Here in Isaiah 47, we read about the woman that represents Babylon, and that she claims that she is eternal and self-existent. (Isaiah 47:7-8, 47:10) Only God is eternal and self-existent. The claims made by anyone that they are eternal, even a nation or a kingdom, that isn’t established by God, is simply arrogance towards the God of Israel. We note here that the woman involves herself in sorceries and enchantments according to Isaiah 47:9. She believes by her skill in magic she can keep herself from undergoing the fate of others (Isaiah 47:9-10). Unfortunately the Lord God condemns such things according to the Torah in Devarim / Deuteronomy 18:10-12.
Devarim / Deuteronomy 18:10–12 18:10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 18:11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 18:12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. (KJV)
The reason people are drawn to magic is due to the allure of supernatural power and hidden knowledge. People seek out magic for various reasons, often driven by a desire to gain control, protection, or escape from suffering. Sorcery promises power over circumstances and events. People seek control over their lives, especially during challenging times. Note also that sorcery or enchantments appear to offer protection from harm, evil spirits, or negative forces. It provides a false sense of security. People also turn to sorcery when faced with suffering, loss, or uncertainty, magic seems like an escape route. It offers hope of avoiding pain or altering destiny. The hidden nature of magic, the mysterious and supernatural aspects of sorcery are what captivate human imagination. Curiosity drives people to explore these things because they are seeking to use the unknown to control something by their own means. The Bible however consistently portrays magic, sorcery, and divination in a negative light. These practices are associated with deception, idolatry, and rebellion against God. The Scriptures use various terms to describe magic, including: divination, witchcraft, sorcery, and more. These encompass activities like astrology, necromancy, and soothsaying. There are many biblical warnings against dabbling in magic and sorcery, such as, Devarim / Deuteronomy 18:10-12, Vayikra / Leviticus 19:31 “Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the LORD your God.” Galatians 5:19-21 “The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.” (ESV) The text of Devarim / Deuteronomy, Vayikra / Leviticus, and Galatians explicitly condemn these practices. The Lord God tells us that we are not to seek out magical solutions, but to believe and trust in the power of God and His guidance according to the Scriptures. All of Scripture teaches us about the importance of prayer, faith, and obedience, and emphasizes how these things draw us nearer to the Lord God in heaven, and bring security and blessing. Most importantly, we are told to submit ourselves to God and resist the devil (James 4:7) because magic, sorcery, divination, these things are considered an abomination according to the Scriptures. We are not to seek after supernatural shortcuts. The spiritual shortcut is one of the underlying reasons for seeking out talismans and magical things. It is easy, and does not require faith and perseverance in the God of Israel as the scriptures encourage us to do. This woman who represents a kingdom and an ideology claims to be eternal. The major point that we can draw from these things is that her claims and assumptions will not save her on the day of judgment. In fact, this kingdom is no different from any other in this world, all are subject to the same limitations. Solomon wrote that the beginning of knowledge is the fear of the Lord (Mishley / Proverbs 1:7). This teaches us to seek the Lord and to fear Him. We note also in the conclusion of this chapter, Isaiah challenges Babylon to observe whether her sorcery can save her in her hour of crisis. It will all be for nothing, all of the astrologers and enchanters do not foresee and are not able to help. The ancient ideologies that cause Babylon to believe she is eternal will fail, and we see this today in history how Babylon lays in ruins. Without the Lord God of Israel and His Messiah, there is only bondage to sin, despair, and sorrow. Note again how the Bible holds timeless wisdom and truth, and emphasizes how God cares for His people. The Scriptures emphasize having faith, keeping faith, and reliance upon the God of Israel. All of these things help us to deal with contemporary challenges in life, and give us hope. The God of Israel wants us to seek Him and His holy ways because this is His plan for our lives for joy, peace, and fullness of life!
Masoretic Text (MSS) on Isaiah 47:9-15.
Isaiah goes on saying the following according to Isaiah 47:9-10.
Isaiah 47:9 states, “But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments. (וְתָבֹאנָה לָּךְ שְׁתֵּי-אֵלֶּה רֶגַע בְּיוֹם אֶחָד שְׁכוֹל וְאַלְמֹן כְּתֻמָּם בָּאוּ עָלַיִךְ בְּרֹב כְּשָׁפַיִךְ בְּעָצְמַת חֲבָרַיִךְ מְאֹד)” Isaiah 47:10 “For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. (וַתִּבְטְחִי בְרָעָתֵךְ אָמַרְתְּ אֵין רֹאָנִי חָכְמָתֵךְ וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד)”
Cross References for Isaiah 47:9-10: Dt 18:10–11; 2 Ki 21:16; Job 15:31; 22:13; Ps 10:11; 35:12; 52:7; 55:15; 62:10; 73:19; 139:3, 11; Is 4:1; 5:21; 9:14; 10:8–13; 13:16, 18; 14:22; 29:13–18; 44:20; 45:6, 18; 47:8–13; 51:19; 59:4; Je 15:8; 18:21; 50:29, 31, 35; 51:57; Eze 8:12; 9:9; Da 5:22–31; Na 3:4; Mal 3:5; 1 Th 5:3; Re 9:21; 18:8–13, 23
We note the following aspects of the Hebrew Scriptures: the word רֶגַע (rega) which is translated as “moment” or “instant” in English, emphasizes the swiftness and immediacy of God’s actions. We note that there may at times be a delay in the response to sin, but this is for our repentance (2 Peter 3:9). The word שְׁכוֹל (shikul) is translated as “nothingness” or “emptiness” from the sense of being childless and highlights the futility of idols and false gods and speaks to these things leading to losing children or not having children which are a blessing from God. Isaiah goes on saying, וַתִּבְטְחִי בְרָעָתֵךְ you have trusted in your wickedness and then states אָמַרְתְּ אֵין רֹאָנִי “you say none see me” indicating the arrogance in not believing that God sees and knows all that we do. וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ “and your knowledge turns you back” meaning that the woman uses what she knows to turn from the ways of God and to a way of unrighteousness. And finally, the woman says in her heart, וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד “and you have said in your heart, I am, and none else beside me.” These verses emphasize the woman assuming her own self sufficiency and arrogance against God. The application of these verses to our lives is profound. We are being told these things to warn us to not be like this women, or like this nation with her ideologies that have led to her destruction. We are to trust in God’s sovereignty, even when circumstances seem uncertain. Remember His past faithfulness and recognize that no other deity compares to Him, and to remember especially that we are not to rely upon ourselves. This does not mean that we should not take action when action is required, but that we take action trusting in the Lord God to make all things work out according to His plan!
The emphasis here in Isaiah 47:9-10 to the woman who represents Babylon is that whenever someone makes a claim to equality with God, he or she should be prepared for the devastating results. Babylon in the ancient days and in the rabbinic literature, is proverbial for magical arts, just as in Daniel 1:20, 2:2, and 2:27 states that the Chaldean is synonymous to the term “magician” and astrologer. Note how the astrological constellations today are translations of the ones that originated by the Babylonians. The magic that is popularized today in the newspapers (horoscope) is related to good fortune and to prevent misfortune. These things sound innocent and good, but they are not a righteous way of living, as these things trust in astrological events as opposed to trusting in the God of Israel. It is apparent that the narrative here speaks of Babylon and her magical and astrological practices not being able to save her from disaster, so to astrology today will not save and will not prevent misfortune. It is only by the power of the Almighty God the Creator, the Author and Finisher of life, only by His power are events changed for our good. Note again that God considers these things an abomination (Isaiah 1:13, 41:24, 44:19, 66:17, Devarim / Deuteronomy 18:9, 18:11, etc.). Note also that witchcraft or magic has no moral ethical boundaries like we are taught in the Torah. In fact, this phrase וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד “and you have said in your heart, I am, and none else beside me” suggests a form of ethical relativity from the sense that I want what I want, and this is ok as long as I can get away with it. (see Tehillim / Psalms 10:11, 94:7, Ezekiel 8:12, 9:9, Job 22:14, 24:15) So, the reason these things are an abomination to God is due to this additional concept that there is no ethical accountability, which is selfishness at its extreme. The outcome of this is to deny the relevancy of ethical standards as God has defined them and thus denying the Word of God and God’s Torah (Instructions). We note that this approach does not leave a person in a position of ethical neutrality, but delivers a person over to ethical evil because it is in disregard of what God has commanded. This is how Babylon fell to the most horrifying kinds of wickedness, and we note how this is a clear mechanism that leads to wickedness in one’s life. Notice how this led to Babylon believing she is above everyone else’s standards. This is the very same approach that is prevalent in today’s ideologies (LGBTQ, gender confusion, etc.).
Isaiah continues saying the following according to Isaiah 47:11-13.
Isaiah 47:11 states, “Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. (וּבָא עָלַיִךְ רָעָה לֹא תֵדְעִי שַׁחְרָהּ וְתִפֹּל עָלַיִךְ הוָֹה לֹא תוּכְלִי כַּפְּרָהּ וְתָבֹא עָלַיִךְ פִּתְאֹם שׁוֹאָה לֹא תֵדָעִי)” Isaiah 47:12 “Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. (עִמְדִי-נָא בַחֲבָרַיִךְ וּבְרֹב כְּשָׁפַיִךְ בַּאֲשֶׁר יָגַעַתְּ מִנְּעוּרָיִךְ אוּלַי תּוּכְלִי הוֹעִיל אוּלַי תַּעֲרוֹצִי)” Isaiah 47:13 “Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee. (נִלְאֵית בְּרֹב עֲצָתָיִךְ יַעַמְדוּ-נָא וְיוֹשִׁיעֻךְ הֹבְרֵו [הֹבְרֵי] שָׁמַיִם הַחֹזִים בַּכּוֹכָבִים מוֹדִיעִים לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ)”
Cross References for Isaiah 47:11-13: Ex 7:11; Ps 10:18; 35:8; 55:15; Pr 5:6; Is 5:29; 8:19; 10:3, 8–13; 13:6; 14:15; 17:14; 19:3; 21:9; 29:5, 13–18; 31:2; 43:13; 44:25; 46:7; 47:9, 11–12, 15; 57:1, 10; Je 51:8, 41, 43, 58, 64; Eze 7:26; Da 2:2, 10; 5:22–31; Na 3:4; Hab 2:13; Lk 17:27; 1 Th 5:3; Re 18:9–13
The Hebrew text of Isaiah 47:11-13 presents some fascinating features, for example, in verse 11, the phrase וּבָא עָלַיִךְ רָעָה (uvaa alaich ra’ah) is noteworthy. The verb בָא (ba) typically means “to come” or “to arrive,” but in this context, it implies a sudden and unexpected event. The noun רָעָה (ra’ah) means “evil” or “disaster,” which adds to the sense of unexpected calamity. This phrase sets the tone for the rest of the passage, emphasizing what the Lord God is bringing against Babylon will be sudden and unforeseen, just as it states, וּבָא עָלַיִךְ רָעָה לֹא תֵדְעִי (u-va alayikh ra’ah lo ted’i) “And evil shall come upon you; you will not know.” In verse 12, the phrase עִמְדִי-נָא בַחֲבָרַיִךְ (imdi-na bachaveraich) is interesting because the verb עִמְדִי (imdi) is written in the imperative.
The imperative functions like a command and is used here to urge Babylon to “stand” or “take a stand” in the midst of her sorceries and spells. The idea here is the Lord God telling the Babylonian to continue trusting in their sorceries and see where that leads them. Notice how the Lord God is telling the person who trusts in these things to stand in them to prove what happens to those who trust in them. There is a danger of not being able to get out of one’s sinful behaviors because of the extent of one’s sins and not seeking the God of Israel. The book of Revelation describes this concept in the following way.
Revelation 22:11–12 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (KJV 11 ὁ ἀδικῶν ἀδικησάτω ἔτι ⸋καὶ ὁ ῥυπαρὸς ⸀ῥυπανθήτω ἔτι⸌,* καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.* 12 ⸆Ἰδοὺ ἔρχομαι ταχύ,* καὶ ὁ μισθός μου μετʼ ἐμοῦ ⸀ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ⸁ἐστὶν αὐτοῦ.*)
It is important to note here again the imperatives are highlighted and what it is that is being commanded here.
ἀδικέω (adikeō), to do wrong, commit injustice, deal unjustly, injure;
Here we see the imperative for the wicked person “to do wrong or commit injustice” and to continue to be impure or as the KJV translates “filthy.” And likewise for the righteous to δικαιοσύνην ποιησάτω “do righteousness” and continue to be holy. Notice the parallels here to what we see going on in Isaiah 47:12. Note the danger of walking in unrighteousness, it has a power over the flesh / body, causing the one who does so to continue in the way of unrighteousness, and produces a significant barrier to overcome. Thinking on these things regarding sin and the difficulty of overcoming sin on our own, I tend to draw an analogy from my chemical engineering background and reaction engineering from the sense of the activation energy barrier for a stoichiometric reaction, where many times there is the need for a catalyst to help lower that activation energy barrier to convert the reactants to products. The following is a typical diagram that illustrates what I am talking about. Note that the reaction on the left is exothermic, and the reaction on the right is endothermic. (Note the concepts here, the exothermic reaction proceeds much easier and generate a lot of heat, and the endothermic reaction requires much more work, and a lot more energy or heat to be delivered for the reaction to proceed.)
The point is to consider this as an illustration for sin in our lives, where the “reactants” and “products” represent us. On the left, the barrier to sin is much smaller, whereas on the right the energy barrier to not sin is significantly higher. Note that on the left, sin results in a lower state of life (the final product being lower energy) whereas, on the right the result of righteousness leads to a higher state of life (the final product being higher energy). This illustration helps us to understand that there are things in this world that are always at work to change us from one state to another, and for the point of discussion, it is either to change us from a state of righteousness to unrighteousness (graph on left), or from unrighteousness to righteousness (graph on right). What Revelation 22:11 is telling us is that whatever state you are in you will remain (note also how this is analogous to the stability of the reactants and products to remain where they are). There is a need for something to helps us to move from one state to another. These concepts are found in the biblical text statements that the righteous will continue to be righteous, and the wicked will continue to be wicked. We need the Lord God Almighty, and His Messiah Yeshua, to overcome this evil world. Note that according to the Scriptures, the Lord God is always working to transform us to be conformed to His son (Romans 8:29). The only way to break this cycle of sin is by the power of God through Yeshua, God’s son. And this is accomplished by trusting in Him and seeking to walk in God’s holy and righteous ways. We note again that this takes some effort on our part, to remain faithful to God, and to seek God’s help. This is why Yeshua provides us with a great promise of His return in Revelation 22:12. In our verses from Isaiah, God tells Babylon and this woman who represents Babylon to continue trusting in her sorceries and see what that gets you. For example, the noun חֲבָרַיִךְ (chaveraich) refers to Babylon’s “sorceries” or “spells,” which are seen as futile attempts to ward off the impending disaster that God is bringing upon the people. In verse 13, the phrase נִלְאֵית בְּרֹב עֲצָתָיִךְ (nilait b’rov etzataich) is significant because the verb נִלְאֵית (nilait) means “to be weary” or “to be tired,” implying that Babylon is exhausted from her efforts to resist the coming judgment. The noun עֲצָתָיִךְ (etzataich) refers to Babylon’s “counsels” or “plots,” which are seen as ineffective against what God is bringing (divine judgment).
The NT parallels can be found in Revelation 18:7-10, where the fall of Babylon is described in similar terms, with an emphasis on sudden and unexpected judgment. The phrase וּבָא עָלַיִךְ רָעָה (uvaa alaich ra’ah) in Isaiah 47:11 finds an echo in Revelation 18:8, where it is written, “Therefore her plagues will come in one day—death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her.” The NT use of Isaiah 47:11-13 adds depth to the interpretation of the passage. The NT authors saw the fall of Babylon as a type or foreshadowing of the ultimate judgment of God upon the wicked, and of their inability to overcome their wickedness. They chose to be wicked, and not seek to turn from their evil ways. This eschatological perspective adds a layer of significance to the original Hebrew text, highlighting the universal and timeless nature of God’s justice. In summary, the Hebrew text of Isaiah 47:11-13 presents a rich tapestry of linguistic and thematic nuances that inform our understanding of the passage. The parallels with the New Testament add an additional layer of depth, highlighting the continuity of God’s justice and judgment throughout Scripture. These things also highlight how much of a necessity it is to have the Messiah of God (Yeshua) who sets us free from the burden of sin! Isaiah 47 warns against relying on human wisdom, divination, and false counsel. The New Testament echoes this theme, emphasizing trust in God’s Word and discernment. The parallels highlight the contrast between worldly wisdom and divine guidance and underscores the futility of seeking answers from human sources, our reliance is to be in God’s truth.
Isaiah concludes chapter 47 saying the following according to Isaiah 47:14-15.
Isaiah 47:14 states, “Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. (הִנֵּה הָיוּ כְקַשׁ אֵשׁ שְֹרָפָתַם לֹא-יַצִּילוּ אֶת-נַפְשָׁם מִיַּד לֶהָבָה אֵין-גַּחֶלֶת לַחְמָם אוּר לָשֶׁבֶת נֶגְדּוֹ)” Isaiah 47:15 “Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.(כֵּן הָיוּ-לָךְ אֲשֶׁר יָגָעַתְּ סֹחֲרַיִךְ מִנְּעוּרַיִךְ אִישׁ לְעֶבְרוֹ תָּעוּ אֵין מוֹשִׁיעֵךְ)”
Cross References for Isaiah 47:14-15: Is 5:24, 29; 10:17; 24:15; 30:30; 41:2; 43:13; 44:16–17; 46:7; 47:13; Je 51:30–32, 58; Ob 18; Na 1:10; Mal 4:1; 2 Esd 15:61; 16:6; Re 18:3, 11
In the Hebrew text of Isaiah 47:14 we read the phrase, הִנֵּה הָיוּ כְקַשׁ אֵשׁ שְֹרָפָתַם (hinneh hayu k’kash esh shorafatam) is noteworthy because the verb הָיוּ (hayu) means “they were” or “they became,” while the noun קַשׁ (kash) refers to “stubble” or “dry chaff.” The phrase אֵשׁ שְֹרָפָתַם (esh shorafatam) means “a fire that consumes them,” emphasizing the complete destruction of Babylon’s sorceries and spells. The use of קַשׁ (kash) creates a vivid image of something fragile and easily consumed by fire, highlighting the futility of Babylon’s attempts to resist God’s judgment. Note how easy it is to sin and to fall short of the commands of God. This again is why I feel we need God’s help to overcome sin and to continue on the straight and narrow path. In verse 15, the phrase כֵּן הָיוּ-לָךְ אֲשֶׁר יָגָעַתְּ סֹחֲרַיִךְ (kein hayu-lach asher yaga’at socharaich) is also significant because the verb הָיוּ (hayu) is repeated, emphasizing the similarity between the destruction of Babylon’s sorceries and the fate of her merchants. The noun סֹחֲרַיִךְ (socharaich) refers to Babylon’s “merchants” or “traders,” who are seen as abandoning her in her time of need. All of these things reveal the outcome of those who depend upon the magical sources, and personal strength or wealth.
The parallel in the NT text we again see in Revelation 18:11-15, the fall of Babylon is described in similar terms, with an emphasis on the destruction of her merchandise and the abandonment of her by her merchants. The phrase כֵּן הָיוּ-לָךְ אֲשֶׁר יָגָעַתְּ סֹחֲרַיִךְ (kein hayu-lach asher yaga’at socharaich) in Isaiah 47:15 finds an echo in Revelation 18:15, where it is written, “The merchants of these wares, who became rich by her, will stand at a distance for fear of her torment, weeping and mourning.” The NT use of Isaiah 47:14-15 adds depth to the interpretation of these passages in Revelation. John saw the fall of Babylon as a type or foreshadowing of the ultimate judgment of God upon the wicked. This eschatological perspective adds a layer of significance to the original Hebrew text, highlighting the universal and timeless nature of God’s justice and how there is no escape. Everyone will one day stand before God to give an account. The only difference will be whether one has trusted in the God of Israel and in His Messiah Yeshua or not! The Hebrew text of Isaiah 47:14-15 presents a rich tapestry of linguistic and thematic nuances that inform our understanding of the importance of trusting in God! The parallels with the New Testament add an additional layer of depth, illustrating again how the Lord God Almighty is in control, He has foretold these things, and these things will come to pass! This highlights the continuity of God’s justice and judgment throughout Scripture. This also highlights the Servant King Messiah Yeshua and the significance of faith in what He has done on our behalf! Note that for those who do not know the Lord, there is no savior to whom they can turn. This is what is being illustrated here in Babylon in Isaiah 47, and in Revelation 22. Babylon has nowhere to turn but to herself, to her sorceries and idols which is illustrated by Isaiah saying, “they shall wander every one to his quarter; none shall save thee.” We on the other hand are able to turn to the Creator God, the Holy One of Israel, and to our Savior Yeshua! These words at the end of Isaiah 47 state that everyone needs a savior! The Lord God Almighty who stands outside of this universe, who directs this world for His good purposes (Romans 8:28), only He can save us! The question is to whom will you trust?
Rabbinic Commentary on Isaiah 47:9-15
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 47:9-15 47:9 But these two things shall come to thee, in an appointed time, in one day, loss of children, and widowhood: they shall come upon thee in their perfection: notwithstanding the multitude of thy sorceries, notwithstanding the great strength of thine enchantments. 47:10 For thou hast trusted in thy wickedness: thou hast said, None seeth thee. Thy wisdom and thy knowledge have corrupted thee; thou hast said in thine heart, I am, and there is none else besides me. 47:11 Therefore shall evil come upon thee: thou shalt not know how to deprecate it; distress shall fall upon thee, and thou shalt not be able to remove it; a tumult shall come upon thee suddenly, unawares. 47:12 Persist now in thine enchantments; and in the multitude of thy sorceries, in which thou wast occupied from thy youth; if so be thou shalt be able to prevail. 47:13 Thou art wearied in the multitude of thy counsels. Let them now rise up, and save thee, who are familiar with the Zodiac of the heavens, who look at the stars, who make known appointed seasons: deceiving thee, saying, Thus it shall happen unto thee each month. 47:14 Behold, they shall be weak as stubble. The nations which are as strong as fire shall consume them, they shall not deliver themselves from the hand of the slayers: there shall be no remnant nor escaped of them, yea, not a place, in which one might deliver himself. 47:15 Thus shall the workers of thy lies be in thee, with whom thou wast occupied from thy youth; the princes of thy power, shall go into captivity; each one straight before his face, none shall save thee. (TgJ)
Isaiah states the following in Isaiah 47:9-10 according to the TgJ, ט וְיָתְיָן לִיךְ תַּרְתֵּין אִלֵין זְמַן בְּיוֹמָא חַד תְּכַל וְאַרְמְלוּ כִּדְשָׁלְמָן יֵיתוּן עֲלָךְ בִּסְגִיאוּת חָרָשָׁךְ בִּתְקוֹף קְסָמָךְ לַחֲדָא: 47:9 But these two things shall come to thee, in an appointed time, in one day, loss of children, and widowhood: they shall come upon thee in their perfection: notwithstanding the multitude of thy sorceries, notwithstanding the great strength of thine enchantments. י וְאִתְרְחֵיצְתְּ בְּבִישְׁתִּיךְ אֲמַרְתְּ לֵית דְחָזֵי לִי חוּכְמְתִיךְ וּמַדְעִיךְ הִיא קַלְקַלְתִיךְ וַאֲמַרְתְּ בְּלִבֵּיךְ אֲנָא וְלֵית בַּר מִינִי עוֹד: 47:10 For thou hast trusted in thy wickedness: thou hast said, None seeth thee. Thy wisdom and thy knowledge have corrupted thee; thou hast said in thine heart, I am, and there is none else besides me. (TgJ) in verse 9, the Targum adds בִּסְגִיאוּת חָרָשָׁךְ (bisgiyut charashach), which means “in the multitude of your sorceries” or “in the abundance of your magic spells.” This adds a layer of meaning not present in the Hebrew text placing more emphasis upon the witchcraft that was practiced by Babylon. In verse 10, the Targum states וַאֲמַרְתְּ בְּלִבֵּיךְ אֲנָא (va’amart be-libbeich ana), which means “and you said in your heart, I.” This changes the focus from the MSS rendition “you have trusted in your wickedness” to the Targum’s emphasis on the individual’s inner thoughts and pride. The Targum also employs Aramaic idioms and expressions, which can alter the interpretation of the text. For example, in verse 9, the phrase תְּכַל וְאַרְמְלוּ (t’kal ve’armelu) uses the Aramaic idiom “to be destroyed and to be lost,” which conveys a sense of complete devastation with a sense of not knowing where one is. The Targum’s additions in wording and emphasis can shift the focus of the passage and draw out interesting aspects that can help us to think further upon these passages and their application for our lives. Note also in the NT we also see the themes of pride, wickedness, and destruction being echoed in passages like 1 Corinthians 1:26-31, where Paul writes about God choosing the weak and foolish to shame the strong and wise. Similarly, in 2 Thessalonians 2:3-4, Paul warns against the “man of lawlessness” who exalts himself above God, mirroring the pride and arrogance condemned in Isaiah 47:9-10. Note how the Isaiah text provides more depth in the interpretation of the NT text by highlighting the continuity of God’s judgment against human pride and wickedness. The NT authors drew upon the rich cultural and literary heritage of the Hebrew Bible and its Aramaic translations, like the Targum Jonathan, to convey their message about God’s mercy, justice, and redemption. Both Ibn Ezra and Rashi draw out additional thoughts about Isaiah 47:9-10.
Ibn Ezra on Isaiah 47:9:2 כתמםכתומם. כאשר היו הרעות שלמות והוא שם הפועל, וכל זה בעבור כשפיך: In their perfection. When the evils *It is not clear whether I. E. meant by the evils the threatened punishment of the loss of children and widowhood or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said these evils (הרעות האלה); in the other case it is rather at variance with the words, וכל זה בעבור, All these evils came over thee for, since the cause of the threatened evils is stated already by the word כתמם when they were complete. were complete. תמם is an infinitive. *It is the infinitive of תמם with the pronominal suffix –ם their.—All these evils came over thee for the multitude of thy sorceries, etc.
Rashi on Isaiah 47:10 Part 1 חכמתך ודעתך. חכמתך ורוע לבבך היא שובבתך הפכו לבך להיות שובבה אינווייז”א בלע”ז שבבך מדרך שאר הבריות: your wisdom and your knowledge Your wisdom and the evil of your heart that perverted you. They turned your heart to be perverted, envesede in O.F. It perverted you from the way of other people (other daughters [mss. and K’li Paz]).
Ibn Ezra and Rashi, two prominent medieval Jewish commentators, offer distinct insights into Isaiah 47:9-10, which describe the downfall of Babylon. Ibn Ezra’s commentary on Isaiah 47:9 focuses on the phrase כתמם כתומם (“in their perfection” or “when they were complete”). He interprets תמם as an infinitive with a pronominal suffix, suggesting that the “evils” referred to are either the threatened punishment of Babylon (loss of children and widowhood) or their own sins mentioned in verses 6-8. Ibn Ezra’s commentary highlights the idea that Babylon’s downfall is a direct consequence of their own actions, emphasizing the causal relationship between their sins and their punishment. Rashi’s commentary on Isaiah 47:10, on the other hand, focuses on the phrase חכמתך ודעתך (“your wisdom and your knowledge”). Rashi interprets this phrase as referring to Babylon’s wisdom and knowledge, which have been perverted by the evil of their heart. According to Rashi, this perversion is what led Babylon astray from the path of other nations. Rashi’s commentary suggests that Babylon’s downfall is a result of their corruption and deviation from the norm. These commentaries affect our interpretation of the text where Ibn Ezra’s commentary emphasizes the direct relationship between Babylon’s sins and their punishment, underscoring the idea that their downfall is a consequence of their own actions. Rashi’s commentary highlights Babylon’s moral responsibility for their downfall, suggesting that their corruption and perversion is what led them astray. Both commentaries focus on Babylon’s actions and their consequences, rather than attributing their downfall. Overall, Ibn Ezra and Rashi’s commentaries both provide insights into the text, highlighting the themes of moral responsibility and the consequences of human actions.
Isaiah goes on saying the following according to the TgJ on Isaiah 47:11-13, יא וְתֵיתֵי עֲלָךְ בִּישְׁתָּא לָא תֵדְעִין לְמִבְעֵי עֲלָהּ וְתִיפּוֹל עֲלָךְ עָקָא לָא תִיכְּלִין לְאַעְדָיוּתָהּ וְתֵיתֵי עֲלָךְ בִּתְכֵּיף אִתְרְגוּשָׁא לָא תִידְעִין: 47:11 Therefore shall evil come upon thee: thou shalt not know how to deprecate it; distress shall fall upon thee, and thou shalt not be able to remove it; a tumult shall come upon thee suddenly, unawares. יב קוּמִי כְעַן בְּקִסוּמִיךְ וּבְסַגְיוּת חָרָשִׁיךְ דַהֲוֵית מִתְעַסְקָא בְּהוֹן מִיַנְקוּתִיךְ מָאִים תִּכְלִין לַהֲנָאָה מָאִים תִּכְלִין לְמִתְקַף: 47:12 Persist now in thine enchantments; and in the multitude of thy sorceries, in which thou wast occupied from thy youth; if so be thou shalt be able to prevail. יג לָאֵית בִּסְגִיאוּת מַלְכַּךְ יְקוּמוּן כְּעַן וְיִפְרְקוּנִיךְ דְמַסְכִּין לְמַזָלַת שְׁמַיָא וּדְחָזָן בְּכוֹכְבַיָא מְהוֹדְעִין זִמְנַיָא מַטְעָן לִיךְ לְמֵימָר כֵּן עֲתִיד לְמֵיתֵי עֲלָךְ יְרַח בִּירָח: 47:13 Thou art wearied in the multitude of thy counsels. Let them now rise up, and save thee, who are familiar with the Zodiac of the heavens, who look at the stars, who make known appointed seasons: deceiving thee, saying, Thus it shall happen unto thee each month. (TgJ) In verse 11, the Targum adds בִּתְכֵּיף אִתְרְגוּשָׁא (bitkeif itregusha), which means “in the affliction of your pride“ or “in the oppression of your arrogance.” This adds a layer of meaning focusing upon the outcome of oppression due to pride and arrogance. In verse 12, the Targum states קוּמִי כְעַן בְּקִסוּמִיךְ וּבְסַגְיוּת חָרָשִׁיךְ (kumi ka’an beqisumeich vebsagiyut charasheich), which means “arise now with your sorceries and the multitude of your magic spells.” This changes the focus from the Hebrew text “stand now with your enchantments and with the multitude of your sorceries” to the Targum’s emphasis on the individual’s pride and arrogance. In verse 13, the phrase לָאֵית בִּסְגִיאוּת מַלְכַּךְ (la’eit bisgiyut malkach) uses the Aramaic idiom “there is no salvation for your kingdom,” which conveys a sense of complete hopelessness. This is what the NT text is such a wonderful gift to us because it provides us with great hope. As mentioned previously, the themes of pride, arrogance, and the futility of human efforts are echoed in passages like 1 Corinthians 3:18-20, where Paul writes about the foolishness of human wisdom and the futility of human efforts without God. This may be the major point of what Isaiah has been saying all along, that we are to rely upon the Lord God in heaven, and not in in our own devices in the arrogance and pride of the heart.
Derashot HaRan 11:37 אבל כפי קשר הפרשה שסמך אחריו כי הגוים האלה וגו’. יראה לי עוד בפשט הפסוק, שכמו שסמך למעלה מה יהיה משפט הכהנים אחר שאמר שלא יהיה להם חלק ונחלה עם ישראל שהוא כאומר אחרי שאני מסיר מהן נחלות והקנינים צריך שיתוקן ענינם מצד אחר. כן הענין כאן בשוה שידוע הוא שכל אומה נכספת בתכלית הכוסף לדעת מה יהיה באחריתם בפרטי עניניהם וכל שכן המלכים שהן יותר צריכין לזה. ולפיכך אחרי שאסר עליהן כל הדרכים האלה צריך שישלים ענינם שלא יהיו בהקדמת ענינם חסרים מיתר האומות. ולפיכך סמך ואמר תמים תהיה עם ה’ אלהיך. ואין ספק שתמים פירוש שלם והוא כאמרו לא תירא פן תחסר דבר. שעם היות שהש”י אסר אליך כל הדברים האלה אשר הגוים אשר אתה יורש אותם לא מעוננים ולא קוסמים ישמעו. כלומר שתכלית ענינם בהקדמת ידיעת פרטיהם ועניניהם הוא שידוע אותם אל מעונניהם ואין ידיעתם בזה שלמה. כי המעוננים והקוסמים אם יגיעו שיודיעו קצת דברים העתידים לא תגיע חכמתם בשום פנים שיודיעום כלם. כמ”ש הנביא כמהתל בפרעה יעמדו נא ויושיעוך הוברי שמים החוזים בכוכבים מודיעים לחדשים מאשר יבואו עליך. ובא בקבלת רבותינו ז”ל מאשר ולא כל אשר. גם כי יחליפו מין במין וימשך מצד הקדמת ידיעתם הפסד יותר מתועלת אשר כוון בו. א”כ תועלת המעוצלים והקוסמים אינה שלמה אבל חסרה מאד. אבל אתה לא כן נתן לך ה”א, כי הקים לכם נביאים ישלימו עניניכם בכל מה שתצטרכו אליו. והוא אמרו ניביא מקרבך מאחיך כמוני יקים לך ה’ אלהיך אליו תשמעון, והוא ידוע שאין מתועלת הנביא לצוות על משפטי התורה לבד. אבל גם להודיע כל הדברים הנעלמים מן העין אשר השתדלו בהודעתם אל הקוסמים. כאשר נתבאר ענין שאול בדבר האתונות: From the continuation of the parshah, however (“Because these nations which you will inherit give heed to soothsayers and diviners…”), it would seem that the plain meaning of the verse parallels what was stated above in respect to the lot of the Cohanim after their exclusion from a portion and an inheritance with all of Israel, the idea there being: “Since I have excluded them from inheritance and possession, I must provide for their needs in some other way.” Here, too, we have a parallel situation, viz.: It is well known that all peoples have a consuming desire to know their destiny in all of its details. This desire is even more pronounced in their kings, who have an even greater need for such knowledge. Therefore, after all of these practices were banned to them, it was necessary to make a kind of restitution, so that they would not be in a position of disadvantage to the other nations at the very beginning of their enterprise. The parshah, therefore, continues: “You will be tamim with the L-rd your G-d,” “tamim” unquestionably being used here in the sense of “complete.” That is: do not fear that you will lack anything by giving up these practices that have been forbidden to you, for you will be “complete” with the L-rd your G-d — you will lack for nothing. For though the Blessed One forbade all these things to you, He has made you much more complete in doing so. This is the intent of the juxtaposition: “Because these nations which you will inherit give heed to soothsayers and diviners.” That is, the ultimate in their foreknowledge of their affairs and their details is gained by way of soothsayers and mediums. And this knowledge, in itself, is deficient. For though the soothsayers and diviners may be able to foretell some aspects of the future, their knowledge in no way enables them to foretell all. As the prophet says in mockery of Pharaoh (Isaiah 47:13): “Let now the astrologers, the star-gazers, the monthly prognosticators stand up and save you from something of what will come upon you,” concerning which our rabbis of blessed memory have it by tradition (Genesis Rabbah 5:2): “Something, but not all.” What is more, they misinterpret what they see, so that their foreknowledge may result in loss contrary to their anticipated gain! Therefore, the benefit of the soothsayers and diviners is not complete, but extremely deficient. But (Deuteronomy 18:14): “You have not been thus consigned by the L-rd your G-d”; for He has provided prophets for you to fulfill all that you turn to them for. This is the intent of (Ibid 15): “A prophet from your midst, from your brothers, such as I, will the L-rd your G-d establish for you. Him shall you heed.” And it is well known that the prophet’s benefit lies not only in his commandments respecting the laws of the Torah, but also in his apprising us of what we cannot see (what the diviners were formerly solicited for), as in the episode of Saul and the asses.
The commentary Drashot HaRan 11:37 integrates Isaiah 47 into its interpretation by using the verse to illustrate the idea that the nations that Israel will inherit (i.e., the Babylonians) have a strong desire to know their destiny and the details of their affairs. The commentary suggests that this desire is what drives them to consult soothsayers and diviners. The commentary then contrasts this with Israel’s situation, where God has forbidden them from engaging in these practices according to the Torah. Instead, God has provided Israel with His Word and the prophets who will guide them and provide them with complete knowledge of their affairs. The commentary argues that this knowledge is not deficient like that of the soothsayers and diviners, but rather is complete and trustworthy. In this way, the commentary uses Isaiah 47 to highlight the difference between Israel’s relationship with God and that of the other nations. While the other nations rely on imperfect and deficient sources of knowledge, Israel has a direct and complete connection with the Creator God. This teaches us several things: the commentary emphasizes that Israel’s knowledge comes from God through His Word and the prophets, implying that this is a more reliable and trustworthy source than human wisdom or divination. The commentary highlights the limitations of human knowledge, even when it comes to soothsayers and diviners who claim to have insight into the future. This serves as a reminder of the importance of humility and recognizing the limits of our understanding. The commentary also emphasizes the special nature of Israel’s relationship with God, where God provides them with complete and trustworthy knowledge through the prophets. This serves as a reminder of Israel’s unique role and responsibility in the world. Rashi points out the following according to His commentary on these verses.
Rashi on Isaiah 47:13 Parts 1-2 הוברי שמים. י”ת כמו צופי שמים דמסכן למזלת שמיא דימהו לברה כחמה (שיר השירים ו׳:י׳) ולברור מללו (איוב לג) וכן חברו מנחם עמהם מבררי הליכת המזלות וכה פתרונו יען אשר לא יוכלון הקוסמים לעמוד על דעת רגעי היום ולילה עד ברור להם השמים לטוהר וגם מיכה אמר בנבואה (מיכה ג) חשכם להם מקסום לימד כי ביום מחשך יחתמו הכוכבים ולא יוכלו לקסום: astrologers Heb. הֹבְרֵי שָׁמַיִם. Jonathan renders it like ‘the gazers of the heavens,’ who gaze at the constellations of the heavens. He compares it to (Song 6:10) “Clear (בָּרָה) as the sun,” and to (Job 33: 3) “Spoke a clear (בָּרוּר) word.” And so did Menahem associate it with them (Machbereth Menahem p. 47f.); those who clarify the orbit of the constellations, and he interpreted it thus because the diviners are unable to determine the seconds of the day and the night until the heaven is perfectly clear to them. Micah, too, said in prophecy (3:6), “It has become too dark for you to divine.” This teaches us that on a dark day the stars are sealed, and they cannot divine (ibid. p. 13). מודיעים לחדשים מאשר יבאו עליך. כי בהתחדש הלבנה רואים בשעת מולדתה מקצת ממה שעתיד לבא ואין יודעין כל הבירור לכך נאמר מאשר וכן הוא אומר במקום אחר (לעיל ח) המצפצפים והמהגים כעופות הללו שמצפצפין ומהגי’ ואין יודעים על מה: the monthly prognosticators of what will come upon you For when the moon is in its first phase [lit. renewed], they see at the time of its ‘birth’ part of what is destined to come, but they do not know it clearly. Therefore, it is stated, “of what.” Similarly, he says elsewhere (supra 8:19): “who chirp and mutter,” like these birds who chirp and mutter and do not know why.
Rashi draws the parallel to the soothsayers and diviners not being able to even discern the seconds of the day and night. Those who practice sorcery and divination, are said to chirp and mutter, and in the rabbinic literature this analogy has also been used in reference to consulting the dead and evil spirits. When searching the rabbinic literature, a lot of references in the rabbinic literature cite Bilam ben Beor at Pethor in regard to these scriptures, (Bamidbar / Numbers 22:5, Bamidbar Rabbah 20:7, Midrash Tanchuma Buber, Balak 6:3, Midrash Tanchuma, Balak 4:1) These things highlight the inadequacy of divination and underscores the completeness found in following God’s ways through His Word. There is great value in the guidance of the Scriptures which provides complete and accurate knowledge on what God has said. These things speak to trusting in God’s provision and sovereignty, acknowledging that He is the ultimate source of wisdom and guidance.
Isaiah goes on saying the following according to the TgJ on Isaiah 47:14-15, יד הָא הֲווֹ חֲלָשִׁין כְּקַשָׁא עַמְמַיָא דְתַקִיפִין כְּאֶשְׁתָּא שֵׁיצִיאוּנוּן לָא יְשֵׁיזְבוּן יַת נַפְשְׁהוֹן מִיַד קָטוֹלִין לֵית שְׁאָר וּמְשֵׁיזֵיב אַף לָא אֲתַר לְאִשְׁתֵּיזָבָא בֵיהּ: 47:14 Behold, they shall be weak as stubble. The nations which are as strong as fire shall consume them, they shall not deliver themselves from the hand of the slayers: there shall be no remnant nor escaped of them, yea, not a place, in which one might deliver himself. טו כֵּן הֲווֹ בִיךְ עוֹבָדֵי שְׁקָרַיִךְ דַהֲוֵית מִתְעַסְקָא בְּהוֹן מִיַנְקוּתִיךְ שִׁלְטוֹנַי תּוּקְפִיךְ גְבַר לָקֳבֵיל אַפּוֹהִי גְלוּ לֵית דְפָרִיק לִיךְ: 47:15 Thus shall the workers of thy lies be in thee, with whom thou wast occupied from thy youth; the princes of thy power, shall go into captivity; each one straight before his face, none shall save thee. (TgJ) In verse 14, the Targum adds כְּקַשָׁא עַמְמַיָא (keqasha ammayah), which means “like a weak people” or “like a faint nation.” This adds a layer of meaning, that the people will be unable to come against what God has brought in punishment for their sins. In verse 15, the Targum states שִׁלְטוֹנַי תּוּקְפִיךְ גְבַר לָקֳבֵיל אַפּוֹהִי (shiltonay tukpeich gavar laqoveil apohi), which means “your power will be broken, a man will take your strength, and his face will be changed.” This changes the focus from the Hebrew text’s “your wisdom and your knowledge shall not save you” to the Targum’s emphasis on physical strength as opposed to knowledge that one relies upon, such as Babylon’s practice of sorcery. In verse 14, the phrase לֵית שְׁאָר וּמְשֵׁיזֵיב אַף לָא אֲתַר לְאִשְׁתֵּיזָבָא בֵיהּ (leit sha’ar umshiezib af la’a atar le’ishtezevah beih) uses the Aramaic idiom “there is no remainder and no place to flee,” which conveys a sense of complete desperation. This is what happens to those who do illegal things, they will think someone is watching them and they will flee, which is what the Torah states will happen to such people. (Devarim / Deuteronomy 28:15-68)
The concepts that are presented in Isaiah 47:14-15 on weakness, desperation, and the futility of human efforts are echoed in the NT passages such as 2 Corinthians 12:9-10, where Paul writes about boasting in his weaknesses and finding strength in Christ. Similarly, in Hebrews 11:34, the author writes about the faith of the ancients, who “out of weakness were made strong,” mirroring the idea of strength being broken in Isaiah 47:15. More specifically of the God of Israel being our strength and how this occurs only when we trust in Him! These parallels provide further insights into both the writings of the prophet Isaiah, and in the NT text. Rashi goes on to describe these things saying when we turn from the ways of the Lord we are left wandering in our own ways.
Rashi on Isaiah 47:15 Part 1 איש לעברו תעו. איש לדרכו אל עבר פניו: each one strayed to his side, each one to his way, to the side of his face [i.e., each one wandered away in the direction he was facing].
Rashi’s commentary on Isaiah 47:15 provides a vivid picture of what happens when we stray from God’s ways. According to Rashi’s commentary, Isaiah 47:15 describes a situation where individuals have strayed from the ways of the Lord God of Israel and are now wandering in their own directions. The implications of doing so are severe, as the Bible warns of the consequences of turning away from God’s ways. In Deuteronomy 28:15-68, the Torah describes the curses that will befall Israel if they disobey God’s commandments and turn away from His ways. These curses include defeat, disease, poverty, fear, and exile. Similarly, in Mishley / Proverbs 14:12, the Bible states, “There is a way that seems right to a man, but its end is the way of death.” This verse highlights the danger of relying on human wisdom and judgment rather than following God’s ways. In Isaiah 47:15, the phrase “each one strayed to his side” suggests a sense of chaos and disorder, where individuals are no longer united under God’s guidance. We note that God’s word provides instructions on morals, and guidance on how to live our lives, which provides structure and order. We know who we are, and we know how to live our lives to bring glory to God. This is opposite of what we see in this world which is filled with identity confusion and sexual confusion. This chaotic approach to life is echoed in Judges 21:25, which states, “In those days there was no king in Israel; every man did what was right in his own eyes.” This lack of spiritual leadership and guidance led to moral decay and social chaos. The Scriptures warn of the consequences of turning away from God’s ways in terms of spiritual darkness and separation from God. In Isaiah 59:2, the prophet writes, “But your iniquities have made a separation between you and your God, and your sins have hidden His face from you, so that He does not hear.” David wrote in Tehillim / Psalms 66:18 that if we hide iniquity in our heart the Lord God will not hear us when we pray. This verse highlights the consequences of sin and disobedience, which can lead to a breakdown in the relationship between God and mankind. In the NT text, Yeshua teaches about the importance of following God’s ways and the consequences of turning away from Him. In Matthew 7:13-14, Yeshua says, “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” This short survey of the Scriptures reveals to us how the Scriptures have consistently warned of the dangers of turning away from God’s ways and the consequences of doing so. These consequences include spiritual darkness, chaos, and separation from God, as well as physical and material consequences. The verse in Isaiah 47:15, as interpreted by Rashi, serves as a reminder of the importance of following God’s ways and the dangers of relying on human wisdom and judgment.
Implications of Turning Away from God
Spiritual Loss: When individuals turn away from God’s path, they risk losing their spiritual connection and intimacy with Him. It leads to a separation from the source of life and wisdom.
Emotional Turmoil: Straying from God’s ways can result in emotional and mental turmoil. The absence of faith and disobedience disrupts our fellowship with Him.
Strained Relationships: Turning away from the God of Israel affects relationships—both with God and with others. It can strain our connections with family, friends, and community.
Moral Decay: Ignoring God’s calls for repentance can lead to moral decay. We may compromise our values and engage in harmful behavior.
Loss of Community and Support: Straying from God isolates us. We lose the support and guidance that come from being part of a faith community.
We note how these concepts are consistent with the Scriptures from both the Tanakh and the NT text. For example, Mishley / Proverbs 14:12 states “There is a way that appears to be right, but in the end, it leads to death.” This verse emphasizes that our own ways, apart from God’s wisdom, can lead to spiritual death. Paul wrote in Galatians 6:7-8 “Do not be deceived: God cannot be mocked. … Whoever sows to please their flesh, from the flesh will reap destruction.” The NT text warns that our actions have consequences just as we read according to Devarim / Deuteronomy 28. Straying from God’s ways results in destruction. Note also what Isaiah has said previously in Isaiah 22:15 “Thus shall they be unto thee with whom thou hast labored, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.” This verse echoes the theme of wandering away from God’s path and facing the consequences. These things teach us to recognize the seriousness of God’s Word and what happens when we ignore or turn away from the Word of God. Repentance and returning to the Almighty God are essential. Just as Isaiah 22 provides a glimmer of hope through Eliakim, we can find restoration by turning back to the Messiah Yeshua. Remember, according to the Scriptures, God’s desire is not to punish but to guide us toward life and wholeness. Let us heed His call on our lives and walk in His holy and righteous ways in His Messiah Yeshua!
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