Isaiah 21–23

Footnotes

1. 1 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.
2. 2 Or “in the Negev” ().
3. 3 Heb “a severe revelation has been related to me.”
4. 4 This is often interpreted to mean “all the groaning” that Babylon has caused others.
5. 5 Heb “my waist is filled with shaking [or “anguish”].”
6. 6 Or perhaps, “bent over [in pain]”; cf. “I am bowed down.”
7. 7 Heb “wanders,” perhaps here, “is confused.”
8. 8 Heb “shuddering terrifies me.”
9. 9 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. “watch in the watchtower”; “set the watch”).
10. 10 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.
11. 11 Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (), 1:.
12. 12 The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).
13. 13 Or “a pair of horsemen.”
14. 14 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.
15. 15 The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. , , ), while others take it to refer to the guard’s human master (“my lord”; cf. , ).
16. 16 Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
17. 17 Heb “and he answered and said” (so , ).
18. 18 Heb “My trampled one, and the son of the threshing floor.”
19. 19 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 189 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 (), 1:.
20. 20 Seir is another name for Edom. See 973 שֵׂעִיר.
21. 21 The “night” probably here symbolizes distress and difficult times. See 539 לַיְלָה.
22. 22 Dumah will experience some relief, but it will be short-lived as night returns.
23. 23 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.”
24. 24 The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
25. 25 Heb “in still a year, like the years of a hired worker.” See the note at .
26. 26 Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”
27. 27 Or “for” (, , , , ).
28. 1 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).
29. 2 Heb “What to you, then?”
30. 3 Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.
31. 4 Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (), 1:.
32. 5 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 [], 1:, 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).
33. 6 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”).
34. 7 Heb “apart from [i.e., without] a bow they were captured”; cf. , “without the use of a bow.”
35. 8 Heb “look away from me” (so , , ).
36. 9 Heb “don’t hurry” (so ).
37. 10 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.
38. 11 The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).
39. 12 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].”
40. 13 The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
41. 14 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 (), 1:, n. 5.
42. 15 Perhaps “the hill” refers to the temple mount.
43. 16 Heb “[with] the chariots of men, horsemen.”
44. 17 A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.
45. 18 Heb “Kir uncovers” (so , ).
46. 19 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 (), 1:.
47. 20 The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in .
48. 21 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.”
49. 22 Heb “he,” i.e., the enemy invader. , by its capitalization of the pronoun, takes this to refer to the Lord.
50. 23 Heb “covering.”
51. 24 Heb “in that day” (so ), likewise at the beginning of v. 12.
52. 25 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).
53. 26 Heb “the breaks of the city of David, you saw that they were many.”
54. 27 For location see ; ; ; ; ; ; ; ; .
55. 28 Heb “you demolished the houses to fortify the wall.”
56. 29 Heb “look at”; , “did not look to.”
57. 30 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.
58. 31 Heb “did not see.”
59. 32 Heb “for baldness and the wearing of sackcloth.” See the note at .
60. 33 Heb “happiness and joy.”
61. 34 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.
62. 35 Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
63. 36 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.
64. 37 Heb “who is over the house” (so ); “who is in charge of the royal household.”
65. 38 The words “and tell him” are supplied in the translation for clarification.
66. 39 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.
67. 40 Heb “that you chisel out.”
68. 41 Heb “will throw you with a throwing.”
69. 42 Heb “O man” (so ); “mortal man”; “my fellow.”
70. 43 Heb “and the one who wraps you [will] wrap.”
71. 44 Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”
72. 45 Heb “and there the chariots of your splendor.”
73. 46 Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.
74. 47 Heb “I will push you away from.”
75. 48 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 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified.
76. 49 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 .
77. 50 Heb “and your dominion I will place in his hand.”
78. 51 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.
79. 52 Heb “house.”
80. 53 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 (), 1:.
81. 54 The metaphor depicts how secure his position will be.
82. 55 Heb “and he will become a glorious throne for the house of his father.”
83. 56 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.
84. 57 The precise meaning and derivation of this word are uncertain. Cf. , , “the issue”; “relatives.”
85. 58 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.
86. 59 Or “In that day” ().
87. 60 Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.
88. 61 Or “for” (, , , ).
89. 1 Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
90. 2 The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (ם) 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 583 מִן 7.b.
91. 3 Heb “the Kittim,” a designation for the people of Cyprus. See כִּתִּיִּים.
92. 4 Or “keep quiet”; “Silence!”
93. 5 For location see ; ; .
94. 6 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 (uvémayim) as improperly placed; instead it should be the final letter of the preceding word.
95. 7 Heb “seed of Shihor.” “Shihor” probably refers to the east branch of the Nile. See Jer 2:18 and 1009 שִׁיחוֹר.
96. 8 Heb “the harvest of the Nile.”
97. 9 Heb “[is] her revenue.”
98. 10 Heb “merchandise”; , “a mart of nations”; “the merchandise mart of the world.”
99. 11 J. N. Oswalt (Isaiah [], 1:) 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.
100. 12 Or “virgins” (, , , ). 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.
101. 13 Heb “they will be in pain at the report of Tyre.”
102. 14 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.
103. 15 Heb “in the days of antiquity [is] her beginning.”
104. 16 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.
105. 17 Heb “the honored” (so , ); “renowned.”
106. 18 Heb “the pride of all the beauty.”
107. 19 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. , ). 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.
108. 20 Heb “his hand he stretched out over the sea.”
109. 21 Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.
110. 22 Heb “concerning Canaan, to destroy her fortresses.” , translate “Canaan” as “Phoenicia” here.
111. 23 Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.
112. 24 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. .
113. 25 Heb “this people [that] is not.”
114. 26 For the meaning of this word, see *בַּחוּן.
115. 27 Or “laid bare.” For the meaning of this word, see ערר.
116. 28 This verse probably refers to the Assyrian destruction of Babylon.
117. 29 Heb “ships of Tarshish.” See the note at v. .
118. 30 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 .
119. 31 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.
120. 32 Heb “like the days of a king.”
121. 33 Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”
122. 34 Heb “so you will be remembered.”
123. 35 The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in .
124. 36 Heb “visit [with favor]” (cf. , , , ); “will deal with.”
125. 37 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.”
126. 38 Heb “for eating to fullness and for beautiful covering[s].” 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.