Yesaya 11:6-9

11:6 A wolf will reside ¹  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ² 

as a small child leads them along.

11:7 A cow and a bear will graze together,

their young will lie down together. ³ 

A lion, like an ox, will eat straw.

11:8 A baby ⁴  will play

over the hole of a snake; ⁵ 

over the nest ⁶  of a serpent

an infant ⁷  will put his hand. ⁸ 

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁹ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ¹⁰ 

Yesaya 66:7-9

66:7 Before she goes into labor, she gives birth!

Before her contractions begin, she delivers a boy!

66:8 Who has ever heard of such a thing?

Who has ever seen this?

Can a country ¹¹  be brought forth in one day?

Can a nation be born in a single moment?

Yet as soon as Zion goes into labor she gives birth to sons!

66:9 “Do I bring a baby to the birth opening and then not deliver it?”

asks the Lord.

“Or do I bring a baby to the point of delivery and then hold it back?”

asks your God. ¹² 

[11:6]  ¹ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ² tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[11:7]  ³ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

[11:8]  ⁴ tn Heb “one sucking,” i.e., still being nursed by his mother.

[11:8]  ⁵ tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

[11:8]  ⁶ tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

[11:8]  ⁷ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

[11:8]  ⁸ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

[11:9]  ⁹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ¹⁰ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[66:8]  ¹¹ tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).

[66:9]  ¹² sn The rhetorical questions expect the answer, “Of course not!”