This is the Bamo podcast with Marty Solomon. I'm his co-host, Brent Billings. Today, I'm joined by El Grover Fricks and Josh Bosset to dig a little deeper into the cultural context of Isaiah 6.

That's right. I'm so excited.

Marty was blazing through six chapters of Isaiah in his first episode and you thought, oh, this is the pace we're going to go.

And then it's like, nope, we're going to stop right here and we're going to look at Isaiah 6 a little more.

Yeah, I mean, there's so much going on in there. We have to sit down, strike up a bomb fire and chat.

But first, before we even get into that, last episode, there were two shout outs of, oh, we should ask El about that.

So here are the in episode answers. I will be brief. The first thing that I was named dropped about the episode was, what does it say when it says come now, let us reason together?

In reference to who is being referred to in there, I love that you guys pulled out the, the who has abandoned whom conversation and how pronouns are so ambiguous and Hebrew and it could have gone either way.

But here, it doesn't say come now, let us reason together. Interestingly, it says, the who so the imperative walk, which we love.

We love that embama walk as an imperative. And that's plural. So that's y'all.

And then please walk please. And then the let us reason together is in the co-ortative voice, the co-ortative voice and Hebrew fascinatingly is a tense that indicates desire.

So when God is talking about parro, he doesn't actually say in the Exodus story, he doesn't say, now we'll see how glorious I am. It's in co-ortative. So he's really saying, oh, that he might see my heaviness.

It's a desire. So that's what is being used here. Walk please. Oh, that we might reason together. So that's that first answer.

Second thing. Second thing is me just having a mild dispute with Marty about the archaeological record, because he said Josiah is really where we can take things really historically and say, yes, that absolutely happened.

But I would push that back. I took all the archaeological courses that were available in English at my university, because I felt more comfortable taking the ones in Hebrew and the humanities.

The science courses and Hebrew like if you miss something in the humanities, it's okay. But anyway, and there were lots of disputes, plenty of room for conversation.

But things that are undisputed is we do have a piece of rock and ostracon that has King David's name on it and says King David on it.

Ding ding ding. We know that he was around and it's dated, which is more exciting to the era of King David in the Iron Age. So it's not just like somebody was writing about him on a like fantastical king Arthur type of way.

In his era, we also have record of King Ahab, who's also pre Josiah. And that's up in the north. It's a another big piece of rock that says thanks to King Ahab for lending us all of these horses for the spatic battle that we also have a little record of.

Yes, we know about King Josiah, but we also know about Omri and Ahab and Davi than all these other guys. And that's a cool thing about sciences that's updating itself continually. Maybe something that we could take the heart in the humanities as well saying, oh, I'd like to change my mind publicly.

Yeah, and I know Marty's talked about David at least. I can't say for sure on the other guys, but I know he's talked about David before. So it's not that he was unaware of that.

But I think David is relatively recent like that. That piece is relatively recent. So I'm assuming it was just like he's being on the safe side.

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