Yesaya 34:1--39:8
Konteks34:1 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. 1
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, 2
their corpses will stink; 3
the hills will soak up their blood. 4
34:4 All the stars in the sky will fade away, 5
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. 6
34:5 He says, 7 “Indeed, my sword has slaughtered heavenly powers. 8
Look, it now descends on Edom, 9
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 10 with fat;
it drips 11 with the blood of young rams and goats
and is covered 12 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 13 in Bozrah, 14
a bloody 15 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 16 along with them,
as well as strong bulls. 17
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 18
a time when he will repay Edom for her hostility toward Zion. 19
34:9 Edom’s 20 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; 21
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 22 will live there, 23
all kinds of wild birds 24 will settle in it.
The Lord 25 will stretch out over her
the measuring line of ruin
and the plumb line 26 of destruction. 27
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 28
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 29 in her fortified cities.
Jackals will settle there;
ostriches will live there. 30
34:14 Wild animals and wild dogs will congregate there; 31
wild goats will bleat to one another. 32
Yes, nocturnal animals 33 will rest there
and make for themselves a nest. 34
34:15 Owls 35 will make nests and lay eggs 36 there;
they will hatch them and protect them. 37
Yes, hawks 38 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 39
Not one of these creatures will be missing, 40
none will lack a mate. 41
For the Lord has issued the decree, 42
and his own spirit gathers them. 43
34:17 He assigns them their allotment; 44
he measures out their assigned place. 45
They will live there 46 permanently;
they will settle in it through successive generations.
35:1 Let the desert and dry region be happy; 47
let the wilderness 48 rejoice and bloom like a lily!
let it rejoice and shout with delight! 50
It is given the grandeur 51 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! 52
“Be strong! Do not fear!
Look, your God comes to avenge!
With divine retribution he comes to deliver you.” 54
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 55 in the desert,
streams in the wilderness. 56
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. 57
The unclean will not travel on it;
it is reserved for those authorized to use it 58 –
fools 59 will not stray into it.
35:9 No lions will be there,
no ferocious wild animals will be on it 60 –
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. 61
They will enter Zion with a happy shout.
Unending joy will crown them, 62
happiness and joy will overwhelm 63 them;
grief and suffering will disappear. 64
36:1 In the fourteenth year of King Hezekiah’s reign, 65 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 66 from Lachish to King Hezekiah in Jerusalem, 67 along with a large army. The chief adviser 68 stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 69 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? 70 36:5 Your claim to have a strategy and military strength is just empty talk. 71 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. 72 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!’”’” 73
36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, 74 for we understand it. Don’t speak with us in the Judahite dialect 75 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. 76 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!” 77
36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, 78 “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. 79 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? 80 36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? 81 Indeed, did any gods rescue Samaria 82 from my power? 83 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?’” 84 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 85 and reported to him what the chief adviser had said. 37:1 When King Hezekiah heard this, 86 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, 87 clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz: 37:3 “This is what Hezekiah says: 88 ‘This is a day of distress, insults, 89 and humiliation, 90 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 91 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. 92 When the Lord your God hears, perhaps he will punish him for the things he has said. 93 So pray for this remnant that remains.’” 94
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. 95 37:7 Look, I will take control of his mind; 96 he will receive a report and return to his own land. I will cut him down 97 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. 98 37:9 The king 99 heard that King Tirhakah of Ethiopia 100 was marching out to fight him. 101 He again sent 102 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. 103 Do you really think you will be rescued? 104 37:12 Were the nations whom my predecessors 105 destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 106 37:13 Where are the king of Hamath, the king of Arpad, and the kings of Lair, 107 Sepharvaim, Hena, and Ivvah?’”
37:14 Hezekiah took the letter 108 from the messengers and read it. 109 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! 110 You alone are God over all the kingdoms of the earth. You made the sky 111 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! 112 37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations 113 and their lands. 37:19 They have burned the gods of the nations, 114 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. 115 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.” 116
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, 117 37:22 this is what the Lord says about him: 118
“The virgin daughter Zion 119
despises you – she makes fun of you;
daughter Jerusalem
shakes her head after you. 120
37:23 Whom have you taunted and hurled insults at?
At whom have you shouted
and looked so arrogantly? 121
At the Holy One of Israel! 122
37:24 Through your messengers you taunted the sovereign master, 123
‘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, 124
its thickest woods.
37:25 I dug wells
and drank water. 125
With the soles of my feet I dried up
all the rivers of Egypt.’
37:26 126 Certainly you must have heard! 127
Long ago I worked it out,
in ancient times I planned 128 it,
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 129
37:27 Their residents are powerless; 130
they are terrified and ashamed.
They are as short-lived as plants in the field
or green vegetation. 131
They are as short-lived as grass on the rooftops 132
when it is scorched by the east wind. 133
37:28 I know where you live
and everything you do
and how you rage against me. 134
37:29 Because you rage against me
and the uproar you create has reached my ears, 135
I will put my hook in your nose, 136
and my bridle between your lips,
and I will lead you back
the way you came.”
37:30 137 “This will be your reminder that I have spoken the truth: 138 This year you will eat what grows wild, 139 and next year 140 what grows on its own. But the year after that 141 you will plant seed and harvest crops; you will plant vines and consume their produce. 142 37:31 Those who remain in Judah will take root in the ground and bear fruit. 143
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 144 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. 145
He will not attack it with his shielded warriors, 146
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.”’” 147
37:36 The Lord’s messenger 148 went out and killed 185,000 troops 149 in the Assyrian camp. When they 150 got up early the next morning, there were all the corpses! 151 37:37 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 152 37:38 One day, 153 as he was worshiping 154 in the temple of his god Nisroch, 155 his sons Adrammelech and Sharezer struck him down with the sword. 156 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. 157 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 158 faithfully and with wholehearted devotion, 159 and how I have carried out your will.” 160 Then Hezekiah wept bitterly. 161
38:4 The Lord told Isaiah, 162 38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor 163 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, 164 “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.” 165 And then the shadow went back ten steps. 166
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 168 I must walk through the gates of Sheol,
I am deprived 169 of the rest of my years.’
38:11 “I thought,
‘I will no longer see the Lord 170 in the land of the living,
I will no longer look on humankind with the inhabitants of the world. 171
38:12 My dwelling place 172 is removed and taken away 173 from me
like a shepherd’s tent.
I rolled up my life like a weaver rolls cloth; 174
from the loom he cuts me off. 175
You turn day into night and end my life. 176
38:13 I cry out 177 until morning;
like a lion he shatters all my bones;
you turn day into night and end my life. 178
38:14 Like a swallow or a thrush I chirp,
I coo 179 like a dove;
my eyes grow tired from looking up to the sky. 180
O sovereign master, 181 I am oppressed;
help me! 182
38:15 What can I say?
He has decreed and acted. 183
I will walk slowly all my years because I am overcome with grief. 184
38:16 O sovereign master, your decrees can give men life;
may years of life be restored to me. 185
Restore my health 186 and preserve my life.’
38:17 “Look, the grief I experienced was for my benefit. 187
You delivered me 188 from the pit of oblivion. 189
For you removed all my sins from your sight. 190
38:18 Indeed 191 Sheol does not give you thanks;
death does not 192 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, 193
and we will celebrate with music 194
for the rest of our lives in the Lord’s temple.” 195
38:21 196 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 197 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. 198 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 199 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 200 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 201 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.” 202 Then he thought, 203 “For 204 there will be peace and stability during my lifetime.”
[34:1] 1 tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”
[34:3] 2 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 3 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 4 tn Heb “hills will dissolve from their blood.”
[34:4] 5 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] 6 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 7 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 8 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] 9 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 10 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 11 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 12 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 13 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 14 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 15 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 16 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 17 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 18 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 19 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] 20 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 21 tn Heb “it will not be extinguished.”
[34:11] 22 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] 23 tn Heb “will possess it” (so NIV).
[34:11] 24 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] 25 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 26 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 27 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 28 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 29 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 30 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] 31 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 32 tn Heb “and a goat will call to its neighbor.”
[34:14] 33 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] 34 tn Heb “and will find for themselves a resting place.”
[34:15] 35 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 36 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 37 tn Heb “and brood [over them] in her shadow.”
[34:15] 38 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] 39 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] 40 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] 41 tn Heb “each its mate they will not lack.”
[34:16] 42 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 43 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] 44 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] 45 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] 46 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[35:1] 47 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] 48 tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”
[35:2] 49 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
[35:2] 50 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] 51 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
[35:3] 52 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
[35:4] 53 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
[35:4] 54 tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
[35:6] 55 tn Heb “burst forth” (so NAB); KJV “break out.”
[35:6] 56 tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”
[35:8] 57 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] 58 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] 59 tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.
[35:9] 60 tn Heb “will go up on it”; TEV “will pass that way.”
[35:10] 61 tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”
[35:10] 62 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] 63 tn Heb “will overtake” (NIV); NLT “they will be overcome with.”
[35:10] 64 tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”
[36:1] 65 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] 66 sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
[36:2] 67 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:2] 68 tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.
[36:2] 69 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).
[36:4] 70 tn Heb “What is this object of trust in which you are trusting?”
[36:5] 71 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] 72 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] 73 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] 74 sn Aramaic was the diplomatic language of the Assyrian empire.
[36:11] 75 tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”
[36:12] 76 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] 77 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] 78 tn The Hebrew text includes “and he said.”
[36:16] 79 tn Heb “make with me a blessing and come out to me.”
[36:18] 80 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] 81 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] 82 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[36:19] 83 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] 84 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] 85 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] 86 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] 87 tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”
[37:3] 88 tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).
[37:3] 89 tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”
[37:3] 90 tn Or “contempt”; NAB, NIV, NRSV “disgrace.”
[37:3] 91 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[37:4] 92 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
[37:4] 93 tn Heb “and rebuke the words which the Lord your God hears.”
[37:4] 94 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
[37:6] 95 tn Heb “by which the servants of the king of Assyria have insulted me.”
[37:7] 96 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] 97 tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”
[37:8] 98 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] 99 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[37:9] 100 tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”
[37:9] 101 tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”
[37:9] 102 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] 103 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
[37:11] 104 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
[37:12] 105 tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”
[37:12] 106 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] 107 sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
[37:14] 108 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] 109 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] 110 sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.
[37:16] 111 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[37:17] 112 tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”
[37:18] 113 tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”
[37:19] 114 tn Heb “and they put their gods in the fire.”
[37:19] 115 tn Heb “so they destroyed them” (NASB similar).
[37:20] 116 tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”
[37:21] 117 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] 118 tn Heb “this is the word which the Lord has spoken about him.”
[37:22] 119 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] 120 sn Shaking the head was a mocking gesture of derision.
[37:23] 121 tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”
[37:23] 122 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[37:24] 123 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[37:24] 124 tn Heb “the height of its extremity”; ASV “its farthest height.”
[37:25] 125 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] 126 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
[37:26] 127 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] 128 tn Heb “formed” (so KJV, ASV).
[37:26] 129 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] 130 tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”
[37:27] 131 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] 132 tn Heb “[they are] grass on the rooftops.” See the preceding note.
[37:27] 133 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] 134 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] 135 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] 136 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[37:30] 137 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] 138 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] 139 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
[37:30] 140 tn Heb “and in the second year” (so ASV).
[37:30] 141 tn Heb “in the third year” (so KJV, NAB).
[37:30] 142 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] 143 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[37:32] 144 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] 145 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] 146 tn Heb “[with] a shield” (so ASV, NASB, NRSV).
[37:35] 147 tn Heb “for my sake and for the sake of David my servant.”
[37:36] 148 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 149 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 150 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 151 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[37:37] 152 tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”
[37:38] 153 sn The assassination of King Sennacherib probably took place in 681
[37:38] 154 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] 155 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.
[37:38] 156 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] 157 tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”
[38:3] 158 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] 159 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
[38:3] 160 tn Heb “and that which is good in your eyes I have done.”
[38:3] 161 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
[38:4] 162 tn Heb “and the word of the Lord came to Isaiah, saying.”
[38:5] 163 tn Heb “father” (so KJV, NAB, NIV).
[38:7] 164 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] 165 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] 166 tn Heb “and the sun returned ten steps on the steps which it had gone down.”
[38:10] 167 tn Or “I said” (KJV, NIV, NRSV, NLT).
[38:10] 168 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] 169 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] 170 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] 171 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] 172 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] 173 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] 174 tn Heb “I rolled up, like a weaver, my life” (so ASV).
[38:12] 175 sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.
[38:12] 176 tn Heb “from day to night you bring me to an end.”
[38:13] 177 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] 178 tn Heb “from day to night you bring me to an end.”
[38:14] 179 tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”
[38:14] 180 tn Heb “my eyes become weak, toward the height.”
[38:14] 181 tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).
[38:14] 182 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] 183 tn Heb “and he has spoken and he has acted.”
[38:15] 184 tn Heb “because of the bitterness of my soul.”
[38:16] 185 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] 186 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] 187 tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”
[38:17] 188 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] 189 tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”
[38:17] 190 tn Heb “for you threw behind your back all my sins.”
[38:18] 191 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).
[38:18] 192 tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.
[38:20] 193 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] 194 tn Heb “and music [or perhaps, “stringed instruments”] we will play.”
[38:20] 195 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] 196 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] 197 tn Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”
[39:2] 198 tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”
[39:4] 199 tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.
[39:6] 200 tn Heb “fathers” (so KJV, NAB, NASB, NIV).
[39:7] 201 tn Heb “Some of your sons, who go out from you, whom you father.”
[39:8] 202 tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”
[39:8] 203 tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).
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