New American Standard Bible 1995

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Isaiah

30

:

17

One thousand will flee at the threat of one man; You will flee at the threat of five, Until you are left as a flag on a mountain top And as a signal on a hill.

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
One one Adjective H259 אֶחָ֗ד e·chad
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

thousand a thousand Noun H505 אֶ֣לֶף e·lef
[will flee] at the threat a rebuke Noun H1606 גַּעֲרַ֣ת ga·'a·rat
of one one Adjective H259 אֶחָ֔ד e·chad,
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

[man]; You will flee to flee, escape Verb H5127 תָּנֻ֑סוּ ta·nu·su;
at the threat a rebuke Noun H1606 גַּעֲרַ֥ת ga·'a·rat
of five, five Noun H2568 חֲמִשָּׁ֖ה cha·mi·shah
Analysis:

Five: Incompletion or lacking

For a person to understand the meaning of the number “five”, one must first realize that the meaning of the number ten is completion or wholeness. Since five is half of ten, the idea is that the number five represents incompletion or that which is lacking. A Scripture that expresses this idea is found in the book of John. At a place called Beit Chesed (Bethesda), there was a pool whose waters healed the sick. The reader is told that around the pool there were five porches. It is stated that on these five porches laid individuals who were not whole. Some were paralyzed and the rest of them had a variety of health problems. It is not a chance happening that these people who were lacking their health were on five porches. Another well-known passage that contains the number five is found in I Samuel 17. In the account of David and Goliath, David picks up five stones (see I Samuel 17:40). Why is the reader told the specific number and not simply that David had gathered a few stones? The answer is to assist the reader in understanding that the stone, which David hurled at Goliath, was not the source of victory. Rather, this was only the means that God used to accomplish His victory. In other words, the stone and even David, who hurled this stone at Goliath, were insufficient to bring about this victory.

One of the first places where the idea of "lacking" or "incompleteness" is seen regarding the number five is in the book of Genesis. In chapter 18, two angels are sent to Sodom to destroy the city. God tells Abraham that if 50 righteous people are found in the city, then the city will be free of this punishment (We will learn that the number 50 is related to freedom when this number is studied). This is revealed to Abraham and he responds saying, perhaps the city will lack 50 righteous people by five. It is significant that Abraham uses the number five when referring to the city lacking enough righteous people. 

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

Until as far as, even to, up to, until, while Prepostion H5704 עַ֣ד ad
you are left to remain over Verb H3498 נֹותַרְתֶּ֗ם no·v·tar·tem
as a flag a mast Noun H8650 כַּתֹּ֙רֶן֙ kat·to·ren
on a mountain mountain, hill, hill country Noun H2022 הָהָ֔ר ha·har,
Analysis:

Mountain often represents Government and power in the Jewish mind set. 

top head Noun H7218 רֹ֣אשׁ rosh
And as a signal a standard, ensign, signal, sign Noun H5251 וְכַנֵּ֖ס ve·chan·nes
on a hill. a hill Noun H1389 הַגִּבְעָֽה׃ hag·giv·'ah.

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 One thousand will flee at the threat of one man; You will flee at the threat of five, Until you are left as a flag on a mountain top And as a signal on a hill.
King James Bible One thousand will shall flee at the threat rebuke of one man; You will flee one; at the threat rebuke of five, Until you are five shall ye flee: till ye be left as a flag on a mountain beacon upon the top And of a mountain, and as a signal an ensign on a an hill.
Hebrew Greek English One thousand will flee at the threat of one man; You will flee at the threat of five, Until you are left as a flag on a mountain top And as a signal on a hill.