Isaiah 26:15Meaning & Commentary from the Church Fathers

However, it is necessary to delve deeper into the underlying meaning of this discourse to grasp the intention of the prophet's genuine thought: some are dead, not merely in a physical sense, but are lifeless due to their attachment to worldly pleasures, lacking the holy life offered in Christ that aligns with the Gospel. These individuals, he indicates, would not have received life or the grace that imparts life without You. Likewise, those capable of healing souls afflicted by spiritual ailments, rightly termed spiritual healers, could not restore the vigor of the suffering without You. The holy prophets, apostles, and evangelists serve as spiritual healers, as they possess the life-giving word that, through heavenly grace and spiritual intercession, mends those wounded by sin and the snares of the enemy. Nonetheless, it is likely that the prophetic utterance alludes to something more; for our Lord Jesus Christ, demonstrating His equality with the Father in power and glory, resurrected the dead and healed those suffering from mortal afflictions. Despite performing these wondrous deeds, He was not revered by those who witnessed them but was persecuted by the Jewish leaders and scholars. Hence, without You, He asserts, the dead would not experience life, because You alone can grant life, and the healers would not be able to raise those whom You have awakened, as they remained unbelievers, and those who should have put their faith in Him turned against Him in fury. For this reason, You brought devastation upon them and obliterated their males, for You manifested wrath upon them that did not lead to the complete destruction of Israel, as a remnant was preserved, but rather upon every male among them, referring to those in power, as males are often better suited for leadership than females. He uses the term "men" even for the youngest of the Jews, perhaps not due to their physical prowess, but in reference to their grasp of the law. This is what God communicated to the prophet fashioned by Him: I will confront the men of authority and speak to them (Jeremiah 5:5). Thus, they collectively broke free from oppression and loosened their chains. However, that he rightly labels the foremost and most righteous among the Jews as wretched and brings severe judgment upon them is clarified by Christ Himself, who declared: ‘Woe to you, scribes and Pharisees, hypocrites! For you traverse land and sea to make one convert, and when he is made, you make him twice as much a son of hell as yourselves (Matthew 23:15); and again, ‘Woe to you, scribes and Pharisees, hypocrites! For you traverse land and sea to make one convert, and when he is made, you make him twice as much a son of hell as yourselves (Matthew 23:15); and further, woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering (Luke 11:52). Therefore, those in authority, who possess advantage and esteem, are justly disciplined; and as they reached a level of spiritual understanding in the law, it is fitting that they face consequences. For they not only strayed from communion with God by rebelling against Christ, but they also faced destruction through famine and endured the calamities that ensued when their land was completely ravaged. Those he referred to as men are also called glorious, distinguished, and exalted above the rest because they have been adorned with the privileges of the priesthood. All their males were given by God to aid them; yet he deems those hardships—famine, pestilence, war, and other such miseries—as evils sent by God; whereas, those who have become renowned for their wickedness and exalted in power are termed glorious.

The Lord declared, "And he shall not see the glory of the Lord." The prophet urged, "Let Your hand be lifted on high to strike, and let them be denied the sight of Your glory, which they do not deserve." The Lord responded, preferring that they behold and be dismayed. The prophet pleaded once more, "Lord, grant us peace, and enrich those who remember Your name. But may the wicked and arrogant not endure, nor rise in honor; erase all memory of them." The reasons for wishing their downfall are given. Lord, You have looked upon the people with compassion; indeed, You have looked upon the people with compassion. Are You not exalted? The implication is that You have shown mercy countless times to the nations, to all of humanity, and have extended remarkable grace. Have they recognized You? Have they honored Your name? Or have they turned far from You instead? For security breeds negligence, and negligence leads to neglect.

Reply: ‘The term evil in Holy Scripture can sometimes refer to hardships, not because they are inherently wicked, but because they are perceived as such by those who experience their corrective nature. When God’s wisdom engages with humanity, it must inevitably communicate in ways that resonate with human emotion and understanding. For example, a physician's careful cauterization of a wound, meant for healing, may be perceived as an evil by the patient undergoing it. Similarly, a horse finds discomfort in being urged onward, just as a sinner finds correction challenging. Often, instruction can seem harsh initially, as the Apostle reminds us: ‘For the present, no chastening seems to be joyful, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it’ (Heb. 12:11). Further, it is noted: ‘For whom the Lord loves He chastens, and scourges every son whom He receives’ (Heb. 12:6). Thus, the concept of evil can also encompass trials, as illustrated: ‘And God saw their works, that they turned from their evil way; and God repented of the evil that He had said He would do unto them’ (Jon. 3:10). Additionally: ‘For I am a God gracious and merciful, slow to anger and great in kindness, and He relents from doing harm’ (Jon. 4:2), indicating that the tribulations He allows may arise from His desire for our repentance rather than from malice. Another Prophet expresses this understanding, speaking to God: ‘O Lord, You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You’ (Isaiah 26:3). The Lord declares, ‘For behold, I am bringing calamity upon them’ (Jer. 11:11), meaning trials and distress are often sent for the purpose of leading sinners back to Him, whom they have neglected in their prosperity. Therefore, we should not categorize adversities as intrinsic evils, for for many, they serve as a pathway to goodness and can lead to eternal joy.

Thus, addressing the issue presented, we must not consider the actions of our adversaries or others who seek to provoke us as true evils; rather, such actions should be understood from the perspective of the one enduring them, not solely from the intent of those inflicting them. Consequently, when death befalls a righteous person, it should not be deemed a genuine evil imposed upon them, but rather something that serves a purpose. For while the unrighteous may view it as malevolent, for the righteous, it is a gateway to peace—a release from the trials of life: ‘For there is no fear in death for the righteous, for his way is concealed’ (Job 3:23). The righteous suffer no loss from death and experience no unique trial; instead, they fulfill a natural obligation to mortality, circumventing the malice of their foes, and are rewarded in eternal life. In this way, the inevitable debt to death is paid, leading to an abundance of fruit for their endurance and the promise of great recompense.’

His Eminence Peter, in his work, "Explanation of the Book of the Holy Prophet Isaiah in Russian translation," primarily focuses on the Russian translation derived from the Hebrew, neglecting to discuss its differences with the Septuagint and Slavonic versions. There is little to say regarding Western scholars, particularly among Protestants, as they typically consider the Hebrew text as the definitive truth, although not all have maintained this view (more on this is found in my earlier work).

In my study, addressing this passage was not my primary objective, but I believe its essence is relatively straightforward. In Isaiah 26, both the Hebrew and the Septuagint contain a song of praise to God for the salvation of the humble and the downfall of the proud, which is connected to the prophecy of resurrection (Isaiah 26:19). Thus, it is logical that the Septuagint, followed by the Slavonic translation, articulates in verse 15 regarding the proud foes of God's people—who revel in their triumphs—“Give them evil, O Lord, give evil to the glorious ones of the earth” (πρόσθες αὐτοῖς κακά, κύριε, πρόσθες κακὰ τοῖς ἐνδόξοις τῆς γῆς). The Slavonic text aligns with the Vatican codex of the Septuagint, while other sources, including the Alexandrian text and the Synodal edition of 1821, add the term πᾶσι (all) after the second occurrence of κακά (evil) and omit the phrase τῆς γῆς (the earth).

How can we reconcile the differences between the Slavonic translation, which is consistent with the Septuagint, and the Russian version, which is based on the Hebrew and translates, "Thou hast multiplied the people, O Lord, thou hast multiplied the people - thou hast glorified Thyself"? The interpreters of the Septuagint likely had a more profound understanding of the Hebrew language and its texts than many contemporary scholars, grasping its nuances and spirit. However, it is equally undeniable, as I argue in my work, that their purpose went beyond mere literal translation, as seen with Aquila’s solely literal approach. The Septuagint translators, lacking modern punctuation and grammatical conventions, made choices reflective of their time, potentially conveying meanings distinct from later interpretations by the Masoretes. It is often debated whether the Masoretes possess a more accurate understanding of the text compared to the translators of the Septuagint.

There are numerous instances, particularly concerning Isaiah 26:15, which indicate that the Septuagint translators had access to a Hebrew version that diverges from what is currently found in Masoretic texts. Furthermore, historical aspects of the Septuagint, including its earliest manuscripts dating to the 4th century and Hebrew manuscripts that are even later, cannot be overlooked.

Regarding Isaiah 26:15, I am particularly puzzled as to why the Russian translators seemingly opted to diverge so significantly from the Slavonic rendition. The phrase “Thou hast multiplied the people, O Lord,” is not a precise translation of the Hebrew text, יָםַפְתָ לַגּוֹי. The verb יָמַף signifies to add or increase, to multiply; however, it is followed by a dative rather than an accusative case, indicating that a more accurate translation would be “Thou hast added to the people, O Lord.” The Hebrew verb concludes with the notion of being glorified, demonstrating significant theological depth.

It is entirely plausible that the Septuagint translators interpreted this Hebrew phrase as participial in form, aiming for clarity. Such translations do not contradict Hebrew grammar. Additionally, in various manuscripts of the Septuagint, including the Vatican codex, the phrase "of the earth" is added after “the glorious ones,” which is supported by subsequent verses discussing the expansion of the earth’s boundaries.

A significant inquiry arises regarding the repeated use of the term κακά (evil) in the Septuagint. This repetition appears in all extant versions of the text. Earlier in Isaiah 26:10-11, the prophet speaks of enemies of God’s people proud of their positions. Verse 14 reflects destruction upon them, thus setting the stage for verse 15, which calls upon God to inflict calamity upon those who boast of their might against the humble.

In light of all these facets, how do we interpret Isaiah 26:15, where it states, “Give them evil, O Lord, give evil to the strong of the earth,” as recited during the Great Lenten Matins?