Yesaya 1:1--39:8
Konteks1:1 Here is the message about Judah and Jerusalem 1 that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 2
1:2 Listen, O heavens,
pay attention, O earth! 3
For the Lord speaks:
“I raised children, 4 I brought them up, 5
but 6 they have rebelled 7 against me!
1:3 An ox recognizes its owner,
a donkey recognizes where its owner puts its food; 8
but Israel does not recognize me, 9
my people do not understand.”
1:4 10 The sinful nation is as good as dead, 11
the people weighed down by evil deeds.
They are offspring who do wrong,
children 12 who do wicked things.
They have abandoned the Lord,
and rejected the Holy One of Israel. 13
They are alienated from him. 14
1:5 15 Why do you insist on being battered?
Why do you continue to rebel? 16
Your head has a massive wound, 17
your whole body is weak. 18
1:6 From the soles of your feet to your head,
there is no spot that is unharmed. 19
There are only bruises, cuts,
and open wounds.
They have not been cleansed 20 or bandaged,
nor have they been treated 21 with olive oil. 22
1:7 Your land is devastated,
your cities burned with fire.
Right before your eyes your crops
are being destroyed by foreign invaders. 23
They leave behind devastation and destruction. 24
1:8 Daughter Zion 25 is left isolated,
like a hut in a vineyard,
or a shelter in a cucumber field;
she is a besieged city. 26
1:9 If the Lord who commands armies 27 had not left us a few survivors,
we would have quickly become like Sodom, 28
we would have become like Gomorrah.
1:10 Listen to the Lord’s word,
you leaders of Sodom! 29
Pay attention to our God’s rebuke, 30
people of Gomorrah!
1:11 “Of what importance to me are your many sacrifices?” 31
says the Lord.
“I am stuffed with 32 burnt sacrifices
of rams and the fat from steers.
The blood of bulls, lambs, and goats
I do not want. 33
1:12 When you enter my presence,
do you actually think I want this –
animals trampling on my courtyards? 34
1:13 Do not bring any more meaningless 35 offerings;
I consider your incense detestable! 36
You observe new moon festivals, Sabbaths, and convocations,
but I cannot tolerate sin-stained celebrations! 37
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; 38
when you offer your many prayers,
I do not listen,
because your hands are covered with blood. 39
1:16 40 Wash! Cleanse yourselves!
Remove your sinful deeds 41
from my sight.
Stop sinning!
1:17 Learn to do what is right!
Promote justice!
Give the oppressed reason to celebrate! 42
Take up the cause of the orphan!
Defend the rights of the widow! 43
1:18 44 Come, let’s consider your options,” 45 says the Lord.
“Though your sins have stained you like the color red,
you can become 46 white like snow;
though they are as easy to see as the color scarlet,
you can become 47 white like wool. 48
1:19 If you have a willing attitude and obey, 49
then you will again eat the good crops of the land.
1:20 But if you refuse and rebel,
you will be devoured 50 by the sword.”
Know for certain that the Lord has spoken. 51
1:21 How tragic that the once-faithful city
has become a prostitute! 52
She was once a center of 53 justice,
fairness resided in her,
but now only murderers. 54
1:22 Your 55 silver has become scum, 56
your beer is diluted with water. 57
1:23 Your officials are rebels, 58
they associate with 59 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 62
or defend the rights of the widow. 63
1:24 Therefore, the sovereign Lord who commands armies, 64
the powerful ruler of Israel, 65 says this:
“Ah, I will seek vengeance 66 against my adversaries,
I will take revenge against my enemies. 67
I will purify your metal with flux. 69
I will remove all your slag. 70
1:26 I will reestablish honest judges as in former times,
wise advisers as in earlier days. 71
Then you will be called, ‘The Just City,
Faithful Town.’”
1:27 72 Zion will be freed by justice, 73
and her returnees by righteousness. 74
1:28 All rebellious sinners will be shattered, 75
those who abandon the Lord will perish.
1:29 Indeed, they 76 will be ashamed of the sacred trees
you 77 find so desirable;
you will be embarrassed because of the sacred orchards 78
where you choose to worship.
1:30 For you will be like a tree whose leaves wither,
like an orchard 79 that is unwatered.
1:31 The powerful will be like 80 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 81 that was revealed to Isaiah son of Amoz. 82
the mountain of the Lord’s temple will endure 84
as the most important of mountains,
and will be the most prominent of hills. 85
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 86 he can teach us his requirements, 87
and 88 we can follow his standards.” 89
For Zion will be the center for moral instruction; 90
the Lord will issue edicts from Jerusalem. 91
2:4 He will judge disputes between nations;
he will settle cases for many peoples.
They will beat their swords into plowshares, 92
and their spears into pruning hooks. 93
Nations will not take up the sword against other nations,
and they will no longer train for war.
2:5 O descendants 94 of Jacob,
come, let us walk in the Lord’s guiding light. 95
2:6 Indeed, O Lord, 96 you have abandoned your people,
the descendants of Jacob.
For diviners from the east are everywhere; 97
they consult omen readers like the Philistines do. 98
Plenty of foreigners are around. 99
2:7 Their land is full of gold and silver;
there is no end to their wealth. 100
Their land is full of horses;
there is no end to their chariots. 101
2:8 Their land is full of worthless idols;
they worship 102 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. 103
Don’t spare them! 104
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 105
from his royal splendor!
2:11 Proud men will be brought low,
arrogant men will be humiliated; 106
the Lord alone will be exalted 107
in that day.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 108
for 109 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; 110
2:14 for all the tall mountains,
for all the high hills, 111
2:15 for every high tower,
for every fortified wall,
2:16 for all the large ships, 112
for all the impressive 113 ships. 114
2:17 Proud men will be humiliated,
arrogant men will be brought low; 115
the Lord alone will be exalted 116
in that day.
2:18 The worthless idols will be completely eliminated. 117
2:19 They 118 will go into caves in the rocky cliffs
and into holes in the ground, 119
trying to escape the dreadful judgment of the Lord 120
and his royal splendor,
when he rises up to terrify the earth. 121
2:20 At that time 122 men will throw
their silver and gold idols,
which they made for themselves to worship, 123
into the caves where rodents and bats live, 124
2:21 so they themselves can go into the crevices of the rocky cliffs
and the openings under the rocky overhangs, 125
trying to escape the dreadful judgment of the Lord 126
and his royal splendor,
when he rises up to terrify the earth. 127
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 128
is about to remove from Jerusalem 129 and Judah
every source of security, including 130
all the food and water, 131
3:2 the mighty men and warriors,
judges and prophets,
omen readers and leaders, 132
3:3 captains of groups of fifty,
the respected citizens, 133
advisers and those skilled in magical arts, 134
and those who know incantations.
3:4 The Lord says, 135 “I will make youths their officials;
malicious young men 136 will rule over them.
3:5 The people will treat each other harshly;
men will oppose each other;
neighbors will fight. 137
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected. 138
3:6 Indeed, a man will grab his brother
right in his father’s house 139 and say, 140
‘You own a coat –
you be our leader!
This heap of ruins will be under your control.’ 141
3:7 At that time 142 the brother will shout, 143
‘I am no doctor, 144
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; 145
they rebel against his royal authority. 146
3:9 The look on their faces 147 testifies to their guilt; 148
like the people of Sodom they openly boast of their sin. 149
Too bad for them! 150
For they bring disaster on themselves.
3:10 Tell the innocent 151 it will go well with them, 152
for they will be rewarded for what they have done. 153
3:11 Too bad for the wicked sinners!
For they will get exactly what they deserve. 154
3:12 Oppressors treat my 155 people cruelly;
creditors rule over them. 156
My people’s leaders mislead them;
they give you confusing directions. 157
3:13 The Lord takes his position to judge;
he stands up to pass sentence on his people. 158
3:14 The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says, 159 “It is you 160 who have ruined 161 the vineyard! 162
You have stashed in your houses what you have stolen from the poor. 163
3:15 Why do you crush my people
and grind the faces of the poor?” 164
The sovereign Lord who commands armies 165 has spoken.
3:16 The Lord says,
“The women 166 of Zion are proud.
They walk with their heads high 167
and flirt with their eyes.
They skip along 168
and the jewelry on their ankles jingles. 169
3:17 So 170 the sovereign master 171 will afflict the foreheads of Zion’s women 172 with skin diseases, 173
the Lord will make the front of their heads bald.” 174
3:18 175 At that time 176 the sovereign master will remove their beautiful ankle jewelry, 177 neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, 178 amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. 179
3:24 A putrid stench will replace the smell of spices, 180
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 181 men will fall by the sword,
your strong men will die in battle. 182
3:26 Her gates will mourn and lament;
deprived of her people, she will sit on the ground. 183
4:1 Seven women will grab hold of
one man at that time. 184
They will say, “We will provide 185 our own food,
we will provide 186 our own clothes;
but let us belong to you 187 –
take away our shame!” 188
the crops given by the Lord will bring admiration and honor; 190
the produce of the land will be a source of pride and delight
to those who remain in Israel. 191
4:3 Those remaining in Zion, 192 those left in Jerusalem, 193
will be called “holy,” 194
all in Jerusalem who are destined to live. 195
4:4 At that time 196 the sovereign master 197 will wash the excrement 198 from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst, 199
as he comes to judge
and to bring devastation. 200
4:5 Then the Lord will create
over all of Mount Zion 201
and over its convocations
a cloud and smoke by day
and a bright flame of fire by night; 202
indeed a canopy will accompany the Lord’s glorious presence. 203
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. 204
5:1 I 205 will sing to my love –
a song to my lover about his vineyard. 206
My love had a vineyard
on a fertile hill. 207
5:2 He built a hedge around it, 208 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. 209
5:3 So now, residents of Jerusalem, 210
people 211 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, 212
I will break its wall and allow animals to graze there. 213
5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 214
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
5:7 Indeed 215 Israel 216 is the vineyard of the Lord who commands armies,
the people 217 of Judah are the cultivated place in which he took delight.
He waited for justice, but look what he got – disobedience! 218
He waited for fairness, but look what he got – cries for help! 219
5:8 Those who accumulate houses are as good as dead, 220
those who also accumulate landed property 221
until there is no land left, 222
and you are the only landowners remaining within the land. 223
5:9 The Lord who commands armies told me this: 224
“Many houses will certainly become desolate,
large, impressive houses will have no one living in them. 225
5:10 Indeed, a large vineyard 226 will produce just a few gallons, 227
and enough seed to yield several bushels 228 will produce less than a bushel.” 229
5:11 Those who get up early to drink beer are as good as dead, 230
those who keep drinking long after dark
until they are intoxicated with wine. 231
5:12 They have stringed instruments, 232 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. 233
5:13 Therefore my 234 people will be deported 235
because of their lack of understanding.
Their 236 leaders will have nothing to eat, 237
their 238 masses will have nothing to drink. 239
5:14 So Death 240 will open up its throat,
and open wide its mouth; 241
Zion’s dignitaries and masses will descend into it,
including those who revel and celebrate within her. 242
5:15 Men will be humiliated,
they will be brought low;
the proud will be brought low. 243
5:16 The Lord who commands armies will be exalted 244 when he punishes, 245
the sovereign God’s authority will be recognized when he judges. 246
5:17 Lambs 247 will graze as if in their pastures,
amid the ruins the rich sojourners will graze. 248
5:18 Those who pull evil along using cords of emptiness are as good as dead, 249
who pull sin as with cart ropes. 250
5:19 They say, “Let him hurry, let him act quickly, 251
so we can see;
let the plan of the Holy One of Israel 252 take shape 253 and come to pass,
then we will know it!”
5:20 Those who call evil good and good evil are as good as dead, 254
who turn darkness into light and light into darkness,
who turn bitter into sweet and sweet into bitter. 255
5:21 Those who think they are wise are as good as dead, 256
those who think they possess understanding. 257
5:22 Those who are champions 258 at drinking wine are as good as dead, 259
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. 260
5:24 Therefore, as flaming fire 261 devours straw,
and dry grass disintegrates in the flames,
so their root will rot,
and their flower will blow away like dust. 262
For they have rejected the law of the Lord who commands armies,
they have spurned the commands 263 of the Holy One of Israel. 264
5:25 So the Lord is furious 265 with his people;
he lifts 266 his hand and strikes them.
The mountains shake,
and corpses lie like manure 267 in the middle of the streets.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 268
5:26 He lifts a signal flag for a distant nation, 269
he whistles for it to come from the far regions of the earth.
Look, they 270 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. 271
5:28 Their arrows are sharpened,
and all their bows are prepared. 272
The hooves of their horses are hard as flint, 273
and their chariot wheels are like a windstorm. 274
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 275 they will growl over their prey, 276
it will sound like sea waves crashing against rocks. 277
One will look out over the land and see the darkness of disaster,
clouds will turn the light into darkness. 278
6:1 In the year of King Uzziah’s death, 279 I saw the sovereign master 280 seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs 281 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 282 and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy 283 is the Lord who commands armies! 284 His majestic splendor fills the entire earth!” 6:4 The sound of their voices shook the door frames, 285 and the temple was filled with smoke.
6:5 I said, “Too bad for me! I am destroyed, 286 for my lips are contaminated by sin, 287 and I live among people whose lips are contaminated by sin. 288 My eyes have seen the king, the Lord who commands armies.” 289 6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs. 6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” 290 6:8 I heard the voice of the sovereign master say, “Whom will I send? Who will go on our behalf?” 291 I answered, “Here I am, send me!” 6:9 He said, “Go and tell these people:
‘Listen continually, but don’t understand!
Look continually, but don’t perceive!’
6:10 Make the hearts of these people calloused;
make their ears deaf and their eyes blind!
Otherwise they might see with their eyes and hear with their ears,
their hearts might understand and they might repent and be healed.” 292
6:11 I replied, “How long, sovereign master?” He said,
“Until cities are in ruins and unpopulated,
and houses are uninhabited,
and the land is ruined and devastated,
6:12 and the Lord has sent the people off to a distant place,
and the very heart of the land is completely abandoned. 293
6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, 294 like one of the large sacred trees 295 or an Asherah pole, when a sacred pillar on a high place is thrown down. 296 That sacred pillar symbolizes the special chosen family.” 297
7:1 During 298 the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem 299 to do battle, but they were unable to prevail against it. 300
7:2 It was reported to the family 301 of David, “Syria has allied with 302 Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. 303 7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub 304 and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 305 7:4 Tell him, ‘Make sure you stay calm! 306 Don’t be afraid! Don’t be intimidated 307 by these two stubs of smoking logs, 308 or by the raging anger of Rezin, Syria, and the son of Remaliah. 7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. 309 7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. 310 Then we’ll set up the son of Tabeel as its king.” 311 7:7 For this reason the sovereign master, 312 the Lord, says:
“It will not take place;
it will not happen.
7:8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation. 313
7:9 Ephraim’s leader is Samaria,
and Samaria’s leader is the son of Remaliah.
If your faith does not remain firm,
then you will not remain secure.” 314
7:10 The Lord again spoke to Ahaz: 7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” 315 7:12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.” 316 7:13 So Isaiah replied, 317 “Pay attention, 318 family 319 of David. 320 Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 7:14 For this reason the sovereign master himself will give you a confirming sign. 321 Look, this 322 young woman 323 is about to conceive 324 and will give birth to a son. You, young woman, will name him 325 Immanuel. 326 7:15 He will eat sour milk 327 and honey, which will help him know how 328 to reject evil and choose what is right. 7:16 Here is why this will be so: 329 Before the child knows how to reject evil and choose what is right, the land 330 whose two kings you fear will be desolate. 331 7:17 The Lord will bring on you, your people, and your father’s family a time 332 unlike any since Ephraim departed from Judah – the king of Assyria!” 333
7:18 At that time 334 the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 335 7:19 All of them will come and make their home 336 in the ravines between the cliffs, and in the crevices of the cliffs, in all the thorn bushes, and in all the watering holes. 337 7:20 At that time 338 the sovereign master will use a razor hired from the banks of the Euphrates River, 339 the king of Assyria, to shave the head and the pubic hair; 340 it will also shave off the beard. 7:21 At that time 341 a man will keep alive a young cow from the herd and a couple of goats. 7:22 From the abundance of milk they produce, 342 he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey. 7:23 At that time 343 every place where there had been a thousand vines worth a thousand shekels will be overrun 344 with thorns and briers. 7:24 With bow and arrow 345 men will hunt 346 there, for the whole land will be covered 347 with thorns and briers. 7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. 348 Cattle will graze there and sheep will trample on them. 349
8:1 The Lord told me, “Take a large tablet 350 and inscribe these words 351 on it with an ordinary stylus: 352 ‘Maher-Shalal-Hash-Baz.’ 353 8:2 Then I will summon 354 as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.” 8:3 I then had sexual relations with the prophetess; she conceived and gave birth to a son. The Lord told me, “Name him Maher-Shalal-Hash-Baz, 8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria 355 will be carried off by the king of Assyria.” 356
8:5 The Lord spoke to me again: 8:6 “These people 357 have rejected the gently flowing waters of Shiloah 358 and melt in fear over Rezin and the son of Remaliah. 359 8:7 So look, the sovereign master 360 is bringing up against them the turbulent and mighty waters of the Euphrates River 361 – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. 362 8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, 363 O Immanuel.” 364
8:9 You will be broken, 365 O nations;
you will be shattered! 366
Pay attention, all you distant lands of the earth!
Get ready for battle, and you will be shattered!
Get ready for battle, and you will be shattered! 367
8:10 Devise your strategy, but it will be thwarted!
Issue your orders, but they will not be executed! 368
For God is with us! 369
8:11 Indeed this is what the Lord told me. He took hold of me firmly and warned me not to act like these people: 370
8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. 371
Don’t be afraid of what scares them; don’t be terrified.
8:13 You must recognize the authority of the Lord who commands armies. 372
He is the one you must respect;
he is the one you must fear. 373
8:14 He will become a sanctuary, 374
but a stone that makes a person trip,
and a rock that makes one stumble –
to the two houses of Israel. 375
He will become 376 a trap and a snare
to the residents of Jerusalem. 377
8:15 Many will stumble over the stone and the rock, 378
and will fall and be seriously injured,
and will be ensnared and captured.”
8:16 Tie up the scroll as legal evidence, 379
seal the official record of God’s instructions and give it to my followers. 380
8:17 I will wait patiently for the Lord,
who has rejected the family of Jacob; 381
I will wait for him.
8:18 Look, I and the sons whom the Lord has given me 382 are reminders and object lessons 383 in Israel, sent from the Lord who commands armies, who lives on Mount Zion.
8:19 384 They will say to you, “Seek oracles at the pits used to conjure up underworld spirits, from the magicians who chirp and mutter incantations. 385 Should people not seek oracles from their gods, by asking the dead about the destiny of the living?” 386 8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. 387 Certainly they say such things because their minds are spiritually darkened. 388 8:21 They will pass through the land 389 destitute and starving. Their hunger will make them angry, 390 and they will curse their king and their God 391 as they look upward. 8:22 When one looks out over the land, he sees 392 distress and darkness, gloom 393 and anxiety, darkness and people forced from the land. 394 9:1 (8:23) 395 The gloom will be dispelled for those who were anxious. 396
In earlier times he 397 humiliated
the land of Zebulun,
and the land of Naphtali; 398
but now he brings honor 399
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 400
9:2 (9:1) The people walking in darkness
see a bright light; 401
light shines
on those who live in a land of deep darkness. 402
9:3 You 403 have enlarged the nation;
you give them great joy. 404
They rejoice in your presence
as harvesters rejoice;
as warriors celebrate 405 when they divide up the plunder.
9:4 For their oppressive yoke
and the club that strikes their shoulders,
the cudgel the oppressor uses on them, 406
you have shattered, as in the day of Midian’s defeat. 407
9:5 Indeed every boot that marches and shakes the earth 408
and every garment dragged through blood
is used as fuel for the fire.
9:6 For a child has been 409 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 410
Extraordinary Strategist, 411
Mighty God, 412
Everlasting Father, 413
Prince of Peace. 414
9:7 His dominion will be vast 415
and he will bring immeasurable prosperity. 416
He will rule on David’s throne
and over David’s kingdom, 417
establishing it 418 and strengthening it
by promoting justice and fairness, 419
from this time forward and forevermore.
The Lord’s intense devotion to his people 420 will accomplish this.
9:8 421 The sovereign master 422 decreed judgment 423 on Jacob,
and it fell on Israel. 424
9:9 All the people were aware 425 of it,
the people of Ephraim and those living in Samaria. 426
Yet with pride and an arrogant attitude, they said, 427
9:10 “The bricks have fallen,
but we will rebuild with chiseled stone;
the sycamore fig trees have been cut down,
but we will replace them with cedars.” 428
9:11 Then the Lord provoked 429 their adversaries to attack them, 430
he stirred up 431 their enemies –
9:12 Syria from the east,
and the Philistines from the west,
they gobbled up Israelite territory. 432
Despite all this, his anger does not subside,
and his hand is ready to strike again. 433
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 434 with the Lord who commands armies.
9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 435 in one day.
9:15 The leaders and the highly respected people 436 are the head,
the prophets who teach lies are the tail.
9:16 The leaders of this nation were misleading people,
and the people being led were destroyed. 437
9:17 So the sovereign master was not pleased 438 with their young men,
he took no pity 439 on their orphans and widows;
for the whole nation was godless 440 and did wicked things, 441
every mouth was speaking disgraceful words. 442
Despite all this, his anger does not subside,
and his hand is ready to strike again. 443
9:18 For 444 evil burned like a fire, 445
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 446
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 447
and the people became fuel for the fire. 448
People had no compassion on one another. 449
9:20 They devoured 450 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 451 the flesh of their own arm! 452
9:21 Manasseh fought against 453 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 454
10:1 Those who enact unjust policies are as good as dead, 455
those who are always instituting unfair regulations, 456
10:2 to keep the poor from getting fair treatment,
and to deprive 457 the oppressed among my people of justice,
so they can steal what widows own,
and loot what belongs to orphans. 458
10:3 What will you do on judgment day, 459
when destruction arrives from a distant place?
To whom will you run for help?
Where will you leave your wealth?
10:4 You will have no place to go, except to kneel with the prisoners,
or to fall among those who have been killed. 460
Despite all this, his anger does not subside,
and his hand is ready to strike again. 461
10:5 Assyria, the club I use to vent my anger, is as good as dead, 462
a cudgel with which I angrily punish. 463
10:6 I sent him 464 against a godless 465 nation,
I ordered him to attack the people with whom I was angry, 466
to take plunder and to carry away loot,
to trample them down 467 like dirt in the streets.
10:7 But he does not agree with this,
his mind does not reason this way, 468
for his goal is to destroy,
and to eliminate many nations. 469
“Are not my officials all kings?
10:9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus? 471
10:10 I overpowered kingdoms ruled by idols, 472
whose carved images were more impressive than Jerusalem’s 473 or Samaria’s.
10:11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.” 474
10:12 But when 475 the sovereign master 476 finishes judging 477 Mount Zion and Jerusalem, then I 478 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 479 10:13 For he says:
“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations, 480
and looted their storehouses.
Like a mighty conqueror, 481 I brought down rulers. 482
10:14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.” 483
10:15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? 484
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
10:16 For this reason 485 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 486 His majestic glory will go up in smoke. 487
10:17 The light of Israel 488 will become a fire,
their Holy One 489 will become a flame;
it will burn and consume the Assyrian king’s 490 briers
and his thorns in one day.
10:18 The splendor of his forest and his orchard
will be completely destroyed, 491
as when a sick man’s life ebbs away. 492
10:19 There will be so few trees left in his forest,
a child will be able to count them. 493
10:20 At that time 494 those left in Israel, those who remain of the family 495 of Jacob, will no longer rely on a foreign leader that abuses them. 496 Instead they will truly 497 rely on the Lord, the Holy One of Israel. 498 10:21 A remnant will come back, a remnant of Jacob, to the mighty God. 499 10:22 For though your people, Israel, are as numerous as 500 the sand on the seashore, only a remnant will come back. 501 Destruction has been decreed; 502 just punishment 503 is about to engulf you. 504 10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. 505
10:24 So 506 here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. 507 10:25 For very soon my fury 508 will subside, and my anger will be directed toward their destruction.” 10:26 The Lord who commands armies is about to beat them 509 with a whip, similar to the way he struck down Midian at the rock of Oreb. 510 He will use his staff against the sea, lifting it up as he did in Egypt. 511
the Lord will remove their burden from your shoulders, 513
and their yoke from your neck;
the yoke will be taken off because your neck will be too large. 514
10:28 515 They 516 attacked 517 Aiath,
moved through Migron,
depositing their supplies at Micmash.
10:29 They went through the pass,
spent the night at Geba.
Ramah trembled,
Gibeah of Saul ran away.
10:30 Shout out, daughter of Gallim!
Pay attention, Laishah!
Answer her, Anathoth! 518
10:31 Madmenah flees,
the residents of Gebim have hidden.
10:32 This very day, standing in Nob,
they shake their fist at Daughter Zion’s mountain 519 –
at the hill of Jerusalem.
10:33 Look, the sovereign master, the Lord who commands armies,
is ready to cut off the branches with terrifying power. 520
The tallest trees 521 will be cut down,
the loftiest ones will be brought low.
10:34 The thickets of the forest will be chopped down with an ax,
and mighty Lebanon will fall. 522
11:1 A shoot will grow out of Jesse’s 523 root stock,
a bud will sprout 524 from his roots.
11:2 The Lord’s spirit will rest on him 525 –
a spirit that gives extraordinary wisdom, 526
a spirit that provides the ability to execute plans, 527
a spirit that produces absolute loyalty to the Lord. 528
11:3 He will take delight in obeying the Lord. 529
He will not judge by mere appearances, 530
or make decisions on the basis of hearsay. 531
11:4 He will treat the poor fairly, 532
and make right decisions 533 for the downtrodden of the earth. 534
He will strike the earth with the rod of his mouth, 535
and order the wicked to be executed. 536
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 537
11:6 A wolf will reside 538 with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together, 539
as a small child leads them along.
11:7 A cow and a bear will graze together,
their young will lie down together. 540
A lion, like an ox, will eat straw.
over the hole of a snake; 542
over the nest 543 of a serpent
an infant 544 will put his hand. 545
11:9 They will no longer injure or destroy
on my entire royal mountain. 546
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 547
11:10 At that time 548 a root from Jesse 549 will stand like a signal flag for the nations. Nations will look to him for guidance, 550 and his residence will be majestic. 11:11 At that time 551 the sovereign master 552 will again lift his hand 553 to reclaim 554 the remnant of his people 555 from Assyria, Egypt, Pathros, 556 Cush, 557 Elam, Shinar, 558 Hamath, and the seacoasts. 559
11:12 He will lift a signal flag for the nations;
he will gather Israel’s dispersed people 560
and assemble Judah’s scattered people
from the four corners of the earth.
11:13 Ephraim’s jealousy will end, 561
and Judah’s hostility 562 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 563 on the Philistine hills to the west; 564
together they will loot the people of the east.
They will take over Edom and Moab, 565
and the Ammonites will be their subjects.
11:15 The Lord will divide 566 the gulf 567 of the Egyptian Sea; 568
he will wave his hand over the Euphrates River 569 and send a strong wind, 570
he will turn it into seven dried-up streams, 571
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, 572
just as there was for Israel,
when 573 they went up from the land of Egypt.
12:1 At that time 574 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 575
I will trust in him 576 and not fear.
For the Lord gives me strength and protects me; 577
he has become my deliverer.” 578
12:3 Joyfully you will draw water
from the springs of deliverance. 579
12:4 At that time 580 you will say:
“Praise the Lord!
Ask him for help! 581
Publicize his mighty acts among the nations!
Make it known that he is unique! 582
12:5 Sing to the Lord, for he has done magnificent things,
let this be known 583 throughout the earth!
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 584 acts mightily 585 among you!”
13:1 586 This is a message about Babylon that God revealed to Isaiah son of Amoz: 587
13:2 588 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
13:3 I have given orders to my chosen soldiers; 589
I have summoned the warriors through whom I will vent my anger, 590
my boasting, arrogant ones. 591
13:4 592 There is a loud noise on the mountains –
it sounds like a large army! 593
There is great commotion among the kingdoms 594 –
nations are being assembled!
The Lord who commands armies is mustering
forces for battle.
13:5 They come from a distant land,
from the horizon. 595
It is the Lord with his instruments of judgment, 596
coming to destroy the whole earth. 597
13:6 Wail, for the Lord’s day of judgment 598 is near;
it comes with all the destructive power of the sovereign judge. 599
13:7 For this reason all hands hang limp, 600
every human heart loses its courage. 601
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 602
13:9 Look, the Lord’s day of judgment 603 is coming;
it is a day of cruelty and savage, raging anger, 604
and annihilating its sinners.
13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 607
the sun is darkened as soon as it rises,
and the moon does not shine. 608
13:11 609 I will punish the world for its evil, 610
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 611
13:12 I will make human beings more scarce than pure gold,
and people more scarce 612 than gold from Ophir.
13:13 So I will shake the heavens, 613
and the earth will shake loose from its foundation, 614
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 615
13:14 Like a frightened gazelle 616
or a sheep with no shepherd,
each will turn toward home, 617
each will run to his homeland.
13:15 Everyone who is caught will be stabbed;
everyone who is seized 618 will die 619 by the sword.
13:16 Their children will be smashed to pieces before their very eyes;
their houses will be looted
and their wives raped.
13:17 Look, I am stirring up the Medes to attack them; 620
they are not concerned about silver,
nor are they interested in gold. 621
13:18 Their arrows will cut young men to ribbons; 622
they have no compassion on a person’s offspring, 623
they will not 624 look with pity on children.
13:19 Babylon, the most admired 625 of kingdoms,
the Chaldeans’ source of honor and pride, 626
will be destroyed by God
just as Sodom and Gomorrah were. 627
13:20 No one will live there again;
no one will ever reside there again. 628
No bedouin 629 will camp 630 there,
no shepherds will rest their flocks 631 there.
13:21 Wild animals will rest there,
the ruined 632 houses will be full of hyenas. 633
Ostriches will live there,
wild goats will skip among the ruins. 634
13:22 Wild dogs will yip in her ruined fortresses,
jackals will yelp in the once-splendid palaces. 635
Her time is almost up, 636
her days will not be prolonged. 637
14:1 The Lord will certainly have compassion on Jacob; 638 he will again choose Israel as his special people 639 and restore 640 them to their land. Resident foreigners will join them and unite with the family 641 of Jacob. 14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. 642 They will make their captors captives and rule over the ones who oppressed them. 14:3 When the Lord gives you relief from your suffering and anxiety, 643 and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: 644
“Look how the oppressor has met his end!
Hostility 645 has ceased!
14:5 The Lord has broken the club of the wicked,
the scepter of rulers.
14:6 It 646 furiously struck down nations
with unceasing blows. 647
It angrily ruled over nations,
oppressing them without restraint. 648
14:7 The whole earth rests and is quiet;
they break into song.
14:8 The evergreens also rejoice over your demise, 649
as do the cedars of Lebanon, singing, 650
‘Since you fell asleep, 651
no woodsman comes up to chop us down!’ 652
14:9 Sheol 653 below is stirred up about you,
ready to meet you when you arrive.
It rouses 654 the spirits of the dead for you,
all the former leaders of the earth; 655
it makes all the former kings of the nations
rise from their thrones. 656
14:10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
14:11 Your splendor 657 has been brought down to Sheol,
as well as the sound of your stringed instruments. 658
You lie on a bed of maggots,
with a blanket of worms over you. 659
14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 660
You have been cut down to the ground,
O conqueror 661 of the nations! 662
14:13 You said to yourself, 663
“I will climb up to the sky.
Above the stars of El 664
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 665
14:14 I will climb up to the tops 666 of the clouds;
I will make myself like the Most High!” 667
14:15 But you were brought down 668 to Sheol,
to the remote slopes of the pit. 669
14:16 Those who see you stare at you,
they look at you carefully, thinking: 670
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 671 cities,
and refused to free his prisoners so they could return home?”’ 672
14:18 673 As for all the kings of the nations,
all of them 674 lie down in splendor, 675
each in his own tomb. 676
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 677
You lie among 678 the slain,
among those who have been slashed by the sword,
among those headed for 679 the stones of the pit, 680
as if you were a mangled corpse. 681
14:20 You will not be buried with them, 682
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
14:21 Prepare to execute 683 his sons
for the sins their ancestors have committed. 684
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.” 685
14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 686
including the offspring she produces,” 687
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 688
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 689
says the Lord who commands armies.
14:24 690 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
14:25 I will break Assyria 691 in my land,
I will trample them 692 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 693
14:26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.” 694
14:27 Indeed, 695 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 696
14:28 In the year King Ahaz died, 697 this message was revealed: 698
14:29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken! 699
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder. 700
14:30 The poor will graze in my pastures; 701
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors. 702
14:31 Wail, O city gate!
Cry out, O city!
Melt with fear, 703 all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks. 704
14:32 How will they respond to the messengers of this nation? 705
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
15:1 Here is a message about Moab:
Indeed, in a night it is devastated,
Ar of Moab is destroyed!
Indeed, in a night it is devastated,
Kir of Moab is destroyed!
15:2 They went up to the temple, 706
the people of Dibon went up to the high places to lament. 707
Because of what happened to Nebo and Medeba, 708 Moab wails.
Every head is shaved bare,
every beard is trimmed off. 709
15:3 In their streets they wear sackcloth;
on their roofs and in their town squares
all of them wail,
they fall down weeping.
15:4 The people of 710 Heshbon and Elealeh cry out,
their voices are heard as far away as Jahaz.
For this reason Moab’s soldiers shout in distress;
their courage wavers. 711
15:5 My heart cries out because of Moab’s plight, 712
and for the fugitives 713 stretched out 714 as far as Zoar and Eglath Shelishiyah.
For they weep as they make their way up the ascent of Luhith;
they loudly lament their demise on the road to Horonaim. 715
15:6 For the waters of Nimrim are gone; 716
the grass is dried up,
the vegetation has disappeared,
and there are no plants.
15:7 For this reason what they have made and stored up,
they carry over the Stream of the Poplars.
15:8 Indeed, the cries of distress echo throughout Moabite territory;
their wailing can be heard in Eglaim and Beer Elim. 717
15:9 Indeed, the waters of Dimon 718 are full of blood!
Indeed, I will heap even more trouble on Dimon. 719
A lion will attack 720 the Moabite fugitives
and the people left in the land.
16:1 Send rams as tribute to the ruler of the land, 721
from Sela in the desert 722
to the hill of Daughter Zion.
16:2 At the fords of the Arnon 723
the Moabite women are like a bird
that flies about when forced from its nest. 724
16:3 “Bring a plan, make a decision! 725
Provide some shade in the middle of the day! 726
Hide the fugitives! Do not betray 727 the one who tries to escape!
16:4 Please let the Moabite fugitives live 728 among you.
Hide them 729 from the destroyer!”
Certainly 730 the one who applies pressure will cease, 731
the destroyer will come to an end,
those who trample will disappear 732 from the earth.
16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 733
He will be sure to make just decisions
and will be experienced in executing justice. 734
16:6 We have heard about Moab’s pride,
their great arrogance,
their boasting, pride, and excess. 735
But their boastful claims are empty! 736
16:7 So Moab wails over its demise 737 –
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth. 738
16:8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the desert;
their shoots spread out and cross the sea.
16:9 So I weep along with Jazer 739
over the vines of Sibmah.
I will saturate you 740 with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops. 741
16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 742 –
I have brought the joyful shouts to an end. 743
16:11 So my heart constantly sighs for Moab, like the strumming of a harp, 744
my inner being sighs 745 for Kir Hareseth. 746
16:12 When the Moabites plead with all their might at their high places, 747
and enter their temples to pray, their prayers will be ineffective! 748
16:13 This is the message the Lord previously announced about Moab. 16:14 Now the Lord makes this announcement: “Within exactly three years 749 Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” 750
17:1 Here is a message about Damascus:
“Look, Damascus is no longer a city,
it is a heap of ruins!
17:2 The cities of Aroer are abandoned. 751
They will be used for herds,
which will lie down there in peace. 752
17:3 Fortified cities will disappear from Ephraim,
and Damascus will lose its kingdom. 753
The survivors in Syria
will end up like the splendor of the Israelites,”
says the Lord who commands armies.
Jacob’s splendor will be greatly diminished, 755
and he will become skin and bones. 756
17:5 It will be as when one gathers the grain harvest,
and his hand gleans the ear of grain.
It will be like one gathering the ears of grain
in the Valley of Rephaim.
17:6 There will be some left behind,
like when an olive tree is beaten –
two or three ripe olives remain toward the very top,
four or five on its fruitful branches,”
says the Lord God of Israel.
17:7 At that time 757 men will trust in their creator; 758
they will depend on 759 the Holy One of Israel. 760
17:8 They will no longer trust in 761 the altars their hands made,
or depend on the Asherah poles and incense altars their fingers made. 762
17:9 At that time 763 their fortified cities will be
like the abandoned summits of the Amorites, 764
which they abandoned because of the Israelites;
there will be desolation.
17:10 For you ignore 765 the God who rescues you;
you pay no attention to your strong protector. 766
So this is what happens:
You cultivate beautiful plants
and plant exotic vines. 767
17:11 The day you begin cultivating, you do what you can to make it grow; 768
the morning you begin planting, you do what you can to make it sprout.
Yet the harvest will disappear 769 in the day of disease
and incurable pain.
17:12 The many nations massing together are as good as dead, 770
those who make a commotion as loud as the roaring of the sea’s waves. 771
The people making such an uproar are as good as dead, 772
those who make an uproar as loud as the roaring of powerful waves. 773
17:13 Though these people make an uproar as loud as the roaring of powerful waves, 774
when he shouts at 775 them, they will flee to a distant land,
driven before the wind like dead weeds on the hills,
or like dead thistles 776 before a strong gale.
17:14 In the evening there is sudden terror; 777
by morning they vanish. 778
This is the fate of those who try to plunder us,
the destiny of those who try to loot us! 779
18:1 The land of buzzing wings is as good as dead, 780
the one beyond the rivers of Cush,
18:2 that sends messengers by sea,
who glide over the water’s surface in boats made of papyrus.
Go, you swift messengers,
to a nation of tall, smooth-skinned people, 781
to a people that are feared far and wide, 782
to a nation strong and victorious, 783
whose land rivers divide. 784
18:3 All you who live in the world,
who reside on the earth,
you will see a signal flag raised on the mountains;
you will hear a trumpet being blown.
18:4 For this is what the Lord has told me:
“I will wait 785 and watch from my place,
like scorching heat produced by the sunlight, 786
like a cloud of mist 787 in the heat 788 of harvest.” 789
18:5 For before the harvest, when the bud has sprouted,
and the ripening fruit appears, 790
he will cut off the unproductive shoots 791 with pruning knives;
he will prune the tendrils. 792
18:6 They will all be left 793 for the birds of the hills
and the wild animals; 794
the birds will eat them during the summer,
and all the wild animals will eat them during the winter.
18:7 At that time
tribute will be brought to the Lord who commands armies,
by a people that are tall and smooth-skinned,
a people that are feared far and wide,
a nation strong and victorious,
whose land rivers divide. 795
The tribute 796 will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. 797
19:1 Here is a message about Egypt:
Look, the Lord rides on a swift-moving cloud
and approaches Egypt.
The idols of Egypt tremble before him;
the Egyptians lose their courage. 798
19:2 “I will provoke civil strife in Egypt, 799
brothers will fight with each other,
as will neighbors,
cities, and kingdoms. 800
19:3 The Egyptians will panic, 801
and I will confuse their strategy. 802
They will seek guidance from the idols and from the spirits of the dead,
from the pits used to conjure up underworld spirits, and from the magicians. 803
19:4 I will hand Egypt over to a harsh master;
a powerful king will rule over them,”
says the sovereign master, 804 the Lord who commands armies.
19:5 The water of the sea will be dried up,
and the river will dry up and be empty. 805
19:6 The canals 806 will stink; 807
the streams of Egypt will trickle and then dry up;
the bulrushes and reeds will decay,
19:7 along with the plants by the mouth of the river. 808
All the cultivated land near the river
will turn to dust and be blown away. 809
19:8 The fishermen will mourn and lament,
all those who cast a fishhook into the river,
and those who spread out a net on the water’s surface will grieve. 810
19:9 Those who make clothes from combed flax will be embarrassed;
those who weave will turn pale. 811
19:10 Those who make cloth 812 will be demoralized; 813
all the hired workers will be depressed. 814
19:11 The officials of Zoan are nothing but fools; 815
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 816
19:12 But where, oh where, are your wise men? 817
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
19:13 The officials of Zoan are fools,
the officials of Memphis 818 are misled;
the rulers 819 of her tribes lead Egypt astray.
19:14 The Lord has made them undiscerning; 820
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 821
19:15 Egypt will not be able to do a thing,
head or tail, shoots and stalk. 822
19:16 At that time 823 the Egyptians 824 will be like women. 825 They will tremble and fear because the Lord who commands armies brandishes his fist against them. 826 19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. 827
19:18 At that time five cities 828 in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun. 829 19:19 At that time there will be an altar for the Lord in the middle of the land of Egypt, as well as a sacred pillar 830 dedicated to the Lord at its border. 19:20 It 831 will become a visual reminder in the land of Egypt of 832 the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender 833 who will rescue them. 19:21 The Lord will reveal himself to the Egyptians, and they 834 will acknowledge the Lord’s authority 835 at that time. 836 They will present sacrifices and offerings; they will make vows to the Lord and fulfill them. 19:22 The Lord will strike Egypt, striking and then healing them. They will turn to the Lord and he will listen to their prayers 837 and heal them.
19:23 At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together. 838 19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing 839 in the earth. 840 19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, 841 “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, 842 Israel!”
20:1 The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it. 843 20:2 At that time the Lord announced through 844 Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments 845 and barefoot. 20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush, 20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. 846 20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. 847 20:6 At that time 848 those who live on this coast 849 will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”
21:1 Here is a message about the Desert by the Sea: 850
Like strong winds blowing in the south, 851
one invades from the desert,
from a land that is feared.
21:2 I have received a distressing message: 852
“The deceiver deceives,
the destroyer destroys.
Attack, you Elamites!
Lay siege, you Medes!
I will put an end to all the groaning!” 853
21:3 For this reason my stomach churns; 854
cramps overwhelm me
like the contractions of a woman in labor.
I am disturbed 855 by what I hear,
horrified by what I see.
I shake in fear; 857
the twilight I desired
has brought me terror.
21:5 Arrange the table,
lay out 858 the carpet,
eat and drink! 859
Get up, you officers,
smear oil on the shields! 860
21:6 For this is what the sovereign master 861 has told me:
“Go, post a guard!
He must report what he sees.
21:7 When he sees chariots,
teams of horses, 862
riders on donkeys,
riders on camels,
he must be alert,
very alert.”
21:8 Then the guard 863 cries out:
“On the watchtower, O sovereign master, 864
I stand all day long;
at my post
I am stationed every night.
21:9 Look what’s coming!
A charioteer,
a team of horses.” 865
When questioned, he replies, 866
“Babylon has fallen, fallen!
All the idols of her gods lie shattered on the ground!”
21:10 O my downtrodden people, crushed like stalks on the threshing floor, 867
what I have heard
from the Lord who commands armies,
the God of Israel,
I have reported to you.
21:11 Here is a message about Dumah: 868
Someone calls to me from Seir, 869
“Watchman, what is left of the night?
Watchman, what is left of the night?” 870
21:12 The watchman replies,
“Morning is coming, but then night. 871
If you want to ask, ask;
come back again.” 872
21:13 Here is a message about Arabia:
In the thicket of Arabia you spend the night,
you Dedanite caravans.
21:14 Bring out some water for the thirsty.
You who live in the land of Tema,
bring some food for the fugitives.
21:15 For they flee from the swords –
from the drawn sword
and from the battle-ready bow
and from the severity of the battle.
21:16 For this is what the sovereign master 873 has told me: “Within exactly one year 874 all the splendor of Kedar will come to an end. 21:17 Just a handful of archers, the warriors of Kedar, will be left.” 875 Indeed, 876 the Lord God of Israel has spoken.
22:1 Here is a message about the Valley of Vision: 877
What is the reason 878
that all of you go up to the rooftops?
22:2 The noisy city is full of raucous sounds;
the town is filled with revelry. 879
Your slain were not cut down by the sword;
they did not die in battle. 880
22:3 881 All your leaders ran away together –
they fled to a distant place;
all your refugees 882 were captured together –
they were captured without a single arrow being shot. 883
22:4 So I say:
“Don’t look at me! 884
I am weeping bitterly.
Don’t try 885 to console me
concerning the destruction of my defenseless people.” 886
22:5 For the sovereign master, 887 the Lord who commands armies,
has planned a day of panic, defeat, and confusion. 888
In the Valley of Vision 889 people shout 890
and cry out to the hill. 891
22:6 The Elamites picked up the quiver,
and came with chariots and horsemen; 892
the men of Kir 893 prepared 894 the shield. 895
22:7 Your very best valleys were full of chariots; 896
horsemen confidently took their positions 897 at the gate.
22:8 They 898 removed the defenses 899 of Judah.
At that time 900 you looked
for the weapons in the House of the Forest. 901
22:9 You saw the many breaks
in the walls of the city of David; 902
you stored up water in the lower pool.
22:10 You counted the houses in Jerusalem, 903
and demolished houses so you could have material to reinforce the wall. 904
22:11 You made a reservoir between the two walls
for the water of the old pool –
but you did not trust in 905 the one who made it; 906
you did not depend on 907 the one who formed it long ago!
22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 908
22:13 But look, there is outright celebration! 909
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 910
22:14 The Lord who commands armies told me this: 911 “Certainly this sin will not be forgiven as long as you live,” 912 says the sovereign master, the Lord who commands armies.
22:15 This is what the sovereign master, the Lord who commands armies, says:
“Go visit this administrator, Shebna, who supervises the palace, 913 and tell him: 914
22:16 ‘What right do you have to be here? What relatives do you have buried here? 915
Why 916 do you chisel out a tomb for yourself here?
He chisels out his burial site in an elevated place,
he carves out his tomb on a cliff.
22:17 Look, the Lord will throw you far away, 917 you mere man! 918
He will wrap you up tightly. 919
22:18 He will wind you up tightly into a ball
and throw you into a wide, open land. 920
There you will die,
and there with you will be your impressive chariots, 921
which bring disgrace to the house of your master. 922
22:19 I will remove you from 923 your office;
you will be thrown down 924 from your position.
22:20 “At that time 925 I will summon my servant Eliakim, son of Hilkiah. 22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. 926 He will become a protector of 927 the residents of Jerusalem and of the people 928 of Judah. 22:22 I will place the key 929 to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it. 22:23 I will fasten him like a peg into a solid place; 930 he will bring honor and respect to his father’s family. 931 22:24 His father’s family will gain increasing prominence because of him, 932 including the offspring and the offshoots. 933 All the small containers, including the bowls and all the jars will hang from this peg.’ 934
22:25 “At that time,” 935 says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” 936 Indeed, 937 the Lord has spoken.
23:1 Here is a message about Tyre:
Wail, you large ships, 938
for the port is too devastated to enter! 939
From the land of Cyprus 940 this news is announced to them.
23:2 Lament, 941 you residents of the coast,
you merchants of Sidon 942 who travel over the sea,
whose agents sail over 23:3 the deep waters! 943
Grain from the Shihor region, 944
crops grown near the Nile 945 she receives; 946
she is the trade center 947 of the nations.
23:4 Be ashamed, O Sidon,
for the sea 948 says this, O fortress of the sea:
“I have not gone into labor
or given birth;
I have not raised young men
or brought up young women.” 949
23:5 When the news reaches Egypt,
they will be shaken by what has happened to Tyre. 950
23:6 Travel to Tarshish!
Wail, you residents of the coast!
23:7 Is this really your boisterous city 951
whose origins are in the distant past, 952
and whose feet led her to a distant land to reside?
23:8 Who planned this for royal Tyre, 953
whose merchants are princes,
whose traders are the dignitaries 954 of the earth?
23:9 The Lord who commands armies planned it –
to dishonor the pride that comes from all her beauty, 955
to humiliate all the dignitaries of the earth.
23:10 Daughter Tarshish, travel back to your land, as one crosses the Nile;
there is no longer any marketplace in Tyre. 956
23:11 The Lord stretched out his hand over the sea, 957
he shook kingdoms;
he 958 gave the order
to destroy Canaan’s fortresses. 959
23:12 He said,
“You will no longer celebrate,
oppressed 960 virgin daughter Sidon!
Get up, travel to Cyprus,
but you will find no relief there.” 961
23:13 Look at the land of the Chaldeans,
these people who have lost their identity! 962
The Assyrians have made it a home for wild animals.
They erected their siege towers, 963
demolished 964 its fortresses,
and turned it into a heap of ruins. 965
23:14 Wail, you large ships, 966
for your fortress is destroyed!
23:15 At that time 967 Tyre will be forgotten for seventy years, 968 the typical life span of a king. 969 At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: 970
23:16 “Take the harp,
go through the city,
forgotten prostitute!
Play it well,
play lots of songs,
so you’ll be noticed!” 971
23:17 At the end of seventy years 972 the Lord will revive 973 Tyre. She will start making money again by selling her services to all the earth’s kingdoms. 974 23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. 975
24:1 Look, the Lord is ready to devastate the earth
and leave it in ruins;
he will mar its surface
and scatter its inhabitants.
24:2 Everyone will suffer – the priest as well as the people, 976
the master as well as the servant, 977
the elegant lady as well as the female attendant, 978
the seller as well as the buyer, 979
the borrower as well as the lender, 980
the creditor as well as the debtor. 981
24:3 The earth will be completely devastated
and thoroughly ransacked.
For the Lord has decreed this judgment. 982
24:4 The earth 983 dries up 984 and withers,
the world shrivels up and withers;
the prominent people of the earth 985 fade away.
24:5 The earth is defiled by 986 its inhabitants, 987
for they have violated laws,
disregarded the regulation, 988
and broken the permanent treaty. 989
24:6 So a treaty curse 990 devours the earth;
its inhabitants pay for their guilt. 991
This is why the inhabitants of the earth disappear, 992
and are reduced to just a handful of people. 993
24:7 The new wine dries up,
the vines shrivel up,
all those who like to celebrate 994 groan.
24:8 The happy sound 995 of the tambourines stops,
the revelry of those who celebrate comes to a halt,
the happy sound of the harp ceases.
24:9 They no longer sing and drink wine; 996
the beer tastes bitter to those who drink it.
24:10 The ruined town 997 is shattered;
all of the houses are shut up tight. 998
24:11 They howl in the streets because of what happened to the wine; 999
all joy turns to sorrow; 1000
celebrations disappear from the earth. 1001
24:12 The city is left in ruins; 1002
the gate is reduced to rubble. 1003
24:13 This is what will happen throughout 1004 the earth,
among the nations.
It will be like when they beat an olive tree,
and just a few olives are left at the end of the harvest. 1005
24:14 They 1006 lift their voices and shout joyfully;
they praise 1007 the majesty of the Lord in the west.
24:15 So in the east 1008 extol the Lord,
along the seacoasts extol 1009 the fame 1010 of the Lord God of Israel.
24:16 From the ends of the earth we 1011 hear songs –
the Just One is majestic. 1012
But I 1013 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 1014
24:17 Terror, pit, and snare
are ready to overtake you inhabitants of the earth! 1015
24:18 The one who runs away from the sound of the terror
will fall into the pit; 1016
the one who climbs out of the pit,
will be trapped by the snare.
For the floodgates of the heavens 1017 are opened up 1018
and the foundations of the earth shake.
24:19 The earth is broken in pieces,
the earth is ripped to shreds,
the earth shakes violently. 1019
24:20 The earth will stagger around 1020 like a drunk;
it will sway back and forth like a hut in a windstorm. 1021
Its sin will weigh it down,
and it will fall and never get up again.
24:21 At that time 1022 the Lord will punish 1023
the heavenly forces in the heavens 1024
and the earthly kings on the earth.
24:22 They will be imprisoned in a pit, 1025
locked up in a prison,
and after staying there for a long time, 1026 they will be punished. 1027
24:23 The full moon will be covered up, 1028
the bright sun 1029 will be darkened; 1030
for the Lord who commands armies will rule 1031
on Mount Zion in Jerusalem 1032
in the presence of his assembly, in majestic splendor. 1033
25:1 O Lord, you are my God! 1034
I will exalt you in praise, I will extol your fame. 1035
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed. 1036
25:2 Indeed, 1037 you have made the city 1038 into a heap of rubble,
the fortified town into a heap of ruins;
the fortress of foreigners 1039 is no longer a city,
it will never be rebuilt.
25:3 So a strong nation will extol you;
the towns of 1040 powerful nations will fear you.
25:4 For you are a protector for the poor,
a protector for the needy in their distress,
a shelter from the rainstorm,
a shade from the heat.
Though the breath of tyrants 1041 is like a winter rainstorm, 1042
25:5 like heat 1043 in a dry land,
you humble the boasting foreigners. 1044
Just as the shadow of a cloud causes the heat to subside, 1045
so he causes the song of tyrants to cease. 1046
25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. 1047
At this banquet there will be plenty of meat and aged wine –
tender meat and choicest wine. 1048
25:7 On this mountain he will swallow up
the shroud that is over all the peoples, 1049
the woven covering that is over all the nations; 1050
25:8 he will swallow up death permanently. 1051
The sovereign Lord will wipe away the tears from every face,
and remove his people’s disgrace from all the earth.
Indeed, the Lord has announced it! 1052
25:9 At that time they will say, 1053
“Look, here 1054 is our God!
We waited for him and he delivered us.
Here 1055 is the Lord! We waited for him.
Let’s rejoice and celebrate his deliverance!”
25:10 For the Lord’s power will make this mountain secure. 1056
Moab will be trampled down where it stands, 1057
as a heap of straw is trampled down in 1058 a manure pile.
25:11 Moab 1059 will spread out its hands in the middle of it, 1060
just as a swimmer spreads his hands to swim;
the Lord 1061 will bring down Moab’s 1062 pride as it spreads its hands. 1063
25:12 The fortified city (along with the very tops of your 1064 walls) 1065 he will knock down,
he will bring it down, he will throw it down to the dusty ground. 1066
26:1 At that time 1067 this song will be sung in the land of Judah:
“We have a strong city!
The Lord’s 1068 deliverance, like walls and a rampart, makes it secure. 1069
26:2 Open the gates so a righteous nation can enter –
one that remains trustworthy.
26:3 You keep completely safe the people who maintain their faith,
for they trust in you. 1070
26:4 Trust in the Lord from this time forward, 1071
even in Yah, the Lord, an enduring protector! 1072
26:5 Indeed, 1073 the Lord knocks down those who live in a high place,
he brings down an elevated town;
he brings it down to the ground, 1074
he throws it down to the dust.
26:6 It is trampled underfoot
by the feet of the oppressed,
by the soles of the poor.”
26:7 1075 The way of the righteous is level,
the path of the righteous that you make is straight. 1076
26:8 Yes, as your judgments unfold, 1077
O Lord, we wait for you.
We desire your fame and reputation to grow. 1078
26:9 I 1079 look for 1080 you during the night,
my spirit within me seeks you at dawn,
for when your judgments come upon the earth,
those who live in the world learn about justice. 1081
26:10 If the wicked are shown mercy,
they do not learn about justice. 1082
Even in a land where right is rewarded, they act unjustly; 1083
they do not see the Lord’s majesty revealed.
26:11 O Lord, you are ready to act, 1084
but they don’t even notice.
They will see and be put to shame by your angry judgment against humankind, 1085
yes, fire will consume your enemies. 1086
26:12 O Lord, you make us secure, 1087
for even all we have accomplished, you have done for us. 1088
26:13 O Lord, our God,
masters other than you have ruled us,
but we praise your name alone.
26:14 The dead do not come back to life,
the spirits of the dead do not rise. 1089
That is because 1090 you came in judgment 1091 and destroyed them,
you wiped out all memory of them.
26:15 You have made the nation larger, 1092 O Lord,
you have made the nation larger and revealed your splendor, 1093
you have extended all the borders of the land.
26:16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline. 1094
26:17 As when a pregnant woman gets ready to deliver
and strains and cries out because of her labor pains,
so were we because of you, O Lord.
26:18 We were pregnant, we strained,
we gave birth, as it were, to wind. 1095
We cannot produce deliverance on the earth;
people to populate the world are not born. 1096
26:19 1097 Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground! 1098
For you will grow like plants drenched with the morning dew, 1099
and the earth will bring forth its dead spirits. 1100
26:20 Go, my people! Enter your inner rooms!
Close your doors behind you!
Hide for a little while,
until his angry judgment is over! 1101
26:21 For look, the Lord is coming out of the place where he lives, 1102
to punish the sin of those who live on the earth.
The earth will display the blood shed on it;
it will no longer cover up its slain. 1103
27:1 At that time 1104 the Lord will punish
with his destructive, 1105 great, and powerful sword
Leviathan the fast-moving 1106 serpent,
Leviathan the squirming serpent;
he will kill the sea monster. 1107
27:2 When that time comes, 1108
sing about a delightful vineyard! 1109
27:3 I, the Lord, protect it; 1110
I water it regularly. 1111
I guard it night and day,
so no one can harm it. 1112
27:4 I am not angry.
I wish I could confront some thorns and briers!
Then I would march against them 1113 for battle;
I would set them 1114 all on fire,
27:5 unless they became my subjects 1115
and made peace with me;
let them make peace with me. 1116
27:6 The time is coming when Jacob will take root; 1117
Israel will blossom and grow branches.
The produce 1118 will fill the surface of the world. 1119
27:7 Has the Lord struck down Israel like he did their oppressors? 1120
Has Israel been killed like their enemies? 1121
27:8 When you summon her for divorce, you prosecute her; 1122
he drives her away 1123 with his strong wind in the day of the east wind. 1124
27:9 So in this way Jacob’s sin will be forgiven, 1125
and this is how they will show they are finished sinning: 1126
They will make all the stones of the altars 1127
like crushed limestone,
and the Asherah poles and the incense altars will no longer stand. 1128
27:10 For the fortified city 1129 is left alone;
it is a deserted settlement
and abandoned like the desert.
Calves 1130 graze there;
they lie down there
and eat its branches bare. 1131
27:11 When its branches get brittle, 1132 they break;
women come and use them for kindling. 1133
For these people lack understanding, 1134
therefore the one who made them has no compassion on them;
the one who formed them has no mercy on them.
27:12 At that time 1135 the Lord will shake the tree, 1136 from the Euphrates River 1137 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 1138 27:13 At that time 1139 a large 1140 trumpet will be blown, and the ones lost 1141 in the land of Assyria will come, as well as the refugees in 1142 the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. 1143
28:1 The splendid crown of Ephraim’s drunkards is doomed, 1144
the withering flower, its beautiful splendor, 1145
situated 1146 at the head of a rich valley,
the crown of those overcome with wine. 1147
28:2 Look, the sovereign master 1148 sends a strong, powerful one. 1149
With the force of a hailstorm or a destructive windstorm, 1150
with the might of a driving, torrential rainstorm, 1151
he will knock that crown 1152 to the ground with his hand. 1153
28:3 The splendid crown of Ephraim’s drunkards
will be trampled underfoot.
28:4 The withering flower, its beautiful splendor,
situated at the head of a rich valley,
will be like an early fig before harvest –
as soon as someone notices it,
he grabs it and swallows it. 1154
28:5 At that time 1155 the Lord who commands armies will become a beautiful crown
and a splendid diadem for the remnant of his people.
28:6 He will give discernment to the one who makes judicial decisions,
and strength to those who defend the city from attackers. 1156
28:7 Even these men 1157 stagger because of wine,
they stumble around because of beer –
priests and prophets stagger because of beer,
they are confused 1158 because of wine,
they stumble around because of beer;
they stagger while seeing prophetic visions, 1159
they totter while making legal decisions. 1160
28:8 Indeed, all the tables are covered with vomit;
no place is untouched. 1161
28:9 Who is the Lord 1162 trying to teach?
To whom is he explaining a message? 1163
Those just weaned from milk!
Those just taken from their mother’s breast! 1164
28:10 Indeed, they will hear meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 1165
28:11 For with mocking lips and a foreign tongue
he will speak to these people. 1166
28:12 In the past he said to them, 1167
“This is where security can be found.
Provide security for the one who is exhausted!
This is where rest can be found.” 1168
But they refused to listen.
28:13 So the Lord’s word to them will sound like
meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 1169
As a result, they will fall on their backsides when they try to walk, 1170
and be injured, ensnared, and captured. 1171
28:14 Therefore, listen to the Lord’s word,
you who mock,
you rulers of these people
who reside in Jerusalem! 1172
28:15 For you say,
“We have made a treaty with death,
with Sheol 1173 we have made an agreement. 1174
When the overwhelming judgment sweeps by 1175
it will not reach us.
For we have made a lie our refuge,
we have hidden ourselves in a deceitful word.” 1176
28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 1177 a stone in Zion,
an approved 1178 stone,
set in place as a precious cornerstone for the foundation. 1179
The one who maintains his faith will not panic. 1180
28:17 I will make justice the measuring line,
fairness the plumb line;
hail will sweep away the unreliable refuge, 1181
the floodwaters will overwhelm the hiding place.
28:18 Your treaty with death will be dissolved; 1182
your agreement 1183 with Sheol will not last. 1184
When the overwhelming judgment sweeps by, 1185
you will be overrun by it. 1186
28:19 Whenever it sweeps by, it will overtake you;
indeed, 1187 every morning it will sweep by,
it will come through during the day and the night.” 1188
When this announcement is understood,
it will cause nothing but terror.
28:20 For the bed is too short to stretch out on,
and the blanket is too narrow to wrap around oneself. 1189
28:21 For the Lord will rise up, as he did at Mount Perazim, 1190
he will rouse himself, as he did in the Valley of Gibeon, 1191
to accomplish his work,
his peculiar work,
to perform his task,
his strange task. 1192
28:22 So now, do not mock,
or your chains will become heavier!
For I have heard a message about decreed destruction,
from the sovereign master, the Lord who commands armies, against the entire land. 1193
28:23 Pay attention and listen to my message! 1194
Be attentive and listen to what I have to say! 1195
28:24 Does a farmer just keep on plowing at planting time? 1196
Does he keep breaking up and harrowing his ground?
28:25 Once he has leveled its surface,
does he not scatter the seed of the caraway plant,
sow the seed of the cumin plant,
and plant the wheat, barley, and grain in their designated places? 1197
28:26 His God instructs him;
he teaches him the principles of agriculture. 1198
28:27 Certainly 1199 caraway seed is not threshed with a sledge,
nor is the wheel of a cart rolled over cumin seed. 1200
Certainly caraway seed is beaten with a stick,
and cumin seed with a flail.
28:28 Grain is crushed,
though one certainly does not thresh it forever.
The wheel of one’s wagon rolls over it,
but his horses do not crush it.
28:29 This also comes from the Lord who commands armies,
who gives supernatural guidance and imparts great wisdom. 1201
29:1 Ariel is as good as dead 1202 –
Ariel, the town David besieged! 1203
Keep observing your annual rituals,
celebrate your festivals on schedule. 1204
29:2 I will threaten Ariel,
and she will mourn intensely
and become like an altar hearth 1205 before me.
29:3 I will lay siege to you on all sides; 1206
I will besiege you with troops; 1207
I will raise siege works against you.
29:4 You will fall;
while lying on the ground 1208 you will speak;
from the dust where you lie, your words will be heard. 1209
Your voice will sound like a spirit speaking from the underworld; 1210
from the dust you will chirp as if muttering an incantation. 1211
29:5 But the horde of invaders will be like fine dust,
the horde of tyrants 1212 like chaff that is blown away.
It will happen suddenly, in a flash.
29:6 Judgment will come from the Lord who commands armies, 1213
accompanied by thunder, earthquake, and a loud noise,
by a strong gale, a windstorm, and a consuming flame of fire.
29:7 It will be like a dream, a night vision.
There will be a horde from all the nations that fight against Ariel,
those who attack her and her stronghold and besiege her.
29:8 It will be like a hungry man dreaming that he is eating,
only to awaken and find that his stomach is empty. 1214
It will be like a thirsty man dreaming that he is drinking,
only to awaken and find that he is still weak and his thirst unquenched. 1215
So it will be for the horde from all the nations
that fight against Mount Zion.
29:9 You will be shocked and amazed! 1216
You are totally blind! 1217
They are drunk, 1218 but not because of wine;
they stagger, 1219 but not because of beer.
29:10 For the Lord has poured out on you
a strong urge to sleep deeply. 1220
He has shut your eyes (the prophets),
and covered your heads (the seers).
29:11 To you this entire prophetic revelation 1221 is like words in a sealed scroll. When they hand it to one who can read 1222 and say, “Read this,” he responds, “I can’t, because it is sealed.” 29:12 Or when they hand the scroll to one who can’t read 1223 and say, “Read this,” he says, “I can’t read.” 1224
29:13 The sovereign master 1225 says,
“These people say they are loyal to me; 1226
they say wonderful things about me, 1227
but they are not really loyal to me. 1228
Their worship consists of
nothing but man-made ritual. 1229
29:14 Therefore I will again do an amazing thing for these people –
an absolutely extraordinary deed. 1230
Wise men will have nothing to say,
the sages will have no explanations.” 1231
29:15 Those who try to hide their plans from the Lord are as good as dead, 1232
who do their work in secret and boast, 1233
“Who sees us? Who knows what we’re doing?” 1234
29:16 Your thinking is perverse! 1235
Should the potter be regarded as clay? 1236
Should the thing made say 1237 about its maker, “He didn’t make me”?
Or should the pottery say about the potter, “He doesn’t understand”?
29:17 In just a very short time 1238
Lebanon will turn into an orchard,
and the orchard will be considered a forest. 1239
29:18 At that time 1240 the deaf will be able to hear words read from a scroll,
and the eyes of the blind will be able to see through deep darkness. 1241
29:19 The downtrodden will again rejoice in the Lord;
the poor among humankind will take delight 1242 in the Holy One of Israel. 1243
29:20 For tyrants will disappear,
those who taunt will vanish,
and all those who love to do wrong will be eliminated 1244 –
29:21 those who bear false testimony against a person, 1245
who entrap the one who arbitrates at the city gate 1246
and deprive the innocent of justice by making false charges. 1247
29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: 1248
“Jacob will no longer be ashamed;
their faces will no longer show their embarrassment. 1249
29:23 For when they see their children,
whom I will produce among them, 1250
they will honor 1251 my name.
They will honor the Holy One of Jacob; 1252
they will respect 1253 the God of Israel.
29:24 Those who stray morally will gain understanding; 1254
those who complain will acquire insight. 1255
30:1 “The rebellious 1256 children are as good as dead,” 1257 says the Lord,
“those who make plans without consulting me, 1258
who form alliances without consulting my Spirit, 1259
and thereby compound their sin. 1260
30:2 They travel down to Egypt
without seeking my will, 1261
seeking Pharaoh’s protection,
and looking for safety in Egypt’s protective shade. 1262
30:3 But Pharaoh’s protection will bring you nothing but shame,
and the safety of Egypt’s protective shade nothing but humiliation.
30:4 Though his 1263 officials are in Zoan
and his messengers arrive at Hanes, 1264
30:5 all will be put to shame 1265
because of a nation that cannot help them,
who cannot give them aid or help,
but only shame and disgrace.”
30:6 This is a message 1266 about the animals in the Negev:
Through a land of distress and danger,
inhabited by lionesses and roaring lions, 1267
by snakes and darting adders, 1268
they transport 1269 their wealth on the backs of donkeys,
their riches on the humps of camels,
to a nation that cannot help them. 1270
30:7 Egypt is totally incapable of helping. 1271
For this reason I call her
‘Proud one 1272 who is silenced.’” 1273
30:8 Now go, write it 1274 down on a tablet in their presence, 1275
inscribe it on a scroll,
so that it might be preserved for a future time
as an enduring witness. 1276
30:9 For these are rebellious people –
they are lying children,
children unwilling to obey the Lord’s law. 1277
30:10 They 1278 say to the visionaries, “See no more visions!”
and to the seers, “Don’t relate messages to us about what is right! 1279
Tell us nice things,
relate deceptive messages. 1280
30:11 Turn aside from the way,
stray off the path. 1281
Remove from our presence the Holy One of Israel.” 1282
30:12 For this reason this is what the Holy One of Israel says:
“You have rejected this message; 1283
you trust instead in your ability to oppress and trick, 1284
and rely on that kind of behavior. 1285
30:13 So this sin will become your downfall.
You will be like a high wall
that bulges and cracks and is ready to collapse;
it crumbles suddenly, in a flash. 1286
30:14 It shatters in pieces like a clay jar,
so shattered to bits that none of it can be salvaged. 1287
Among its fragments one cannot find a shard large enough 1288
to scoop a hot coal from a fire 1289
or to skim off water from a cistern.” 1290
30:15 For this is what the master, the Lord, the Holy One of Israel says:
“If you repented and patiently waited for me, you would be delivered; 1291
if you calmly trusted in me you would find strength, 1292
but you are unwilling.
30:16 You say, ‘No, we will flee on horses,’
so you will indeed flee.
You say, ‘We will ride on fast horses,’
so your pursuers will be fast.
30:17 One thousand will scurry at the battle cry of one enemy soldier; 1293
at the battle cry of five enemy soldiers you will all run away, 1294
until the remaining few are as isolated 1295
as a flagpole on a mountaintop
or a signal flag on a hill.”
30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 1296
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 1297
30:19 For people will live in Zion;
in Jerusalem 1298 you will weep no more. 1299
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 1300
30:20 The sovereign master 1301 will give you distress to eat
and suffering to drink; 1302
but your teachers will no longer be hidden;
your eyes will see them. 1303
30:21 You 1304 will hear a word spoken behind you, saying,
“This is the correct 1305 way, walk in it,”
whether you are heading to the right or the left.
30:22 You will desecrate your silver-plated idols 1306
and your gold-plated images. 1307
You will throw them away as if they were a menstrual rag,
saying to them, “Get out!”
30:23 He will water the seed you plant in the ground,
and the ground will produce crops in abundance. 1308
At that time 1309 your cattle will graze in wide pastures.
30:24 The oxen and donkeys used in plowing 1310
will eat seasoned feed winnowed with a shovel and pitchfork. 1311
30:25 On every high mountain
and every high hill
there will be streams flowing with water,
at the time of 1312 great slaughter when the fortified towers collapse.
30:26 The light of the full moon will be like the sun’s glare
and the sun’s glare will be seven times brighter,
like the light of seven days, 1313
when the Lord binds up his people’s fractured bones 1314
and heals their severe wound. 1315
30:27 Look, the name 1316 of the Lord comes from a distant place
in raging anger and awesome splendor. 1317
He speaks angrily
and his word is like destructive fire. 1318
30:28 His battle cry overwhelms like a flooding river 1319
that reaches one’s neck.
He shakes the nations in a sieve that isolates the chaff; 1320
he puts a bit into the mouth of the nations and leads them to destruction. 1321
30:29 You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel. 1322
30:30 The Lord will give a mighty shout 1323
and intervene in power, 1324
with furious anger and flaming, destructive fire, 1325
with a driving rainstorm and hailstones.
30:31 Indeed, the Lord’s shout will shatter Assyria; 1326
he will beat them with a club.
30:32 Every blow from his punishing cudgel, 1327
with which the Lord will beat them, 1328
will be accompanied by music from the 1329 tambourine and harp,
and he will attack them with his weapons. 1330
30:33 For 1331 the burial place is already prepared; 1332
it has been made deep and wide for the king. 1333
The firewood is piled high on it. 1334
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.
31:1 Those who go down to Egypt for help are as good as dead, 1335
those who rely on war horses,
and trust in Egypt’s many chariots 1336
and in their many, many horsemen. 1337
But they do not rely on the Holy One of Israel 1338
and do not seek help from the Lord.
31:2 Yet he too is wise 1339 and he will bring disaster;
he does not retract his decree. 1340
He will attack the wicked nation, 1341
and the nation that helps 1342 those who commit sin. 1343
31:3 The Egyptians are mere humans, not God;
their horses are made of flesh, not spirit.
The Lord will strike with 1344 his hand;
the one who helps will stumble
and the one being helped will fall.
Together they will perish. 1345
31:4 Indeed, this is what the Lord says to me:
“The Lord will be like a growling lion,
like a young lion growling over its prey. 1346
Though a whole group of shepherds gathers against it,
it is not afraid of their shouts
or intimidated by their yelling. 1347
In this same way the Lord who commands armies will descend
to do battle on Mount Zion and on its hill. 1348
31:5 Just as birds hover over a nest, 1349
so the Lord who commands armies will protect Jerusalem. 1350
He will protect and deliver it;
as he passes over 1351 he will rescue it.
31:6 You Israelites! Return to the one against whom you have so blatantly rebelled! 1352 31:7 For at that time 1353 everyone will get rid of 1354 the silver and gold idols your hands sinfully made. 1355
31:8 Assyria will fall by a sword, but not one human-made; 1356
a sword not made by humankind will destroy them. 1357
They will run away from this sword 1358
and their young men will be forced to do hard labor.
31:9 They will surrender their stronghold 1359 because of fear; 1360
their officers will be afraid of the Lord’s battle flag.” 1361
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 1362
32:1 Look, a king will promote fairness; 1363
officials will promote justice. 1364
32:2 Each of them 1365 will be like a shelter from the wind
and a refuge from a rainstorm;
like streams of water in a dry region
and like the shade of a large cliff in a parched land.
32:3 Eyes 1366 will no longer be blind 1367
and ears 1368 will be attentive.
32:4 The mind that acts rashly will possess discernment 1369
and the tongue that stutters will speak with ease and clarity.
32:5 A fool will no longer be called honorable;
a deceiver will no longer be called principled.
32:6 For a fool speaks disgraceful things; 1370
his mind plans out sinful deeds. 1371
He commits godless deeds 1372
and says misleading things about the Lord;
he gives the hungry nothing to satisfy their appetite 1373
and gives the thirsty nothing to drink. 1374
32:7 A deceiver’s methods are evil; 1375
he dreams up evil plans 1376
to ruin the poor with lies,
even when the needy are in the right. 1377
32:8 An honorable man makes honorable plans;
his honorable character gives him security. 1378
32:9 You complacent 1379 women,
get up and listen to me!
You carefree 1380 daughters,
pay attention to what I say!
you carefree ones will shake with fear,
for the grape 1382 harvest will fail,
and the fruit harvest will not arrive.
32:11 Tremble, you complacent ones!
Shake with fear, you carefree ones!
Strip off your clothes and expose yourselves –
put sackcloth on your waist! 1383
32:12 Mourn over the field, 1384
over the delightful fields
and the fruitful vine!
32:13 Mourn 1385 over the land of my people,
which is overgrown with thorns and briers,
and over all the once-happy houses 1386
in the city filled with revelry. 1387
32:14 For the fortress is neglected;
the once-crowded 1388 city is abandoned.
Hill 1389 and watchtower
are permanently uninhabited. 1390
Wild donkeys love to go there,
and flocks graze there. 1391
32:15 This desolation will continue until new life is poured out on us from heaven. 1392
Then the desert will become an orchard
and the orchard will be considered a forest. 1393
32:16 Justice will settle down in the desert
and fairness will live in the orchard. 1394
32:17 Fairness will produce peace 1395
and result in lasting security. 1396
32:18 My people will live in peaceful settlements,
in secure homes,
and in safe, quiet places. 1397
32:19 Even if the forest is destroyed 1398
and the city is annihilated, 1399
32:20 you will be blessed,
you who plant seed by all the banks of the streams, 1400
you who let your ox and donkey graze. 1401
33:1 The destroyer is as good as dead, 1402
you who have not been destroyed!
The deceitful one is as good as dead, 1403
the one whom others have not deceived!
When you are through destroying, you will be destroyed;
when you finish 1404 deceiving, others will deceive you!
33:2 Lord, be merciful to us! We wait for you.
Give us strength each morning! 1405
Deliver us when distress comes. 1406
33:3 The nations run away when they hear a loud noise; 1407
the nations scatter when you spring into action! 1408
33:4 Your plunder 1409 disappears as if locusts were eating it; 1410
they swarm over it like locusts! 1411
33:5 The Lord is exalted, 1412
indeed, 1413 he lives in heaven; 1414
he fills Zion with justice and fairness.
33:6 He is your constant source of stability; 1415
he abundantly provides safety and great wisdom; 1416
he gives all this to those who fear him. 1417
33:7 Look, ambassadors 1418 cry out in the streets;
messengers sent to make peace 1419 weep bitterly.
there are no travelers. 1421
Treaties are broken, 1422
witnesses are despised, 1423
human life is treated with disrespect. 1424
33:9 The land 1425 dries up 1426 and withers away;
the forest of Lebanon shrivels up 1427 and decays.
Sharon 1428 is like the desert; 1429
Bashan and Carmel 1430 are parched. 1431
33:10 “Now I will rise up,” says the Lord.
“Now I will exalt myself;
now I will magnify myself. 1432
33:11 You conceive straw, 1433
you give birth to chaff;
your breath is a fire that destroys you. 1434
33:12 The nations will be burned to ashes; 1435
like thorn bushes that have been cut down, they will be set on fire.
33:13 You who are far away, listen to what I have done!
You who are close by, recognize my strength!”
33:14 Sinners are afraid in Zion;
panic 1436 grips the godless. 1437
They say, 1438 ‘Who among us can coexist with destructive fire?
Who among us can coexist with unquenchable 1439 fire?’
33:15 The one who lives 1440 uprightly 1441
and speaks honestly;
the one who refuses to profit from oppressive measures
and rejects a bribe; 1442
the one who does not plot violent crimes 1443
and does not seek to harm others 1444 –
33:16 This is the person who will live in a secure place; 1445
he will find safety in the rocky, mountain strongholds; 1446
he will have food
and a constant supply of water.
33:17 You will see a king in his splendor; 1447
you will see a wide land. 1448
33:18 Your mind will recall the terror you experienced, 1449
and you will ask yourselves, 1450 “Where is the scribe?
Where is the one who weighs the money?
Where is the one who counts the towers?” 1451
33:19 You will no longer see a defiant 1452 people
whose language you do not comprehend, 1453
whose derisive speech you do not understand. 1454
33:20 Look at Zion, the city where we hold religious festivals!
You 1455 will see Jerusalem, 1456
a peaceful settlement,
a tent that stays put; 1457
its stakes will never be pulled up;
none of its ropes will snap in two.
33:21 Instead the Lord will rule there as our mighty king. 1458
Rivers and wide streams will flow through it; 1459
no war galley will enter; 1460
no large ships will sail through. 1461
33:22 For the Lord, our ruler,
the Lord, our commander,
the Lord, our king –
he will deliver us.
33:23 Though at this time your ropes are slack, 1462
the mast is not secured, 1463
and the sail 1464 is not unfurled,
at that time you will divide up a great quantity of loot; 1465
even the lame will drag off plunder. 1466
33:24 No resident of Zion 1467 will say, “I am ill”;
the people who live there will have their sin forgiven.
34:1 Come near, you nations, and listen!
Pay attention, you people!
The earth and everything it contains must listen,
the world and everything that lives in it. 1468
34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 1469
their corpses will stink; 1470
the hills will soak up their blood. 1471
34:4 All the stars in the sky will fade away, 1472
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 1473
34:5 He says, 1474 “Indeed, my sword has slaughtered heavenly powers. 1475
Look, it now descends on Edom, 1476
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 1477 with fat;
it drips 1478 with the blood of young rams and goats
and is covered 1479 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 1480 in Bozrah, 1481
a bloody 1482 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 1483 along with them,
as well as strong bulls. 1484
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 1485
a time when he will repay Edom for her hostility toward Zion. 1486
34:9 Edom’s 1487 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 1488
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
34:11 Owls and wild animals 1489 will live there, 1490
all kinds of wild birds 1491 will settle in it.
The Lord 1492 will stretch out over her
the measuring line of ruin
and the plumb line 1493 of destruction. 1494
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 1495
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 1496 in her fortified cities.
Jackals will settle there;
ostriches will live there. 1497
34:14 Wild animals and wild dogs will congregate there; 1498
wild goats will bleat to one another. 1499
Yes, nocturnal animals 1500 will rest there
and make for themselves a nest. 1501
34:15 Owls 1502 will make nests and lay eggs 1503 there;
they will hatch them and protect them. 1504
Yes, hawks 1505 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 1506
Not one of these creatures will be missing, 1507
none will lack a mate. 1508
For the Lord has issued the decree, 1509
and his own spirit gathers them. 1510
34:17 He assigns them their allotment; 1511
he measures out their assigned place. 1512
They will live there 1513 permanently;
they will settle in it through successive generations.
35:1 Let the desert and dry region be happy; 1514
let the wilderness 1515 rejoice and bloom like a lily!
35:2 Let it richly bloom; 1516
let it rejoice and shout with delight! 1517
It is given the grandeur 1518 of Lebanon,
the splendor of Carmel and Sharon.
They will see the grandeur of the Lord,
the splendor of our God.
35:3 Strengthen the hands that have gone limp,
steady the knees that shake! 1519
35:4 Tell those who panic, 1520
“Be strong! Do not fear!
Look, your God comes to avenge!
With divine retribution he comes to deliver you.” 1521
35:5 Then blind eyes will open,
deaf ears will hear.
35:6 Then the lame will leap like a deer,
the mute tongue will shout for joy;
for water will flow 1522 in the desert,
streams in the wilderness. 1523
35:7 The dry soil will become a pool of water,
the parched ground springs of water.
Where jackals once lived and sprawled out,
grass, reeds, and papyrus will grow.
35:8 A thoroughfare will be there –
it will be called the Way of Holiness. 1524
The unclean will not travel on it;
it is reserved for those authorized to use it 1525 –
fools 1526 will not stray into it.
35:9 No lions will be there,
no ferocious wild animals will be on it 1527 –
they will not be found there.
Those delivered from bondage will travel on it,
35:10 those whom the Lord has ransomed will return that way. 1528
They will enter Zion with a happy shout.
Unending joy will crown them, 1529
happiness and joy will overwhelm 1530 them;
grief and suffering will disappear. 1531
36:1 In the fourteenth year of King Hezekiah’s reign, 1532 King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 36:2 The king of Assyria sent his chief adviser 1533 from Lachish to King Hezekiah in Jerusalem, 1534 along with a large army. The chief adviser 1535 stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 1536 36:3 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him.
36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 1537 36:5 Your claim to have a strategy and military strength is just empty talk. 1538 In whom are you trusting, that you would dare to rebel against me? 36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him! 36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’ 36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 1539 36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” 1540
36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, 1541 for we understand it. Don’t speak with us in the Judahite dialect 1542 in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. 1543 His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” 1544
36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, 1545 “Listen to the message of the great king, the king of Assyria. 36:14 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you! 36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. 1546 Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 36:17 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards. 36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? 1547 36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? 1548 Indeed, did any gods rescue Samaria 1549 from my power? 1550 36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 1551 36:21 They were silent and did not respond, for the king had ordered, “Don’t respond to him.”
36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief 1552 and reported to him what the chief adviser had said. 37:1 When King Hezekiah heard this, 1553 he tore his clothes, put on sackcloth, and went to the Lord’s temple. 37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, 1554 clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz: 37:3 “This is what Hezekiah says: 1555 ‘This is a day of distress, insults, 1556 and humiliation, 1557 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 1558 37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. 1559 When the Lord your God hears, perhaps he will punish him for the things he has said. 1560 So pray for this remnant that remains.’” 1561
37:5 When King Hezekiah’s servants came to Isaiah, 37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. 1562 37:7 Look, I will take control of his mind; 1563 he will receive a report and return to his own land. I will cut him down 1564 with a sword in his own land.”’”
37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. 1565 37:9 The king 1566 heard that King Tirhakah of Ethiopia 1567 was marching out to fight him. 1568 He again sent 1569 messengers to Hezekiah, ordering them: 37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.” 37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. 1570 Do you really think you will be rescued? 1571 37:12 Were the nations whom my predecessors 1572 destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 1573 37:13 Where are the king of Hamath, the king of Arpad, and the kings of Lair, 1574 Sepharvaim, Hena, and Ivvah?’”
37:14 Hezekiah took the letter 1575 from the messengers and read it. 1576 Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 37:15 Hezekiah prayed before the Lord: 37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! 1577 You alone are God over all the kingdoms of the earth. You made the sky 1578 and the earth. 37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! 1579 37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations 1580 and their lands. 37:19 They have burned the gods of the nations, 1581 for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 1582 37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” 1583
37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, 1584 37:22 this is what the Lord says about him: 1585
“The virgin daughter Zion 1586
despises you – she makes fun of you;
daughter Jerusalem
shakes her head after you. 1587
37:23 Whom have you taunted and hurled insults at?
At whom have you shouted
and looked so arrogantly? 1588
At the Holy One of Israel! 1589
37:24 Through your messengers you taunted the sovereign master, 1590
‘With my many chariots I climbed up
the high mountains,
the slopes of Lebanon.
I cut down its tall cedars
and its best evergreens.
I invaded its most remote regions, 1591
its thickest woods.
37:25 I dug wells
and drank water. 1592
With the soles of my feet I dried up
all the rivers of Egypt.’
37:26 1593 Certainly you must have heard! 1594
Long ago I worked it out,
in ancient times I planned 1595 it,
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 1596
37:27 Their residents are powerless; 1597
they are terrified and ashamed.
They are as short-lived as plants in the field
or green vegetation. 1598
They are as short-lived as grass on the rooftops 1599
when it is scorched by the east wind. 1600
37:28 I know where you live
and everything you do
and how you rage against me. 1601
37:29 Because you rage against me
and the uproar you create has reached my ears, 1602
I will put my hook in your nose, 1603
and my bridle between your lips,
and I will lead you back
the way you came.”
37:30 1604 “This will be your reminder that I have spoken the truth: 1605 This year you will eat what grows wild, 1606 and next year 1607 what grows on its own. But the year after that 1608 you will plant seed and harvest crops; you will plant vines and consume their produce. 1609 37:31 Those who remain in Judah will take root in the ground and bear fruit. 1610
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 1611 will accomplish this.
37:33 So this is what the Lord says about the king of Assyria:
‘He will not enter this city,
nor will he shoot an arrow here. 1612
He will not attack it with his shielded warriors, 1613
nor will he build siege works against it.
37:34 He will go back the way he came –
he will not enter this city,’ says the Lord.
37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” 1614
37:36 The Lord’s messenger 1615 went out and killed 185,000 troops 1616 in the Assyrian camp. When they 1617 got up early the next morning, there were all the corpses! 1618 37:37 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 1619 37:38 One day, 1620 as he was worshiping 1621 in the temple of his god Nisroch, 1622 his sons Adrammelech and Sharezer struck him down with the sword. 1623 They ran away to the land of Ararat; his son Esarhaddon replaced him as king.
38:1 In those days Hezekiah was stricken with a terminal illness. 1624 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’” 38:2 Hezekiah turned his face to the wall and prayed to the Lord, 38:3 “Please, Lord. Remember how I have served you 1625 faithfully and with wholehearted devotion, 1626 and how I have carried out your will.” 1627 Then Hezekiah wept bitterly. 1628
38:4 The Lord told Isaiah, 1629 38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor 1630 David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life, 38:6 and rescue you and this city from the king of Assyria. I will shield this city.”’” 38:7 Isaiah replied, 1631 “This is your sign from the Lord confirming that the Lord will do what he has said: 38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” 1632 And then the shadow went back ten steps. 1633
38:9 This is the prayer of King Hezekiah of Judah when he was sick and then recovered from his illness:
‘In the middle of my life 1635 I must walk through the gates of Sheol,
I am deprived 1636 of the rest of my years.’
38:11 “I thought,
‘I will no longer see the Lord 1637 in the land of the living,
I will no longer look on humankind with the inhabitants of the world. 1638
38:12 My dwelling place 1639 is removed and taken away 1640 from me
like a shepherd’s tent.
I rolled up my life like a weaver rolls cloth; 1641
from the loom he cuts me off. 1642
You turn day into night and end my life. 1643
38:13 I cry out 1644 until morning;
like a lion he shatters all my bones;
you turn day into night and end my life. 1645
38:14 Like a swallow or a thrush I chirp,
I coo 1646 like a dove;
my eyes grow tired from looking up to the sky. 1647
O sovereign master, 1648 I am oppressed;
help me! 1649
38:15 What can I say?
He has decreed and acted. 1650
I will walk slowly all my years because I am overcome with grief. 1651
38:16 O sovereign master, your decrees can give men life;
may years of life be restored to me. 1652
Restore my health 1653 and preserve my life.’
38:17 “Look, the grief I experienced was for my benefit. 1654
You delivered me 1655 from the pit of oblivion. 1656
For you removed all my sins from your sight. 1657
38:18 Indeed 1658 Sheol does not give you thanks;
death does not 1659 praise you.
Those who descend into the pit do not anticipate your faithfulness.
38:19 The living person, the living person, he gives you thanks,
as I do today.
A father tells his sons about your faithfulness.
38:20 The Lord is about to deliver me, 1660
and we will celebrate with music 1661
for the rest of our lives in the Lord’s temple.” 1662
38:21 1663 Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.” 38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”39:1 At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he heard that Hezekiah had been ill and had recovered. 39:2 Hezekiah welcomed 1664 them and showed them his storehouse with its silver, gold, spices, and high-quality olive oil, as well as his whole armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. 1665 39:3 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.” 39:4 Isaiah 1666 asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.” 39:5 Isaiah said to Hezekiah, “Listen to the word of the Lord who commands armies: 39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors 1667 have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord. 39:7 ‘Some of your very own descendants whom you father 1668 will be taken away and will be made eunuchs in the palace of the king of Babylon.’” 39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” 1669 Then he thought, 1670 “For 1671 there will be peace and stability during my lifetime.”
[1:1] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 2 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] 3 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] 4 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] 5 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] 6 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] 7 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] 8 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] 9 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] 10 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] 11 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] 12 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] 13 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] 14 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] 15 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
[1:5] 16 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] 17 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”
[1:5] 18 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] 19 tn Heb “there is not in it health”; NAB “there is no sound spot.”
[1:6] 20 tn Heb “pressed out.”
[1:6] 21 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”
[1:6] 22 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
[1:7] 23 tn Heb “As for your land, before you foreigners are devouring it.”
[1:7] 24 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] 25 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] 26 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] 27 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] 28 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] 29 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] 30 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] 31 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] 32 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] 33 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] 34 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] 35 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”
[1:13] 36 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] 37 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] 38 tn Heb “I close my eyes from you.”
[1:15] 39 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] 40 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] 41 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] 42 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] 43 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] 44 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] 45 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] 46 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] 47 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] 48 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] 49 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”
[1:20] 50 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] 51 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] 52 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] 53 tn Heb “filled with.”
[1:21] 54 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] 55 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
[1:22] 56 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.
[1:22] 57 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] 58 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 59 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 60 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 61 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] 62 sn See the note at v. 17.
[1:23] 63 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] 64 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] 65 tn Heb “the powerful [one] of Israel.”
[1:24] 66 tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”
[1:24] 67 sn The Lord here identifies with the oppressed and comes as their defender and vindicator.
[1:25] 68 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] 69 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] 70 sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.
[1:26] 71 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] 72 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] 73 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] 74 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] 75 tn Heb “and [there will be] a shattering of rebels and sinners together.”
[1:29] 76 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew
[1:29] 77 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.
[1:29] 78 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”
[1:30] 79 tn Or “a garden” (so KJV, NAB, NASB, NIV, NRSV).
[1:31] 80 tn Heb “will become” (so NASB, NIV).
[2:1] 81 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:1] 82 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”
[2:2] 83 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] 84 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 85 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] 86 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] 87 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] 88 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 89 tn Heb “walk in his ways.”
[2:3] 90 tn Heb “for out of Zion will go instruction.”
[2:3] 91 tn Heb “the word of the Lord from Jerusalem.”
[2:4] 92 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] 93 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] 94 tn Heb “house,” referring to the family line or descendants (likewise in v. 6).
[2:5] 95 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] 96 tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.
[2:6] 97 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] 98 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] 99 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] 100 tn Or “treasuries”; KJV “treasures.”
[2:7] 101 sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.
[2:8] 102 tn Or “bow down to” (NIV, NRSV).
[2:9] 103 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] 104 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] 105 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] 106 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] 107 tn Or “elevated”; CEV “honored.”
[2:12] 108 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
[2:12] 109 tn Or “against” (NAB, NASB, NRSV).
[2:13] 110 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] 111 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] 112 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] 113 tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”
[2:16] 114 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] 115 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] 116 tn Or “elevated”; NCV “praised”; CEV “honored.”
[2:18] 117 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] 118 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] 119 tn Heb “dust”; ASV “into the holes of the earth.”
[2:19] 120 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] 121 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] 122 tn Or “in that day” (KJV).
[2:20] 123 tn Or “bow down to.”
[2:20] 124 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] 125 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] 126 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] 127 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] 128 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] 129 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:1] 130 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] 131 tn Heb “all the support of food, and all the support of water.”
[3:2] 132 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
[3:3] 133 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] 134 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] 135 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] 136 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] 137 tn Heb “man against man, and a man against his neighbor.”
[3:5] 138 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
[3:6] 139 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
[3:6] 140 tn The words “and say” are supplied for stylistic reasons.
[3:6] 141 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] 142 tn Or “in that day” (KJV).
[3:7] 143 tn Heb “he will lift up [his voice].”
[3:7] 144 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
[3:8] 145 tn Heb “for their tongue and their deeds [are] to the Lord.”
[3:8] 146 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] 147 sn This refers to their proud, arrogant demeanor.
[3:9] 148 tn Heb “answers against them”; NRSV “bears witness against them.”
[3:9] 149 tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”
[3:9] 150 tn Heb “woe to their soul.”
[3:10] 151 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”
[3:10] 152 tn Heb “that it is good.”
[3:10] 153 tn Heb “for the fruit of their deeds they will eat.”
[3:11] 154 tn Heb “for the work of his hands will be done to him.”
[3:12] 155 sn This may refer to the prophet or to the Lord.
[3:12] 156 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] 157 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] 158 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] 159 tn The words “he says” are supplied in the translation for stylistic reasons.
[3:14] 160 tn The pronominal element is masculine plural; the leaders are addressed.
[3:14] 161 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] 162 sn The vineyard is a metaphor for the nation here. See 5:1-7.
[3:14] 163 tn Heb “the plunder of the poor [is] in your houses” (so NASB).
[3:15] 164 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] 165 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] 166 tn Heb “daughters” (so KJV, NAB, NRSV).
[3:16] 167 tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.
[3:16] 168 tn Heb “walking and skipping, they walk.”
[3:16] 169 tn Heb “and with their feet they jingle.”
[3:17] 170 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] 171 tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).
[3:17] 172 tn Heb “the daughters of Zion.”
[3:17] 173 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
[3:17] 174 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] 175 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] 176 tn Or “in that day” (KJV).
[3:18] 177 tn Or “the beauty of [their] ankle jewelry.”
[3:20] 178 tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”
[3:23] 179 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] 180 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] 181 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] 182 tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.
[3:26] 183 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] 184 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] 185 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 186 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 187 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] 188 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] 189 tn Or “in that day” (KJV).
[4:2] 190 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] 191 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
[4:3] 192 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] 193 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:3] 194 tn Or “set apart,” cf. CEV “special.”
[4:3] 195 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] 196 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
[4:4] 197 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[4:4] 198 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] 199 sn See 1:21 for a related concept.
[4:4] 200 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] 201 tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”
[4:5] 202 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] 203 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] 204 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] 205 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] 206 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] 207 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] 208 tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.
[5:2] 209 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] 210 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:3] 211 tn Heb “men,” but in a generic sense.
[5:5] 212 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] 213 tn Heb “and it will become a trampled place” (NASB “trampled ground”).
[5:6] 214 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
[5:7] 215 tn Or “For” (KJV, ASV, NASB, NRSV).
[5:7] 216 tn Heb “the house of Israel” (so NASB, NIV, NRSV).
[5:7] 217 tn Heb “men,” but in a generic sense.
[5:7] 218 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] 219 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] 220 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] 221 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] 222 tn Heb “until the end of the place”; NASB “until there is no more room.”
[5:8] 223 tn Heb “and you are made to dwell alone in the midst of the land.”
[5:9] 224 tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”
[5:9] 225 tn Heb “great and good [houses], without a resident.”
[5:10] 226 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] 227 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.
[5:10] 228 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] 229 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] 230 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
[5:11] 231 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] 232 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
[5:12] 233 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] 234 sn It is not certain if the prophet or the Lord is speaking at this point.
[5:13] 235 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] 236 tn The third masculine singular suffix refers back to “my people.”
[5:13] 237 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] 238 tn The third masculine singular suffix refers back to “my people.”
[5:13] 239 tn Heb “and their masses will be parched [by] thirst.”
[5:14] 240 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] 241 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] 242 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] 243 tn Heb “men are brought down, men are brought low, the eyes of pride are brought low.”
[5:16] 244 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
[5:16] 245 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] 246 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] 247 tn Or “young rams”; NIV, NCV “sheep”; NLT “flocks.”
[5:17] 248 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] 249 sn See the note at v. 8.
[5:18] 250 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] 251 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] 252 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:19] 253 tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”
[5:20] 254 tn Heb “Woe [to] those who call.” See the note at v. 8.
[5:20] 255 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] 256 tn Heb “Woe [to] the wise in their own eyes.” See the note at v. 8.
[5:21] 257 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] 258 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] 259 tn Heb “Woe [to]….” See the note at v. 8.
[5:23] 260 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] 261 tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.
[5:24] 262 sn They are compared to a flowering plant that withers quickly in a hot, arid climate.
[5:24] 264 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:25] 265 tn Heb “the anger of the Lord rages.”
[5:25] 266 tn Or “extends”; KJV, ASV “he hath stretched forth.”
[5:25] 267 tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”
[5:25] 268 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[5:26] 269 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] 270 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] 271 tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”
[5:28] 272 tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”
[5:28] 273 tn Heb “regarded like flint.”
[5:28] 274 sn They are like a windstorm in their swift movement and in the way they kick up dust.
[5:30] 275 tn Or “in that day” (KJV).
[5:30] 276 tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.
[5:30] 277 tn Heb “like the growling of the sea.”
[5:30] 278 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).
[6:1] 279 sn That is, approximately 740
[6:1] 280 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).
[6:2] 281 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
[6:2] 282 sn Some understand “feet” here as a euphemistic reference to the genitals.
[6:3] 283 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)
[6:3] sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
[6:3] 284 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
[6:4] 285 tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.
[6:5] 286 tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”
[6:5] 287 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.
[6:5] 288 tn Heb “and among a nation unclean of lips I live.”
[6:5] 289 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
[6:7] 290 tn Or “ritually cleansed,” or “atoned for” (NIV).
[6:8] 291 tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.
[6:10] 292 sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13) was fulfilled by 701
[6:12] 293 tn Heb “and great is the abandonment in the midst of the land.”
[6:13] 294 tn Or “be burned” (NRSV); NIV “laid waste.”
[6:13] 295 tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).
[6:13] 296 tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsaa has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿ’asherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.
[6:13] 297 tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.
[7:1] 298 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:1] 299 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:1] 300 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.
[7:2] 301 tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.
[7:2] 302 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”
[7:2] 303 tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.
[7:3] 304 tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.
[7:3] 305 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”
[7:4] 306 tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.
[7:4] 307 tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”
[7:4] 308 sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.
[7:5] 309 tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.
[7:6] 310 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
[7:6] 311 tn Heb “and we will make the son of Tabeel king in its midst.”
[7:6] sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.
[7:7] 312 tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).
[7:8] 313 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”
[7:8] sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670
[7:9] 314 tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.
[7:11] 315 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.
[7:12] 316 tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.
[7:13] 317 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.
[7:13] 318 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.
[7:13] 319 tn Heb “house.” See the note at v. 2.
[7:13] 320 sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.
[7:14] 321 tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.
[7:14] 322 tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.
[7:14] 323 tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century
[7:14] 324 tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).
[7:14] 325 tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.
[7:14] 326 sn The name Immanuel means “God [is] with us.”
[7:15] 327 tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”
[7:15] 328 tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.
[7:16] 329 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.
[7:16] 330 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.
[7:16] 331 tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
[7:17] 332 tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”
[7:17] 333 sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.
[7:18] 334 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:18] 335 sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.
[7:19] 336 tn Heb “and shall rest” (so KJV, ASV); NASB, NIV, NRSV “and settle.”
[7:19] 337 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל.
[7:20] 338 tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”
[7:20] 339 tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.
[7:20] 340 tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.
[7:21] 341 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:22] 342 tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.
[7:23] 343 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:23] 344 tn Heb “will become” (so NASB); NAB “shall be turned to.”
[7:24] 345 tn Heb “with arrows and a bow.” The more common English idiom is “bow[s] and arrow[s].”
[7:24] 346 tn Heb “go” (so NAB, NIV, NRSV); TEV “go hunting.”
[7:24] 347 tn Heb “will be” (so NASB, NRSV).
[7:25] 348 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”
[7:25] 349 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”
[7:25] sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.
[8:1] 350 sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.
[8:1] 351 tn Heb “write” (so KJV, ASV, NIV, NRSV).
[8:1] 352 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.
[8:1] 353 tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.
[8:2] 354 tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsaa. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.
[8:4] 355 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[8:4] 356 sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.
[8:6] 357 tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.
[8:6] 358 sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.
[8:6] 359 tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.
[8:7] 360 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[8:7] 361 tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.
[8:7] 362 tn Heb “it will go up over all its stream beds and go over all its banks.”
[8:8] 363 tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.
[8:8] 364 sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)
[8:9] 365 tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.
[8:9] 366 tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”
[8:9] 367 tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).
[8:10] 368 tn Heb “speak a word, but it will not stand.”
[8:10] 369 sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).
[8:11] 370 tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsaa and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).
[8:12] 371 tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).
[8:12] sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.
[8:13] 372 tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.
[8:13] 373 tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.
[8:14] 374 tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).
[8:14] 375 sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.
[8:14] 376 tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.
[8:14] 377 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:15] 378 tn Heb “over them” (so NASB); NCV “over this rock.”
[8:16] 379 tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events.
[8:16] 380 tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.
[8:17] 381 tn Heb “who hides his face from the house of Jacob.”
[8:18] 382 sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).
[8:18] 383 tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.
[8:19] 384 tn It is uncertain if the prophet or the Lord is speaking in vv. 19-22. If the latter, then vv. 19-22 resume the speech recorded in vv. 12-15, after the prophet’s response in vv. 16-18.
[8:19] 385 tn Heb “inquire of the ritual pits and of the magicians who chirp and mutter.” The Hebrew word אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a אוֹב-בַּעֲלַת (ba’alat-’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.
[8:19] 386 tn Heb “Should a nation not inquire of its gods on behalf of the living, (by inquiring) of the dead?” These words appear to be a continuation of the quotation begun in the first part of the verse. אֱלֹהָיו (’elohayv) may be translated “its gods” or “its God.” Some take the second half of the verse as the prophet’s (or the Lord’s) rebuke of the people who advise seeking oracles at the ritual pits, but in this case the words “the dead on behalf of the living” are difficult to explain.
[8:20] 387 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.
[8:20] 388 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).
[8:21] 389 tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.
[8:21] 390 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[8:21] 391 tn Or “gods” (NAB, NRSV, CEV).
[8:22] 392 tn Heb “and behold” (so KJV, ASV, NASB).
[8:22] 393 tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.
[8:22] 394 tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.
[9:1] 395 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[9:1] 396 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
[9:1] 397 tn The Lord must be understood as the subject of the two verbs in this verse.
[9:1] 398 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
[9:1] 399 tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
[9:1] 400 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
[9:2] 401 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).
[9:2] 402 tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.
[9:3] 403 sn The Lord is addressed directly in vv. 3-4.
[9:3] 404 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (lo’, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (hagoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has not textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy.
[9:3] 405 tn Heb “as they are happy.” The word “warriors” is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4-5 indicate that the people have won a great military victory over their oppressors.
[9:4] 406 tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.
[9:4] 407 sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.
[9:5] 408 tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.
[9:6] 409 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 410 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 411 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 412 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 413 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 414 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 415 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 416 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 417 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 418 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 419 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 420 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[9:8] 421 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
[9:8] 422 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
[9:8] 423 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
[9:8] 424 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
[9:9] 425 tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”
[9:9] 426 tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”
[9:9] 427 tn Heb “with pride and arrogance of heart, saying.”
[9:10] 428 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).
[9:11] 429 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
[9:11] 430 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
[9:11] 431 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
[9:12] 432 tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”
[9:12] 433 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
[9:13] 434 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
[9:14] 435 sn The metaphor in this line is that of a reed being cut down.
[9:15] 436 tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[9:16] 437 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.
[9:17] 438 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
[9:17] 439 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
[9:17] 440 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
[9:17] 441 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
[9:17] 442 tn Or “foolishness” (NASB), here in a moral-ethical sense.
[9:17] 443 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[9:17] sn See the note at 9:12.
[9:18] 444 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[9:18] 445 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
[9:18] 446 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
[9:19] 447 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
[9:19] 448 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
[9:19] 449 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 450 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
[9:20] 451 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 452 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
[9:21] 453 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
[9:21] 454 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”
[9:21] sn See the note at 9:12.
[10:1] 455 tn Heb “Woe [to] those who decree evil decrees.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:1] 456 tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action.
[10:2] 457 tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”
[10:2] 458 tn Heb “so that widows are their plunder, and they can loot orphans.”
[10:2] sn On the socio-economic background of vv. 1-2, see the note at 1:23.
[10:3] 459 tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.
[10:4] 460 tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.
[10:4] 461 tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”
[10:4] sn See the note at 9:12.
[10:5] 462 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 463 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[10:6] 464 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 465 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 466 tn Heb “and against the people of my anger I ordered him.”
[10:6] 467 tn Heb “to make it [i.e., the people] a trampled place.”
[10:7] 468 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
[10:7] 469 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
[10:8] 470 tn Or “For” (KJV, ASV, NASB, NRSV).
[10:9] 471 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717
[10:10] 472 tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).
[10:10] 473 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:11] 474 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”
[10:11] sn This statement indicates that the prophecy dates sometime between 722-701
[10:12] 475 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 476 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 477 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 478 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 479 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
[10:13] 480 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
[10:13] 481 tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
[10:13] 482 tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.
[10:14] 483 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
[10:15] 484 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
[10:16] 485 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
[10:16] 486 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
[10:16] 487 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
[10:17] 488 tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).
[10:17] 489 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:17] 490 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
[10:18] 491 tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.
[10:18] 492 tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).
[10:19] 493 tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”
[10:20] 494 tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:20] 495 tn Heb “house” (so KJV, NASB, NIV, NRSV).
[10:20] 496 tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).
[10:20] 497 tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”
[10:20] 498 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:21] 499 tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.
[10:22] 500 tn Heb “are like.”
[10:22] 501 sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).
[10:22] 502 tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”
[10:22] 503 tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.
[10:22] 504 tn Or “is about to overflow.”
[10:23] 505 tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.
[10:24] 506 tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.
[10:24] 507 tn Heb “in the way [or “manner”] of Egypt.”
[10:25] 508 tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.
[10:26] 509 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”
[10:26] 510 sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.
[10:26] 511 tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” If the text is retained, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of עַל הַיָּם (’al hayyam, “against the sea”) to עַלֵיהֶם (’alehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.
[10:27] 512 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.
[10:27] 513 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”
[10:27] 514 tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.
[10:28] 515 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.
[10:28] 516 tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”
[10:28] sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735
[10:28] 517 tn Heb “came against,” or “came to.”
[10:30] 518 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (’aniyyah,“poor”) is emended to עֲנִיהָ (’aniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.
[10:32] 519 tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.
[10:33] 520 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.
[10:33] sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.
[10:33] 521 tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
[10:34] 522 tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”
[11:1] 523 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] 524 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] 525 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 526 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] 527 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] 528 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] 529 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] 530 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] 531 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 532 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 533 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 534 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] 535 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] 536 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] 537 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] 538 tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.
[11:6] 539 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] 540 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] 541 tn Heb “one sucking,” i.e., still being nursed by his mother.
[11:8] 542 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
[11:8] 543 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] 544 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
[11:8] 545 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] 546 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] 547 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] 548 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] 549 sn See the note at v. 1.
[11:10] 550 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[11:11] 551 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] 552 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[11:11] 553 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] 554 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
[11:11] 555 tn Heb “the remnant of his people who remain.”
[11:11] 556 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
[11:11] 557 tn Or “Ethiopia” (NAB, NRSV, NLT).
[11:11] 558 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
[11:11] 559 tn Or perhaps, “the islands of the sea.”
[11:12] 560 tn Or “the banished of Israel,” i.e., the exiles.
[11:13] 561 tn Heb “turn aside”; KJV, NASB, NRSV “depart.”
[11:13] 562 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] 563 tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.
[11:14] 564 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] 565 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] 566 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] 567 tn Heb “tongue” (so KJV, NAB, NASB, NRSV).
[11:15] 568 sn That is, the Red Sea.
[11:15] 569 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
[11:15] 570 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] 571 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] 572 tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”
[11:16] 573 tn Heb “in the day” (so KJV).
[12:1] 574 tn Or “in that day” (KJV).
[12:2] 575 tn Or “salvation” (KJV, NIV, NRSV).
[12:2] 576 tn The words “in him” are supplied in the translation for clarification.
[12:2] 577 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
[12:2] 578 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
[12:3] 579 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
[12:3] sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.
[12:4] 580 tn Or “in that day” (KJV).
[12:4] 581 tn Heb “call in his name,” i.e., “invoke his name.”
[12:4] 582 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
[12:5] 583 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.
[12:6] 584 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[12:6] 585 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
[13:1] 586 sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.
[13:1] 587 tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”
[13:2] 588 sn The Lord is speaking here (see v. 3).
[13:3] 589 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.
[13:3] 590 tn Heb “my warriors with respect to my anger.”
[13:3] 591 tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”
[13:4] 592 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.
[13:4] 593 tn Heb “a sound, a roar [is] on the mountains, like many people.”
[13:4] 594 tn Heb “a sound, tumult of kingdoms.”
[13:5] 595 tn Heb “from the end of the sky.”
[13:5] 596 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
[13:5] 597 tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
[13:6] 598 tn Heb “the day of the Lord” (so KJV, NAB).
[13:6] 599 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
[13:6] sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[13:7] 600 tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”
[13:7] 601 tn Heb “melts” (so NAB).
[13:8] 602 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
[13:9] 603 tn Heb “the day of the Lord.”
[13:9] 604 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
[13:9] 605 tn Heb “making desolate.”
[13:9] 606 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
[13:10] 607 tn Heb “do not flash forth their light.”
[13:10] 608 tn Heb “does not shed forth its light.”
[13:11] 609 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
[13:11] 610 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
[13:11] 611 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
[13:12] 612 tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.
[13:13] 613 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[13:13] 614 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
[13:13] 615 tn Heb “and in the day of the raging of his anger.”
[13:14] 616 tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[13:14] 617 tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).
[13:15] 618 tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.
[13:15] 619 tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”
[13:17] 620 tn Heb “against them”; NLT “against Babylon.”
[13:17] 621 sn They cannot be bought off, for they have a lust for bloodshed.
[13:18] 622 tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.
[13:18] 623 tn Heb “the fruit of the womb.”
[13:18] 624 tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.
[13:19] 625 tn Or “most beautiful” (NCV, TEV).
[13:19] 626 tn Heb “the beauty of the pride of the Chaldeans.”
[13:19] sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century
[13:19] 627 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.
[13:20] 628 tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
[13:20] 629 tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”
[13:20] 630 tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.
[13:20] 631 tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
[13:21] 632 tn The word “ruined” is supplied in the translation for clarification.
[13:21] 633 tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).
[13:21] 634 tn Heb “will skip there.”
[13:22] 635 tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).
[13:22] 636 tn Heb “near to come is her time.”
[13:22] 637 sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689
[14:1] 638 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.
[14:1] 639 tn The words “as his special people” are supplied in the translation for clarification.
[14:1] 640 tn Or “settle” (NASB, NIV, NCV, NLT).
[14:2] 642 tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”
[14:3] 643 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[14:4] 644 tn Heb “you will lift up this taunt over the king of Babylon, saying.”
[14:4] 645 tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.
[14:6] 646 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.
[14:6] 647 tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
[14:6] 648 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
[14:8] 649 tn Heb “concerning you.”
[14:8] 650 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
[14:8] 651 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 652 tn Heb “the [wood]cutter does not come up against us.”
[14:9] 653 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.
[14:9] 654 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.
[14:9] 655 tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
[14:9] 656 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
[14:11] 657 tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”
[14:11] 658 tn Or “harps” (NAB, NIV, NRSV).
[14:11] 659 tn Heb “under you maggots are spread out, and worms are your cover.”
[14:12] 660 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
[14:12] 661 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 662 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 663 tn Heb “you, you said in your heart.”
[14:13] 664 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 665 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[14:14] 666 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
[14:14] 667 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
[14:15] 668 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
[14:15] 669 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
[14:16] 670 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 671 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 672 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[14:18] 673 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
[14:18] 674 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
[14:18] 675 sn This refers to the typically extravagant burial of kings.
[14:18] 676 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
[14:19] 677 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
[14:19] 678 tn Heb “are clothed with.”
[14:19] 679 tn Heb “those going down to.”
[14:19] 680 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
[14:19] 681 tn Heb “like a trampled corpse.” Some take this line with what follows.
[14:20] 682 tn Heb “you will not be united with them in burial” (so NASB).
[14:21] 683 tn Or “the place of slaughter for.”
[14:21] 684 tn Heb “for the sin of their fathers.”
[14:21] 685 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
[14:22] 686 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
[14:22] 687 tn Heb “descendant and child.”
[14:23] 688 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
[14:23] 689 tn Heb “I will sweep her away with the broom of destruction.”
[14:24] 690 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
[14:25] 691 tn Heb “to break Assyria.”
[14:25] 692 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.
[14:25] 693 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
[14:26] 694 tn Heb “and this is the hand that is outstretched over all the nations.”
[14:27] 695 tn Or “For” (KJV, NASB, NIV, NRSV).
[14:27] 696 tn Heb “His hand is outstretched and who will turn it back?”
[14:28] 697 sn Perhaps 715
[14:28] 698 tn Heb “this oracle came.”
[14:29] 699 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
[14:29] 700 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
[14:30] 701 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
[14:30] 702 tn Heb “your remnant” (so NAB, NRSV).
[14:31] 703 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
[14:31] 704 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
[14:32] 705 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
[15:2] 707 tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.
[15:2] 708 tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”
[15:2] 709 sn Shaving the head and beard were outward signs of mourning and grief.
[15:4] 710 tn The words “the people of” are supplied in the translation for clarification.
[15:4] 711 tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).
[15:5] 712 tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
[15:5] 713 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.
[15:5] 714 tn The words “are stretched out” are supplied in the translation for stylistic reasons.
[15:5] 715 tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”
[15:6] 716 tn Heb “are waste places”; cf. NRSV “are a desolation.”
[15:8] 717 tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”
[15:9] 718 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
[15:9] 719 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
[15:9] 720 tn The words “will attack” are supplied in the translation for clarification.
[16:1] 721 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
[16:1] 722 tn The Hebrew text has “toward [across?] the desert.”
[16:2] 723 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:2] 724 tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”
[16:3] 725 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
[16:3] 726 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.
[16:3] 727 tn Heb “disclose, uncover.”
[16:4] 728 tn That is, “live as resident foreigners.”
[16:4] 729 tn Heb “Be a hiding place for them.”
[16:4] 730 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
[16:4] 731 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
[16:4] 732 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
[16:5] 733 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 734 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[16:6] 735 tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.
[16:6] 736 tn Heb “not so his boasting.”
[16:7] 737 tn Heb “So Moab wails for Moab.”
[16:7] 738 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
[16:9] 739 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).
[16:9] 740 tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
[16:9] 741 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
[16:10] 742 tn Heb “wine in the vats the treader does not tread.”
[16:10] 743 sn The Lord appears to be the speaker here. See 15:9.
[16:11] 744 tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.
[16:11] 745 tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.
[16:11] 746 tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).
[16:12] 747 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:12] 748 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”
[16:14] 749 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
[16:14] 750 tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”
[17:2] 751 tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. עֲרֹעֵר, and HALOT 883 s.v. II עֲרוֹעֵר.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to עֲזֻבוֹת עָרַיהָ עֲדֵי עַד (’azuvot ’arayha ’adey ’ad, “her cities are permanently abandoned”). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan.
[17:2] 752 tn Heb “and they lie down and there is no one scaring [them].”
[17:3] 753 tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”
[17:4] 754 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[17:4] 755 tn Heb “will be tiny.”
[17:4] 756 tn Heb “and the fatness of his flesh will be made lean.”
[17:7] 757 tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”
[17:7] 758 tn Heb “man will gaze toward his maker.”
[17:7] 759 tn Heb “his eyes will look toward.”
[17:7] 760 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[17:8] 761 tn Heb “he will not gaze toward.”
[17:8] 762 tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”
[17:9] 763 tn Heb “in that day” (so KJV).
[17:9] 764 tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).
[17:10] 765 tn Heb “you have forgotten” (so NAB, NIV, NRSV).
[17:10] 766 tn Heb “and the rocky cliff of your strength you do not remember.”
[17:10] 767 tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.
[17:11] 768 tn Heb “in the day of your planting you [?].” The precise meaning of the verb תְּשַׂגְשֵׂגִי (tÿsagsegi) is unclear. It is sometimes derived from שׂוּג/סוּג (sug, “to fence in”; see BDB 691 s.v. II סוּג). In this case one could translate “you build a protective fence.” However, the parallelism is tighter if one derives the form from שָׂגָא/שָׂגָה (saga’/sagah, “to grow”); see J. N. Oswalt, Isaiah (NICOT), 1:351, n. 4. For this verb, see BDB 960 s.v. שָׂגָא.
[17:11] 769 tc The Hebrew text has, “a heap of harvest.” However, better sense is achieved if נֵד (ned, “heap”) is emended to a verb. Options include נַד (nad, Qal perfect third masculine singular from נָדַד [nadad, “flee, depart”]), נָדַד (Qal perfect third masculine singular from נָדַד), נֹדֵד (noded, Qal active participle from נָדַד), and נָד (nad, Qal perfect third masculine singular, or participle masculine singular, from נוּד [nud, “wander, flutter”]). See BDB 626 s.v. נוּד and HALOT 672 s.v. I נדד. One could translate literally: “[the harvest] departs,” or “[the harvest] flies away.”
[17:12] 770 tn Heb “Woe [to] the massing of the many nations.” The word הוֹי (hoy) could be translated as a simple interjection here (“ah!”), but since the following verses announce the demise of these nations, it is preferable to take הוֹי as a funeral cry. See the note on the first phrase of 1:4.
[17:12] 771 tn Heb “like the loud noise of the seas, they make a loud noise.”
[17:12] 772 tn Heb “the uproar of the peoples.” The term הוֹי (hoy, “woe, ah”) does double duty in the parallel structure of the verse; the words “are as good as dead” are supplied in the translation to reflect this.
[17:12] 773 tn Heb “like the uproar of mighty waters they are in an uproar.”
[17:13] 774 tn Heb “the peoples are in an uproar like the uproar of mighty waters.”
[17:13] 775 tn Or “rebukes.” The verb and related noun are used in theophanies of God’s battle cry which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53.
[17:13] 776 tn Or perhaps “tumbleweed” (NAB, NIV, CEV); KJV “like a rolling thing.”
[17:14] 777 tn Heb “at the time of evening, look, sudden terror.”
[17:14] 778 tn Heb “before morning he is not.”
[17:14] 779 tn Heb “this is the portion of those who plunder us, and the lot of those who loot us.”
[18:1] 780 tn Heb “Woe [to] the land of buzzing wings.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[18:1] sn The significance of the qualifying phrase “buzzing wings” is uncertain. Some suggest that the designation points to Cush as a land with many insects. Another possibility is that it refers to the swiftness with which this land’s messengers travel (v. 2a); they move over the sea as swiftly as an insect flies through the air. For a discussion of the options, see J. N. Oswalt, Isaiah (NICOT), 1:359-60.
[18:2] 781 tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.
[18:2] 782 tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”
[18:2] 783 tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.
[18:2] 784 tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”
[18:4] 785 tn Or “be quiet, inactive”; NIV “will remain quiet.”
[18:4] 786 tn Heb “like the glowing heat because of light.” The precise meaning of the line is uncertain.
[18:4] 787 tn Heb “a cloud of dew,” or “a cloud of light rain.”
[18:4] 788 tc Some medieval Hebrew
[18:4] 789 sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.
[18:5] 790 tn Heb “and the unripe, ripening fruit is maturing.”
[18:5] 791 tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.
[18:5] 792 tn Heb “the tendrils he will remove, he will cut off.”
[18:6] 793 tn Heb “they will be left together” (so NASB).
[18:6] 794 tn Heb “the beasts of the earth” (so KJV, NASB).
[18:7] 795 tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.
[18:7] 796 tn The words “the tribute” are repeated here in the translation for clarity.
[18:7] 797 tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”
[19:1] 798 tn Heb “and the heart of Egypt melts within it.”
[19:2] 799 tn Heb I will provoke Egypt against Egypt” (NAB similar).
[19:2] 800 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.
[19:3] 801 tn Heb “and the spirit of Egypt will be laid waste in its midst.”
[19:3] 802 tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.
[19:3] 803 tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19.
[19:4] 804 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[19:5] 805 tn Heb “will dry up and be dry.” Two synonyms are joined for emphasis.
[19:6] 806 tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”
[19:6] 807 tn The verb form appears as a Hiphil in the Qumran scroll 1QIsaa; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.
[19:7] 808 tn Heb “the plants by the river, by the mouth of the river.”
[19:7] 809 tn Heb “will dry up, [being] scattered, and it will vanish.”
[19:8] 810 tn Or perhaps, “will disappear”; cf. TEV “will be useless.”
[19:9] 811 tn BDB 301 s.v. חוֹרִי suggests the meaning “white stuff” for חוֹרִי (khori); the Qumran scroll 1QIsaa has חָוֵרוּ (khaveru), probably a Qal perfect, third plural form of חוּר, (khur, “be white, pale”). See HALOT 299 s.v. I חור. The latter reading is assumed in the translation above.
[19:10] 812 tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.
[19:10] 813 tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).
[19:10] 814 tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”
[19:11] 815 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
[19:11] 816 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
[19:12] 817 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
[19:13] 818 tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”
[19:13] 819 tn Heb “the cornerstone.” The singular form should be emended to a plural.
[19:14] 820 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
[19:14] 821 tn Heb “like the going astray of a drunkard in his vomit.”
[19:15] 822 tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.
[19:16] 823 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.
[19:16] 824 tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.
[19:16] 825 sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.
[19:16] 826 tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.
[19:17] 827 tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”
[19:18] 828 sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.
[19:18] 829 tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsaa and some medieval Hebrew
[19:19] 830 tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord.
[19:20] 831 tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.
[19:20] 832 tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”
[19:20] 833 tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”
[19:21] 834 tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.
[19:21] 835 tn Heb “will know the Lord.”
[19:21] 836 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.
[19:22] 837 tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”
[19:23] 838 tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.
[19:24] 839 tn Heb “will be a blessing” (so NCV).
[19:24] 840 tn Or “land” (KJV, NAB).
[19:25] 841 tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.
[19:25] 842 tn Or “my inheritance” (NAB, NASB, NIV).
[20:1] 843 tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”
[20:1] sn This probably refers to the Assyrian campaign against Philistia in 712 or 711
[20:2] 844 tn Heb “spoke by the hand of.”
[20:2] 845 tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.
[20:4] 846 tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”
[20:5] 847 tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”
[20:6] 848 tn Heb “in that day” (so KJV).
[20:6] 849 sn This probably refers to the coastal region of Philistia (cf. TEV).
[21:1] 850 sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.
[21:1] 851 tn Or “in the Negev” (NASB).
[21:2] 852 tn Heb “a severe revelation has been related to me.”
[21:2] 853 sn This is often interpreted to mean “all the groaning” that Babylon has caused others.
[21:3] 854 tn Heb “my waist is filled with shaking [or “anguish”].”
[21:3] 855 tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”
[21:4] 856 tn Heb “wanders,” perhaps here, “is confused.”
[21:4] 857 tn Heb “shuddering terrifies me.”
[21:5] 858 tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).
[21:5] 859 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.
[21:5] 860 sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.
[21:6] 861 tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).
[21:7] 862 tn Or “a pair of horsemen.”
[21:8] 863 tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.
[21:8] 864 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).
[21:9] 865 tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
[21:9] 866 tn Heb “and he answered and said” (so KJV, ASV).
[21:10] 867 tn Heb “My trampled one, and the son of the threshing floor.”
[21:11] 868 tn The noun דּוּמָה (dumah) means “silence,” but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II דּוּמָה. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398.
[21:11] 869 sn Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר.
[21:11] 870 sn The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.
[21:12] 871 sn Dumah will experience some relief, but it will be short-lived as night returns.
[21:12] 872 sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”
[21:16] 873 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[21:16] 874 tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.
[21:17] 875 tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”
[21:17] 876 tn Or “for” (KJV, ASV, NAB, NASB, NRSV).
[22:1] 877 sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).
[22:1] 878 tn Heb “What to you, then?”
[22:2] 879 tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.
[22:2] 880 sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.
[22:3] 881 tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).
[22:3] 882 tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).
[22:3] 883 tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”
[22:4] 884 tn Heb “look away from me” (so KJV, ASV, NRSV).
[22:4] 885 tn Heb “don’t hurry” (so NCV).
[22:4] 886 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.
[22:5] 887 tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).
[22:5] 888 tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”
[22:5] 889 tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
[22:5] 890 tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.
[22:5] 891 sn Perhaps “the hill” refers to the temple mount.
[22:6] 892 tn Heb “[with] the chariots of men, horsemen.”
[22:6] 893 sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.
[22:6] 894 tn Heb “Kir uncovers” (so NAB, NIV).
[22:6] 895 sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.
[22:7] 896 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[22:7] 897 tn Heb “taking a stand, take their stand.” The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb “confidently.”
[22:8] 898 tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.
[22:8] 900 tn Heb “in that day” (so KJV), likewise at the beginning of v. 12.
[22:8] 901 sn Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17).
[22:9] 902 tn Heb “the breaks of the city of David, you saw that they were many.”
[22:10] 903 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:10] 904 tn Heb “you demolished the houses to fortify the wall.”
[22:11] 905 tn Heb “look at”; NAB, NRSV “did not look to.”
[22:11] 906 tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.
[22:11] 907 tn Heb “did not see.”
[22:12] 908 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
[22:13] 909 tn Heb “happiness and joy.”
[22:13] 910 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.
[22:14] 911 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
[22:14] 912 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.
[22:15] 913 tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”
[22:15] 914 tn The words “and tell him” are supplied in the translation for clarification.
[22:16] 915 tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.
[22:16] 916 tn Heb “that you chisel out.”
[22:17] 917 tn Heb “will throw you with a throwing.”
[22:17] 918 tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”
[22:17] 919 tn Heb “and the one who wraps you [will] wrap.”
[22:18] 920 tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”
[22:18] 921 tn Heb “and there the chariots of your splendor.”
[22:18] 922 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.
[22:19] 923 tn Heb “I will push you away from.”
[22:19] 924 tn Heb “he will throw you down.” The shift from the first to third person is peculiar and abrupt, but certainly not unprecedented in Hebrew poetry. See GKC 462 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified.
[22:20] 925 tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[22:21] 926 tn Heb “and your dominion I will place in his hand.”
[22:21] 927 tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.
[22:22] 929 sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.
[22:23] 930 sn The metaphor depicts how secure his position will be.
[22:23] 931 tn Heb “and he will become a glorious throne for the house of his father.”
[22:24] 932 tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.
[22:24] 933 tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”
[22:24] 934 tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.
[22:25] 935 tn Or “In that day” (KJV).
[22:25] 936 sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.
[22:25] 937 tn Or “for” (KJV, NAB, NASB, NRSV).
[23:1] 938 tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[23:1] 939 tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.
[23:1] 940 tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.
[23:2] 941 tn Or “keep quiet”; NAB “Silence!”
[23:2] 942 map For location see Map1 A1; JP3 F3; JP4 F3.
[23:3] 943 tc The Hebrew text (23:2b-3a) reads literally, “merchant of Sidon, the one who crosses the sea, they filled you, and on the deep waters.” Instead of מִלְאוּךְ (mil’ukh, “they filled you”) the Qumran scroll 1QIsaa reads מלאכיך (“your messengers”). The translation assumes an emendation of מִלְאוּךְ to מַלְאָכָו (mal’akhav, “his messengers”), taking the vav (ו) on וּבְמַיִם (uvÿmayim) as improperly placed; instead it should be the final letter of the preceding word.
[23:3] 944 tn Heb “seed of Shihor.” “Shihor” probably refers to the east branch of the Nile. See Jer 2:18 and BDB 1009 s.v. שִׁיחוֹר.
[23:3] 945 tn Heb “the harvest of the Nile.”
[23:3] 946 tn Heb “[is] her revenue.”
[23:3] 947 tn Heb “merchandise”; KJV, ASV “a mart of nations”; NLT “the merchandise mart of the world.”
[23:4] 948 tn J. N. Oswalt (Isaiah [NICOT], 1:430-31) sees here a reference to Yam, the Canaanite god of the sea. He interprets the phrase מָעוֹז הַיָּם (ma’oz hayyam, “fortress of the sea”) as a title of Yam, translating “Mighty One of the Sea.” A more traditional view is that the phrase refers to Sidon.
[23:4] 949 tn Or “virgins” (KJV, ASV, NAB, NASB).
[23:4] sn The sea is personified here as a lamenting childless woman. The foreboding language anticipates the following announcement of Tyre’s demise, viewed here as a child of the sea, as it were.
[23:5] 950 tn Heb “they will be in pain at the report of Tyre.”
[23:7] 951 tn Heb “Is this to you, boisterous one?” The pronoun “you” is masculine plural, like the imperatives in v. 6, so it is likely addressed to the Egyptians and residents of the coast. “Boisterous one” is a feminine singular form, probably referring to the personified city of Tyre.
[23:7] 952 tn Heb “in the days of antiquity [is] her beginning.”
[23:8] 953 tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.
[23:8] 954 tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”
[23:9] 955 tn Heb “the pride of all the beauty.”
[23:10] 956 tc This meaning of this verse is unclear. The Hebrew text reads literally, “Cross over your land, like the Nile, daughter of Tarshish, there is no more waistband.” The translation assumes an emendation of מֵזַח (mezakh, “waistband”) to מָחֹז (makhoz, “harbor, marketplace”; see Ps 107:30). The term עָבַר (’avar, “cross over”) is probably used here of traveling over the water (as in v. 6). The command is addressed to personified Tarshish, who here represents her merchants. The Qumran scroll 1QIsaa has עבדי (“work, cultivate”) instead of עִבְרִי (’ivri, “cross over”). In this case one might translate “Cultivate your land, like they do the Nile region” (cf. NIV, CEV). The point would be that the people of Tarshish should turn to agriculture because they will no longer be able to get what they need through the marketplace in Tyre.
[23:11] 957 tn Heb “his hand he stretched out over the sea.”
[23:11] 958 tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.
[23:11] 959 tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.
[23:12] 960 tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.
[23:12] 961 tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.
[23:13] 962 tn Heb “this people [that] is not.”
[23:13] 963 tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.
[23:13] 964 tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.
[23:13] 965 sn This verse probably refers to the Assyrian destruction of Babylon.
[23:14] 966 tn Heb “ships of Tarshish.” See the note at v. 1.
[23:15] 967 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.
[23:15] 968 sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.
[23:15] 969 tn Heb “like the days of a king.”
[23:15] 970 tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”
[23:16] 971 tn Heb “so you will be remembered.”
[23:17] 972 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[23:17] 973 tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”
[23:17] 974 tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”
[23:18] 975 tn Heb “for eating to fullness and for beautiful covering[s].”
[23:18] sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.
[24:2] 976 tn Heb “and it will be like the people, like the priest.”
[24:2] 977 tn Heb “like the servant, like his master.”
[24:2] 978 tn Heb “like the female servant, like her mistress.”
[24:2] 979 tn Heb “like the buyer, like the seller.”
[24:2] 980 tn Heb “like the lender, like the borrower.”
[24:2] 981 tn Heb “like the creditor, just as the one to whom he lends.”
[24:3] 982 tn Heb “for the Lord has spoken this word.”
[24:4] 983 tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).
[24:4] 984 tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.
[24:4] 985 tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.
[24:5] 986 tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”
[24:5] 987 sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.
[24:5] 988 tn Heb “moved past [the?] regulation.”
[24:5] 989 tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”
[24:5] sn For a lengthy discussion of the identity of this covenant/treaty, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In this context, where judgment comes upon both the pagan nations and God’s covenant community, the phrase “permanent treaty” is intentionally ambiguous. For the nations this treaty is the Noahic mandate of Gen 9:1-7 with its specific stipulations and central regulation (Gen 9:7). By shedding blood, the warlike nations violated this treaty, which promotes population growth and prohibits murder. For Israel, which was also guilty of bloodshed (see Isa 1:15, 21; 4:4), this “permanent treaty” would refer more specifically to the Mosaic Law and its regulations prohibiting murder (Exod 20:13; Num 35:6-34), which are an extension of the Noahic mandate.
[24:6] 990 sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.
[24:6] 991 tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).
[24:6] 992 tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsaa has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).
[24:6] 993 tn Heb “and mankind is left small [in number].”
[24:7] 994 tn The Hebrew text reads literally, “all the joyful in heart,” but the context specifies the context as parties and drinking bouts.
[24:8] 995 tn Heb “the joy” (again later in this verse).
[24:9] 996 tn Heb “with a song they do not drink wine.”
[24:10] 997 tn Heb “the city of chaos” (so NAB, NASB, NRSV). Isaiah uses the term תֹּהוּ (tohu) rather frequently of things (like idols) that are empty and worthless (see BDB 1062 s.v.), so the word might characterize the city as rebellious or morally worthless. However, in this context, which focuses on the effects of divine judgment, it probably refers to the ruined or worthless condition in which the city is left (note the use of the word in Isa 34:11). For a discussion of the identity of this city, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In the context of universal judgment depicted in Isa 24, this city represents all the nations and cities of the world which, like Babylon of old and the powers/cities mentioned in chapters 13-23, rebel against God’s authority. Behind the stereotypical language one can detect various specific manifestations of this symbolic and paradigmatic city, including Babylon, Moab, and Jerusalem, all of which are alluded or referred to in chapters 24-27.
[24:10] 998 tn Heb “every house is closed up from entering.”
[24:11] 999 tn Heb “[there is] an outcry over the wine in the streets.”
[24:11] 1000 tn Heb “all joy turns to evening,” the darkness of evening symbolizing distress and sorrow.
[24:11] 1001 tn Heb “the joy of the earth disappears.”
[24:12] 1002 tn Heb “and there is left in the city desolation.”
[24:12] 1003 tn Heb “and [into] rubble the gate is crushed.”
[24:13] 1004 tn Heb “in the midst of” (so KJV, ASV, NASB).
[24:13] 1005 sn The judgment will severely reduce the earth’s population. See v. 6.
[24:14] 1006 sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.
[24:14] 1007 tn Heb “they yell out concerning.”
[24:15] 1008 tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).
[24:15] 1009 tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.
[24:15] 1010 tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.
[24:16] 1011 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.
[24:16] 1012 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.
[24:16] 1013 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
[24:16] 1014 tn Heb “and [with] deception deceivers deceive.”
[24:16] tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.
[24:17] 1015 tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פח (peh-khet) and the first two end in dental consonants (ת/ד, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.
[24:18] 1016 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[24:18] 1017 tn Heb “from the height”; KJV “from on high.”
[24:18] 1018 sn The language reflects the account of the Noahic Flood (see Gen 7:11).
[24:19] 1019 tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with אֶרֶץ (’erets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.
[24:20] 1020 tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.
[24:20] 1021 tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.
[24:21] 1022 tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[24:21] 1023 tn Heb “visit [in judgment].”
[24:21] 1024 tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).
[24:22] 1025 tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.
[24:22] 1026 tn Heb “and after a multitude of days.”
[24:22] 1027 tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”
[24:23] 1028 tn Heb “will be ashamed.”
[24:23] 1029 tn Or “glow of the sun.”
[24:23] 1030 tn Heb “will be ashamed” (so NCV).
[24:23] 1031 tn Or “take his throne,” “become king.”
[24:23] 1032 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:23] 1033 tn Heb “and before his elders [in] splendor.”
[25:1] 1034 sn The prophet speaks here as one who has observed the coming judgment of the proud.
[25:1] 1035 tn Heb “name.” See the note at 24:15.
[25:1] 1036 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
[25:2] 1037 tn Or “For” (KJV, NAB, NASB, NRSV).
[25:2] 1038 tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.
[25:2] 1039 tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).
[25:3] 1040 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.
[25:4] 1041 tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”
[25:4] 1042 tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
[25:5] 1043 tn Or “drought” (TEV).
[25:5] 1044 tn Heb “the tumult of foreigners.”
[25:5] 1045 tn Heb “[like] heat in the shadow of a cloud.”
[25:5] 1046 tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.
[25:6] 1047 sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”
[25:6] 1048 tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”
[25:7] 1049 tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).
[25:7] 1050 sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).
[25:8] 1051 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
[25:8] 1052 tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).
[25:9] 1053 tn Heb “and one will say in that day.”
[25:9] 1054 tn Heb “this [one].”
[25:9] 1055 tn Heb “this [one].”
[25:10] 1056 tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”
[25:10] 1057 tn Heb “under him,” i.e., “in his place.”
[25:10] 1058 tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).
[25:11] 1059 tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.
[25:11] 1060 tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.
[25:11] 1061 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[25:11] 1062 tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.
[25:11] 1063 tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.
[25:12] 1064 sn Moab is addressed.
[25:12] 1065 tn Heb “a fortification, the high point of your walls.”
[25:12] 1066 tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”
[26:1] 1067 tn Heb “In that day” (so KJV).
[26:1] 1068 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
[26:1] 1069 tn Heb “deliverance he makes walls and a rampart.”
[26:3] 1070 tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.
[26:4] 1071 tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.
[26:4] 1072 tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.
[26:5] 1073 tn Or “For” (KJV, ASV, NASB, NRSV).
[26:5] 1074 tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.
[26:7] 1075 sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.
[26:7] 1076 tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר ַמעְגַּל, mesharim yashar ma’gal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.”
[26:7] sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. 8a), but verse 7b, which attributes the smooth path to the Lord, suggests that the Lord’s vindication and blessing may be the reality behind the metaphor here.
[26:8] 1077 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.
[26:8] 1078 tn Heb “your name and your remembrance [is] the desire of [our?] being.”
[26:9] 1079 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).
[26:9] 1080 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).
[26:9] 1081 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).
[26:10] 1082 tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”
[26:10] 1083 tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”
[26:11] 1084 tn Heb “O Lord, your hand is lifted up.”
[26:11] 1085 tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”
[26:11] 1086 tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”
[26:12] 1087 tn Heb “O Lord, you establish peace for us.”
[26:12] 1088 tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.
[26:14] 1089 sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.
[26:14] 1090 tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v.
[26:14] 1091 tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”
[26:15] 1092 tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.
[26:15] 1093 tn Or “brought honor to yourself.”
[26:16] 1094 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
[26:18] 1095 tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.
[26:18] 1096 tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.
[26:19] 1097 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
[26:19] 1098 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
[26:19] 1099 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
[26:19] 1100 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
[26:20] 1101 tn Heb “until anger passes by.”
[26:21] 1102 tn Heb “out of his place” (so KJV, ASV).
[26:21] 1103 sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.
[27:1] 1104 tn Heb “in that day” (so KJV).
[27:1] 1105 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
[27:1] 1106 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
[27:1] 1107 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)
[27:1] sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.
[27:2] 1108 tn Heb “in that day” (so KJV).
[27:2] 1109 tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval
[27:3] 1110 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
[27:3] 1111 tn Or perhaps, “constantly.” Heb “by moments.”
[27:3] 1112 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
[27:4] 1113 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.
[27:4] 1114 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.
[27:5] 1115 tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.
[27:5] 1116 tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.
[27:6] 1117 tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).
[27:6] 1118 tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).
[27:6] 1119 sn This apparently refers to a future population explosion. See 26:18.
[27:7] 1120 tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.
[27:7] 1121 tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).
[27:8] 1122 tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.
[27:8] 1123 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.
[27:8] 1124 sn The “east wind” here symbolizes violent divine judgment.
[27:9] 1125 tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”
[27:9] 1126 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).
[27:9] 1127 tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.
[27:9] 1128 sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.
[27:10] 1129 sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.
[27:10] 1130 tn The singular form in the text is probably collective.
[27:10] 1131 tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.
[27:11] 1132 tn Heb “are dry” (so NASB, NIV, NRSV).
[27:11] 1133 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.
[27:11] 1134 tn Heb “for not a people of understanding [is] he.”
[27:12] 1135 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[27:12] 1136 tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.
[27:12] 1137 tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.
[27:12] 1138 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
[27:13] 1139 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[27:13] 1140 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
[27:13] 1141 tn Or “the ones perishing.”
[27:13] 1142 tn Or “the ones driven into.”
[27:13] 1143 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:1] 1144 tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.
[28:1] 1145 tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.
[28:1] 1146 tn Heb “which [is].”
[28:1] 1147 tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.
[28:2] 1148 tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).
[28:2] 1149 tn Heb “Look, a strong and powerful [one] belongs to the Lord.”
[28:2] 1150 tn Heb “like a rainstorm of hail, a wind of destruction.”
[28:2] 1151 tn Heb “like a rainstorm of mighty, overflowing waters.”
[28:2] 1152 tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.
[28:2] 1153 tn Or “by [his] power.”
[28:4] 1154 tn Heb “which the one seeing sees, while still it is in his hand he swallows it.”
[28:5] 1155 tn Or “in that day” (KJV).
[28:6] 1156 tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.
[28:7] 1157 tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.
[28:7] 1158 tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.
[28:7] 1159 tn Heb “in the seeing.”
[28:7] 1160 tn Heb “[in] giving a decision.”
[28:8] 1161 tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.
[28:9] 1162 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[28:9] 1163 tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.
[28:9] 1164 tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.
[28:10] 1165 tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”
[28:11] 1166 sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.
[28:12] 1167 tn Heb “who said to them.”
[28:12] 1168 sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.
[28:13] 1169 tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.
[28:13] 1170 tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.
[28:13] 1171 sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.
[28:14] 1172 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:15] 1173 sn Sheol is the underworld, land of the dead, according to the OT world view.
[28:15] 1174 tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.
[28:15] 1175 tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).
[28:15] 1176 sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.
[28:16] 1177 tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.
[28:16] 1178 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
[28:16] 1179 sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).
[28:16] 1180 tn Heb “will not hurry,” i.e., act in panic.
[28:17] 1181 tn Heb “[the] refuge, [the] lie.” See v. 15.
[28:18] 1182 tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.
[28:18] 1183 tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.
[28:18] 1184 tn Or “will not stand” (NIV, NRSV).
[28:18] 1185 tn See the note at v. 15.
[28:18] 1186 tn Heb “you will become a trampling place for it.”
[28:19] 1187 tn Or “for” (KJV, ASV, NASB, NRSV).
[28:19] 1188 tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.
[28:20] 1189 sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.
[28:21] 1190 sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.
[28:21] 1191 sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.
[28:21] 1192 sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.
[28:22] 1193 tn Or “the whole earth” (KJV, ASV, NAB, NCV).
[28:23] 1194 tn Heb “to my voice.”
[28:23] 1195 tn Heb “to my word”; cf. KJV, ASV, NRSV “hear my speech.”
[28:24] 1196 tn Heb “All the day does the plowman plow in order to plant?” The phrase “all the day” here has the sense of “continually, always.” See BDB 400 s.v. יוֹם.
[28:25] 1197 tc The Hebrew text reads literally, “place wheat [?], and barley [?], and grain in its territory.” The term שׂוֹרָה (shorah) is sometimes translated “[in] its place,” but the word is unattested elsewhere. It is probably due to dittography of the immediately following שְׂעֹרָה (sÿo’rah, “barley”). The meaning of נִסְמָן (nisman) is also uncertain. It may be due to dittography of the immediately following כֻסֶּמֶת (kussemet, “grain”).
[28:26] 1198 tn Heb “he teaches him the proper way, his God instructs him.”
[28:27] 1199 tn Or “For” (KJV, ASV, NASB).
[28:27] 1200 sn Both of these seeds are too small to use the ordinary threshing techniques.
[28:29] 1201 sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.
[29:1] 1202 tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).
[29:1] 1203 tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”
[29:1] 1204 tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.
[29:2] 1205 tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire.
[29:3] 1206 tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).
[29:3] 1207 tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.
[29:4] 1208 tn Heb “from the ground” (so NIV, NCV).
[29:4] 1209 tn Heb “and from the dust your word will be low.”
[29:4] 1210 tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.
[29:4] 1211 tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.
[29:5] 1212 tn Or “violent men”; cf. NASB “the ruthless ones.”
[29:6] 1213 tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.
[29:8] 1214 tn Or “that he [or “his appetite”] is unsatisfied.”
[29:8] 1215 tn Or “that he is faint and that he [or “his appetite”] longs [for water].”
[29:9] 1216 tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.
[29:9] 1217 tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.
[29:9] 1218 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
[29:9] 1219 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
[29:10] 1220 tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.
[29:11] 1221 tn Heb “vision” (so NASB, NIV, NRSV).
[29:11] 1222 tn Heb “one who knows a/the scroll.”
[29:12] 1223 tn Heb “and if the scroll is handed to one who does not know a scroll.”
[29:12] 1224 tn Heb “I do not know a scroll.”
[29:13] 1225 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[29:13] 1226 tn Heb “Because these people draw near to me with their mouth.”
[29:13] 1227 tn Heb “and with their lips they honor me.”
[29:13] 1228 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
[29:13] 1229 tn Heb “their fear of me is a commandment of men that has been taught.”
[29:14] 1230 tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.
[29:14] 1231 tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”
[29:15] 1232 tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.
[29:15] 1233 tn Heb “and their works are in darkness and they say.”
[29:15] 1234 tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.
[29:16] 1235 tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.
[29:16] 1236 tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.
[29:16] 1237 tn Heb “that the thing made should say.”
[29:17] 1238 tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”
[29:17] 1239 sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.
[29:18] 1240 tn Or “In that day” (KJV).
[29:18] 1241 tn Heb “and out of gloom and darkness the eyes of the blind will see.”
[29:18] sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).
[29:19] 1242 tn Or “will rejoice” (NIV, NCV, NLT).
[29:19] 1243 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[29:20] 1244 tn Heb “and all the watchers of wrong will be cut off.”
[29:21] 1245 tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”
[29:21] 1246 sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.
[29:21] 1247 tn Heb “and deprive by emptiness the innocent.”
[29:22] 1248 tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.
[29:22] 1249 tn Heb “and his face will no longer be pale.”
[29:23] 1250 tn Heb “for when he sees his children, the work of my hands in his midst.”
[29:23] 1251 tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”
[29:23] 1252 sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.
[29:23] 1253 tn Or “fear,” in the sense of “stand in awe of.”
[29:24] 1254 tn Heb “and the ones who stray in spirit will know understanding.”
[29:24] 1255 tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”
[30:1] 1256 tn Or “stubborn” (NCV); cf. NIV “obstinate.”
[30:1] 1257 tn Heb “Woe [to] rebellious children.”
[30:1] 1258 tn Heb “making a plan, but not from me.”
[30:1] 1259 tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.
[30:1] 1260 tn Heb “consequently adding sin to sin.”
[30:2] 1261 tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
[30:2] 1262 tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
[30:4] 1263 sn This probably refers to Judah’s officials and messengers.
[30:4] 1264 sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.
[30:5] 1265 tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”
[30:6] 1266 tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”
[30:6] 1267 tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.
[30:6] 1268 tn Heb “flying fiery one.” See the note at 14:29.
[30:6] 1269 tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).
[30:6] 1270 sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.
[30:7] 1271 tn Heb “As for Egypt, with vanity and emptiness they help.”
[30:7] 1272 tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).
[30:7] 1273 tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.
[30:8] 1274 tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.
[30:8] 1275 tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.
[30:8] 1276 sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.
[30:9] 1277 tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”
[30:10] 1278 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
[30:10] 1279 tn Heb “Do not see for us right things.”
[30:10] 1280 tn Heb “Tell us smooth things, see deceptive things.”
[30:11] 1281 sn The imagery refers to the way or path of truth, as revealed by God to the prophet.
[30:11] 1282 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[30:12] 1283 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
[30:12] 1284 tn Heb “and you trust in oppression and cunning.”
[30:12] 1285 tn Heb “and you lean on it”; NAB “and depend on it.”
[30:13] 1286 tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.
[30:14] 1287 tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”
[30:14] 1288 tn The words “large enough” are supplied in the translation for clarification.
[30:14] 1289 tn Heb “to remove fire from the place of kindling.”
[30:14] 1290 tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.
[30:15] 1291 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).
[30:15] 1292 tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).
[30:17] 1293 tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.
[30:17] 1294 tn Heb “from before [or “because of”] the battle cry of five you will flee.
[30:17] 1295 tn Heb “until you are left” (so NAB, NASB, NRSV).
[30:18] 1296 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
[30:18] 1297 tn Heb “Blessed are all who wait for him.”
[30:19] 1298 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[30:19] 1299 tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
[30:19] 1300 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
[30:20] 1301 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[30:20] 1302 tn Heb “and the Master will give to you bread – distress, and water – oppression.”
[30:20] 1303 tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.
[30:21] 1304 tn Heb “your ears” (so NAB, NASB, NIV, NRSV).
[30:21] 1305 tn The word “correct’ is supplied in the translation for clarification.
[30:22] 1306 tn Heb “the platings of your silver idols.”
[30:22] 1307 tn Heb “the covering of your gold image.”
[30:23] 1308 tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”
[30:23] 1309 tn Or “in that day” (KJV).
[30:24] 1310 tn Heb “the oxen and the donkeys that work the ground.”
[30:24] 1311 sn Crops will be so abundant that even the work animals will eat well.
[30:25] 1312 tn Or “in the day of” (KJV).
[30:26] 1313 sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).
[30:26] 1314 tn Heb “the fracture of his people” (so NASB).
[30:26] sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.
[30:26] 1315 tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”
[30:27] 1316 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
[30:27] 1317 tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.
[30:27] 1318 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
[30:28] 1319 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.
[30:28] 1320 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.
[30:28] 1321 tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.
[30:29] 1322 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
[30:30] 1323 tn Heb “the Lord will cause the splendor of his voice to be heard.”
[30:30] 1324 tn Heb “and reveal the lowering of his arm.”
[30:30] 1325 tn Heb “and a flame of consuming fire.”
[30:31] 1326 tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”
[30:32] 1327 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew
[30:32] 1328 tn Heb “which the Lord lays on him.”
[30:32] 1329 tn Heb “will be with” (KJV similar).
[30:32] 1330 tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.
[30:33] 1332 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
[30:33] 1333 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”
[30:33] 1334 tn Heb “its pile of wood, fire and wood one makes abundant.”
[30:33] sn Apparently this alludes to some type of funeral rite.
[31:1] 1335 tn Heb “Woe [to] those who go down to Egypt for help.”
[31:1] 1336 tn Heb “and trust in chariots for they are many.”
[31:1] 1337 tn Heb “and in horsemen for they are very strong [or “numerous”].”
[31:1] 1338 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[31:2] 1339 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.
[31:2] 1340 tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”
[31:2] 1341 tn Heb “and he will arise against the house of the wicked.”
[31:2] 1342 sn That is, Egypt.
[31:2] 1343 tn Heb “and against the help of the doers of sin.”
[31:3] 1344 tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”
[31:3] 1345 tn Heb “together all of them will come to an end.”
[31:4] 1346 tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.
[31:4] 1347 tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”
[31:4] 1348 tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.
[31:5] 1349 tn Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.
[31:5] 1350 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:5] 1351 tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies.
[31:6] 1352 tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.
[31:7] 1353 tn Or “in that day” (KJV).
[31:7] 1354 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”
[31:7] 1355 tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.
[31:8] 1356 tn Heb “Assyria will fall by a sword, not of a man.”
[31:8] 1357 tn Heb “and a sword not of humankind will devour him.”
[31:8] 1358 tn Heb “he will flee for himself from before a sword.”
[31:9] 1359 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
[31:9] 1360 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
[31:9] 1361 tn Heb “and they will be afraid of the flag, his officers.”
[31:9] 1362 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.
[32:1] 1363 tn Heb “will reign according to fairness.”
[32:1] 1364 tn Heb “will rule according to justice.”
[32:2] 1365 tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.
[32:3] 1366 tn Heb “Eyes that see.”
[32:3] 1367 tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.
[32:3] 1368 tn Heb “ears that hear.”
[32:4] 1369 tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”
[32:6] 1370 tn Or “foolishness,” in a moral-ethical sense. See 9:17.
[32:6] 1371 tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”
[32:6] 1372 tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”
[32:6] 1373 tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”
[32:6] 1374 tn Heb “and the drink of the thirsty he causes to fail.”
[32:7] 1375 tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”
[32:7] 1376 tn Or “he plans evil things”; NIV “he makes up evil schemes.”
[32:7] 1377 tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”
[32:8] 1378 tn Heb “and he upon honorable things stands.”
[32:9] 1379 tn Or “self-assured”; NASB, NRSV “who are at ease.”
[32:9] 1380 tn Or “self-confident”; NAB “overconfident.”
[32:10] 1381 tn Heb “days upon a year.”
[32:10] 1382 tn Or perhaps, “olive.” See 24:13.
[32:11] 1383 tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.
[32:12] 1384 tc The Hebrew text has “over mourning breasts.” The reference to “breasts” would make sense in light of v. 11, which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition עַל (’al) to introduce the source or reason for mourning (see vv. 12b-13a) and the participle סֹפְדִים (sofedim, “mourning”) seems odd modifying “breasts.” The translation above assumes a twofold emendation: (1) שָׁדַיִם (shadayim, “breasts”) is emended to [ם]שָׂדַי (saday[m], “field,” a term that also appears in Isa 56:9). The final mem (ם) would be enclitic in this case, not a plural indicator. (The Hebrew noun שָׂדֶה (sadeh, “field”) forms its plural with an וֹת- [-ot] ending). (2) The plural participle סֹפְדִים is emended to סְפֹדָה (sÿfodah), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12).
[32:13] 1385 tn “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.
[32:13] 1386 tn Heb “indeed, over all the houses of joy.” It is not certain if this refers to individual homes or to places where parties and celebrations were held.
[32:13] 1387 sn This same phrase is used in 22:2.
[32:14] 1388 tn Or “noisy” (NAB, NIV, NCV).
[32:14] 1389 tn Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל.
[32:14] 1390 tn The Hebrew text has בְעַד מְעָרוֹת (vÿ’ad mÿ’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. *מְעָרָה takes מְעָרוֹת (mÿ’arot) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.
[32:14] 1391 tn Heb “the joy of wild donkeys, a pasture for flocks.”
[32:15] 1392 tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.
[32:15] 1393 sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.
[32:16] 1394 sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.
[32:17] 1395 tn Heb “and the product of fairness will be peace.”
[32:17] 1396 tn Heb “and the work of fairness [will be] calmness and security forever.”
[32:18] 1397 tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”
[32:19] 1398 tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.
[32:19] 1399 tn Heb “and in humiliation the city is laid low.”
[32:20] 1400 tn Heb “by all the waters.”
[32:20] 1401 tn Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.”
[32:20] sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely.
[33:1] 1402 tn Heb “Woe [to] the destroyer.”
[33:1] sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.
[33:1] 1403 tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.
[33:1] 1404 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”
[33:2] 1405 tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.
[33:2] 1406 tn Heb “[Be] also our deliverance in the time of distress.”
[33:3] 1407 tn Heb “at the sound of tumult the nations run away.”
[33:3] 1408 tn Heb “because of your exaltation the nations scatter.”
[33:4] 1409 tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.
[33:4] 1410 tn Heb “and your plunder is gathered, the gathering of the locust.”
[33:4] 1411 tn Heb “like a swarm of locusts swarming on it.”
[33:5] 1412 tn Or “elevated”; NCV, NLT “is very great.”
[33:5] 1413 tn Or “for” (KJV, NASB, NIV).
[33:5] 1414 tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”
[33:6] 1415 tn Heb “and he is the stability of your times.”
[33:6] 1416 tn Heb “a rich store of deliverance, wisdom, and knowledge.”
[33:6] 1417 tn Heb “the fear of the Lord, it is his treasure.”
[33:7] 1418 tn The meaning of the Hebrew word is unknown. Proposals include “heroes” (cf. KJV, ASV “valiant ones”; NASB, NIV “brave men”); “priests,” “residents [of Jerusalem].” The present translation assumes that the term is synonymous with “messengers of peace,” with which it corresponds in the parallel structure of the verse.
[33:7] 1419 tn Heb “messengers of peace,” apparently those responsible for negotiating the agreements that have been broken (see v. 8).
[33:8] 1420 tn Or “desolate” (NAB, NASB); NIV, NRSV, NLT “deserted.”
[33:8] 1421 tn Heb “the one passing by on the road ceases.”
[33:8] 1422 tn Heb “one breaks a treaty”; NAB “Covenants are broken.”
[33:8] 1423 tc The Hebrew text reads literally, “he despises cities.” The term עָרִים (’arim, “cities”) is probably a corruption of an original עֵדִים (’edim, “[legal] witnesses”), a reading that is preserved in the Qumran scroll 1QIsaa. Confusion of dalet (ד) and resh (ר) is a well-attested scribal error.
[33:8] 1424 tn Heb “he does not regard human beings.”
[33:9] 1425 tn Or “earth” (KJV); NAB “the country.”
[33:9] 1426 tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.
[33:9] 1427 tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.
[33:9] 1428 sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.
[33:9] 1429 tn Or “the Arabah” (NIV). See 35:1.
[33:9] 1430 sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.
[33:9] 1431 tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”
[33:10] 1432 tn Or “lift myself up” (KJV); NLT “show my power and might.”
[33:11] 1433 tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.
[33:11] 1434 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.
[33:12] 1435 tn Heb “will be a burning to lime.” See Amos 2:1.
[33:14] 1436 tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”
[33:14] 1437 tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”
[33:14] 1438 tn The words “they say” are supplied in the translation for clarification.
[33:14] 1439 tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).
[33:15] 1440 tn Heb “walks” (so NASB, NIV).
[33:15] 1441 tn Or, possibly, “justly”; NAB “who practices virtue.”
[33:15] 1442 tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”
[33:15] 1443 tn Heb “[who] shuts his ear from listening to bloodshed.”
[33:15] 1444 tn Heb “[who] closes his eyes from seeing evil.”
[33:16] 1445 tn Heb “he [in the] exalted places will live.”
[33:16] 1446 tn Heb “mountain strongholds, cliffs [will be] his elevated place.”
[33:17] 1447 tn Heb “your eyes will see a king in his beauty”; NIV, NRSV “the king.”
[33:17] 1448 tn Heb “a land of distances,” i.e., an extensive land.
[33:18] 1449 tn Heb “your heart will meditate on terror.”
[33:18] 1450 tn The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.
[33:18] 1451 sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.
[33:19] 1452 tn The Hebrew form נוֹעָז (no’az) is a Niphal participle derived from יָעַז (ya’az, an otherwise unattested verb) or from עָזָז (’azaz, “be strong,” unattested elsewhere in the Niphal). Some prefer to emend the form to לוֹעֵז (lo’ez) which occurs in Ps 114:1 with the meaning “speak a foreign language.” See HALOT 809 s.v. עזז, 533 s.v. לעז. In this case, one might translate “people who speak a foreign language.”
[33:19] 1453 tn Heb “a people too deep of lip to hear.” The phrase “deep of lip” must be an idiom meaning “lips that speak words that are unfathomable [i.e., incomprehensible].”
[33:19] 1454 tn Heb “derision of tongue there is no understanding.” The Niphal of לָעַג (la’ag) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11.
[33:20] 1455 tn Heb “your eyes” (so NASB, NIV, NRSV).
[33:20] 1456 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:20] 1457 tn Or “that does not travel”; NASB “which shall not be folded.”
[33:21] 1458 tn Heb “But there [as] a mighty one [will be] the Lord for us.”
[33:21] 1459 tn Heb “a place of rivers, streams wide of hands [i.e., on both sides].”
[33:21] 1460 tn Heb “a ship of rowing will not go into it.”
[33:21] 1461 tn Heb “and a mighty ship will not pass through it.”
[33:23] 1462 tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.
[33:23] 1463 tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן.
[33:23] 1464 tn Or perhaps, “flag.”
[33:23] 1465 tn Heb “then there will be divided up loot of plunder [in] abundance.”
[33:23] 1466 sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.
[33:24] 1467 tn The words “of Zion” are supplied in the translation for clarification.
[34:1] 1468 tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”
[34:3] 1469 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 1470 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 1471 tn Heb “hills will dissolve from their blood.”
[34:4] 1472 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 1473 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 1474 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 1475 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
[34:5] 1476 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 1477 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 1478 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 1479 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 1480 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 1481 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 1482 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 1483 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 1484 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 1485 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 1486 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 1487 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 1488 tn Heb “it will not be extinguished.”
[34:11] 1489 tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).
[34:11] 1490 tn Heb “will possess it” (so NIV).
[34:11] 1491 tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.
[34:11] 1492 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 1493 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 1494 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 1495 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 1496 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 1497 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[34:14] 1498 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 1499 tn Heb “and a goat will call to its neighbor.”
[34:14] 1500 tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”
[34:14] 1501 tn Heb “and will find for themselves a resting place.”
[34:15] 1502 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 1503 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 1504 tn Heb “and brood [over them] in her shadow.”
[34:15] 1505 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
[34:16] 1506 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
[34:16] 1507 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 1508 tn Heb “each its mate they will not lack.”
[34:16] 1509 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 1510 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 1511 tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 1512 tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.
[34:17] 1513 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[35:1] 1514 tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.
[35:1] 1515 tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”
[35:2] 1516 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
[35:2] 1517 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).
[35:2] 1518 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
[35:3] 1519 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
[35:4] 1520 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
[35:4] 1521 tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
[35:6] 1522 tn Heb “burst forth” (so NAB); KJV “break out.”
[35:6] 1523 tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”
[35:8] 1524 tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsaa does not reflect the repetition of the phrase.
[35:8] 1525 tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.
[35:8] 1526 tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.
[35:9] 1527 tn Heb “will go up on it”; TEV “will pass that way.”
[35:10] 1528 tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”
[35:10] 1529 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[35:10] 1530 tn Heb “will overtake” (NIV); NLT “they will be overcome with.”
[35:10] 1531 tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”
[36:1] 1532 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[36:2] 1533 sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
[36:2] 1534 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:2] 1535 tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.
[36:2] 1536 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).
[36:4] 1537 tn Heb “What is this object of trust in which you are trusting?”
[36:5] 1538 tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.
[36:9] 1539 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
[36:10] 1540 sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
[36:11] 1541 sn Aramaic was the diplomatic language of the Assyrian empire.
[36:11] 1542 tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”
[36:12] 1543 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
[36:12] 1544 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
[36:12] sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
[36:13] 1545 tn The Hebrew text includes “and he said.”
[36:16] 1546 tn Heb “make with me a blessing and come out to me.”
[36:18] 1547 tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”
[36:19] 1548 tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
[36:19] 1549 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[36:19] 1550 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).
[36:20] 1551 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?
[36:22] 1552 tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.
[37:1] 1553 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[37:2] 1554 tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”
[37:3] 1555 tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).
[37:3] 1556 tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”
[37:3] 1557 tn Or “contempt”; NAB, NIV, NRSV “disgrace.”
[37:3] 1558 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[37:4] 1559 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
[37:4] 1560 tn Heb “and rebuke the words which the Lord your God hears.”
[37:4] 1561 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
[37:6] 1562 tn Heb “by which the servants of the king of Assyria have insulted me.”
[37:7] 1563 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.
[37:7] 1564 tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”
[37:8] 1565 tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”
[37:9] 1566 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[37:9] 1567 tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”
[37:9] 1568 tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”
[37:9] 1569 tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”
[37:11] 1570 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
[37:11] 1571 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
[37:12] 1572 tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”
[37:12] 1573 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”
[37:13] 1574 sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
[37:14] 1575 tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).
[37:14] 1576 tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).
[37:16] 1577 sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.
[37:16] 1578 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[37:17] 1579 tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”
[37:18] 1580 tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”
[37:19] 1581 tn Heb “and they put their gods in the fire.”
[37:19] 1582 tn Heb “so they destroyed them” (NASB similar).
[37:20] 1583 tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”
[37:21] 1584 tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”
[37:22] 1585 tn Heb “this is the word which the Lord has spoken about him.”
[37:22] 1586 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
[37:22] 1587 sn Shaking the head was a mocking gesture of derision.
[37:23] 1588 tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”
[37:23] 1589 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[37:24] 1590 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[37:24] 1591 tn Heb “the height of its extremity”; ASV “its farthest height.”
[37:25] 1592 tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsaa has “foreign waters” for this line. However, in several other passages the 1QIsaa scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.
[37:26] 1593 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
[37:26] 1594 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.
[37:26] 1595 tn Heb “formed” (so KJV, ASV).
[37:26] 1596 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
[37:27] 1597 tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”
[37:27] 1598 tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.
[37:27] 1599 tn Heb “[they are] grass on the rooftops.” See the preceding note.
[37:27] 1600 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isaa; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.
[37:28] 1601 tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.
[37:29] 1602 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
[37:29] 1603 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[37:30] 1604 tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).
[37:30] 1605 tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.
[37:30] 1606 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
[37:30] 1607 tn Heb “and in the second year” (so ASV).
[37:30] 1608 tn Heb “in the third year” (so KJV, NAB).
[37:30] 1609 tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.
[37:31] 1610 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[37:32] 1611 tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.
[37:33] 1612 tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.
[37:33] 1613 tn Heb “[with] a shield” (so ASV, NASB, NRSV).
[37:35] 1614 tn Heb “for my sake and for the sake of David my servant.”
[37:36] 1615 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 1616 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 1617 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 1618 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[37:37] 1619 tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”
[37:38] 1620 sn The assassination of King Sennacherib probably took place in 681
[37:38] 1621 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[37:38] 1622 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.
[37:38] 1623 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
[38:1] 1624 tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”
[38:3] 1625 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
[38:3] 1626 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
[38:3] 1627 tn Heb “and that which is good in your eyes I have done.”
[38:3] 1628 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
[38:4] 1629 tn Heb “and the word of the Lord came to Isaiah, saying.”
[38:5] 1630 tn Heb “father” (so KJV, NAB, NIV).
[38:7] 1631 tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.
[38:8] 1632 tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”
[38:8] sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.
[38:8] 1633 tn Heb “and the sun returned ten steps on the steps which it had gone down.”
[38:10] 1634 tn Or “I said” (KJV, NIV, NRSV, NLT).
[38:10] 1635 tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).
[38:10] 1636 tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”
[38:11] 1637 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.
[38:11] 1638 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew
[38:12] 1639 tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.
[38:12] 1640 tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”
[38:12] 1641 tn Heb “I rolled up, like a weaver, my life” (so ASV).
[38:12] 1642 sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.
[38:12] 1643 tn Heb “from day to night you bring me to an end.”
[38:13] 1644 tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.
[38:13] 1645 tn Heb “from day to night you bring me to an end.”
[38:14] 1646 tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”
[38:14] 1647 tn Heb “my eyes become weak, toward the height.”
[38:14] 1648 tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).
[38:14] 1649 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.
[38:15] 1650 tn Heb “and he has spoken and he has acted.”
[38:15] 1651 tn Heb “because of the bitterness of my soul.”
[38:16] 1652 tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”
[38:16] 1653 tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.
[38:17] 1654 tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”
[38:17] 1655 tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).
[38:17] 1656 tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”
[38:17] 1657 tn Heb “for you threw behind your back all my sins.”
[38:18] 1658 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).
[38:18] 1659 tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.
[38:20] 1660 tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.
[38:20] 1661 tn Heb “and music [or perhaps, “stringed instruments”] we will play.”
[38:20] 1662 tn Heb “all the days of our lives in the house of the Lord.”
[38:20] sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.
[38:21] 1663 tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.
[39:2] 1664 tn Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”
[39:2] 1665 tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”
[39:4] 1666 tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.
[39:6] 1667 tn Heb “fathers” (so KJV, NAB, NASB, NIV).
[39:7] 1668 tn Heb “Some of your sons, who go out from you, whom you father.”
[39:8] 1669 tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”
[39:8] 1670 tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).
