I will exalt you in praise, I will extol your fame. 2
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed. 3
the fortified town into a heap of ruins;
the fortress of foreigners 6 is no longer a city,
it will never be rebuilt.
25:3 So a strong nation will extol you;
the towns of 7 powerful nations will fear you.
25:4 For you are a protector for the poor,
a protector for the needy in their distress,
a shelter from the rainstorm,
a shade from the heat.
you humble the boasting foreigners. 11
Just as the shadow of a cloud causes the heat to subside, 12
so he causes the song of tyrants to cease. 13
At this banquet there will be plenty of meat and aged wine –
tender meat and choicest wine. 15
25:7 On this mountain he will swallow up
the shroud that is over all the peoples, 16
the woven covering that is over all the nations; 17
The sovereign Lord will wipe away the tears from every face,
and remove his people’s disgrace from all the earth.
Indeed, the Lord has announced it! 19
“Look, here 21 is our God!
We waited for him and he delivered us.
Here 22 is the Lord! We waited for him.
Let’s rejoice and celebrate his deliverance!”
Moab will be trampled down where it stands, 24
as a heap of straw is trampled down in 25 a manure pile.
just as a swimmer spreads his hands to swim;
he will bring it down, he will throw it down to the dusty ground. 33
[25:1] 3 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
[25:2] 5 tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.
[25:4] 9 tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
[25:5] 13 tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.
[25:6] 15 tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”
[25:8] 18 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
[25:11] 27 tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.
[25:11] 30 tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.