BEMA 55: 2 Isaiah — Woe
Transcription Status
29 Nov 22 — Initial public release
8 Sep 22 — Transcript approved for release
2 Isaiah — Woe
Brent Billings: This is the BEMA Podcast with Marty Solomon. I’m his co-host, Brent Billings. Today, we wrap up the Assyrian period of history by looking at one of the most distressing prophets, the voice of Second Isaiah as he delivers numerous woes to the nations of the world, including God’s people. Yet, even this is not void of hope, as we will see it scattered throughout today’s portion of Text.
Marty Solomon: Yes. So we do, we wrap up the Assyrian prophets today. We’ve looked at Jonah, Nahum to Israel. Now we get to the end of the period. Last discussion we talked about Zephaniah, and that was more maybe towards the beginning of this period of history. Now as we get closer and closer to Babylon, we start to hear voices of 2 Isaiah. You said “section,” which raises the question if you remember our 1 Isaiah conversation, we said we’re going to look at four different voices of Isaiah. There could be more, there could be less.
It could be a lot of things. As we’ve broken it up, we’re going to be in 2 Isaiah. What sections are we talking about? We are looking at Chapters 13–39 of Isaiah today. No presentation, but your Bible will be incredibly handy, especially if you have one with subtitles. Pause this podcast; grab that Bible. Find one with good subtitles. NIV usually has some good subtitles to follow along. It will help us get a good bird’s eye view of what’s going on in 2 Isaiah. That’s the section we’re working with. Isaiah 13–39.
I think when I said 1 Isaiah, I mentioned 1–11. I would probably put 12. There’s some discussion about whether or not there’s any redactor working between 1 and 2, between 1 Isaiah and 2 Isaiah. I think for 1 Isaiah, I might put 1–12. Twelve as either a happy beginning of 2 Isaiah or a happy ending to 1 Isaiah. One of the two. It fits well with Isaiah 11 as I read it, but I’m also not a literary scholar. There could be hints in the Hebrew. We’ve got a different kind of Hebrew going on there too. Different author? So, who knows? We’re going to be working with 13–39.
Brent: It’s a lot of text.
Marty: It is a lot of text. We are not going to be reading it all today. We’re going to be doing some flybys. Let’s start by reading. Jump in right here, Chapter 13. Brent, go ahead and read Isaiah 13 for us.
Brent: A prophecy against Babylon that Isaiah, son of Amoz, saw.
Marty: Who is this against?
Brent: Against Babylon.
Marty: Babylon, okay. We went from 1 Isaiah, which was very much condemning…?
Brent: Assyria.
Marty: Or?
Brent: No?
Marty: Yes.
Brent: Judah.
Marty: Judah, right. 1 Isaiah was all about the vineyard and God’s people. It moves from condemning them and now all of a sudden, we’re moving into the second voice, and we start by condemning Babylon.
Brent: I guess I’m confused because I thought they haven’t been conquered by Babylon yet.
Marty: They have not, but that’s why I put this more towards the end. Like I said, this becomes one of those tricky conversations where, when you try to piece together Isaiah, if you’re a scholar or you’re entering into that conversation, you begin to wonder if we have a big, just—it’s not like Babylon doesn’t exist. It would be very easy to say he’s talking about Babylon who was rising in power. It’s very clear that they’re on the horizon. It could be that. Some people would say this is evidence for a later authorship of 2 Isaiah. There’s all kinds of ways to deal with that.
You have absolutely identified the fact that it’s a little tricky. It’s a little tricky to figure out how all these pieces go together.
Brent: Unfortunately, we were not there.
Marty: You were not there. Really, it brings up a great point because “pieces” is how we want to think about all this. Do not think of Isaiah as one big long essay that Isaiah sat down and wrote. It’s not how the prophets worked. We’re going to look at this in Jeremiah in our next podcast, and we’re going to talk about that. These long—what we in the Christian tradition often call “major prophets”—these large prophets, these aren’t long discourses that are meant to be read or delivered all at once. These are little chunks, and bits and pieces.
Most people think that maybe they even uttered these in public or recited these like a little mini-sermon. These are little poems that are compiled and put together in the prophet that you and I know in the book of Isaiah. Don’t think of this as one long piece of literature that’s supposed to be read continuously. More appropriately, these little chunks and discourses have been put together. It’s hard to know.
Like you said, without having been there, it’s hard to know exactly when this piece was given. Was it put here on purpose, or was it all just kind of smashed together? Is there a method to the madness and all that kind of stuff?
Brent: Alright. The prophecy against Babylon that Isaiah, son of Amoz saw. Raise a banner on a bare hilltop. Shout to them. Beckon to them to enter the gates of the nobles. I have commanded those I prepared for battle. I have summoned my warriors to carry out my wrath, those who rejoice in my triumph. Listen, a noise on the mountains like that of a great multitude. Listen, an uproar among the kingdoms like nations massing together. The Lord Almighty is mustering an army for war. They come from faraway lands, from the ends of the heavens, the Lord and the weapons of His wrath, to destroy the whole country.
Wail for the Day of the Lord is near. It will come like destruction from the Almighty. Because of this, all hands will go limp. Every heart will melt with fear. Terror will seize them, pain and anguish will grip them. They will writhe like a woman in labor. They will look aghast at each other, their faces aflame. See, the Day of the Lord is coming. A cruel day with wrath and fierce anger to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light.
I will punish the world for its evil, the wicked for their sins. I will put an end to the arrogance of the haughty and will humble the pride of the ruthless. I will make people scarcer than pure gold, more rare than the gold of Ophir. Therefore, I will make the heavens tremble, and the earth will shake from its place at the wrath of the Lord Almighty in the day of His burning anger.
Marty: Okay. More towards your question you asked a moment ago, as you read 13 here, it does actually seem like it fits the right time period. You’ve got Babylon sitting on the horizon. The Lord is using them as a tool to bring his judgment on the world. There’s an amassing army. That army is Babylon. It fits Isaiah 13, but it is going to end up being a prophecy against Babylon. We’ll keep reading here, and we’re going to bump into what God says is going to happen to them.
Brent: Like a hunted gazelle, like sheep without a shepherd, they will all return to their own people. They will flee to their native land. Whoever is captured will be thrust through. All who are caught will fall by the sword. Their infants will be dashed to pieces before their eyes, their houses will be looted and their wives violated. See, I will stir up against them the Medes who did not care for silver and have no delight in gold. Their bows will strike down the young men. They will have no mercy on infants, nor will they look with compassion on children.
Babylon, the jewel of kingdoms, the pride and glory of the Babylonians, will be overthrown by God like Sodom and Gomorrah. She will never be inhabited or lived in through all generations. There, no nomads will pitch their tents. There, no shepherds will rest their flocks, but desert creatures will lie there. Jackals will fill her houses. There, the owls will dwell, and there, the wild goats will leap about. Hyenas will inhabit her strongholds, jackals her luxurious palaces, her time is at hand and her days will not be prolonged.
Marty: Alright. God says, “Babylon sits on the horizon, destruction is coming, but even their pride is not going to last forever because I’ll stir up against them the Medes.” Again, was that foresight by Isaiah? Was this a later authorship? Did Isaiah see what very few people could have ever seen, was that uprising of the Medes, which will be Persia, which is going to be the people that conquer Babylon? That’s interesting. I’m going to pick a section here out of 14 that’s—I don’t know—a section that I think we do something with that maybe we shouldn’t.
I’m going to jump down. Let’s see, Isaiah 14:3 is where I’m headed. On the day the Lord gives you relief from suffering, and turmoil, and cruel bondage, you will take up this taunt against the king of Babylon. Who is this taunt directed at, Brent?
Brent: At the king specifically.
Marty: Of?
Brent: Of Babylon.
Marty: Of Babylon. Specifically the king of Babylon. Now you’re going to wonder why I’m making a big deal of that. You’ll see here in just a moment. How the oppressor has come to an end, how his fury has ended. The Lord has broken the rod of the wicked, the scepter of rulers, which in anger struck down peoples with unceasing blows and in fury subdued nations with relentless aggression. All the lands are at rest and at peace they break into singing. Even the pine trees and the cedars of Lebanon exult over you and say, now you have been laid low, the woodsman comes to cut us down.
The grave below is all astir to meet you at your coming. It rouses the spirits of the departed to greet you, all those who were leaders in the world. It makes them rise from their thrones all who were kings over the nations. They will all respond, they will say to you, you also have become weak as we are. You have become like us. All your pomp has been brought down to the grave along with the noise of your harps. Maggots are spread out beneath you, and worms cover you. Who is this prophecy about, Brent?
Brent: The king of Babylon.
Marty: The king of Babylon. No big problem here. It’s not hard to remember that this is about the king of Babylon. All of that fits. Let’s pick up where we left off. Verse 12, How you have fallen from heaven, oh Morning Star, Son of the Dawn.” It’s where the name Lucifer comes from. Morning Star, Lucifer. “You have been cast down to the earth, you who once laid low the nations. You said in your heart, I will ascend to heaven, and I will raise my throne above the stars of God. I will sit enthroned in the Mount of Assembly at the utmost heights of the sacred mountain. I will ascend above the tops of the clouds. I will make myself like the Most High. But you are brought down to the grave, to the depths of the pit.
Who is this about, Brent?
Brent: Oh well, now we’ve shifted gears, right?
Marty: Now it’s about Satan all of a sudden. No, this is about the king of Babylon. Actually, I’m second-guessing myself if that’s the reference to Lucifer. Lucifer means light-bringer, and I’m thinking I might be mixing that up with a reference and another prophet. You want to check that for me?
Brent: Sure.
Marty: Do some googling on Lucifer and see where the reference comes from because there is a reference there. We obviously identify that with Satan.
Brent: I do have a question though, while I’m working on that. You can answer it while I’m not paying attention, I guess.
Marty: Okay, that’s great.
Brent: All of these things that the king of Babylon is saying, this isn’t unusual for rulers in the ancient world to say. The Caesars did all this kind of stuff, and I assume a lot of other rulers did the same things.
Marty: Yes, absolutely. It’s just interesting that this is where—I can’t tell you how many church services I’ve been in, or Bible lessons, or whatever, and we tell the backstory to Satan. “You know, he was a worship leader in heaven. He tried to usurp God’s power, and so he got kicked out of heaven.” We use passages just like this one. Ezekiel 28 is going to be another one. Isaiah 14. There’s going to be these passages that we use to back up that story. As we went through it, I wanted to point out, this is very deliberately, it was very careful to say, in Verse 3, this is about the king of Babylon.
That’s what this prophecy is about. You’re right. There’s nothing odd or unusual about what every king would have said, “I rise up on the mountain of God.” Every people group, every nation had their own mountain where the gods—the Greeks had Mount Olympus. Tyre, Babylon, Persia, they all had their mountains that the gods resided on. None of this is particularly unique. It’s something you would expect of any king. Now the king of Babylon is being denounced here. Before we went past that, I just wanted to point that out and say, before we use some of these passages to create all this backstory, we want to make sure we’re actually translating things correctly.
We want to make sure that we’re actually seeing them appropriately in context, especially when it’s stated directly as it is in this passage. Speaking of translation, what did you find?
Brent: Lucifer is the Latin word for Morning Star that is found in this passage.
Marty: Yes, Morning Star. We’ve even created a name out of misapplying this passage for the devil. We’ve created the name Lucifer by taking a passage that’s meant for the king of Babylon and applying it to Satan. Be careful in how we deal with the Text. Make sure we’re using it appropriately in a way that is in line with what’s being said.
We could sit here and read all of 2 Isaiah, but that would be A) a long time, and B) super depressing. 2 Isaiah is the part of the prophets that—I love the prophets, and even I struggle to read through 2 Isaiah because it’s so dark, and it’s full of so much judgment, and so much condemnation.
Even the poetry doesn’t help. It is a hard slog to read through. We’ll just flip through. If you got your Bible, we’re just going to flip through and look at the subtitles here. God just spent two chapters condemning who, Brent?
Brent: The king of Babylon.
Marty: Okay, Babylon. Now my next subtitle says Assyria. God is going to take out some woes on Assyria. We got Philistines next. Then we got Moab, Isaiah 15. It’s going to take us through 16, and all of a sudden we’re going to have an oracle against Damascus. What we would think of as Syria, a bit more specific. I noticed that there is some redundancy here. He’s already condemned Assyria, but now he’s condemning Damascus. Again, remember that this is not a prophecy that’s supposed to be read continuously as one piece of literature, but there must have been one day where 2 Isaiah, whoever he was, or Isaiah or whoever he was, went out there and condemned Assyria.
Then later that week on Thursday, he really had a message for specifically Damascus.
Brent: Just like we’ve seen before, sometimes the prophecy is speaking to Judah as a whole, sometimes it’s speaking directly to Jerusalem or whatever.
Marty: Right, exactly. To just realize these are probably bits and pieces. A collection of tweets, if you will. Prophetic tweets that have been arranged, and compiled together. We had Babylon, we had Assyria, we had Philistines, we had Moab, we had Damascus. Now we have Kush, Isaiah 18. We have Egypt in 19. We have Egypt and Kush in 20. We have Babylon again in 21. If we didn’t get enough Babylon, we could come back to Babylon again, which you can imagine, as Babylon rises to power and just crushes its neighbors, you can imagine a guy like Isaiah has probably got some things to say about the haughty pride of Babylon.
Then there’s a prophecy against Edom, a prophecy against Arabia. We said that who’s not going to be missing in all of this?
Brent: God’s people.
Marty: God’s people. Chapter 22, they’re just like Babylon, and Arabia, and Edom, and Moab, and Kush and Egypt, and God’s people. As you wander through this, and we’re listing all these names like boom-boom-boom, maybe my mental image is off. The mental image I get is of God looking out over the earth, and He’s so frustrated because nobody cares about other people. Everybody is serving themself, including His own people.
As I read through 2 Isaiah and this long list of woes, I feel like it’s God just going, “You don’t care about other people, and you don’t care about other people. You don’t care about others, and you don’t care about others. Even my people don’t care about others. Nobody cares about others.” This is going to go very poorly for you because I don’t know if God needs our help, but God says, “I want your help. I don’t care if it’s the pagans, I don’t care if it’s my people. I want somebody to help me put the world back together. Nobody is doing it, and so, woe to you, and woe to you, and woe to you.”
Isaiah 23, a prophecy against Tyre. 24 is like the capstone. Just the Lord’s devastation of the earth. Like you, and you, and you, and you, and you. You know what? Just everybody. I was actually reviewing my notes, and somebody, years ago—Mama Liz, Liz Smith—brought up some work by James Jordan, who said there are some rabbinical connections in the language of Isaiah 24, to the Sadducees of later Jewish history. We haven’t talked about them yet. It’s interesting that maybe Isaiah 24 is talking about more potentially, especially if it had a later date of authorship. It might even be talking about more than just—I wish I knew what work that came out of her reference because if I did, I would link it. I don’t know what work that came out of, but yes, so just woe, woe, woe, woe. Not whoa.
Brent: Not, “Whoa there, horsey.”
Marty: Yes, more like, “Woe to you.” Then all of a sudden in Chapter 25, what do we have all of a sudden?
Brent: Praise to the Lord.
Marty: Listen, it’s not like it flows well. This is not like a great standup comedy routine where there’s transitions. This is compiled bits and pieces. Compiled sound bites that don’t necessarily work if you read them straight through. Let me read the last three verses of 24, and then I’ll have you read 25, and you’ll see what I mean.
There’s no—“What?” You get whiplash here. In that day, the Lord will punish the powers of the heavens above and the kings of the earth below. They will be herded together. Like prisoners bound in a dungeon, they will be shut up in prison and be punished after many days. The moon will be abashed, the sun ashamed. For the Lord Almighty will reign on Mount Zion and in Jerusalem and before its elders gloriously.
Brent: Lord, you are my God. I will exalt you and praise your name. For in perfect faithfulness, you have done wonderful things. Things planned long ago, you have made the city a heap of rubble. The fortified town a ruin, the foreigner’s stronghold a city no more. It will never be rebuilt. Therefore, strong people will honor you. Cities of ruthless nations will revere you. You have been a refuge for the poor, a refuge for the needy in their distress, a shelter from the storm, and a shade from the heat. For the breath of the ruthless is like a storm driving against a wall.
Like the heat of the desert, you silence the uproar of foreigners. As heat is reduced by the shadow of a cloud, so the song of the ruthless is stilled. On this mountain, the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine, the best of meats, and the finest of wines. On this mountain, He will destroy the shroud that enfolds all peoples, the sheath that covers all nations. He will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces. He will remove his people’s disgrace from all the earth.
The Lord has spoken. In that day, they will say surely this is our God, we trusted in Him and He saved us. This is the Lord we trusted in Him. Let us rejoice and be glad in His salvation. The hand of the Lord will rest on this mountain, but Moab will be trampled in their land as straws trampled down in the manure. They will stretch out their hands in it as swimmers stretch out their hands to swim. God will bring down their pride despite the cleverness of their hands. He will bring down your high fortified walls and lay them low. He will bring them down to the ground to the very dust.
Marty: All right. Now, it’s not like 25 sits in a complete vacuum. It flows out of everything we’ve been talking about, but it is like the weirdest change in tone. As you read through 2 Isaiah, you are just, chapter upon chapter upon chapter of woe. All of a sudden, out of nowhere, you know what? Praise be to God because He’s just going to save all of it. Then that’s followed by the next chapter, with, “And here’s a song of praise.”
Brent: Even before you get to the next chapter, it’s like Moab is swimming in manure.
Marty: Yes, and not Babylon, which is what preceded 24, but Moab kind of out of nowhere. You have to imagine that whatever the immediate context was of Isaiah 25, that that reference must have made maybe a little bit more sense to the original hearers and listeners who ever heard that for the first time.
Brent: Like, Isaiah is standing there, he’s delivering this message. He’s like, “We trusted in God, He saved us. Let us rejoice, the hand of the Lord will rest on this mountain.” Then, in that very moment in his pause, somebody from Moab does something stupid. He’s like, “You know what? But Moab will be trampled in their land.”
Marty: Yes, right. It must have been a bad week for Moab. Some in the news that week and some backstory there that we just don’t quite have. That praise is followed by a song, a song of praise in 26, and deliverance in 27. You’re starting to think, “Hey, this isn’t so bad. Okay, the story is turning around here. God is going to save his people.” Then we go back. It’s short-lived because we go right back to, “Oh no, oh no,” because it’s—there’s still bad stuff to come. 28, “Woe to Ephraim.” Then if I turn the page, it’s going to be more woes.
Brent: Does it just say Ephraim in yours…?
Marty: It does. What does yours say?
Brent: Ephraim and Judah.
Marty: Oh yes, which I think is not incorrect. I think that’s true. Woe to Ephraim and Judah in 28. Woe to David’s city in 29. All of a sudden, Isaiah is very much focused on God’s people. Right after a bunch of chapters about their deliverance, and their salvation, and whether they experience momentary salvation like I said, that week in the news, I don’t know. Or whether or not it’s just kind of a… If you’re a prophet, and you’re giving a prophetic message over the course of years, I’m imagining you get to a point where you’re like, “All right, we need a little bit of hope. People are starting to get pretty depressed. I’m going to go on a little hope. We’re going to do a sermon series on hope,” Isaiah says. At the end, it’s like, “Okay, we gotta get back to business here.” We got some more woes. We got woes to David’s city, Chapter 29.
Brent: David’s city being?
Marty: I would assume Jerusalem. Does it tell us? That’s what I would assume in David’s city.
Brent: It says, Ariel.
Marty: “Woe to you, Ariel.” Ariel, which means lion. Let’s see here—my footnote: “The Hebrew for altar sounds like the Hebrew for Ariel.” Okay, so that would allude to Jerusalem. If it is an allusion to the altar. If I keep turning, “Woe to an obstinate nation,” Chapter 30. I believe that’s also about God’s people and how they’re obstinate. Woe to the obstinate children, declares the Lord, to those who carry out plans that are not mine, forming an alliance but not by my Spirit, heaping sin upon sin, who go down to Egypt. Uh-oh. Yes, okay.
Brent: We’ll get to that in the next chapter.
Marty: Yes, we will. Yes, Chapter 31. “Woe to those who rely on Egypt.”
Brent: God said don’t do that.
Marty: Yes, don’t put your trust in Empire. God’s people, why are you doing this? Then all of a sudden, out of nowhere, Chapter 32, a little bit of hope. “See, a king will reign…” We talked about this in the desert, I believe, in our Session 1.
See, a king will reign in righteousness and rulers will rule with justice. Each one will be like a shelter from the wind and a refuge from the storm, like streams of water in the desert and the shadow of a great rock and a thirsty land. Then the eyes of those who see will no longer be closed, and the ears of those who hear will listen. The mind of the rash will know and understand, and the stammering tongue will be fluent and clear. No longer will a fool be called noble, nor the scoundrel be highly respected. For the fool speaks folly, his mind is busy with evil. He practices ungodliness and spreads error concerning the Lord. The hungry he leaves empty, and from the thirsty, he withholds water. The scoundrel’s methods are wicked, he makes up evil schemes to destroy the poor with lies, even when the plea of the needy is just. But the nobleman makes noble plans, and by noble deeds, he stands.
All of a sudden, it’s like Isaiah says, “Don’t worry, there is going to come a day where we’re going to get this right. When that day comes, we’re going to see justice, but it’s short-lived.” Verse 9, You women who are so complacent, rise up and listen to me, you daughters who feel secure. Hear what I have to say. In a little more than a year, you who feel secure will tremble. The great harvest will fail. And see again, I think there are some allusions here. Maybe we reached a point in history there, where, for a little while, it looked like maybe things were going to be okay.
Isaiah has to say, “No, this is going to be short-lived.” In a little more than a year, you who feel secure will tremble, the grape harvest will fail. The harvest of fruit will not come. Tremble, you complacent women. Shudder, you daughters who feel secure, strip off your clothes, put sackcloth around your waist. Beat your breasts for the pleasant fields, for the fruitful vines, and for the land of my people, a land overgrown with thorns and briers. Yes, mourn for all houses of merriment and for the city of revelry, the fortress will be abandoned, the noisy city deserted.
This very quickly turns to woe and judgment. It’s going to continue. Chapter 33, distress and help. Chapter 34, judgment among the nations. This 2 Isaiah is not an easy book to read. Then, right at the end, Chapter 35, what does your subtitle say?
Brent: Joy of the redeemed.
Marty: Joy of the redeemed. All of a sudden got us a little bit more hope. Then, just to close off our time here in 2 Isaiah, just, this is one of the best places to make—when we talk about multiple voices of Isaiah, and some people are like, “Man, I still don’t get it and I don’t like it. I don’t like First, Second, Third, Fourth Isaiah. I don’t like that.” One of the easiest places to encounter the obvious work we have here is Chapter 36, 37 38, and 39. When you read those, even in your English Bible, what do you notice when you read that, Brent? If you look at, I don’t know, 32, 33, 34, 35, and all of a sudden you get to 36, what do you notice?
Brent: It’s no longer poetry.
Marty: Yes, all of a sudden, the prose completely changes. All of a sudden, it’s like I’m reading history. In fact, so much of it is going to sound like it’s been lifted right out of a book like 2 Kings.
Brent: We like 2 Kings.
Marty: What’s that?
Brent: We like 2 Kings.
Marty: We do.
Brent: Why don’t we like 2 Isaiah?
Marty: Yes, right. I would argue, even as you look at it, it’s easy to tell that something has shifted, something has changed. Most of the scholars you’re going to read are going to talk about the work of the redactor. Somewhere, we had at least a few voices in Isaiah, and when they went to put this together as one book, The redactor, the person doing the work to put it together, said, “Man, I’ve got to bridge the gap between 35 and 40 because there’s a period of history here that’s not represented.” The redactor goes on to explain what’s going on with Sennacherib.
Now, this could still be Isaiah, I realize that. For people that don’t want to have multiple Isaiahs, this could still be Isaiah. He just flips into historian mode. I can understand that. It’s not like he’s incapable of writing history. Just look at the obvious stuff that most scholars are noticing as they see that. You can see why a guy like me, or Brueggemann, or anybody else, most scholars are going to look at Isaiah 40 and say, “Okay, we’re back. We’re back to poetic prose.” That’s going to be where we’re going to pick up for what we’re going to call Third Isaiah later in a couple of time periods.
I like to point that out as we go through here, just flip through the pages of 2 Isaiah, notice what it looks like. Notice how it reads, and then notice what happens in Isaiah 36, and realize that we probably have somebody bridging a gap here for us. We have a gap in Isaiah, probably multiple authors, and we have somebody helping us bridge that gap. Not that I have to be right because I could be wrong, but it’s always fun to study the scriptures and be honest about the things that we’re looking at there. There you have it, Brent. 2 Isaiah and the Assyrian voices.
Brent: Did we explicitly say what our word is for this?
Marty: Oh, thank you for bringing it up. We did not, but I’m betting…
Brent: We’ve mentioned it. [laughs]
Marty: What’s the word going to be, Brent?
Brent: Woe.
Marty: It’s going to be woe. Not like whoa, but woe to you.
Brent: Woe.
Marty: W-O-E, that kind of woe. Let’s just review at the end of our episode here. We’ve been to Amos. The image?
Brent: Plumb line and ripe fruit.
Marty: Plumb line. Hosea?
Brent: Prostitute.
Marty: Prostitute. Micah?
Brent: Judge.
Marty: Judge. 1 Isaiah?
Brent: Vineyard.
Marty: Vineyard. Jonah?
Brent: Potential.
Marty: Potential. Then Nahum?
Brent: Diyn.
Marty: Diyn. Zephaniah?
Brent: T’shuvah.
Marty: T’shuvah. Now, 2 Isaiah?
Brent: Woe.
Marty: Woe. Next episode we’re going to turn our attention toward the Babylonian prophets. Jump into the prophecy of Yirmeyahu—Jeremiah.
Brent: Sounds great.
Marty: Love it.
Brent: If you live on the Palouse, join us for discussion groups in Moscow on Tuesday, or in Pullman on Wednesday. If you don’t live on the Palouse, find a discussion group in your area. Go to our [Groups] page, check out the map, find something close to you. If there’s not one, we’ll help you get a group started. You can get a hold of Marty on Twitter at @martysolomon. You can find me at @eibcb. You can find other details about the show at bemadiscipleship.com. Thanks for joining us on the BEMA Podcast. We’ll talk to you again soon.