Text -- Isaiah 27:1-5 (NET)

27:1 At that time the Lord will punish with his destructive, great, and powerful sword Leviathan the fast-moving serpent, Leviathan the squirming serpent; he will kill the sea monster. 27:2 When that time comes, sing about a delightful vineyard! 27:3 I, the Lord, protect it; I water it regularly. I guard it night and day, so no one can harm it. 27:4 I am not angry. I wish I could confront some thorns and briers! Then I would march against them for battle; I would set them all on fire, 27:5 unless they became my subjects and made peace with me; let them make peace with me.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 27:1

¹ tn Heb “in that day” (so KJV).

² tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

³ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

⁴ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

NET Notes: Isa 27:2

¹ tn Heb “in that day” (so KJV).

² tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval mss read כֶּרֶם חֶמֶר (kerem khemer, “vineyard of wine”), i.e., “a productive vineyard.”

NET Notes: Isa 27:3

¹ tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).

² tn Or perhaps, “constantly.” Heb “by moments.”

³ tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”

NET Notes: Isa 27:4

¹ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.

² tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.

NET Notes: Isa 27:5

¹ tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.

² tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.