[28:1]  ¹ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ² tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ³ tn Heb “which [is].”

[28:1]  ⁴ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[28:2]  ⁵ tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).

[28:2]  ⁶ tn Heb “Look, a strong and powerful [one] belongs to the Lord.”

[28:2]  ⁷ tn Heb “like a rainstorm of hail, a wind of destruction.”

[28:2]  ⁸ tn Heb “like a rainstorm of mighty, overflowing waters.”

[28:2]  ⁹ tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.

[28:2]  ¹⁰ tn Or “by [his] power.”

[28:4]  ¹¹ tn Heb “which the one seeing sees, while still it is in his hand he swallows it.”

[28:5]  ¹² tn Or “in that day” (KJV).

[28:6]  ¹³ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

[28:7]  ¹⁴ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ¹⁵ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ¹⁶ tn Heb “in the seeing.”

[28:7]  ¹⁷ tn Heb “[in] giving a decision.”

[28:8]  ¹⁸ tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.

[28:9]  ¹⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[28:9]  ²⁰ tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.

[28:9]  ²¹ tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.

[28:10]  ²² tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”

[28:11]  ²³ sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.

[28:12]  ²⁴ tn Heb “who said to them.”

[28:12]  ²⁵ sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.

[28:13]  ²⁶ tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.

[28:13]  ²⁷ tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.

[28:13]  ²⁸ sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.

[28:14]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:15]  ³⁰ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³¹ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³² tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ³³ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:16]  ³⁴ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ³⁵ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ³⁶ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ³⁷ tn Heb “will not hurry,” i.e., act in panic.

[28:17]  ³⁸ tn Heb “[the] refuge, [the] lie.” See v. 15.

[28:18]  ³⁹ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁴⁰ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁴¹ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁴² tn See the note at v. 15.

[28:18]  ⁴³ tn Heb “you will become a trampling place for it.”

[28:19]  ⁴⁴ tn Or “for” (KJV, ASV, NASB, NRSV).

[28:19]  ⁴⁵ tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.

[28:20]  ⁴⁶ sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.

[28:21]  ⁴⁷ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁴⁸ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁴⁹ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[28:22]  ⁵⁰ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[28:23]  ⁵¹ tn Heb “to my voice.”

[28:23]  ⁵² tn Heb “to my word”; cf. KJV, ASV, NRSV “hear my speech.”

[28:24]  ⁵³ tn Heb “All the day does the plowman plow in order to plant?” The phrase “all the day” here has the sense of “continually, always.” See BDB 400 s.v. יוֹם.

[28:25]  ⁵⁴ tc The Hebrew text reads literally, “place wheat [?], and barley [?], and grain in its territory.” The term שׂוֹרָה (shorah) is sometimes translated “[in] its place,” but the word is unattested elsewhere. It is probably due to dittography of the immediately following שְׂעֹרָה (sÿo’rah, “barley”). The meaning of נִסְמָן (nisman) is also uncertain. It may be due to dittography of the immediately following כֻסֶּמֶת (kussemet, “grain”).

[28:26]  ⁵⁵ tn Heb “he teaches him the proper way, his God instructs him.”

[28:27]  ⁵⁶ tn Or “For” (KJV, ASV, NASB).

[28:27]  ⁵⁷ sn Both of these seeds are too small to use the ordinary threshing techniques.

[28:29]  ⁵⁸ sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.

[29:1]  ⁵⁹ tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

[29:1]  ⁶⁰ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

[29:1]  ⁶¹ tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

[29:2]  ⁶² tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire.

[29:3]  ⁶³ tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).

[29:3]  ⁶⁴ tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.

[29:4]  ⁶⁵ tn Heb “from the ground” (so NIV, NCV).

[29:4]  ⁶⁶ tn Heb “and from the dust your word will be low.”

[29:4]  ⁶⁷ tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.

[29:4]  ⁶⁸ tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.

[29:5]  ⁶⁹ tn Or “violent men”; cf. NASB “the ruthless ones.”

[29:6]  ⁷⁰ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[29:8]  ⁷¹ tn Or “that he [or “his appetite”] is unsatisfied.”

[29:8]  ⁷² tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

[29:9]  ⁷³ tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.

[29:9]  ⁷⁴ tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.

[29:9]  ⁷⁵ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:9]  ⁷⁶ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:10]  ⁷⁷ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[29:11]  ⁷⁸ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ⁷⁹ tn Heb “one who knows a/the scroll.”

[29:12]  ⁸⁰ tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  ⁸¹ tn Heb “I do not know a scroll.”

[29:13]  ⁸² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁸³ tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁸⁴ tn Heb “and with their lips they honor me.”

[29:13]  ⁸⁵ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ⁸⁶ tn Heb “their fear of me is a commandment of men that has been taught.”

[29:14]  ⁸⁷ tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ⁸⁸ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[29:15]  ⁸⁹ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ⁹⁰ tn Heb “and their works are in darkness and they say.”

[29:15]  ⁹¹ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[29:16]  ⁹² tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

[29:16]  ⁹³ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

[29:16]  ⁹⁴ tn Heb “that the thing made should say.”

[29:17]  ⁹⁵ tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”

[29:17]  ⁹⁶ sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.

[29:18]  ⁹⁷ tn Or “In that day” (KJV).

[29:18]  ⁹⁸ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[29:19]  ⁹⁹ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ¹⁰⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[29:20]  ¹⁰¹ tn Heb “and all the watchers of wrong will be cut off.”

[29:21]  ¹⁰² tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

[29:21]  ¹⁰³ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

[29:21]  ¹⁰⁴ tn Heb “and deprive by emptiness the innocent.”

[29:22]  ¹⁰⁵ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

[29:22]  ¹⁰⁶ tn Heb “and his face will no longer be pale.”

[29:23]  ¹⁰⁷ tn Heb “for when he sees his children, the work of my hands in his midst.”

[29:23]  ¹⁰⁸ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

[29:23]  ¹⁰⁹ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

[29:23]  ¹¹⁰ tn Or “fear,” in the sense of “stand in awe of.”

[29:24]  ¹¹¹ tn Heb “and the ones who stray in spirit will know understanding.”

[29:24]  ¹¹² tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

[30:1]  ¹¹³ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ¹¹⁴ tn Heb “Woe [to] rebellious children.”

[30:1]  ¹¹⁵ tn Heb “making a plan, but not from me.”

[30:1]  ¹¹⁶ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ¹¹⁷ tn Heb “consequently adding sin to sin.”

[30:2]  ¹¹⁸ tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”

[30:2]  ¹¹⁹ tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”

[30:4]  ¹²⁰ sn This probably refers to Judah’s officials and messengers.

[30:4]  ¹²¹ sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.

[30:5]  ¹²² tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[30:6]  ¹²³ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ¹²⁴ tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ¹²⁵ tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ¹²⁶ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ¹²⁷ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[30:7]  ¹²⁸ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ¹²⁹ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ¹³⁰ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[30:8]  ¹³¹ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ¹³² tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ¹³³ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[30:9]  ¹³⁴ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[30:10]  ¹³⁵ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ¹³⁶ tn Heb “Do not see for us right things.”

[30:10]  ¹³⁷ tn Heb “Tell us smooth things, see deceptive things.”

[30:11]  ¹³⁸ sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  ¹³⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[30:12]  ¹⁴⁰ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ¹⁴¹ tn Heb “and you trust in oppression and cunning.”

[30:12]  ¹⁴² tn Heb “and you lean on it”; NAB “and depend on it.”

[30:13]  ¹⁴³ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[30:14]  ¹⁴⁴ tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

[30:14]  ¹⁴⁵ tn The words “large enough” are supplied in the translation for clarification.

[30:14]  ¹⁴⁶ tn Heb “to remove fire from the place of kindling.”

[30:14]  ¹⁴⁷ tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.

[30:15]  ¹⁴⁸ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ¹⁴⁹ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[30:17]  ¹⁵⁰ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ¹⁵¹ tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ¹⁵² tn Heb “until you are left” (so NAB, NASB, NRSV).

[30:18]  ¹⁵³ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ¹⁵⁴ tn Heb “Blessed are all who wait for him.”

[30:19]  ¹⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ¹⁵⁶ tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ¹⁵⁷ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[30:20]  ¹⁵⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ¹⁵⁹ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ¹⁶⁰ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[30:21]  ¹⁶¹ tn Heb “your ears” (so NAB, NASB, NIV, NRSV).

[30:21]  ¹⁶² tn The word “correct’ is supplied in the translation for clarification.

[30:22]  ¹⁶³ tn Heb “the platings of your silver idols.”

[30:22]  ¹⁶⁴ tn Heb “the covering of your gold image.”

[30:23]  ¹⁶⁵ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

[30:23]  ¹⁶⁶ tn Or “in that day” (KJV).

[30:24]  ¹⁶⁷ tn Heb “the oxen and the donkeys that work the ground.”

[30:24]  ¹⁶⁸ sn Crops will be so abundant that even the work animals will eat well.

[30:25]  ¹⁶⁹ tn Or “in the day of” (KJV).

[30:26]  ¹⁷⁰ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ¹⁷¹ tn Heb “the fracture of his people” (so NASB).

[30:26]  ¹⁷² tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[30:27]  ¹⁷³ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ¹⁷⁴ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ¹⁷⁵ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).

[30:28]  ¹⁷⁶ tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ¹⁷⁷ tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ¹⁷⁸ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[30:29]  ¹⁷⁹ tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).

[30:30]  ¹⁸⁰ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ¹⁸¹ tn Heb “and reveal the lowering of his arm.”

[30:30]  ¹⁸² tn Heb “and a flame of consuming fire.”

[30:31]  ¹⁸³ tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”

[30:32]  ¹⁸⁴ tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  ¹⁸⁵ tn Heb “which the Lord lays on him.”

[30:32]  ¹⁸⁶ tn Heb “will be with” (KJV similar).

[30:32]  ¹⁸⁷ tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[30:33]  ¹⁸⁸ tn Or “indeed.”

[30:33]  ¹⁸⁹ tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).

[30:33]  ¹⁹⁰ tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”

[30:33]  ¹⁹¹ tn Heb “its pile of wood, fire and wood one makes abundant.”