Yesaya 15:1-8
Konteks15:1 Here is a message about Moab:
Indeed, in a night it is devastated,
Ar of Moab is destroyed!
Indeed, in a night it is devastated,
Kir of Moab is destroyed!
15:2 They went up to the temple, 1
the people of Dibon went up to the high places to lament. 2
Because of what happened to Nebo and Medeba, 3 Moab wails.
Every head is shaved bare,
every beard is trimmed off. 4
15:3 In their streets they wear sackcloth;
on their roofs and in their town squares
all of them wail,
they fall down weeping.
15:4 The people of 5 Heshbon and Elealeh cry out,
their voices are heard as far away as Jahaz.
For this reason Moab’s soldiers shout in distress;
their courage wavers. 6
15:5 My heart cries out because of Moab’s plight, 7
and for the fugitives 8 stretched out 9 as far as Zoar and Eglath Shelishiyah.
For they weep as they make their way up the ascent of Luhith;
they loudly lament their demise on the road to Horonaim. 10
15:6 For the waters of Nimrim are gone; 11
the grass is dried up,
the vegetation has disappeared,
and there are no plants.
15:7 For this reason what they have made and stored up,
they carry over the Stream of the Poplars.
15:8 Indeed, the cries of distress echo throughout Moabite territory;
their wailing can be heard in Eglaim and Beer Elim. 12
Yesaya 17:3-10
Konteks17:3 Fortified cities will disappear from Ephraim,
and Damascus will lose its kingdom. 13
The survivors in Syria
will end up like the splendor of the Israelites,”
says the Lord who commands armies.
Jacob’s splendor will be greatly diminished, 15
and he will become skin and bones. 16
17:5 It will be as when one gathers the grain harvest,
and his hand gleans the ear of grain.
It will be like one gathering the ears of grain
in the Valley of Rephaim.
17:6 There will be some left behind,
like when an olive tree is beaten –
two or three ripe olives remain toward the very top,
four or five on its fruitful branches,”
says the Lord God of Israel.
17:7 At that time 17 men will trust in their creator; 18
they will depend on 19 the Holy One of Israel. 20
17:8 They will no longer trust in 21 the altars their hands made,
or depend on the Asherah poles and incense altars their fingers made. 22
17:9 At that time 23 their fortified cities will be
like the abandoned summits of the Amorites, 24
which they abandoned because of the Israelites;
there will be desolation.
17:10 For you ignore 25 the God who rescues you;
you pay no attention to your strong protector. 26
So this is what happens:
You cultivate beautiful plants
and plant exotic vines. 27
Yesaya 19:10-14
Konteks19:10 Those who make cloth 28 will be demoralized; 29
all the hired workers will be depressed. 30
19:11 The officials of Zoan are nothing but fools; 31
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 32
19:12 But where, oh where, are your wise men? 33
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
19:13 The officials of Zoan are fools,
the officials of Memphis 34 are misled;
the rulers 35 of her tribes lead Egypt astray.
19:14 The Lord has made them undiscerning; 36
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 37
[15:2] 2 tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.
[15:2] 3 tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”
[15:2] 4 sn Shaving the head and beard were outward signs of mourning and grief.
[15:4] 5 tn The words “the people of” are supplied in the translation for clarification.
[15:4] 6 tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).
[15:5] 7 tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
[15:5] 8 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.
[15:5] 9 tn The words “are stretched out” are supplied in the translation for stylistic reasons.
[15:5] 10 tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”
[15:6] 11 tn Heb “are waste places”; cf. NRSV “are a desolation.”
[15:8] 12 tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”
[17:3] 13 tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”
[17:4] 14 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[17:4] 15 tn Heb “will be tiny.”
[17:4] 16 tn Heb “and the fatness of his flesh will be made lean.”
[17:7] 17 tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”
[17:7] 18 tn Heb “man will gaze toward his maker.”
[17:7] 19 tn Heb “his eyes will look toward.”
[17:7] 20 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[17:8] 21 tn Heb “he will not gaze toward.”
[17:8] 22 tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”
[17:9] 23 tn Heb “in that day” (so KJV).
[17:9] 24 tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).
[17:10] 25 tn Heb “you have forgotten” (so NAB, NIV, NRSV).
[17:10] 26 tn Heb “and the rocky cliff of your strength you do not remember.”
[17:10] 27 tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.
[19:10] 28 tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.
[19:10] 29 tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).
[19:10] 30 tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”
[19:11] 31 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
[19:11] 32 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
[19:12] 33 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
[19:13] 34 tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”
[19:13] 35 tn Heb “the cornerstone.” The singular form should be emended to a plural.
[19:14] 36 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
[19:14] 37 tn Heb “like the going astray of a drunkard in his vomit.”
