Isaiah 31–33

Footnotes

1. 1 Heb “Woe [to] those who go down to Egypt for help.”
2. 2 Heb “and trust in chariots for they are many.”
3. 3 Heb “and in horsemen for they are very strong [or “numerous”].”
4. 4 See the note on the phrase “the Holy One of Israel” in .
5. 5 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.
6. 6 Heb “and he does not turn aside [i.e., “retract”] his words”; “does not take back his words.”
7. 7 Heb “and he will arise against the house of the wicked.”
8. 8 That is, Egypt.
9. 9 Heb “and against the help of the doers of sin.”
10. 10 Heb “will extend”; , , , “stretch out.”
11. 11 Heb “together all of them will come to an end.”
12. 12 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.
13. 13 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.”
14. 14 Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.
15. 15 Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.
16. 16 For location see ; ; ; ; ; ; ; ; .
17. 17 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.
18. 18 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 §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 §144.p.
19. 19 Or “in that day” ().
20. 20 Heb “reject” (so ); , , , “throw away.”
21. 21 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 (), 1:, n. 4.
22. 22 Heb “Assyria will fall by a sword, not of a man.”
23. 23 Heb “and a sword not of humankind will devour him.”
24. 24 Heb “he will flee for himself from before a sword.”
25. 25 Heb “rocky cliff” (cf. , “rock”), viewed metaphorically as a place of defense and security.
26. 26 Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
27. 27 Heb “and they will be afraid of the flag, his officers.”
28. 28 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.
29. 1 Heb “will reign according to fairness.”
30. 2 Heb “will rule according to justice.”
31. 3 Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.
32. 4 Heb “Eyes that see.”
33. 5 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 (tésho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.
34. 6 Heb “ears that hear.”
35. 7 Heb “the heart of rashness will understand knowledge”; cf. “The flighty will become wise and capable.”
36. 8 Or “foolishness,” in a moral-ethical sense. See 9:17.
37. 9 Heb “and his heart commits sin”; , “his heart will work iniquity”; “inclines toward wickedness.”
38. 10 Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”
39. 11 Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”
40. 12 Heb “and the drink of the thirsty he causes to fail.”
41. 13 Heb “as for a deceiver, his implements [or “weapons”] are evil.”
42. 14 Or “he plans evil things”; “he makes up evil schemes.”
43. 15 Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”
44. 16 Heb “and he upon honorable things stands.”
45. 17 Or “self-assured”; , “who are at ease.”
46. 18 Or “self-confident”; “overconfident.”
47. 19 Heb “days upon a year.”
48. 20 Or perhaps, “olive.” See 24:13.
49. 21 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, régazah, “shake with fear”; פְּשֹׁטָה, péshotah, “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. §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.
50. 22 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 [], 1:). 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 (séfodah), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, , n. 12).
51. 23 “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12–13 are one long sentence.
52. 24 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.
53. 25 This same phrase is used in 22:2.
54. 26 Or “noisy” (, , ).
55. 27 Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See II עֹפֶל.
56. 28 The Hebrew text has בְעַד מְעָרוֹת (vé’ad mé’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. *מְעָרָה takes מְעָרוֹת (mé’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.
57. 29 Heb “the joy of wild donkeys, a pasture for flocks.”
58. 30 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 , , , ), but it appears here without an article (cf. “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.
59. 31 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.
60. 32 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.
61. 33 Heb “and the product of fairness will be peace.”
62. 34 Heb “and the work of fairness [will be] calmness and security forever.”
63. 35 Or “in safe resting places”; , “quiet resting places.”
64. 36 Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” ( I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. , , , ). 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 (véyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. ). 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.
65. 37 Heb “and in humiliation the city is laid low.”
66. 38 Heb “by all the waters.”
67. 39 Heb “who set free the foot of the ox and donkey”; “letting your cattle and donkeys range free.” 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.
68. 1 Heb “Woe [to] the destroyer.” 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.
69. 2 Heb “and the deceitful one”; , “O traitor”; “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.
70. 3 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.”
71. 4 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 (ם) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (), 1:, n. 1.
72. 5 Heb “[Be] also our deliverance in the time of distress.”
73. 6 Heb “at the sound of tumult the nations run away.”
74. 7 Heb “because of your exaltation the nations scatter.”
75. 8 The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.
76. 9 Heb “and your plunder is gathered, the gathering of the locust.”
77. 10 Heb “like a swarm of locusts swarming on it.”
78. 11 Or “elevated”; , “is very great.”
79. 12 Or “for” (, , ).
80. 13 Heb “on high” (so , , , , ); “in the heavens.”
81. 14 Heb “and he is the stability of your times.”
82. 15 Heb “a rich store of deliverance, wisdom, and knowledge.”
83. 16 Heb “the fear of the Lord, it is his treasure.”
84. 17 The meaning of the Hebrew word is unknown. Proposals include “heroes” (cf. , “valiant ones”; , “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.
85. 18 Heb “messengers of peace,” apparently those responsible for negotiating the agreements that have been broken (see v. 8).
86. 19 Or “desolate” (, ); , , “deserted.”
87. 20 Heb “the one passing by on the road ceases.”
88. 21 Heb “one breaks a treaty”; “Covenants are broken.”
89. 22 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.
90. 23 Heb “he does not regard human beings.”
91. 24 Or “earth” (); “the country.”
92. 25 Or “mourns” ( 5 I אָבַל). lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.
93. 26 Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.
94. 27 Sharon was a fertile plain along the Mediterranean coast. See 35:2.
95. 28 Or “the Arabah” (). See 35:1.
96. 29 Both of these areas were known for their trees and vegetation. See 2:13; 35:2.
97. 30 Heb “shake off [their leaves]” (so , ); “are stripped bare.”
98. 31 Or “lift myself up” (); “show my power and might.”
99. 32 The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.
100. 33 The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.
101. 34 Heb “will be a burning to lime.” See Amos 2:1.
102. 35 Or “trembling” (, , , , ); “shake with fear.”
103. 36 Or “the defiled”; “The sinful people of Zion”; “The sinners in Jerusalem.”
104. 37 The words “they say” are supplied in the translation for clarification.
105. 38 Or “perpetual”; or “everlasting” (, , , , ).
106. 39 Heb “walks” (so , ).
107. 40 Or, possibly, “justly”; “who practices virtue.”
108. 41 Heb “[who] shakes off his hands from grabbing hold of a bribe.”
109. 42 Heb “[who] shuts his ear from listening to bloodshed.”
110. 43 Heb “[who] closes his eyes from seeing evil.”
111. 44 Heb “he [in the] exalted places will live.”
112. 45 Heb “mountain strongholds, cliffs [will be] his elevated place.”
113. 46 Heb “your eyes will see a king in his beauty”; , “the king.”
114. 47 Heb “a land of distances,” i.e., an extensive land.
115. 48 Heb “your heart will meditate on terror.”
116. 49 The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.
117. 50 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.
118. 51 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 עזז, לעז. In this case, one might translate “people who speak a foreign language.”
119. 52 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].”
120. 53 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.
121. 54 Heb “your eyes” (so , , ).
122. 55 For location see ; ; ; ; ; ; ; ; .
123. 56 Or “that does not travel”; “which shall not be folded.”
124. 57 Heb “But there [as] a mighty one [will be] the Lord for us.”
125. 58 Heb “a place of rivers, streams wide of hands [i.e., on both sides].”
126. 59 Heb “a ship of rowing will not go into it.”
127. 60 Heb “and a mighty ship will not pass through it.”
128. 61 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.
129. 62 Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see 487 III כֵּן and III כֵּן.
130. 63 Or perhaps, “flag.”
131. 64 Heb “then there will be divided up loot of plunder [in] abundance.”
132. 65 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.
133. 66 The words “of Zion” are supplied in the translation for clarification.