14 לכן, “therefore,” relates the entire episode to the previous review of the attitudes of northern Israel prior to 721 B.C.E. (vv 1–13). God speaks and acts in light of previous experience, and Jerusalem, probably under Jehoiakim, bears a haunting resemblance to those last years of the northern kingdom.
“Scoffers” and “speech makers” are degrading terms applied to the political leaders of Jerusalem. אנשי לצוץ, “scoffers,” lit “men of scorning,” may mean “men worthy of scorn” or “men whose attitude is scornful,” i.e., “scoffers.” The latter is a better parallel to משלי, “speech makers” or “makers of proverbs.” A second meaning of משל could result in “rulers of this people,” but that does not fit here. Ehrlich (Randglossen, 4:100) translates “wits, epigrammatists, sloganeers.” Irwin (“Isaiah 28–33,” 25) combines the two meanings in translating “ruler, wit.”
העם הזה, “this people.” See Comment on v 11. Here the reference is to the people of the enlarged Judean kingdom of the Josiah/Jehoiakim era.
However, Blenkinsopp in Anchor disagrees with the WBC assessment:
Mōšĕlē hāʿām hazzeh: the direct object requires the alternative meaning of mšl = “rule” rather than “who speak in riddles”;
Joseph Blenkinsopp, ISAIAH 1–39 (The Anchor Yale Bible; New Haven: Yale University Press, 1974), n.p.
Edited by Gordon, 18 August 2015 - 09:03 PM.