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By Christina M Wilson. Simultaneously published at God Defeats the Enemy: Isaiah Devotional Journal 73 – justonesmallvoice.com.
Isaiah 33 Septuagint Modernized NETS
The majority of commentators assign the curse of “Woe…!” in verse 1 upon the Assyrians, led by Sennacherib. Assyria attacked Judah and Jerusalem in Isaiah’s lifetime. God turned them back before they completed the siege against Jerusalem (2 Kings 18:13-19:37). The other major enemy was Babylon. Led by Nebuchadnezzar, the Babylonians successfully overwhelmed Jerusalem approximately one hundred years later. Assigning this passage to the events surrounding Assyria’s unsuccessful siege of Jerusalem makes the most sense.
Verse two switches immediately to a prayer for mercy, made in the prophet’s own voice on behalf of the people. The prayer is very short–only two clauses. The concluding sentence of verse two, “The seed of the rebellious has gone to destruction, but our deliverance was in a time of affliction,” is a summary of historical events surrounding the siege of Jerusalem by Assyrian forces.
God replies affirmatively to the prayer in verses 10-13. The remainder of the chapter, through verse 24, speaks of a King and blessings for Zion. Once again readers will find a sharp contrast between final outcomes for those who oppose God and for those who trustfully turn to him for their safety.
Interpretation of Septuagint Verse 1
Verse 1 in the Septuagint at first, second, and even third glances appears nearly obscure in its language.
Woe to those that afflict you; but no one makes you miserable; and he that deals treacherously with you does not deal treacherously; those that deal treacherously shall be taken and given up, and like a moth on a garment, so shall they be spoiled. Isaiah 33:1 CAB, LXE
History reveals that God miraculously intervened on behalf of Jerusalem. He turned Sennacherib back at its walls (See the account at 2 Kings 18:13-19:37). For all Sennacherib’s loud bluster and threats, nothing came of them. The dramatic interchanges between Sennacherib and King Hezekiah will appear in Isaiah chapters 36 and 37. But for now, consider this verse from the New Testament.
Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (1Peter 5:8 ESV)
One of the lessons all Christians learn through experience is that the roaring of the devil Satan is not the same as being torn to pieces by him. When Sennacherib appeared at Jerusalem’s city walls, he roared and threatened, but did not immediately attack. King Hezekiah turned to the Lord and to the Lord’s prophet Isaiah. God replied by miraculously defeating the foe. Threats are not the same as actions. When Christians cave to the enemy in the face of threats, it is they themselves causing their own misery, not the enemy. Christians must learn to trust the Lord, just like King Hezekiah. Although he was afraid, he did not give ground. Let the enemy roar in their faces, God will protect his own at break of day.
A Play Unfolds
Assuming that the enemy in this particular chapter is Assyria, then how shall we parse these verses?
First, there are five characters: 1) The prophet and his people, 2) God, 3) the enemy Assyria, 4) the outlying regions of Judah, and 5) unnamed plunderers.
SYNOPSIS OF THE ACTION
Second, Isaiah fairly jumps back and forth among these characters, as though recording a play. Using a different analogy, he puts into a static painting action which occurs over a span of time. But, Isaiah jumbles the chronology. According to 2 Kings 18:13-19:37, Assyria attacked and overcame the outlying regions of Judah. These are Lebanon, Sharon, Galilee and Carmel (verse 9). Assyria’s general, Sennacherib, stopped at the walls of Jerusalem and taunted King Hezekiah and his soldiers there. Hezekiah prayed to the Lord. Isaiah prophesied exactly what would happen. Then the Lord killed the Assyrians overnight in a miraculous delivery for Judah. Sennacherib returned to his home. And the people of Jerusalem went out and gathered a great spoil from the camp.
Note: Because the original Greek text contains no capitalization, it is fair to remove capitals from the Brenton translation in verse 4. (All translations interpret the original.) These capitals (verse 4) indicate the speaker addresses God. But this does not make sense in the context of verses surrounding verse 4. Therefore, without changing any words at all, using lower case “y” clarifies the meaning of the text. By removing the capitals, the object changes. The plunderers gather from the fallen enemy, making fun of this enemy as they do so. This narrative corresponds to the history given in 2 Kings. In support of this interpretive change, the NETS translation, by Moises Silva, uses no capitals in verse 4.
14a The sinners in Zion have departed; 14b trembling shall seize the ungodly. Who will tell you that a fire is kindled? Who will tell you of the eternal place?
The first clause of verse 14 belongs with the prior section. It concludes the previous action with a historical summary. Sennacherib and what few remained of his army left. Verse 14b should begin a new paragraph. It seems to belong best with the next section, a description of Messiah and his kingdom. Messiah, of course, arrives on the scene far into Isaiah’s future. Isaiah, however, always returns to him, inserting mention of him more and more frequently as the book progresses.
Chapter 33 to be continued…
Simultaneously posted at: https://justonesmallvoice.com/against-tyre-isa…ional-journal-45/
By Christina Wilson on
Tyre in Its Setting
Tyre in Isaiah’s day was a great port city. Located on the east coast of the Mediterranean Sea, it traded as far west as Spain (Tarshish) and as far east as Babylon (Chaldea). Its ships touched Egypt and Carthage in Africa. Just offshore from this Phoenician trading city, Cyprus also became a home base. Isaiah’s prophesies “against the nations” began in Chapter 13, against Babylon. If Babylon had dominated by land, Tyre dominated by sea.
Why Does Isaiah Prophesy Against Tyre?
Isaiah 23:9 is the key verse of this chapter.
9 The Lord of hosts has purposed to bring down all the pride of the glorious ones, and to disgrace every glorious thing on the earth.
11 … the Lord of hosts has given a command concerning Canaan, to destroy the strength thereof.
Isaiah 40:13 Who has known the mind of the Lord? And who has been His counselor, to instruct Him?
It’s easy enough to say that the Lord did such and such and for such and such a reason. But as Isaiah states later in his book, Who has know the mind of the Lord? All this writer’s small voice can
say with certainty is that the Lord wanted to destroy the strength of Canaan, where Israel and Judah were located. And he wanted to dislodge every glorious and prideful thing. He did not spare his own chosen people. Them, too, he dislocated and judged.
I can think of several examples when humans destroy. For one thing, a farmer destroys and turns under last year’s field. For another, city planners tear down buildings. Often dating couples, or even married couples, break up. An artist smashes her paintings, and a writer throws it all into the waste basket, yet again.
In each of the above examples, something is torn down in order to build something better in its place. For example, a farmer ploughs under last year’s crop in order to prepare the soil for a new crop. Old buildings get torn down, so that new ones can be built in the same space. Couples who break up often work things out and give it another go. Or, just as likely, the persons move on to better relationships.
God Has a New Way and a Better Plan
Humans are made in God’s image. Humans demonstrate their tremendous creativity by tearing down the old in order to build the new. God created, and it was good. But an enemy came in and destroyed God’s good work. So God destroyed it all in the Great Flood of Noah’s day. Then he built again.
He chose a special people to be his representatives on earth. They failed, rebelled, and disobeyed. So God used their neighbors to destroy them. But these neighbors were no better than God’s people. In fact, they often were worse. So God proposed to destroy them as well.
If readers quit reading Isaiah right after he prophesies the punishment of all the nations of the whole world in Chapter 24, they might think that God was a bad character who really disliked people. But this is not the case. God’s ways are always good. We are similar to God in some ways. Just as our destruction of something worn out, old, and dysfunctional is often the first step of our building something new and better, so in Isaiah’s prophesy, God first destroys in order to rebuild new and better. The second half of Isaiah explores details of what his new creation will be like.
The Second Portion of Chapter 23
The content of Isaiah 23 has two clear parts: first, destruction, and second, a comeback. Of the two, the first is the easier to understand. The metaphors in the second portion are more difficult.
Songs of a Harlot
First, verse 15 states that Tyre will be pushed off to the sidelines, abandoned, left behind, for seventy years, which is approximately one full generation. The prophet Daniel also discovered this number in Jeremiah (Daniel 9:2 and Jeremiah 25:11-12). Why seventy? It would seem that this number corresponds with the removal of the old and the birth of the new. Much can be lost and reformed in the span of one generation.
But the latter portion of this same verse is more difficult to understand. (This is a verse for which it profits to read as many translations as possible. Scroll down and click on “all versions”.)
15 … Tyre shall be as the song of a harlot. 16 Take a harp, go about, O city, you harlot that have been forgotten; play well on the harp, sing many songs, that you may be remembered. (Septuagint)
How can a city be like the song of a harlot?
Descriptive words come to mind applicable to both the ruined city of Tyre and an old harlot: wasted, discarded, abandoned, broken. Nevertheless, even an old harlot can be sung about and remembered for her past fame.
Isaiah 23:17 interprets verse 16.
17 And it shall come to pass after the seventy years, that God will visit Tyre, and she shall be again restored to her primitive state, and she shall be a mart for all the kingdoms of the world on the face of the earth. (CAB, LXE)
17 At the end of seventy years, the LORD will visit Tyre, and she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth. (ESV, Masoretic)
A POINT TO NOTICE: Tyre itself does not repent. Its new condition appears similar to its old. Nevertheless…
Tyre to Be a Provision to God’s People
18 And her trade and her gain shall be holiness to the Lord; it shall not be gathered for them, but for those that dwell before the Lord, even all her trade, to eat and drink and be filled, and for a covenant and a memorial before the Lord. (CAB, LXE)
What can this verse mean? On the one hand, verses 15-18 give no indication that Tyre would repent and change its ways. New Tyre appears to be much the same as old Tyre (i.e., a prostitute). Nevertheless, God’s intention is that the sea trade of the new Tyre will somehow bless his people.
WARNING: A reader’s presuppositions can influence the conclusions she draws from a text. For example, NET notes indicate that Isaiah is making reference to Israel in verse 18. “Tyre will become a subject of Israel and her God.” However, even the NET translation does not use the word “Israel”. The text states, “Her profits and earnings will be set apart for the Lord. … her profits will be given to those who live in the Lord’s presence” (Isaiah 23 | NET Bible). In the book of Isaiah, “those who live in the Lord’s presence” does not equate with national “Israel”. Isaiah–in what we have seen so far, and especially in what we will see in later chapters–prophesies the message of hope and redemption to all the world, even to Israel’s enemies (Isaiah 2:2, 25:6-7, 40:5). History bears out that the Christian message bore fruit in Tyre (Matthew 11:21-22 and Acts 21:4).
I much prefer the commentary of Robert Hawker:
Who shall calculate to what extent in the present hour the Lord is accomplishing his purpose, in the commotions of the earth, among kingdoms and people, in order to gather his dispersed to himself, from all the varieties of the earth? (Hawker, Studylight.org).
But How Does This Work?
We have parallels in a specific, material sense that can help us to understand how God will bless his people with provision supplied by a sinful city and commerce. For example, this country in which I live was founded on godly principals. In its former days, it acknowledged God publicly and officially. Who would say that many people, including “those that dwell before the Lord,” have not been blessed simply by living here?
Jeremiah provides a biblical example of the teaching that the Lord’s people benefit through the prosperity of the ungodly:
Jeremiah 29:7 But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. (ESV)
There is one more chapter of God’s judgment, even judgment against the whole world. After that, Isaiah breaks into peals of praise in chapter 25.
[continuing from previous post]
The prophecy continues in its judgmental strain. Using the Septuagint as the main text, Isaiah 3:1 identifies that Judea and Jerusalem are still the subject. Whereas the bulk of chapter two describes God’s judgment with images of lowering, bringing down, humbling, Chapter 3 describes the same judgment with images of taking away, stripping, impoverishing.
Verses 1-3 in the Septuagint, and even in the ESV, read like poetry with well-balanced rhythmical lines:
Behold now, the Lord
the Lord of hosts
will take away from Jerusalem
and from Judea
the mighty man
and the mighty woman,
the strength of bread,
and the strength of water,
the great and mighty man,
the warrior and the judge,
and the prophet, and the cousellor,
and the elder, the captan of fifty also,
and the honourable counsellor,
and the wise artificer,
and the intelligent hearer (LXE, Brenton).
Verses 4-7 describe a topsy-turvy, backwards, upside-down, chaotic condition, one that breaks all the norms and rules. Youths will be the princes, rather than the elders; mockers shall have dominion, not the wise, helpful, and steadfast. In verse 5, the people shall fall: man upon man, every man upon his neighbour. The child shall insult the elder man, and the base [shall do likewise] to the honourable. [Reflection: Does this sound anything at all like our country today?] Verses 6 and 7 describe the lack of leadership, when men desperately grab at anyone and beg to be in subjection, but the situation is so bad that no one wants to take on that role.
In verses 8-12 God comments upon and interprets the situation. Verse 8 reads, “For Jerusalem is ruined, and Judea has fallen…” A footnote in the LXE for “ruined” refines the meaning as “forsaken, or, let go.” This is the same Greek (LXX) word we saw in Isaiah 2:6, where Brenton translates it as, “forsaken.” Thayer’s lexicon includes the definitions, “to leave, not to uphold, to let sink.” He cites Deuteronomy 31:6 and its quotation in Hebrews 13:5, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you.” This had been Moses’s words to Joshua before he died. While Moses’s words to Joshua were fulfilled, here we have the opposite. The conditions God describes are what happens when he forsakes his people, abandons them, loosens the cords that bind, allowing them to perish when left on their own. It is as though they have lost their moorings, as a boat that loses its anchor in a safe harbor is carried by wind and wave out to sea, where it is overwhelmed, capsizes, and sinks. How tragic for anyone, let alone for the “people of God.”
Why has God done this? What could his people possibly have done that was so bad that he treated them this way? Verses 8-12 begin to answer these questions.
Interestingly, the very first item that God mentions in his explanation of why he has “ruined” (forsaken) Jerusalem and allowed Judea to fall is, “Their tongues have spoken with iniquity, disobedient as they are towards the Lord.” Comment: God does not consider “their tongues” to be a personality quirk that he should tolerate because their actions are good. Rather, their “words” (NET) and “speech” (ESV) are the very first item God considers. Their actions follow their tongues; those too display disobedience. No surprises here. Actions proceed from what is in the heart (Matthew 15:19, Luke 6:45), and the tongue reveals what the heart contains (Matthew 12:34, 15:18).
Verse 9 in modern language would read, I know you’re guilty by the look on your face. The depth of their depravity in God’s eyes is revealed by the phrase, “… like the people of Sodom they openly boast of their sin,” (NET).
The Septuagint text reads differently in verse 10 than the Masoretic. While the Masoretic (ESV and NET, for example) bring in “the righteous” in verse 10, the Septuagint more consistently sticks with the faults of God’s wayward people. It reads, “Woe to their soul, for they have devised an evil counsel against themselves, saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works.” When a people condemn and imprison or otherwise hinder or gag a just person, this stands against them in God’s court of law. For example, the fact that the Israelite people in their latter days crucified the just Lord of glory, this fact stands against them in God’s eyes. Jesus also condemns their actions, “… the blood of all the prophets, shed from the foundation of the world, may be charged against this generation, 51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation,” (Luke 11:47-51 ESV). Verse 11 declares that the current evil is happening to them as a turnaround of their own deeds. Basically, the verse states, What goes around comes around.
Verse 12 describes in greater detail the nature of the evil Jerusalem and Judea are reaping as a result of their silencing the just person among them, “Oppressors treat my people cruelly; creditors rule over them, (NET). The Septuagint contains an interesting statement, also in verse 12, “O my people, they that pronounce you blessed lead you astray, and pervert the path of your feet.” Comment: This is a very sad situation, when the leaders of the people are those who take financial advantage of them, while at the same time calling them, “blessed.” Clearly, God’s people have been deceived; they are being led astray and the paths they walk are crooked (verse 12). The fact that they don’t realize this is happening to them does not prevent God from punishing them. God’s allowing this to happen to them is itself the punishment, the result of their having rejected and silenced the true voice of God’s just person among them (verse 10). Today’s evangelical church in America needs to become aware and pray against deception, because, personally, I strongly feel that this is happening to them, as well.
Verses 13 and 14a declare that the Lord is about to bring his specific charges against them (“enter into judgment,” verses 13, 14, LXX). What are the specific charges God brings? NET clearly spells out their crime, “…”It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor,” (3:14). The Septuagint calls it, “my vineyard,”–God’s own vineyard–rather than “the vineyard.” This is better, because it allows the reader to interpret the phrase more metaphorically and indicates whose vineyard, which particular vineyard they have “set…on fire,” (LXX). “But why have ye set my vineyard on fire,” (verse 14, LXX). By using the phrase, “my vineyard,” God’s word makes clear that he means people, people he cares about. God is not talking about grapes they have destroyed with flames, but people, his people. Verses 14b and 15 make this clear, “… why is the spoil of the poor in your houses? 15 Why do ye wrong my people, and shame the face of the poor?” This is the most specific sin Isaiah has mentioned in this entire section, which began in verse 8. And what is it? It is the crime of robbing the poor. Comment: God is definitely angry. His anger is revealed by his having abandoned Jerusalem and Judea to reap the harvest of what they have sowed. And what have they sowed? They have robbed the poor and made their own homes comfortable with what they have taken. Forgive me, please, but I can’t help but ask, Why does the Scripture here make no mention of Marxism or socialism or even worse, communism? When certain of our own political candidates wish to shift the burden of taxation away from poor and the by-no-means-rich middle class to the wealthiest few percent, why is there such protest? I don’t find that kind of protest representing God or his word. God-is-concerned-about-the-poor. Isaiah 3:14-15 declares this.
Because verse 16 opens a new section of God’s complaint against Jerusalem and Judea, and because there is still quite a bit of text between this point and the next reprieve, which begins in Isaiah 4:2, we will stop here. And, Lord willing, we will continue.
NOTE: My presupposition in all my reading of Scripture is that the main point is always Jesus the King. The King first, then the kingdom. There is no kingdom of God apart from the King. The King preexists before the kingdom. The kingdom exists to honor the King. Israel is not the focus of prophecy–Christ is the focus. Prophecy is not about Israel; prophecy is about Jesus Christ. Christ the King himself is infinitely larger and grander than all his kingdom. The kingdom is glorified in its current form as the body of Christ in its union with Christ, as the branches to the vine. Apart from Christ, there would be no kingdom. Words cannot describe the great love with which Christ loves his body, his people, his kingdom, for whom he died.
This material will require two posts–this one and at least one other.
Isaiah 2:5-4:1 describes the judgment of God against his people in Jerusalem and Judea. Verse 5 is transitional from the prior, much shorter section, describing God’s glory in Zion in the last days. Looking back, verse 5 indicates a call to repentance, so that the house of Jacob will be able to participate in the glory just shown. Looking forward, the same verse indicates an invitation to walk with the prophet and see what the Lord’s light will reveal. It’s interesting to think that all the judgment on display in chapters 2:6-4:1 is what God’s light reveals. That is, we usually think of God’s light revealing the good things of the Lord, including his Law, but here we see the Lord’s light revealing the sin and God’s punishment upon the sinners.
Verse 6 was covered in some detail in two prior posts: Journal 3 and Journal 4. Whereas God’s purpose was to have a holy people set aside to worship him in holiness and shine his light to the world, “his people” had disobeyed. They intermarried with nonbelievers, practiced their divinations, and bore children to these unconsecrated marital alliances. The result was that their nation, after 500 years, was indistinguishable from what it had been before their arrival. Therefore, the Lord “has forsaken his people the house of Israel,” (LXX, Brenton’s translation).
Chapters two and three continue with extensive descriptions of the people and behaviors God, through Isaiah, condemns, alongside descriptions of what he intends to do. Walt Whitman’s Leaves of Grass is reminiscent of the type of poetry these chapters of Isaiah use. Specifically, Isaiah writes lists of items, as though in a catalogue.
The first portion (vss. 7-8) calls out the silver, gold, horses, chariots, and man-made idols filling their land. In verse 9, it’s not clear if the first clause is a description of people worshiping the idols or a description of what will happen to them as God punishes. One arrives at the conclusion of non-clarity by examining the text itself and also how various translations handle it. The NET follows the first possibility and the NIV the second. Interestingly, NETS and Brenton, which both follow the Septuagint, leave the uncertainty in place. This allows the reader the opportunity to think through both possibilities and arrive at her own conclusion. What is agreed upon is that Isaiah includes all people, regardless of their wealth and social standing.
Revelation 6:15-17 reproduces Isaiah 2:10 and its immediate context, vss. 8-11. I believe that in both locations the imagery is poetically symbolic of the spiritual truth being conveyed.
Revelation 6:15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?”
Isaiah 2:8-11 (LXX, Brenton) And the land is filled with abominations, even the works of their hands; and they have worshipped the works which their fingers made. 9 And the mean man bowed down, and the great man was humbled: and I will not pardon them. 10 Now therefore enter ye into the rocks and hide yourselves in the earth, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth. 11 For the eyes of the Lord are high, but man is low; and the haughtiness of men shall be brought low, and the Lord alone shall be exalted in that day.
Placing this portion of Isaiah within the context of Revelation 6 causes one to marvel again at the fact that the Lord is speaking to “his people the house of Israel” in Isaiah.
Verses 12-21 repeat and expand, using different imagery, the concepts of verses 7-11. This section very much sounds like pages out of Whitman’s Leaves of Grass. (I searched Google and found that indeed Whitman did use Isaiah as a model.) One theme word difficult to miss is “high.” The word “high” occurs 7 times in verses 11 through 15. Verse 11 states the real truth that, “the eyes of the Lord are high, but man is low; and the haughtiness of men shall be brought low, and the Lord alone shall be exalted in that day.” Following are phrases with the word “high.”
- 11 For the eyes of the Lord are high
- 12 For the day of the Lord of hosts shall be upon every one… that is high and towering
- 13 upon every cedar of Libanus, of them that are high and towering,
- 14 and upon every high mountain, and upon every high hill,
- 15 and upon every high tower, and upon every high wall,
Verse 12 opens with a literal statement that closes with the abstract descriptor “high and towering.” Isaiah 2:12 For the day of the Lord of hosts shall be upon every one that is proud and haughty, and upon every one that is high and towering, and they shall be brought down; (LXX, Brenton). The literal, easily understood “proud and haughty” describes what is intended by “high and towering.” Common sense tells us that the remainder of the list is poetically symbolic. We must ask ourselves, is the Lord really resentful of the cedars that grow in Lebanon and the mighty oaks (an extremely useful and strong hardwood) that grow in Bashan? Do the heights of the mountains and hills really bother him that much? How could he in fairness to his people hold them responsible and accountable for the physical attributes of the geography surrounding them? Although one can debate concerning God’s minding the height of the towers and walls used in warfare against their enemies, common sense I believe weighs upon the reader to realize that God is poetically describing in a variety of ways the pride and haughtiness of the people who call themselves by his name. He also condemns their placing their trust in these items rather than in himself.
Other imagery that needs to be noted before moving on is that found in verse 16, “and upon every ship of the sea, and upon every display of fine ships.” Chapter 18 of Revelation, in describing the fall of Babylon, uses this same imagery in an expanded way in verses 11-19. Revelation 18:17-18 reads, “For in a single hour all this wealth has been laid waste.” And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off 18 and cried out as they saw the smoke of her burning, “What city was like the great city?” (ESV). The entire chapter of Revelation 18 is written in a style very similar to that of chapters 2 and 3 of Isaiah.
Verse 17 sums up this section with a literal statement that gives the interpretation of what precedes it, “And every man shall be brought low, and the pride of men shall fall: and the Lord alone shall be exalted in that day.” Verse 17 is repetitious of verse 11, both stating in literal terms the poetic meaning of the images sandwiched between (an inclusio.)
Then, verses 18-21 repeat verse 10 in expanded fashion. This is also an inclusio. This term means a section that is bracketed on both sides by similar material, like a sandwich made with two slices of bread.
18 And they shall hide all idols made with hands, 19 having carried them into the caves, and into the clefts of the rocks, and into the caverns of the earth, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth.
20 For in that day a man shall cast forth his silver and gold abominations, which they made in order to worship vanities and bats; 21 to enter into the caverns of the solid rock, and into the clefts of the rocks, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth. (Isaiah 2:18-21 LXE)
This section is, of course, reminiscent again of Revelation 6:15-17 (See these verses quoted above). Realizing this, the reader cannot help but wonder what time frame these “last days” (Isaiah: 2:10) refers to. Clearly, Jerusalem was destroyed by the Babylonians in 587-86 BC, which was future to Isaiah’s writing. It was also destroyed in 70 AD. Pinning an exact time frame for “the last days” here and in Revelation 6 is exceedingly complex and beyond the scope of my understanding.
There is still quite a bit of text between this point and the next reprieve, which begins in Isaiah 4:2. Lord willing, we will continue.