upon whose back other verbal forms are manifested (Niphal, Piel, Pual, Hiphil, Hophal, Hithpael). In this case, the Qal indicates that the action of becoming thin is happening to the subject (=the glory of Jacob). The imperfect tense typically denotes an incomplete or ongoing action. It can also be used to describe future actions or events that are not yet completed. In this context, it emphasizes that the process of becoming thin or diminished is ongoing and will continue into the future. This highlights a gradual decline and weakening of the glory of Jacob, symbolizing the loss of prosperity and strength as a result of divine judgment is the big takeaway. This prophecy unambiguously foretells the diminishing of Jacob’s glory and the reduction of his strength and prosperity. In everyday terms it is called “getting taken out to the woodshed for some refocusing and retooling experiences.” God does not abandon Israel, He disciplines Israel so that they walk His Covenant talk, Covenant talk walkin’ for all to see and be attracted to.
[17] [And in that day it shall come to pass, (that) the glory of Jacob shall be made thin, and the fatness of his flesh] shall wax lean–H7329. [And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.]<> Verbal usage is Niphal, imperfect. The Niphal stem often expresses the passive or reflexive voice of the Qal stem. In this case, it indicates that the subject (=fatness of his flesh) is being acted upon or is in a state of becoming lean. The imperfect tense typically denotes an incomplete or ongoing action, and it can also be used to describe future actions or events that are not yet completed. In this instance, the use of the Niphal, imperfect tense emphasizes that the process of becoming lean is ongoing and will continue into the future. This highlights the gradual decline and weakening of the “fatness of his flesh,” symbolizing the loss of prosperity and strength as a result of divine judgment. This prophecy unmistakably foretells the diminishing of Jacob’s glory and the reduction of his strength and prosperity. And why? The judgment described throughout is largely due to disobedience, idolatry, rebellion, and irreverence toward Yahweh. We must step back and think big picture for a minute. All throughout the book of Isaiah God through His servant Isaiah repeatedly calls out the people of Israel and surrounding nations for their blatant and decided unfaithfulness to Him. They turned to idols, neglected the Covenant, and failed to uphold justice and righteousness. God flat does not overlook this Sin particularly when His Covenant People are doing it. In Isaiah 17:10, it specifically mentions, “Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength.” This highlights the core reasons for the judgment: the people have forgotten their God and relied on their own strength and foreign alliances instead of trusting in Yahweh. This should serve as a reminder of the consequences of turning away from the Covenant and of course the God of the Covenant. Remaining faithful to Him is very important from His perspective.
[18] [And in that day it shall come to pass, (that) the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. And it shall be as] when the harvestman gathereth the corn and reapeth the ears with his arm [and it shall be as he that gathereth ears in the valley of Rephaim.]<> this phrase is a metaphorical expression that compares the judgment and desolation that will come upon Damascus and Israel to the actions of a harvestman gathering crops. Just as a harvestman collects the grain and reaps the ears with his arm, so too will the Arm of God sweep through in judgment, in reaping, reaping and gathering the people, leaving behind only a remnant. This imagery emphasizes the thoroughness and inevitability of the judgment. The harvestman represents the agent of God’s judgment which is almost certainly Assyria here, and the gathering of the corn symbolizes the removal and destruction of the people and their prosperity by said agent. The saying yet again highlights the completeness of the judgment, leaving only a few survivors, much like the gleanings left after a harvest. The text gives us moderns a rear-view mirror image of the carnage and destruction that attended the ten tribes’ fall back in 722 BC. Moreover, in keeping with Isaiah’s prophecy in our text, the fall of the Northern Kingdom of Israel to Assyria in 722 BC was a prolonged affair of “losing fat and getting lean,” it was not a sudden event. The Kingdom experienced a series of internal and external pressures leading up to the its eventual conquest. The Assyrian campaign against Israel began around 733 BC and culminated in the fall of Samaria, the capital, after a three-year siege in 722 BC. As we have seen, our text uses vivid imagery to describe the decline and desolation here, comparing it to a person losing strength and vitality. This metaphor captures the gradual weakening and eventual downfall of the Kingdom—due to its persistent idolatry and failure to heed God’s warnings. The why here is more important to tuck away (and steer away from) than the how actually; both were prophesied before the fact—that’s why it is called prophecy. The Christian Bible, i.e., the Word of God, has legs because of it, unlike any other so-called holy book (odd fantasy things by comparison in our estimation, leading many astray sad to say).
[19] [And in that day it shall come to pass, (that) the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in] the valley of Rephaim. The Valley of Rephaim was a fertile area known for its agricultural productivity, particularly for grain. By comparing the judgment to a harvestman gathering corn and reaping ears in the Valley of Rephaim, the text highlights the completeness of the coming desolation. The significance lies in the imagery of a once fertile and prosperous area being thoroughly harvested, leaving behind only a few gleanings. This metaphor underscores the severity of the judgment and the extent of the devastation that will befall Damascus and Israel, reducing them to a remnant. See also, and also.
[20] [Yet gleaning grapes] shall be left–H7604 [in it, as the shaking of an olive tree, two (or) three berries in the top of the uppermost bough, four (or) five in the outmost fruitful branches thereof, saith the LORD God of Israel.]<> Verbal usage is Niphal, imperfect. The Niphal stem often expresses the passive or reflexive voice. In this case, it indicates that the subject (gleaning grapes) is being acted upon. The imperfect tense typically denotes an incomplete or ongoing action; in prophetic literature, it can also describe future events that are yet to occur but are in fact certain to happen. This verbal usage emphasizes that there will be a small group left behind after the Judgment, akin to the gleanings left after a harvest or the last berries on an olive tree. This imagery highlights the thoroughness of the judgment, yet also the hope that a remnant will survive. “Shall be left” is the pivotal action/verb of the verse, it stresses that remnants will remain after the “harvest and shaking.” This is in keeping with God’s mercy—He only judges when He must, and if it be possible that some escape, so be it gladly. To the day Jehovah God wearies Himself to make an escape for sinners via His Messiah Jesus—this is the bigger picture our verse points to. Notwithstanding, it is but a remnant that escapes for wide is the gate and broad is the way that leads to destruction and many there are which go in thereat, and strait is the gate and narrow is the way that leads to life, even eternal life, and few there be that find it (Matthew 7:13-14, “A Letter of Invitation” do find it friend, this is our prayer for you—if any be even remotely willing my Lord, bring ‘em on home as only you can, that they may escape the Judgment, amen).
[21] [Yet gleaning grapes shall be left in it, as the] shaking–H5363 [of an olive tree, two (or) three berries in the top of the uppermost bough, four (or) five in the outmost fruitful branches thereof, saith the LORD God of Israel.]<> Verbal usage is Qal, participle (as a verbal noun—it is not modifying a main verb, hence not a verbal adjective here), indicating an ongoing or repeated action. The imagery of shaking an olive tree highlights the thoroughness and viciousness of the judgment and the small remnant that will remain. When an olive tree is shaken, shaken hard, shaken viciously, most of the olives fall off, but a few remain on the highest branches or the outermost boughs. This metaphor emphasizes that, after the divine judgment/shaking, only a small, scattered remnant of people will be left, like the few olives that remain on the tree after it has been shaken. The significance of this imagery lies in its vivid portrayal of judgment-desolation on the one hand, and the sparing of a small remnant on the other. It underscores the idea that the judgment will be comprehensive, yet there is still hope for those who survive, much like the few olives left after the tree is shaken.
[22] [Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two (or) three berries in the top of the uppermost bough, four (or) five in the outmost fruitful branches thereof, saith the] LORD God of Israel. Who is the Lord God of Israel? The Lord God of Israel is hands-down the God. How can we be certain? Two words suffice: Jesus Christ.
[23] [At that day] shall a man look–H8159 [to his Maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the work of his hands, neither shall respect (that) which his fingers have made, either the groves, or the images.]<> “Shall look” is in the Hiphil stem, which often expresses causative action. In this context, it implies that the man will cause himself to look or direct his gaze toward his Maker. The imperfect tense typically denotes an incomplete or ongoing action. It can also describe future events that are certain to happen. In this context, the action/verb “shall look” signifies a turning point or a moment of realization for the people. After experiencing the judgment and desolation, they will finally direct their attention back to their Creator, acknowledging His sovereignty and seeking His guidance. This act of looking to their Maker symbolizes repentance and a return to faithfulness. This moment of recognition and respect for the Holy One of Israel is significant because it represents a spiritual renewal and a hope for restoration. Despite the preceding judgment, there is a promise of turning back to God, which is central to the message of this here prophecy.
[24] [At that day shall a man look to his Maker, and his eyes] shall have respect–H7200 [to the Holy One of Israel. And he shall not look to the altars, the work of his hands, neither shall respect (that) which his fingers have made, either the groves, or the images.]<> Verbal usage is Qal, imperfect. The Qal stem is the simplest and most common verb form in Hebrew, often used to express simple, active voice actions. In this case, it indicates the action of looking or seeing. The imperfect tense oftentimes denotes an incomplete or ongoing action, but it can also describe future events that are not yet completed. This verbal usage emphasizes a future action that will take place with certainty. The verb “shall have respect” highlights a turning point in the people’s relationship with God. After experiencing judgment and desolation, they will turn their attention back to their Creator and show reverence for the Holy One of Israel. This act of looking to their Maker signifies repentance, recognition of God’s sovereignty, and a return to faithfulness. So, the phrase per se conveys a powerful message of hope and restoration, indicating that despite the hardships, there will be a renewed commitment to God and acknowledgment of His authority.
[25] [At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. and he] shall not look–H8159 [to the altars, the work of his hands, neither shall respect (that) which his fingers have made, either the groves, or the images.]<> Verbal usage is Hiphil, imperfect. he Hiphil stem often expresses causative action, in this context, it implies that the people will cause themselves not to look or regard the altars and the works of their hands. The imperfect tense typically denotes an incomplete or ongoing action but it can also describe future events that are not yet completed. Here the use of the Hiphil, imperfect emphasizes that the people will actively and continuously refrain from looking to the altars and idols they have made. (Made thanks to the rubber-spined “leader” Ahaz “cloning-up” to Assyria. Long story made short: When faced with the threat of invasion from the kings of Israel and Syria, Ahaz sought help from the Assyrian king Tiglath-Pileser III. To secure Assyrian support, Ahaz sent silver and gold from the Temple and his palace as tribute; he introduced Assyrian gods into the Jerusalem Temple, effectively “cloning” Assyrian idol worship to gain favor and support. This decision was against the counsel of God’s man on the spot, the prophet Isaiah, and led to increased Assyrian influence over Judah—strike one. Ahaz’s actions compromised the spiritual integrity of his kingdom, Judah—strike two, and set a bigtime negative precedent for further idolatry and its attendant decline—strike three, you’re out Ahaz.) This change in behavior signifies a rejection of idolatry and a return to the worship of the true God Yahweh. So, our verb highlights a significant shift in the people’s spiritual focus—after experiencing divine judgment, they will abandon their idolatrous practices and no longer regard the altars and idols they once relied upon. This act of turning away from their devilish creations symbolizes repentance and a renewed commitment to God. Bottom line, this aspect of the prophecy points to a time of spiritual renewal and purification, where the people forsake their idols and return to the worship of the Holy One of Israel which redounds to their consummate good (Proverbs 13:24 spare the rod spoil the child).
[26] [At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the work of his hands] neither shall respect–H7200 [(that) which his fingers have made, either the groves, or the images.]<> Verbal usage is Qal, imperfect. This verbal usage emphasizes that the people will continually or repeatedly (imperfect tense nuance) refrain from looking upon or regarding their idols and altars—the works of their own hands. The verb highlights a transformative shift in the people’s behavior bottom line. They will turn away from their idolatrous practices and no longer give attention or reverence to the altars and idols they created. This change signifies repentance and a renewed focus on the true God Yahweh, forsaking the false gods and idols they once depended on. So, the prophecy points to a future time of spiritual renewal and reformation, where the people will abandon their idols and return to the worship of the Holy One of Israel, reflecting a significant moral and religious transformation, which is the goal of the Judgment.
[27] [In that day] shall his strong cities be–H1961 [as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Qal, imperfect. The verb “shall be” thus clothed emphasizes the future transformation, in the negative, of the strong cities. The verbal usage highlights the certainty and inevitability of this transformation. It signifies that these once strong and fortified cities will in fact become like a forsaken bough and an uppermost branch—abandoned and desolate. Why? This transformation is a result of divine judgment; the imagery conveys the stark contrast between the former strength and the future desolation of these cities. Not accidentally does it serve as a powerful reminder of the consequences of disobedience and the turning away from God, leading to the complete and utter abandonment of what was once strong and secure.
[28] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou] hast forgotten–H7911 [the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Qal, perfect. Wow—notice the perfect, it signifies completed, consummate action. Once Jehovah God is forgotten, the floodgates of Sin burst wide open. Let us not go there. The Qal stem is the simplest and most common verb form in Hebrew, used to express simple, active voice actions. In this case, it indicates the action of forgetting. As said the perfect tense typically denotes a completed action, often viewed as having occurred in the past with lasting effects. In the context of this verse, the use of the Qal, perfect emphasizes that the people have already, have long forgotten their God, and this act of forgetting is seen as a completed action with continuing consequences-ouch. The perfect tense highlights the severity and finality of the people’s neglect of God. Please note that this forgetting here was not a momentary lapse but a deliberate and enduring rejection of their relationship with the God of their Salvation. This act of forgetting necessarily leads to the divine judgment and attendant consequences described in the prophecy. It serves as a stark reminder of the people’s disobedience and unfaithfulness, emphasizing the serious repercussions of turning away from God and failing to uphold their end of the Covenant with Him. Covenant is “it” when it comes to Relationship with Jehovah God. This is why He blasts His Covenant people’s enemies and spanks in no uncertain terms His very own Covenant people when they break Covenant as we see in this prophecy. Covenant with Jehovah God is like a Marriage—He don’t take kindly to folks messin’ with His Family and when His Family spits in His eyes and struts and does the tongue-waggin’ thingy at Him He throws them over His knees and blisters their rear end “hopin’ they’ll get it” sooner rather than later lest Satan gobble them up.
[29] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the] God of thy salvation, [and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> When God refers to Himself as the “God of thy salvation,” it emphasizes His role as the Deliverer and Savior of His people. In this context the designation underscores the Relationship and Covenant between God and Israel, highlighting that their safety and well-being are dependent on their faithfulness to precisely Him. Referring to Himself as the “God of thy salvation” reminds the Israelites here addressed of His past acts of deliverance for them, such as the Exodus from Egypt and His ongoing protection and provision. It serves as a call to remember their dependence on Him and their Covenant obligations. The use of this title in the context of judgment emphasizes that despite their current disobedience and idolatry, God remains their only true source of Salvation. It is a clarion call-invitation to return to Him and seek His mercy. While Isaiah 17:10 is primarily addressing the immediate context of Israel’s relationship with God, we Christians often see the Old Testament’s themes of Salvation and Deliverance as foreshadowing the ultimate act of Salvation through Jesus Christ. Jesus is the fulfillment of the Deliverance | Salvation prophecies, He is the embodiment of God’s plan for Salvation. In this light, the phrase “God of thy salvation” can be viewed as pointing forward to the New Testament revelation of Jesus as the Savior, who brings ultimate Salvation through His Sin-atoning death on the Cross, and His eternal life-assuring resurrection. The rich layers of meaning in these passages allow for both an immediate understanding in the context of ancient Israel, and a broader, theological reflection on God’s redemptive plan through Jesus.
[30] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and] hast not been mindful–H2142 [of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Qal, perfect. Qal is the simplest and most common verb form in Hebrew, it expresses simple, active voice (subject acting) actions. In this context, it indicates the action of remembering or being mindful. The perfect tense typically denotes a completed action, often viewed as having occurred in the past with lasting effects. Here, “hast not been mindful,” emphasizes that the people have failed to remember or have deliberately neglected to be mindful of the “rock of thy strength,” which is another reference to Jehovah God. The perfect tense here highlights the completeness and finality of their neglect, indicating that their failure to be mindful of God is a past, thoroughgoing neglect action, with lingering/ongoing consequences, all that is packed into the perfect tense, it speaks volumes. The use of this verbal form underscores the severity of the people’s forgetfulness and their unfaithfulness to God. This neglect is not a mere lapse but a definitive turning away from their reliance on God, who is their source of strength and protection. The failure to remember God and the subsequent judgment reflect the broader theme of divine retribution for disobedience and idolatry. It serves as a reminder of the importance of maintaining a faithful and mindful relationship with God, acknowledging Him as the source of strength and Salvation.
- [31] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the] rock of thy strength [therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest [shall be] a heap in the day of grief and of desperate sorrow.]<> “Rock of thy strength” evokes powerful imagery of protection, and reliability, and stability. Here are some concrete examples that might help enliven this imagery in its sacred context:
- Imagine a massive, unmovable stone used as the foundation of a building. Just as a building relies on its foundation for strength and stability, so too we must rely on God as our foundational strength. Without Him, our lives become unstable and prone to collapse.
- Picture an ancient fortress built upon a high, solid rock (Masada comes to mind). This fortress is nearly impregnable, providing safety and security from enemies. In the same way but infinitely better, God is depicted as an unassailable refuge, offering protection and strength to His people.
- Consider a sheer cliff face that stands against the battering of waves and storms. Despite the relentless forces of nature, the cliff remains steadfast and unyielding. Similarly, God is portrayed as enduring and unwavering in His support and protection of His people, even amidst life’s challenges and adversities.
- Think of the hymn “Rock of Ages,” which speaks of God as an eternal, unchanging source of shelter and Salvation. This conveys the idea that, unlike human constructs that can fail, or falter, God’s strength and support are timeless and unending.
[32] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore] shalt thou plant–H5193 [pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Qal, imperfect. This verbal usage emphasizes the future and ongoing nature of the action; the planting of “pleasant plants” and “setting it with strange slips” is portrayed as an effort by the people to cultivate and enhance their land, presumably in hopes of achieving prosperity and self-reliance. However, the context of the verse indicates that these efforts will be futile because they have forgotten the God of their Salvation and have not been mindful of the Rock of their Strength. The Judgment foretold in the surrounding verses implies that despite their efforts to plant and cultivate, their labor will not yield the desired results due to their spiritual neglect. Please note, dedicated, hard work is commendable, that is not at issue here (Proverbs 12:11, 14:23, Ecclesiastes 9:10, Colossians 3:23-24), the issue is the neglect of God, as in relegating Him inferior to alliances, groups, others, things, etc. How so, practically speaking? It’s in the heart, that is what betrays us to Him; sooner or later the issue of the heart shows up in the manifest clutches of the hands. So, He lets them get after it alone here. The planting action symbolizes the people’s misplaced trust in their own efforts and resources instead of relying on God. The imperfect tense captures the ongoing and incomplete nature of these efforts, suggesting that without God’s blessing, their endeavors will ultimately be in vain: hard work–> failure without God’s blessing.
[33] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant] pleasant plants [and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> The phrase “pleasant plants” refers to the people’s attempts to cultivate and beautify their land with desirable and appealing plants. These plants symbolize the efforts of the people to create prosperity and self-sufficiency entirely through their own labor. Sure, a “Dear Lord make it rain” prayer flew heavenward now and again, it was but a selfish prayer, God was not really on board. This we know because that is His complaint here throughout. So, the “pleasant plants” represent the people’s efforts to improve their situation and achieve success through their own means. In the context of the prophecy at hand, these efforts are futile because the people have forgotten God, who is the true source of their strength and prosperity. Despite their attempts to plant and cultivate, their endeavors will not yield the desired results without God’s blessing. Moreover, the mention of “pleasant plants,” representing the people’s efforts to cultivate their land, serves as a vivid contrast to the more profound and essential spiritual cultivation they should be attending to and are clearly not. This contrast isolates the futility of relying solely on physical and material endeavors without tending to spiritual needs and Relationship with God. By focusing on planting “pleasant plants” in a mundane sense, the people are neglecting the more crucial “spiritual planting” that involves nurturing their faith, obedience, and reliance on God. This concept-juxtaposition vehicle serves as an effective reminder to the reader, of what? That true prosperity and security come from a strong spiritual foundation and a faithful Relationship with God, rather than from earthly efforts alone. (Concept juxtaposition is a frequently used literary device in the Bible, particularly in Hebrew poetry and prophetic literature. Juxtaposition places contrasting or complementary ideas, phrases, or images side by side to highlight their differences or similarities, thereby reinforcing the underlying message and making it more memorable.)
[34] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and] shalt set–H2232 [it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Qal, imperfect. The use of the Qal stem in the imperfect tense for “shalt set” emphasizes the future and ongoing nature of the action. It indicates that the people will continuously or repeatedly (the imperfect nuance) engage in the activity of planting and cultivating their land with “strange slips.” These people have come off the Jehovah-centric rails and of a surety don’t plan on realigning. The verse highlights their efforts to bring about prosperity through their own means, having forgotten God. The term “strange slips” refers to foreign or exotic plants, possibly imported from other regions (Ahaz, Assyrian gods thank you not so very much). These slips or cuttings are used for grafting or planting, symbolizing the people’s attempts to enhance their agriculture with unusual or desirable varieties. The use of “strange slips” thus emphasizes their reliance on external resources and methods, rather than trusting in God’s provision—that’s the metaphorical picture. The metaphor applies society-wide—faith, family, institutions, politics; a sort of unhinged-from-God root rot is afoot.
[35] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day] shalt thou make thy plant to grow–H7735 [and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is Pilpel, imperfect. The Pilpel stem often conveys an intensive or frequentative action. In this context, it emphasizes the effort and thoroughness with which the people will try to cultivate their “plants.” The use of the Pilpel imperfect for “make thy plant to grow” underscores the people’s diligent (imperfect nuance) and intensive (pilpel nuance) efforts to cultivate their land and “ensure” their plants’ growth. This verbal action symbolizes their persistent and vigorous attempts to achieve prosperity, security, and whatnot, through their own, yet foreign-tainted spiritually, means, again highlighting their misplaced trust in their efforts (their new gods) instead of relying on Jehovah God—that’s the overarching message being conveyed by the Great Grammarian who knows how to turn a phrase don’t you know. But despite their determined hard work (devotion), the prophecy indicates that their endeavors will ultimately be in vain precisely due to their spiritual neglect and failure to remember their Papa God—it is a lesson for all of us. So, the use of the Pilpel, imperfect intensifies this message by highlighting the futility of even their most diligent efforts when disconnected from divine guidance.
[36] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow and in the morning] shalt thou make thy seed to flourish–H6524 [(but) the harvest (shall be) a heap in the day of grief and of desperate sorrow.]<> Verbal usage is here Hiphil, imperfect. The Hiphil stem often expresses causative action. In this context, it means the subject (the people) will cause their seed to flourish or grow abundantly. The imperfect tense denotes an incomplete or ongoing action, often used for future events. It suggests a continuous or repeated effort; it emphasizes the people’s ongoing efforts to cultivate and enhance their “crops”—thus does the metaphor. This reflects their active attempts to ensure growth and productivity, symbolizing their desire for prosperity through their own actions, but the balance of the verse indicates that despite their diligent efforts, their labors will ultimately be futile due to their spiritual neglect. Why the switch to the Hiphil here and not the Pilpel as just before? The Pilpel stem, used for “make thy plant to grow,” conveys an intensive or frequentative action. This reflects the people’s strenuous and repeated efforts to cultivate their “plants.” The Hiphil stem, used for “make thy seed to flourish,” emphasizes and lifts out the causative aspect of their actions; it indicates that they are actively trying to cause their seeds to flourish, highlighting their reliance on their own efforts. The switch from Pilpel to Hiphil underscores the different aspects of their “agricultural” activities. While the Pilpel emphasizes the intensity of their labor for plant growth, the Hiphil highlights their active role in trying to ensure their seeds’ flourishing. Both efforts are ultimately contrasted with the futility of their painstaking labor due to their failure to remember God and maintain a faithful relationship with Him, even He who makes plants and plans and…souls, grow and flourish. This nuanced use of verb forms enriches the imagery and deepens the prophetic message, emphasizing the importance of spiritual faithfulness—don’t go a’ huntin’ fer “strange slips,” and don’t be a’ bustin’ yer chops fer ‘em, let ‘em be, ya’ got all ya’ need and more fer eternal aesthetics, and prosperity, and security, precisely in God’s Word and Savior.
[37] [In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: (but) the harvest (shall be) a heap in] the day of grief and of desperate sorrow. The phrase “the day of grief and of desperate sorrow” in this verse refers to a time of great distress and mourning. This prophecy is directed toward the Northern Kingdom of Israel and the city of Damascus, warning them of impending judgment due to their evil plans vis a vis Judah among other things (idolatry, injustice, neglect of Jehovah God, etc.). Consider the concrete history for a moment. Isaiah’s prophecy was given during a period of political instability and military threats from the Assyrian Empire (Isaiah prophesied in the mid eighth century BC, from around 740s BC to late 700s BC thereabouts). As prophesied, the Northern Kingdom of Israel eventually fell to the Assyrians in 722 BC and literally disappeared with much attendant grief and desperate sorrow. As for Damascus, the capital of Syria, it also faced significant challenges and destruction due to ongoing conflicts, but it has not yet been completely destroyed and turned into a ruinous heap. The city still stands and continues to be inhabited, although many areas have suffered quite extensive damage over the course of time. It too will disappear in the further course of time—such stirrings are afoot even as we write this. Look at Syria today if you will, and ponder this prophecy, isn’t it right on, or at least seems to be heading toward consummation? How will things play out there? Think of the powerful nations that have or wish to have a stake in a free-falling Syria—how will that end when they butt heads? Factions, nation-states, tribes, you name it, are all vectoring toward Damascus from literally all the cardinal directions—can that end well for Damascus proper? Why is Syria such a strategic gem?
- Syria is located at the intersection of Asia, Europe, and Africa, making it a crucial crossroads for trade routes and military campaigns (ditto Israel).
- Its proximity to the Mediterranean Sea provides access to vital maritime routes (ditto Israel).
- Damascus has been a center of commerce, culture, and diplomacy for centuries. It was a key city along the Silk Road, linking East Asia with Europe, thus it is coveted by China for its Belt and Road initiative.
- Syria is part of the fertile crescent, an area known for its agricultural productivity. Control over this region has historically provided economic and military advantages (ditto Israel).
- Syria shares borders with Türkiye, Iraq, Jordan, Israel, and Lebanon. This positioning makes it a gateway between the Arab world and Eurasia, influencing regional politics and acting as a buffer zone in conflicts.
- During the 20th century, Syria’s strategic location made it a focal point for colonial powers and later for superpowers U.S. and Soviet Union during the Cold War.
Given all this, it is just a matter of time before the prophecy consummates as all these forces converge on Syria | Damascus.
[38] [Woe to the multitude of many people, (which)] make a noise–H1993 [like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God) shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that rob us.]<> Verbal usage is Qal, imperfect. This verbal usage of “make a noise” emphasizes the continuous and tumultuous activity of the nations. In this context the verb “make a noise” captures the chaos and uproar of the nations, likening their activity to the relentless and powerful noise of the seas. The imagery of the seas and rushing waters conveys a sense of overwhelming force and turmoil. In view here is the Assyrian army, which was comprised of a diverse lot of nationals coming from the manifold nations they conquered.
[39] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations] shall rush –H7582 [like the rushing of many waters: but (God) shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that rob us.]<> Verbal usage is Niphal, imperfect. The Niphal stem is a passive or reflexive form in Hebrew. It often indicates that the action is performed on the subject or that the subject is involved in the action in a passive or reflexive manner. In this case, it implies that the nations are being stirred or rushing, possibly in response to an external force. The imperfect tense denotes an incomplete or ongoing action. It is often used to describe future actions or events that are not yet completed, suggesting continuous or repeated action. In this instance the use of the Niphal imperfect for “shall rush” emphasizes the ongoing and tumultuous activity of the nations, possibly indicating that they are being driven or stirred up by circumstances beyond their control. The rushing of the nations is likened to the rushing of many waters, symbolizing chaotic and overwhelming activity. The passive nature of the Niphal stem suggests that the nations are being driven by forces or events that cause them to act tumultuously. Despite their chaotic activity, the verse highlights that God will rebuke the nations; this intervention by God will cause the nations to flee and be scattered, much like chaff before the wind or a rolling thing before the whirlwind. This passage to some degree reflects the historical reality of the tumultuous times when the Assyrian Empire was expanding and causing upheaval among various nations. The imagery of rushing waters and divine rebuke underscores the inevitability of God’s judgment on the nations that oppose His will and His people. Right on cue, the Assyrian Empire met its demise at the end of the seventh century BC. Nineveh fell in 612 BC, the final blow happened at the Battle of Carchemish in 605 BC. Actually, by 609 BC the Assyrian Empire had effectively ceased to exist, largely in the shadow of the rising Neo-Babylonian and Median empires.
[40] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God)] shall rebuke–H1605 [them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that rob us.]<> Verbal usage is Qal, perfect—notice the perfect tense—consummate rebuke with attendant consequences now and going forward. In the context of our verse, the use of the Qal, perfect for “shall rebuke” emphasizes the certainty and completeness of God’s action. The perfect tense speaks volumes, it highlights that God’s rebuke is a definite and decisive action, it conveys the certainty of His judgment against the nations that are causing chaos and turmoil. The rebuke leads to immediate consequences for the nations. They will flee and be scattered, symbolized by the imagery of chaff being blown away by the wind and a rolling object before the whirlwind. This underscores the power and effectiveness of God’s intervention. While the nations are depicted as rushing and causing turmoil, God’s rebuke is portrayed as a sovereign and authoritative action that brings about order and justice. The use of the perfect tense underscores the finality and completeness of His judgment. So, the phrase “shall rebuke” in the Qal+perfect tense emphasizes the certainty and completeness of God’s judgment against the tumultuous nations, highlighting His sovereignty and the inevitable flee-consequences of their actions.
[41] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God) shall rebuke them, and they] shall flee –H5127 [far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that rob us.]<> Verbal usage is Qal, perfect. This verbal usage of “shall flee”” emphasizes the certainty and definitiveness of the action. The perfect tense underscores the certainty of the nations’ flight in response to God’s rebuke. It indicates that their fleeing is an assured outcome of God’s intervention, it highlights that the nations’ flight will be immediate and complete once God rebukes, conveying in no uncertain terms the authority and power of God’s judgment, which causes the nations to flat scatter—swiftly and decisively. While the nations are depicted as tumultuously rushing, God’s rebuke brings about an immediate and decisive reaction, this emphasizes the superiority of divine power over human activity. So, the phrase “shall flee” in the Qal perfect tense accentuates the certainty and completeness of the nations’ reaction to God’s rebuke, highlighting the definitive nature of His judgment and the inevitable consequences of their actions. This prophecy which speaks of God rebuking the nations and them fleeing has seen partial fulfillment in historical events—the Assyrian conquest of Damascus in 732 BC aligns with the prophecy’s prediction of the city’s destruction—and this event is often cited as a fulfillment of Isaiah’s prophecy. The imagery of nations fleeing and being scattered like chaff before the wind suggests a more complete and widespread judgment though, no doubt to be realized in the end times (Damascus itself must cease to exist). So, while there has in fact been historical fulfillment, the complete realization of the prophecy still awaits future events to be sure.
[42] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God) shall rebuke them, and they shall flee far off, and] shall be chased –H7291 [as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that rob us.]<> Verbal usage is Pual, perfect. The Pual stem is the passive counterpart to the Piel stem and often conveys a passive or intensive action. It indicates that the subject is acted upon rather than performing the action. The perfect tense typically denotes a completed action, and in this prophetic context it emphasizes an action that is viewed as complete or certain, even if it is describing a future event as here. This Pual perfect verbal usage for “shall be chased” emphasizes the certainty and completeness of the nations’ scattering as a result of God’s rebuke. The Pual stem tells us that the nations will be chased or driven away by an external force, which in this case is God’s rebuke, a rebuke that may manifest in various concrete ways through various agents (e.g., the death angel of 2kings 19:35-36; the phrase “corpses–all dead” is there on purpose, it is not really obviously redundant, it is used for emphasis; doing this serves to drive home the totality and thoroughgoing destruction inflicted by the death angel on the Assyrian army; ancient texts often use such a literary vehicle for dramatic effect, to leave no doubt about the severity of the event). The perfect tense highlights that this chasing is a certain and definitive outcome, which underscores the power and authority of God’s judgment, which itself will result in the nations being scattered. The imagery of being chased like chaff before the wind or a rolling thing before the whirlwind emphasizes the futility and helplessness of the nations in the face of divine judgment. Just as chaff is easily blown away by the wind, the nations will be driven away by God’s powerful rebuke. This use of the Pual perfect tense also underscores the inevitability and thoroughness of God’s judgment, highlighting that despite the tumultuous actions of the nations, they are ultimately subject to God’s sovereign will and power. So who are the nations here inferred? Probably along these lines:
- Syria (Aram): Damascus is explicitly mentioned, and it was the capital of the Aramean kingdom. The prophecy addresses the fate of Damascus and its people.
- Northern Kingdom of Israel (Ephraim), this includes the ten tribes of Israel that split from the southern kingdom and in due time were confederate with Syria against the southern kingdom (part of the broader background of our text) —this was a primary cause for judgment against them.
- Assyria: Though not directly mentioned in this verse, Assyria was the dominant empire during this period and a significant threat to both Syria and Israel. Assyria’s expansion and military campaigns “like the rushing of mighty waters” led to the conquest of these regions.
- The term “nations” can also imply neighboring states and peoples involved in the geopolitical upheavals, including Ammon (the northern part of modern-day Jordan), Edom (the southern part of modern-day Jordan, and parts of Saudi Arabia), Moab (largely the central part of modern-day Jordan), and Philistia (the Gaza Strip). (Ancient Phoenicia’s main cities (modern-day Lebanon), like Tyre and Sidon, were powerful city-states known for their seafaring trade. They had interactions with Israel, but they were more commercially oriented and less often directly involved in the political and military conflicts described in prophecies like Isaiah seventeen.)
The Assyrian Empire, under rulers like Tiglath-Pileser III, Shalmaneser V, and Sargon II, conducted military campaigns that led to the conquest and destruction of many cities and regions, including Damascus and the Northern Kingdom of Israel. These conquests are certainly part of the historical fulfillment of the prophetic judgments. The broader context of Isaiah seventeen and related chapters in Isaiah and other prophetic books like Amos and Hosea provide insights into the specific judgments pronounced on various nations for their idolatry, injustice, and particularly their opposition to God’s Covenant people Israel. The prophecy emphasizes that despite the apparent powerful activity of these nations, they are ultimately subject to God’s authority and will face judgment for their actions. Let’s fast forward a bit. The recent fall of Damascus to the HTS (Hayat Tahrir al-Sham) jihadis backed by neo-Ottoman ambitious Türkiye is a significant development no question. (This HTS is not comprised of “moderates” by the way, it has roots in extremist groups, that’s its heritage; it was originally formed as Jabhat al-Nusra, an offshoot of al-Qaeda, and has since rebranded, several times. It claims to have renounced its extremist views, but let’s not be goofy, its history and cozy connections to groups like ISIS and al-Qaeda make it quite unsurprising that HTS would be heavily involved in the Syrian conflict.) But as concerns our text, before extrapolating recent events too much, it behooves us to approach the topic of prophecies such as Isaiah seventeen with caution. Prophecies can be interpreted in various ways, and it’s often difficult to draw direct connections between current events and ancient texts. The picture will become clearer with time—it must because the prophecies will be fulfilled in their entirety as they always are without fail; then we shall better see how Jehovah God is orchestrating this to unfold vis-a-vis His Word. There can be little doubt that biblical prophecy per se is unfolding in profound ways these days and rather fast it seems.
[43] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God) shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that] spoil–H8154 [us, and the lot of them that rob us.]<> Verbal usage is Qal, participle. The use of the Qal participle for “spoil” emphasizes the ongoing and habitual nature of the actions of those who plunder or oppress God’s people. The participle form “spoil” highlights this continuous and repeated action of the oppressors. They are consistently engaged in plundering and causing trouble is being conveyed—is this not an undeniable fact in Israel’s history to the day? Satan via his deranged goofs and knuckle dragger goons is behind this freak demonic obsession to oppress and destroy Israel. The verse contrasts this trouble caused by the spoilers with the swift and decisive judgment that will come upon them, The “portion” and “lot” of those who spoil and rob God’s Covenant People is ultimately judgment and destruction. The mention of “eveningtide trouble” and “before the morning he is not” emphasizes the transience of the oppressors’ actions and existence. Despite their ongoing efforts to spoil and plunder, their judgment will come quickly and decisively. So, the use of the Qal participle in this context underscores the habitual and ongoing nature of the actions of those who plunder and oppress particularly Israel, while also highlighting the certainty and swiftness of their eventual judgment. What of historical reality here? This verse indeed speaks to a broader theme of judgment and deliverance, which has a decided historical resonance in the context of Israel’s history. Throughout its history, Israel has faced numerous instances of oppression by foreign nations—to the day—and these experiences have deeply influenced its identity and resilience. For example, the oppression by the Egyptians during the time of Moses, the Canaanite oppression described in the Book of Judges, and the Roman rule over Judea are all significant historical events that reflect the themes of oppression and eventual Judgment and deliverance. These events have shaped Israel’s collective memory and its understanding and appreciation of divine intervention and justice. In the context of Isaiah seventeen, the prophecy can be seen as a reflection of these historical patterns past, present, and future, emphasizing that, notice, those who oppress and spoil God’s Covenant People, particularly Israel through whom came our Messiah and into whose God-ordained lineage we believers have been grafted in (Romans 11:17-21, 22-24), will face judgment and its attendant pain and shame, while the oppressed will ultimately be delivered and lifted up with their heel on their oppressor’s throat, in keeping with this Messianic pattern and prophecy even Genesis 3:15—Satan suffers the greater, the greatest loss, turned head over heels as Jesus turned the tables with a decisive, crushing blow. Our God oftentimes pains and shames His enemies by turning the tables on them.
[44] [Woe to the multitude of many people, (which) make a noise like the noise of the seas; and to the rushing of nations, (that) make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but (God) shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; (and) before the morning he (is) not. This (is) the portion of them that spoil us, and the lot of them that] rob –H962 [us.]<> As with “spoil” just discussed, verbal usage here is Qal, participle. Plunder, steal, stealing, steal land, as in outright or by making claims to land that in no way belongs to you, steal people, as in killing and kidnapping, steal resources, outright or via low-browed brute destruction. Ditto per the “spoil” comments.