Yesaya 11:1-16
Konteks11:1 A shoot will grow out of Jesse’s 1 root stock,
a bud will sprout 2 from his roots.
11:2 The Lord’s spirit will rest on him 3 –
a spirit that gives extraordinary wisdom, 4
a spirit that provides the ability to execute plans, 5
a spirit that produces absolute loyalty to the Lord. 6
11:3 He will take delight in obeying the Lord. 7
He will not judge by mere appearances, 8
or make decisions on the basis of hearsay. 9
11:4 He will treat the poor fairly, 10
and make right decisions 11 for the downtrodden of the earth. 12
He will strike the earth with the rod of his mouth, 13
and order the wicked to be executed. 14
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 15
11:6 A wolf will reside 16 with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together, 17
as a small child leads them along.
11:7 A cow and a bear will graze together,
their young will lie down together. 18
A lion, like an ox, will eat straw.
over the hole of a snake; 20
over the nest 21 of a serpent
an infant 22 will put his hand. 23
11:9 They will no longer injure or destroy
on my entire royal mountain. 24
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 25
11:10 At that time 26 a root from Jesse 27 will stand like a signal flag for the nations. Nations will look to him for guidance, 28 and his residence will be majestic. 11:11 At that time 29 the sovereign master 30 will again lift his hand 31 to reclaim 32 the remnant of his people 33 from Assyria, Egypt, Pathros, 34 Cush, 35 Elam, Shinar, 36 Hamath, and the seacoasts. 37
11:12 He will lift a signal flag for the nations;
he will gather Israel’s dispersed people 38
and assemble Judah’s scattered people
from the four corners of the earth.
11:13 Ephraim’s jealousy will end, 39
and Judah’s hostility 40 will be eliminated.
Ephraim will no longer be jealous of Judah,
and Judah will no longer be hostile toward Ephraim.
11:14 They will swoop down 41 on the Philistine hills to the west; 42
together they will loot the people of the east.
They will take over Edom and Moab, 43
and the Ammonites will be their subjects.
11:15 The Lord will divide 44 the gulf 45 of the Egyptian Sea; 46
he will wave his hand over the Euphrates River 47 and send a strong wind, 48
he will turn it into seven dried-up streams, 49
and enable them to walk across in their sandals.
11:16 There will be a highway leading out of Assyria
for the remnant of his people, 50
just as there was for Israel,
when 51 they went up from the land of Egypt.
Yesaya 1:1--5:30
Konteks1:1 Here is the message about Judah and Jerusalem 52 that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 53
1:2 Listen, O heavens,
pay attention, O earth! 54
For the Lord speaks:
“I raised children, 55 I brought them up, 56
but 57 they have rebelled 58 against me!
1:3 An ox recognizes its owner,
a donkey recognizes where its owner puts its food; 59
but Israel does not recognize me, 60
my people do not understand.”
1:4 61 The sinful nation is as good as dead, 62
the people weighed down by evil deeds.
They are offspring who do wrong,
children 63 who do wicked things.
They have abandoned the Lord,
and rejected the Holy One of Israel. 64
They are alienated from him. 65
1:5 66 Why do you insist on being battered?
Why do you continue to rebel? 67
Your head has a massive wound, 68
your whole body is weak. 69
1:6 From the soles of your feet to your head,
there is no spot that is unharmed. 70
There are only bruises, cuts,
and open wounds.
They have not been cleansed 71 or bandaged,
nor have they been treated 72 with olive oil. 73
1:7 Your land is devastated,
your cities burned with fire.
Right before your eyes your crops
are being destroyed by foreign invaders. 74
They leave behind devastation and destruction. 75
1:8 Daughter Zion 76 is left isolated,
like a hut in a vineyard,
or a shelter in a cucumber field;
she is a besieged city. 77
1:9 If the Lord who commands armies 78 had not left us a few survivors,
we would have quickly become like Sodom, 79
we would have become like Gomorrah.
1:10 Listen to the Lord’s word,
you leaders of Sodom! 80
Pay attention to our God’s rebuke, 81
people of Gomorrah!
1:11 “Of what importance to me are your many sacrifices?” 82
says the Lord.
“I am stuffed with 83 burnt sacrifices
of rams and the fat from steers.
The blood of bulls, lambs, and goats
I do not want. 84
1:12 When you enter my presence,
do you actually think I want this –
animals trampling on my courtyards? 85
1:13 Do not bring any more meaningless 86 offerings;
I consider your incense detestable! 87
You observe new moon festivals, Sabbaths, and convocations,
but I cannot tolerate sin-stained celebrations! 88
1:14 I hate your new moon festivals and assemblies;
they are a burden
that I am tired of carrying.
1:15 When you spread out your hands in prayer,
I look the other way; 89
when you offer your many prayers,
I do not listen,
because your hands are covered with blood. 90
1:16 91 Wash! Cleanse yourselves!
Remove your sinful deeds 92
from my sight.
Stop sinning!
1:17 Learn to do what is right!
Promote justice!
Give the oppressed reason to celebrate! 93
Take up the cause of the orphan!
Defend the rights of the widow! 94
1:18 95 Come, let’s consider your options,” 96 says the Lord.
“Though your sins have stained you like the color red,
you can become 97 white like snow;
though they are as easy to see as the color scarlet,
you can become 98 white like wool. 99
1:19 If you have a willing attitude and obey, 100
then you will again eat the good crops of the land.
1:20 But if you refuse and rebel,
you will be devoured 101 by the sword.”
Know for certain that the Lord has spoken. 102
1:21 How tragic that the once-faithful city
has become a prostitute! 103
She was once a center of 104 justice,
fairness resided in her,
but now only murderers. 105
1:22 Your 106 silver has become scum, 107
your beer is diluted with water. 108
1:23 Your officials are rebels, 109
they associate with 110 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 113
or defend the rights of the widow. 114
1:24 Therefore, the sovereign Lord who commands armies, 115
the powerful ruler of Israel, 116 says this:
“Ah, I will seek vengeance 117 against my adversaries,
I will take revenge against my enemies. 118
I will purify your metal with flux. 120
I will remove all your slag. 121
1:26 I will reestablish honest judges as in former times,
wise advisers as in earlier days. 122
Then you will be called, ‘The Just City,
Faithful Town.’”
1:27 123 Zion will be freed by justice, 124
and her returnees by righteousness. 125
1:28 All rebellious sinners will be shattered, 126
those who abandon the Lord will perish.
1:29 Indeed, they 127 will be ashamed of the sacred trees
you 128 find so desirable;
you will be embarrassed because of the sacred orchards 129
where you choose to worship.
1:30 For you will be like a tree whose leaves wither,
like an orchard 130 that is unwatered.
1:31 The powerful will be like 131 a thread of yarn,
their deeds like a spark;
both will burn together,
and no one will put out the fire.
2:1 Here is the message about Judah and Jerusalem 132 that was revealed to Isaiah son of Amoz. 133
the mountain of the Lord’s temple will endure 135
as the most important of mountains,
and will be the most prominent of hills. 136
All the nations will stream to it,
2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 137 he can teach us his requirements, 138
and 139 we can follow his standards.” 140
For Zion will be the center for moral instruction; 141
the Lord will issue edicts from Jerusalem. 142
2:4 He will judge disputes between nations;
he will settle cases for many peoples.
They will beat their swords into plowshares, 143
and their spears into pruning hooks. 144
Nations will not take up the sword against other nations,
and they will no longer train for war.
2:5 O descendants 145 of Jacob,
come, let us walk in the Lord’s guiding light. 146
2:6 Indeed, O Lord, 147 you have abandoned your people,
the descendants of Jacob.
For diviners from the east are everywhere; 148
they consult omen readers like the Philistines do. 149
Plenty of foreigners are around. 150
2:7 Their land is full of gold and silver;
there is no end to their wealth. 151
Their land is full of horses;
there is no end to their chariots. 152
2:8 Their land is full of worthless idols;
they worship 153 the product of their own hands,
what their own fingers have fashioned.
2:9 Men bow down to them in homage,
they lie flat on the ground in worship. 154
Don’t spare them! 155
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 156
from his royal splendor!
2:11 Proud men will be brought low,
arrogant men will be humiliated; 157
the Lord alone will be exalted 158
in that day.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 159
for 160 all the high and mighty,
for all who are proud – they will be humiliated;
2:13 for all the cedars of Lebanon,
that are so high and mighty,
for all the oaks of Bashan; 161
2:14 for all the tall mountains,
for all the high hills, 162
2:15 for every high tower,
for every fortified wall,
2:16 for all the large ships, 163
for all the impressive 164 ships. 165
2:17 Proud men will be humiliated,
arrogant men will be brought low; 166
the Lord alone will be exalted 167
in that day.
2:18 The worthless idols will be completely eliminated. 168
2:19 They 169 will go into caves in the rocky cliffs
and into holes in the ground, 170
trying to escape the dreadful judgment of the Lord 171
and his royal splendor,
when he rises up to terrify the earth. 172
2:20 At that time 173 men will throw
their silver and gold idols,
which they made for themselves to worship, 174
into the caves where rodents and bats live, 175
2:21 so they themselves can go into the crevices of the rocky cliffs
and the openings under the rocky overhangs, 176
trying to escape the dreadful judgment of the Lord 177
and his royal splendor,
when he rises up to terrify the earth. 178
2:22 Stop trusting in human beings,
whose life’s breath is in their nostrils.
For why should they be given special consideration?
3:1 Look, the sovereign Lord who commands armies 179
is about to remove from Jerusalem 180 and Judah
every source of security, including 181
all the food and water, 182
3:2 the mighty men and warriors,
judges and prophets,
omen readers and leaders, 183
3:3 captains of groups of fifty,
the respected citizens, 184
advisers and those skilled in magical arts, 185
and those who know incantations.
3:4 The Lord says, 186 “I will make youths their officials;
malicious young men 187 will rule over them.
3:5 The people will treat each other harshly;
men will oppose each other;
neighbors will fight. 188
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected. 189
3:6 Indeed, a man will grab his brother
right in his father’s house 190 and say, 191
‘You own a coat –
you be our leader!
This heap of ruins will be under your control.’ 192
3:7 At that time 193 the brother will shout, 194
‘I am no doctor, 195
I have no food or coat in my house;
don’t make me a leader of the people!’”
3:8 Jerusalem certainly stumbles,
Judah falls,
for their words and their actions offend the Lord; 196
they rebel against his royal authority. 197
3:9 The look on their faces 198 testifies to their guilt; 199
like the people of Sodom they openly boast of their sin. 200
Too bad for them! 201
For they bring disaster on themselves.
3:10 Tell the innocent 202 it will go well with them, 203
for they will be rewarded for what they have done. 204
3:11 Too bad for the wicked sinners!
For they will get exactly what they deserve. 205
3:12 Oppressors treat my 206 people cruelly;
creditors rule over them. 207
My people’s leaders mislead them;
they give you confusing directions. 208
3:13 The Lord takes his position to judge;
he stands up to pass sentence on his people. 209
3:14 The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says, 210 “It is you 211 who have ruined 212 the vineyard! 213
You have stashed in your houses what you have stolen from the poor. 214
3:15 Why do you crush my people
and grind the faces of the poor?” 215
The sovereign Lord who commands armies 216 has spoken.
3:16 The Lord says,
“The women 217 of Zion are proud.
They walk with their heads high 218
and flirt with their eyes.
They skip along 219
and the jewelry on their ankles jingles. 220
3:17 So 221 the sovereign master 222 will afflict the foreheads of Zion’s women 223 with skin diseases, 224
the Lord will make the front of their heads bald.” 225
3:18 226 At that time 227 the sovereign master will remove their beautiful ankle jewelry, 228 neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, 229 amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. 230
3:24 A putrid stench will replace the smell of spices, 231
a rope will replace a belt,
baldness will replace braided locks of hair,
a sackcloth garment will replace a fine robe,
and a prisoner’s brand will replace beauty.
3:25 Your 232 men will fall by the sword,
your strong men will die in battle. 233
3:26 Her gates will mourn and lament;
deprived of her people, she will sit on the ground. 234
4:1 Seven women will grab hold of
one man at that time. 235
They will say, “We will provide 236 our own food,
we will provide 237 our own clothes;
but let us belong to you 238 –
take away our shame!” 239
the crops given by the Lord will bring admiration and honor; 241
the produce of the land will be a source of pride and delight
to those who remain in Israel. 242
4:3 Those remaining in Zion, 243 those left in Jerusalem, 244
will be called “holy,” 245
all in Jerusalem who are destined to live. 246
4:4 At that time 247 the sovereign master 248 will wash the excrement 249 from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst, 250
as he comes to judge
and to bring devastation. 251
4:5 Then the Lord will create
over all of Mount Zion 252
and over its convocations
a cloud and smoke by day
and a bright flame of fire by night; 253
indeed a canopy will accompany the Lord’s glorious presence. 254
4:6 By day it will be a shelter to provide shade from the heat,
as well as safety and protection from the heavy downpour. 255
5:1 I 256 will sing to my love –
a song to my lover about his vineyard. 257
My love had a vineyard
on a fertile hill. 258
5:2 He built a hedge around it, 259 removed its stones,
and planted a vine.
He built a tower in the middle of it,
and constructed a winepress.
He waited for it to produce edible grapes,
but it produced sour ones instead. 260
5:3 So now, residents of Jerusalem, 261
people 262 of Judah,
you decide between me and my vineyard!
5:4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
5:5 Now I will inform you
what I am about to do to my vineyard:
I will remove its hedge and turn it into pasture, 263
I will break its wall and allow animals to graze there. 264
5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 265
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
5:7 Indeed 266 Israel 267 is the vineyard of the Lord who commands armies,
the people 268 of Judah are the cultivated place in which he took delight.
He waited for justice, but look what he got – disobedience! 269
He waited for fairness, but look what he got – cries for help! 270
5:8 Those who accumulate houses are as good as dead, 271
those who also accumulate landed property 272
until there is no land left, 273
and you are the only landowners remaining within the land. 274
5:9 The Lord who commands armies told me this: 275
“Many houses will certainly become desolate,
large, impressive houses will have no one living in them. 276
5:10 Indeed, a large vineyard 277 will produce just a few gallons, 278
and enough seed to yield several bushels 279 will produce less than a bushel.” 280
5:11 Those who get up early to drink beer are as good as dead, 281
those who keep drinking long after dark
until they are intoxicated with wine. 282
5:12 They have stringed instruments, 283 tambourines, flutes,
and wine at their parties.
So they do not recognize what the Lord is doing,
they do not perceive what he is bringing about. 284
5:13 Therefore my 285 people will be deported 286
because of their lack of understanding.
Their 287 leaders will have nothing to eat, 288
their 289 masses will have nothing to drink. 290
5:14 So Death 291 will open up its throat,
and open wide its mouth; 292
Zion’s dignitaries and masses will descend into it,
including those who revel and celebrate within her. 293
5:15 Men will be humiliated,
they will be brought low;
the proud will be brought low. 294
5:16 The Lord who commands armies will be exalted 295 when he punishes, 296
the sovereign God’s authority will be recognized when he judges. 297
5:17 Lambs 298 will graze as if in their pastures,
amid the ruins the rich sojourners will graze. 299
5:18 Those who pull evil along using cords of emptiness are as good as dead, 300
who pull sin as with cart ropes. 301
5:19 They say, “Let him hurry, let him act quickly, 302
so we can see;
let the plan of the Holy One of Israel 303 take shape 304 and come to pass,
then we will know it!”
5:20 Those who call evil good and good evil are as good as dead, 305
who turn darkness into light and light into darkness,
who turn bitter into sweet and sweet into bitter. 306
5:21 Those who think they are wise are as good as dead, 307
those who think they possess understanding. 308
5:22 Those who are champions 309 at drinking wine are as good as dead, 310
who display great courage when mixing strong drinks.
5:23 They pronounce the guilty innocent for a payoff,
they ignore the just cause of the innocent. 311
5:24 Therefore, as flaming fire 312 devours straw,
and dry grass disintegrates in the flames,
so their root will rot,
and their flower will blow away like dust. 313
For they have rejected the law of the Lord who commands armies,
they have spurned the commands 314 of the Holy One of Israel. 315
5:25 So the Lord is furious 316 with his people;
he lifts 317 his hand and strikes them.
The mountains shake,
and corpses lie like manure 318 in the middle of the streets.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 319
5:26 He lifts a signal flag for a distant nation, 320
he whistles for it to come from the far regions of the earth.
Look, they 321 come quickly and swiftly.
5:27 None tire or stumble,
they don’t stop to nap or sleep.
They don’t loosen their belts,
or unstrap their sandals to rest. 322
5:28 Their arrows are sharpened,
and all their bows are prepared. 323
The hooves of their horses are hard as flint, 324
and their chariot wheels are like a windstorm. 325
5:29 Their roar is like a lion’s;
they roar like young lions.
They growl and seize their prey;
they drag it away and no one can come to the rescue.
5:30 At that time 326 they will growl over their prey, 327
it will sound like sea waves crashing against rocks. 328
One will look out over the land and see the darkness of disaster,
clouds will turn the light into darkness. 329
[11:1] 1 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).
[11:1] 2 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
[11:2] 3 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 4 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 5 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 6 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 7 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 8 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 9 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 10 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 11 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 12 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 13 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 14 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[11:5] 15 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
[11:6] 16 tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.
[11:6] 17 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 (1QIsaa). The present translation assumes this change.
[11:7] 18 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] 19 tn Heb “one sucking,” i.e., still being nursed by his mother.
[11:8] 20 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
[11:8] 21 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] 22 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
[11:8] 23 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] 24 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] 25 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.
[11:10] 26 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:10] 27 sn See the note at v. 1.
[11:10] 28 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[11:11] 29 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:11] 30 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[11:11] 31 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
[11:11] 32 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
[11:11] 33 tn Heb “the remnant of his people who remain.”
[11:11] 34 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
[11:11] 35 tn Or “Ethiopia” (NAB, NRSV, NLT).
[11:11] 36 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
[11:11] 37 tn Or perhaps, “the islands of the sea.”
[11:12] 38 tn Or “the banished of Israel,” i.e., the exiles.
[11:13] 39 tn Heb “turn aside”; KJV, NASB, NRSV “depart.”
[11:13] 40 tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.
[11:14] 41 tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.
[11:14] 42 tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.
[11:14] 43 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).
[11:15] 44 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”
[11:15] 45 tn Heb “tongue” (so KJV, NAB, NASB, NRSV).
[11:15] 46 sn That is, the Red Sea.
[11:15] 47 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
[11:15] 48 tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.
[11:15] 49 tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.
[11:16] 50 tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”
[11:16] 51 tn Heb “in the day” (so KJV).
[1:1] 52 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 53 tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”
[1:1] sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740
[1:2] 54 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
[1:2] 55 tn Or “sons” (NAB, NASB).
[1:2] sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.
[1:2] 56 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).
[1:2] 57 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.
[1:2] 58 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).
[1:3] 59 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.
[1:3] 60 tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).
[1:4] 61 sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.
[1:4] 62 tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.
[1:4] 63 tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).
[1:4] 64 sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
[1:4] 65 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.
[1:5] 66 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
[1:5] 67 tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”
[1:5] 68 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”
[1:5] 69 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).
[1:6] 70 tn Heb “there is not in it health”; NAB “there is no sound spot.”
[1:6] 71 tn Heb “pressed out.”
[1:6] 72 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”
[1:6] 73 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
[1:7] 74 tn Heb “As for your land, before you foreigners are devouring it.”
[1:7] 75 tn Heb “and [there is] devastation like an overthrow by foreigners.” The comparative preposition כְּ (kÿ, “like, as”) has here the rhetorical nuance, “in every way like.” The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, “it is desolate as it can only be when foreigners destroy.” On this use of the preposition in general, see GKC 376 §118.x. Many also prefer to emend “foreigners” here to “Sodom,” though there is no external attestation for such a reading in the
[1:8] 76 tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.
[1:8] 77 tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).
[1:9] 78 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
[1:9] 79 tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.
[1:10] 80 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.
[1:10] 81 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.
[1:11] 82 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”
[1:11] sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.
[1:11] 83 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.
[1:11] 84 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.
[1:12] 85 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.
[1:13] 86 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”
[1:13] 87 sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).
[1:13] 88 tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).
[1:15] 89 tn Heb “I close my eyes from you.”
[1:15] 90 sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.
[1:16] 91 sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.
[1:16] 92 sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).
[1:17] 93 tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”
[1:17] 94 tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.
[1:18] 95 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).
[1:18] 96 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.
[1:18] 97 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 98 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 99 tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.
[1:19] 100 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”
[1:20] 101 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.
[1:20] 102 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).
[1:21] 103 tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.
[1:21] 104 tn Heb “filled with.”
[1:21] 105 tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.
[1:22] 106 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
[1:22] 107 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.
[1:22] 108 sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.
[1:23] 109 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 110 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 111 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 112 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).
[1:23] 113 sn See the note at v. 17.
[1:23] 114 sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.
[1:24] 115 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.
[1:24] 116 tn Heb “the powerful [one] of Israel.”
[1:24] 117 tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”
[1:24] 118 sn The Lord here identifies with the oppressed and comes as their defender and vindicator.
[1:25] 119 tn Heb “turn my hand against you.” The second person pronouns in vv. 25-26 are feminine singular. Personified Jerusalem is addressed. The idiom “turn the hand against” has the nuance of “strike with the hand, attack,” in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.
[1:25] 120 tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג.
[1:25] 121 sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.
[1:26] 122 tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.
[1:27] 123 sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.
[1:27] 124 tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).
[1:27] 125 tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.
[1:28] 126 tn Heb “and [there will be] a shattering of rebels and sinners together.”
[1:29] 127 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew
[1:29] 128 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.
[1:29] 129 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”
[1:30] 130 tn Or “a garden” (so KJV, NAB, NASB, NIV, NRSV).
[1:31] 131 tn Heb “will become” (so NASB, NIV).
[2:1] 132 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:1] 133 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”
[2:2] 134 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
[2:2] 135 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 136 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
[2:3] 137 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 138 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 139 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 140 tn Heb “walk in his ways.”
[2:3] 141 tn Heb “for out of Zion will go instruction.”
[2:3] 142 tn Heb “the word of the Lord from Jerusalem.”
[2:4] 143 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[2:4] 144 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.
[2:5] 145 tn Heb “house,” referring to the family line or descendants (likewise in v. 6).
[2:5] 146 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”
[2:6] 147 tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.
[2:6] 148 tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).
[2:6] 149 tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).
[2:6] 150 tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.
[2:7] 151 tn Or “treasuries”; KJV “treasures.”
[2:7] 152 sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.
[2:8] 153 tn Or “bow down to” (NIV, NRSV).
[2:9] 154 tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.
[2:9] 155 tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”
[2:10] 156 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.
[2:11] 157 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
[2:11] 158 tn Or “elevated”; CEV “honored.”
[2:12] 159 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
[2:12] 160 tn Or “against” (NAB, NASB, NRSV).
[2:13] 161 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.
[2:14] 162 sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.
[2:16] 163 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[2:16] 164 tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”
[2:16] 165 tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.
[2:16] sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.
[2:17] 166 tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
[2:17] 167 tn Or “elevated”; NCV “praised”; CEV “honored.”
[2:18] 168 tc The verb “pass away” is singular in the Hebrew text, despite the plural subject (“worthless idols”) that precedes. The verb should be emended to a plural; the final vav (ו) has been accidentally omitted by haplography (note the vav at the beginning of the immediately following form).
[2:18] tn Heb “will completely pass away”; ASV “shall utterly pass away.”
[2:19] 169 tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.
[2:19] 170 tn Heb “dust”; ASV “into the holes of the earth.”
[2:19] 171 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:19] 172 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.
[2:20] 173 tn Or “in that day” (KJV).
[2:20] 174 tn Or “bow down to.”
[2:20] 175 tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsaa, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”
[2:21] 176 sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.
[2:21] 177 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:21] 178 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.
[3:1] 179 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.
[3:1] 180 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:1] 181 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
[3:1] 182 tn Heb “all the support of food, and all the support of water.”
[3:2] 183 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
[3:3] 184 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[3:3] 185 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
[3:4] 186 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
[3:4] 187 tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
[3:5] 188 tn Heb “man against man, and a man against his neighbor.”
[3:5] 189 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
[3:6] 190 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
[3:6] 191 tn The words “and say” are supplied for stylistic reasons.
[3:6] 192 tn Heb “your hand”; NASB “under your charge.”
[3:6] sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
[3:7] 193 tn Or “in that day” (KJV).
[3:7] 194 tn Heb “he will lift up [his voice].”
[3:7] 195 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
[3:8] 196 tn Heb “for their tongue and their deeds [are] to the Lord.”
[3:8] 197 tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.
[3:9] 198 sn This refers to their proud, arrogant demeanor.
[3:9] 199 tn Heb “answers against them”; NRSV “bears witness against them.”
[3:9] 200 tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”
[3:9] 201 tn Heb “woe to their soul.”
[3:10] 202 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”
[3:10] 203 tn Heb “that it is good.”
[3:10] 204 tn Heb “for the fruit of their deeds they will eat.”
[3:11] 205 tn Heb “for the work of his hands will be done to him.”
[3:12] 206 sn This may refer to the prophet or to the Lord.
[3:12] 207 tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)
[3:12] 208 tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).
[3:13] 209 tc The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. עָמִים (’amim) should be changed (with support from the LXX) to עמו. The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).
[3:14] 210 tn The words “he says” are supplied in the translation for stylistic reasons.
[3:14] 211 tn The pronominal element is masculine plural; the leaders are addressed.
[3:14] 212 tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).
[3:14] 213 sn The vineyard is a metaphor for the nation here. See 5:1-7.
[3:14] 214 tn Heb “the plunder of the poor [is] in your houses” (so NASB).
[3:15] 215 sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.
[3:15] 216 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.
[3:15] sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master, the Lord who commands armies.”
[3:16] 217 tn Heb “daughters” (so KJV, NAB, NRSV).
[3:16] 218 tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.
[3:16] 219 tn Heb “walking and skipping, they walk.”
[3:16] 220 tn Heb “and with their feet they jingle.”
[3:17] 221 tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.
[3:17] 222 tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).
[3:17] 223 tn Heb “the daughters of Zion.”
[3:17] 224 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
[3:17] 225 tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”
[3:18] 226 sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.
[3:18] 227 tn Or “in that day” (KJV).
[3:18] 228 tn Or “the beauty of [their] ankle jewelry.”
[3:20] 229 tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”
[3:23] 230 tn The precise meaning of many of the words in this list is uncertain.
[3:23] sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.
[3:24] 231 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[3:25] 232 tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.
[3:25] 233 tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.
[3:26] 234 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.
[4:1] 235 tn Or “in that day” (ASV).
[4:1] sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
[4:1] 236 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 237 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 238 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
[4:1] 239 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
[4:2] 240 tn Or “in that day” (KJV).
[4:2] 241 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
[4:2] 242 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
[4:3] 243 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[4:3] 244 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:3] 245 tn Or “set apart,” cf. CEV “special.”
[4:3] 246 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
[4:4] 247 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
[4:4] 248 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[4:4] 249 tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).
[4:4] 250 sn See 1:21 for a related concept.
[4:4] 251 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”
[4:5] 252 tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”
[4:5] 253 tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.
[4:5] sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.
[4:5] 254 tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.
[4:6] 255 tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.
[5:1] 256 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
[5:1] 257 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
[5:1] 258 tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).
[5:2] 259 tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.
[5:2] 260 tn Heb “wild grapes,” i.e., sour ones (also in v. 4).
[5:2] sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.
[5:3] 261 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:3] 262 tn Heb “men,” but in a generic sense.
[5:5] 263 tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”
[5:5] 264 tn Heb “and it will become a trampled place” (NASB “trampled ground”).
[5:6] 265 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
[5:7] 266 tn Or “For” (KJV, ASV, NASB, NRSV).
[5:7] 267 tn Heb “the house of Israel” (so NASB, NIV, NRSV).
[5:7] 268 tn Heb “men,” but in a generic sense.
[5:7] 269 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[5:7] 270 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[5:8] 271 tn Heb “Woe [to] those who make a house touch a house.” The exclamation הוֹי (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death.
[5:8] 272 tn Heb “[who] bring a field near a field.”
[5:8] sn This verse does not condemn real estate endeavors per se, but refers to the way in which the rich bureaucrats of Judah accumulated property by exploiting the poor, in violation of the covenantal principle that the land belonged to God and that every family was to have its own portion of land. See the note at 1:23.
[5:8] 273 tn Heb “until the end of the place”; NASB “until there is no more room.”
[5:8] 274 tn Heb “and you are made to dwell alone in the midst of the land.”
[5:9] 275 tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”
[5:9] 276 tn Heb “great and good [houses], without a resident.”
[5:10] 277 tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.
[5:10] 278 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.
[5:10] 279 tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”
[5:10] 280 tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.
[5:11] 281 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
[5:11] 282 tn Heb “[who] delay until dark, [until] wine enflames them.”
[5:11] sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.
[5:12] 283 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
[5:12] 284 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).
[5:13] 285 sn It is not certain if the prophet or the Lord is speaking at this point.
[5:13] 286 tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.
[5:13] 287 tn The third masculine singular suffix refers back to “my people.”
[5:13] 288 tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).
[5:13] 289 tn The third masculine singular suffix refers back to “my people.”
[5:13] 290 tn Heb “and their masses will be parched [by] thirst.”
[5:14] 291 tn Heb “Sheol” (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB “the nether world”; TEV, CEV “the world of the dead”; NLT “the grave.”
[5:14] 292 tn Heb “so Sheol will make wide its throat, and open its mouth without limit.”
[5:14] sn Death is portrayed in both the OT (Prov 1:12; Hab 2:5) and Canaanite myth as voraciously swallowing up its prey. In the myths Death is portrayed as having “a lip to the earth, a lip to the heavens … and a tongue to the stars.” (G. R. Driver, Canaanite Myths and Legends, 69, text 5 ii 2-3.) Death describes his own appetite as follows: “But my appetite is the appetite of lions in the waste…If it is in very truth my desire to consume ‘clay’ [a reference to his human victims], then in truth by the handfuls I must eat it, whether my seven portions [indicating fullness and completeness] are already in the bowl or whether Nahar [the god of the river responsible for ferrying victims from the land of the living to the land of the dead] has to mix the cup.” (Driver, 68-69, text 5 i 14-22).
[5:14] 293 tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25-26; 4:4-5).
[5:15] 294 tn Heb “men are brought down, men are brought low, the eyes of pride are brought low.”
[5:16] 295 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
[5:16] 296 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
[5:16] 297 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.
[5:16] sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.
[5:17] 298 tn Or “young rams”; NIV, NCV “sheep”; NLT “flocks.”
[5:17] 299 tc The Hebrew text reads literally, “and ruins, fatlings, resident aliens, will eat.” This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, “amid the ruins the fatlings and young sheep graze,” assumes an emendation of “resident aliens” (גָּרִים, garim) to “young goats/sheep” (גְּדַיִם, gÿdayim) – confusion of dalet and resh is quite common – and understands “fatlings” and “young sheep” taken as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of מֵחִים (mekhim) has a significant impact on one’s textual decision and translation. The noun can refer to a sacrificial (“fat”) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (“the fat ones of the earth”; Ps 22:29 [MT 30]) using a different word for “fatness” (דָּשֶׁן, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (“as in their pasture”), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.
[5:17] sn The image completes the picture begun in v. 14 and adds to the irony. When judgment comes, Sheol will eat up the sinners who frequent the feasts; then the banqueting halls will lie in ruins and only sheep will eat there.
[5:18] 300 sn See the note at v. 8.
[5:18] 301 tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shavÿ’, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (she, “sheep”) and עֲגָלָה (’agalah, “cart”) to עֵגֶל (’egel, “calf”): “Those who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention.
[5:19] 302 tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.
[5:19] 303 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:19] 304 tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”
[5:20] 305 tn Heb “Woe [to] those who call.” See the note at v. 8.
[5:20] 306 sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.
[5:21] 307 tn Heb “Woe [to] the wise in their own eyes.” See the note at v. 8.
[5:21] 308 tn Heb “[who] before their faces are understanding.”
[5:21] sn Verses 18-21 contain three “woe-sayings” that are purely accusatory and have no formal announcement of judgment attached (as in the “woe-sayings” recorded in vv. 8-17). While this lack of symmetry is odd, it has a clear rhetorical purpose. Having established a pattern in vv. 8-17, the prophet deviates from it in vv. 18-21 to grab his audience’s attention. By placing the “woes” in rapid succession and heaping up the accusatory elements, he highlights the people’s guilt and introduces an element of tension and anticipation. One is reasonably certain that judgment will come, and when it does, it will be devastating. This anticipated devastation is described in frightening detail after the sixth and final woe (see vv. 22-30).
[5:22] 309 tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors.
[5:22] 310 tn Heb “Woe [to]….” See the note at v. 8.
[5:23] 311 tn Heb “and the just cause of the innocent ones they turn aside from him.”
[5:23] sn In vv. 22-23 the prophet returns to themes with which he opened his speech. The accusatory elements of vv. 8, 11-12, 18-23 are arranged in a chiastic manner: (A) social injustice (8), (B) carousing (11-12a), (C) spiritual insensitivity (12b) // (C') spiritual insensitivity (18-21), (B') carousing (22), (A') social injustice (23).
[5:24] 312 tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.
[5:24] 313 sn They are compared to a flowering plant that withers quickly in a hot, arid climate.
[5:24] 315 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:25] 316 tn Heb “the anger of the Lord rages.”
[5:25] 317 tn Or “extends”; KJV, ASV “he hath stretched forth.”
[5:25] 318 tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”
[5:25] 319 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[5:26] 320 tc The Hebrew text has literally, “for nations from a distance.” The following verses use singular forms to describe this nation, so the final mem (ם) on לְגּוֹיִם (lÿgoyim) may be enclitic or dittographic. In the latter case one could read לְגוֹי מֵרָחוֹק (lÿgoy merakhoq, “for a nation from a distance”; see Deut 28:49; Joel 3:8). Another possibility is to emend the text from לַגּוֹיִם מֵרָחוֹק (laggoyim merakhoq) to לְגוֹי מִמֶּרְחָק (lÿgoy mimmerkhaq, “for a nation from a distant place”) a phrase which occurs in Jer 5:15. In this case an error of misdivision has occurred in MT, the mem of the prefixed preposition being accidentally taken as a plural ending on the preceding word.
[5:26] 321 tn Heb “he.” Singular forms are used throughout vv. 26-30 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars.
[5:27] 322 tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”
[5:28] 323 tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”
[5:28] 324 tn Heb “regarded like flint.”
[5:28] 325 sn They are like a windstorm in their swift movement and in the way they kick up dust.
[5:30] 326 tn Or “in that day” (KJV).
[5:30] 327 tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.
[5:30] 328 tn Heb “like the growling of the sea.”
[5:30] 329 tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”
[5:30] sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).
