Isaiah 28:14–30:11

Footnotes

1. 29 For location see ; ; ; ; ; ; ; ; .
2. 30 Sheol is the underworld, land of the dead, according to the OT world view.
3. 31 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 (), 1:, and II חֹזֶה.
4. 32 Heb “the overwhelming scourge, when it passes by” ( similar).
5. 33 “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.
6. 34 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.
7. 35 Traditionally “tested,” but the implication is that it has passed the test and stands approved.
8. 36 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).
9. 37 Heb “will not hurry,” i.e., act in panic.
10. 38 Heb “[the] refuge, [the] lie.” See v. 15.
11. 39 On the meaning of כָּפַר (kafar) in this context, see I כפר and J. N. Oswalt, Isaiah (), 1:, n. 9.
12. 40 Normally the noun חָזוּת (khazut) means “vision.” See the note at v. .
13. 41 Or “will not stand” (, ).
14. 42 See the note at v. .
15. 43 Heb “you will become a trampling place for it.”
16. 44 Or “for” (, , , ).
17. 45 The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.
18. 46 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.
19. 47 This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.
20. 48 This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10–11.
21. 49 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.
22. 50 Or “the whole earth” (, , , ).
23. 51 Heb “to my voice.”
24. 52 Heb “to my word”; cf. , , “hear my speech.”
25. 53 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 400 יוֹם.
26. 54 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 (séo’rah, “barley”). The meaning of נִסְמָן (nisman) is also uncertain. It may be due to dittography of the immediately following כֻסֶּמֶת (kussemet, “grain”).
27. 55 Heb “he teaches him the proper way, his God instructs him.”
28. 56 Or “For” (, , ).
29. 57 Both of these seeds are too small to use the ordinary threshing techniques.
30. 58 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.
31. 1 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).
32. 2 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.”
33. 3 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 (), 1:.
34. 4 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.
35. 5 The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kédavid, “like David”), which is supported by the (see v. 1). However, the rendering in the could have arisen from a confusion of the dalet (ד) and resh (ר).
36. 6 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.
37. 7 Heb “from the ground” (so , ).
38. 8 Heb “and from the dust your word will be low.”
39. 9 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 . Here the word is used metonymically for the voice that emerges from such a pit.
40. 10 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.
41. 11 Or “violent men”; cf. “the ruthless ones.”
42. 12 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 §144.b.
43. 13 Or “that he [or “his appetite”] is unsatisfied.”
44. 14 Or “that he is faint and that he [or “his appetite”] longs [for water].”
45. 15 The form הִתְמַהְמְהוּ (hitmahméhu) 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 (hittamméhu), 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 §110.c and §34.4c.
46. 16 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.
47. 17 Some prefer to emend the perfect form of the verb to an imperative (e.g., , , ), since the people are addressed in the immediately preceding and following contexts.
48. 18 Some prefer to emend the perfect form of the verb to an imperative (e.g., , , ), since the people are addressed in the immediately preceding and following contexts.
49. 19 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.
50. 20 Heb “vision” (so , , ).
51. 21 Heb “one who knows a/the scroll.”
52. 22 Heb “and if the scroll is handed to one who does not know a scroll.”
53. 23 Heb “I do not know a scroll.”
54. 24 The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
55. 25 Heb “Because these people draw near to me with their mouth.”
56. 26 Heb “and with their lips they honor me.”
57. 27 Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
58. 28 Heb “their fear of me is a commandment of men that has been taught.”
59. 29 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.
60. 30 Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”
61. 31 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.
62. 32 Heb “and their works are in darkness and they say.”
63. 33 The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.
64. 34 Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.
65. 35 The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see 50
66. 36 Heb “that the thing made should say.”
67. 37 The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”
68. 38 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 (), 1:.
69. 39 Or “In that day” ().
70. 40 Heb “and out of gloom and darkness the eyes of the blind will see.” Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10–12, cf. also 6:9–10).
71. 41 Or “will rejoice” (, , ).
72. 42 See the note on the phrase “the Holy One of Israel” in .
73. 43 Heb “and all the watchers of wrong will be cut off.”
74. 44 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.”
75. 45 Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.
76. 46 Heb “and deprive by emptiness the innocent.”
77. 47 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.
78. 48 Heb “and his face will no longer be pale.”
79. 49 Heb “for when he sees his children, the work of my hands in his midst.”
80. 50 Or “treat as holy” (also in the following line); , “will sanctify.”
81. 51 Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the at Isa 1:4.
82. 52 Or “fear,” in the sense of “stand in awe of.”
83. 53 Heb “and the ones who stray in spirit will know understanding.”
84. 54 Heb “will learn instruction”; cf. , , , “will accept instruction.”
85. 1 Or “stubborn” (); cf. “obstinate.”
86. 2 Heb “Woe [to] rebellious children.”
87. 3 Heb “making a plan, but not from me.”
88. 4 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.
89. 5 Heb “consequently adding sin to sin.”
90. 6 Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
91. 7 Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
92. 8 This probably refers to Judah’s officials and messengers.
93. 9 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.
94. 10 The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”
95. 11 Traditionally, “burden” (so , ); , , , “oracle.”
96. 12 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 (ם) 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 (), 1:, n. 9.
97. 13 Heb “flying fiery one.” See the note at .
98. 14 Or “carry” (, , , , ).
99. 15 This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.
100. 16 Heb “As for Egypt, with vanity and emptiness they help.”
101. 17 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 . A number of English versions use the name “Rahab” (e.g., , , , , ) while others attempt some sort of translation (cf. “a helpless monster”; , “the Harmless Dragon”).
102. 18 The 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 ישׁב.
103. 19 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.
104. 20 Heb “with them.” On the use of the preposition here, see 86 II אֵת.
105. 21 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.
106. 22 Or perhaps, “instruction” (so , , ); , “teachings.”
107. 23 Heb “who” (so , ). A new sentence was started here in the translation for stylistic reasons.
108. 24 Heb “Do not see for us right things.”
109. 25 Heb “Tell us smooth things, see deceptive things.”
110. 26 The imagery refers to the way or path of truth, as revealed by God to the prophet.
111. 27 See the note on the phrase “the Holy One of Israel” in .