21:1 Here is a message about the Desert by the Sea: 1
Like strong winds blowing in the south, 2
one invades from the desert,
from a land that is feared.
21:2 I have received a distressing message: 3
“The deceiver deceives,
the destroyer destroys.
Attack, you Elamites!
Lay siege, you Medes!
I will put an end to all the groaning!” 4
21:3 For this reason my stomach churns; 5
cramps overwhelm me
like the contractions of a woman in labor.
I am disturbed 6 by what I hear,
horrified by what I see.
21:4 My heart palpitates, 7
I shake in fear; 8
the twilight I desired
has brought me terror.
21:5 Arrange the table,
lay out 9 the carpet,
eat and drink! 10
Get up, you officers,
smear oil on the shields! 11
21:6 For this is what the sovereign master 12 has told me:
“Go, post a guard!
He must report what he sees.
21:7 When he sees chariots,
teams of horses, 13
riders on donkeys,
riders on camels,
he must be alert,
very alert.”
21:8 Then the guard 14 cries out:
“On the watchtower, O sovereign master, 15
I stand all day long;
at my post
I am stationed every night.
21:9 Look what’s coming!
A charioteer,
a team of horses.” 16
When questioned, he replies, 17
“Babylon has fallen, fallen!
All the idols of her gods lie shattered on the ground!”
21:10 O my downtrodden people, crushed like stalks on the threshing floor, 18
what I have heard
from the Lord who commands armies,
the God of Israel,
I have reported to you.
21:11 Here is a message about Dumah: 19
Someone calls to me from Seir, 20
“Watchman, what is left of the night?
Watchman, what is left of the night?” 21
21:12 The watchman replies,
“Morning is coming, but then night. 22
If you want to ask, ask;
come back again.” 23
21:13 Here is a message about Arabia:
In the thicket of Arabia you spend the night,
you Dedanite caravans.
21:14 Bring out some water for the thirsty.
You who live in the land of Tema,
bring some food for the fugitives.
21:15 For they flee from the swords –
from the drawn sword
and from the battle-ready bow
and from the severity of the battle.
21:16 For this is what the sovereign master 24 has told me: “Within exactly one year 25 all the splendor of Kedar will come to an end. 21:17 Just a handful of archers, the warriors of Kedar, will be left.” 26 Indeed, 27 the Lord God of Israel has spoken.
22:1 Here is a message about the Valley of Vision: 28
What is the reason 29
that all of you go up to the rooftops?
22:2 The noisy city is full of raucous sounds;
the town is filled with revelry. 30
Your slain were not cut down by the sword;
they did not die in battle. 31
22:3 32 All your leaders ran away together –
they fled to a distant place;
all your refugees 33 were captured together –
they were captured without a single arrow being shot. 34
22:4 So I say:
“Don’t look at me! 35
I am weeping bitterly.
Don’t try 36 to console me
concerning the destruction of my defenseless people.” 37
22:5 For the sovereign master, 38 the Lord who commands armies,
has planned a day of panic, defeat, and confusion. 39
In the Valley of Vision 40 people shout 41
and cry out to the hill. 42
22:6 The Elamites picked up the quiver,
and came with chariots and horsemen; 43
the men of Kir 44 prepared 45 the shield. 46
22:7 Your very best valleys were full of chariots; 47
horsemen confidently took their positions 48 at the gate.
22:8 They 49 removed the defenses 50 of Judah.
At that time 51 you looked
for the weapons in the House of the Forest. 52
22:9 You saw the many breaks
in the walls of the city of David; 53
you stored up water in the lower pool.
22:10 You counted the houses in Jerusalem, 54
and demolished houses so you could have material to reinforce the wall. 55
22:11 You made a reservoir between the two walls
for the water of the old pool –
but you did not trust in 56 the one who made it; 57
you did not depend on 58 the one who formed it long ago!
22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 59
22:13 But look, there is outright celebration! 60
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 61
22:14 The Lord who commands armies told me this: 62 “Certainly this sin will not be forgiven as long as you live,” 63 says the sovereign master, the Lord who commands armies.
22:15 This is what the sovereign master, the Lord who commands armies, says:
“Go visit this administrator, Shebna, who supervises the palace, 64 and tell him: 65
22:16 ‘What right do you have to be here? What relatives do you have buried here? 66
Why 67 do you chisel out a tomb for yourself here?
He chisels out his burial site in an elevated place,
he carves out his tomb on a cliff.
22:17 Look, the Lord will throw you far away, 68 you mere man! 69
He will wrap you up tightly. 70
22:18 He will wind you up tightly into a ball
and throw you into a wide, open land. 71
There you will die,
and there with you will be your impressive chariots, 72
which bring disgrace to the house of your master. 73
22:19 I will remove you from 74 your office;
you will be thrown down 75 from your position.
22:20 “At that time 76 I will summon my servant Eliakim, son of Hilkiah. 22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. 77 He will become a protector of 78 the residents of Jerusalem and of the people 79 of Judah. 22:22 I will place the key 80 to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it. 22:23 I will fasten him like a peg into a solid place; 81 he will bring honor and respect to his father’s family. 82 22:24 His father’s family will gain increasing prominence because of him, 83 including the offspring and the offshoots. 84 All the small containers, including the bowls and all the jars will hang from this peg.’ 85
22:25 “At that time,” 86 says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” 87 Indeed, 88 the Lord has spoken.
23:1 Here is a message about Tyre:
Wail, you large ships, 89
for the port is too devastated to enter! 90
From the land of Cyprus 91 this news is announced to them.
23:2 Lament, 92 you residents of the coast,
you merchants of Sidon 93 who travel over the sea,
whose agents sail over 23:3 the deep waters! 94
Grain from the Shihor region, 95
crops grown near the Nile 96 she receives; 97
she is the trade center 98 of the nations.
23:4 Be ashamed, O Sidon,
for the sea 99 says this, O fortress of the sea:
“I have not gone into labor
or given birth;
I have not raised young men
or brought up young women.” 100
23:5 When the news reaches Egypt,
they will be shaken by what has happened to Tyre. 101
23:6 Travel to Tarshish!
Wail, you residents of the coast!
23:7 Is this really your boisterous city 102
whose origins are in the distant past, 103
and whose feet led her to a distant land to reside?
23:8 Who planned this for royal Tyre, 104
whose merchants are princes,
whose traders are the dignitaries 105 of the earth?
23:9 The Lord who commands armies planned it –
to dishonor the pride that comes from all her beauty, 106
to humiliate all the dignitaries of the earth.
23:10 Daughter Tarshish, travel back to your land, as one crosses the Nile;
there is no longer any marketplace in Tyre. 107
23:11 The Lord stretched out his hand over the sea, 108
he shook kingdoms;
he 109 gave the order
to destroy Canaan’s fortresses. 110
23:12 He said,
“You will no longer celebrate,
oppressed 111 virgin daughter Sidon!
Get up, travel to Cyprus,
but you will find no relief there.” 112
23:13 Look at the land of the Chaldeans,
these people who have lost their identity! 113
The Assyrians have made it a home for wild animals.
They erected their siege towers, 114
demolished 115 its fortresses,
and turned it into a heap of ruins. 116
23:14 Wail, you large ships, 117
for your fortress is destroyed!
23:15 At that time 118 Tyre will be forgotten for seventy years, 119 the typical life span of a king. 120 At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: 121
23:16 “Take the harp,
go through the city,
forgotten prostitute!
Play it well,
play lots of songs,
so you’ll be noticed!” 122
23:17 At the end of seventy years 123 the Lord will revive 124 Tyre. She will start making money again by selling her services to all the earth’s kingdoms. 125 23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. 126
1 sn 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 tn Or “in the Negev” (NASB).
3 tn Heb “a severe revelation has been related to me.”
4 sn This is often interpreted to mean “all the groaning” that Babylon has caused others.
5 tn Heb “my waist is filled with shaking [or “anguish”].”
6 tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”
7 tn Heb “wanders,” perhaps here, “is confused.”
8 tn Heb “shuddering terrifies me.”
9 tn 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. KJV “watch in the watchtower”; ASV “set the watch”).
10 tn 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 sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.
11 tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).
13 tn Or “a pair of horsemen.”
15 tn 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.
16 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).
17 tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
18 tn Heb “and he answered and said” (so KJV, ASV).
19 tn Heb “My trampled one, and the son of the threshing floor.”
21 tn 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 BDB 189 s.v. 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 (NICOT), 1:398.
22 sn Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר.
23 sn The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.
23 sn Dumah will experience some relief, but it will be short-lived as night returns.
24 sn 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.”
25 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
26 tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.
27 tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”
28 tn Or “for” (KJV, ASV, NAB, NASB, NRSV).
29 sn 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).
30 tn Heb “What to you, then?”
31 tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.
32 sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.
33 tn 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 [NICOT], 1:403, 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).
34 tn 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”).
35 tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”
35 tn Heb “look away from me” (so KJV, ASV, NRSV).
36 tn Heb “don’t hurry” (so NCV).
37 tn 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.
37 tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).
38 tn 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].”
39 tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
40 tn 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 (NICOT), 1:404, n. 5.
41 sn Perhaps “the hill” refers to the temple mount.
39 tn Heb “[with] the chariots of men, horsemen.”
40 sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.
41 tn Heb “Kir uncovers” (so NAB, NIV).
42 sn 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 (NICOT), 1:410.
41 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
42 tn 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.”
43 tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.
44 tn Heb “covering.”
45 tn Heb “in that day” (so KJV), likewise at the beginning of v. 12.
46 sn 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).
45 tn Heb “the breaks of the city of David, you saw that they were many.”
47 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
48 tn Heb “you demolished the houses to fortify the wall.”
49 tn Heb “look at”; NAB, NRSV “did not look to.”
50 tn 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.
51 tn Heb “did not see.”
51 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
53 tn Heb “happiness and joy.”
54 tn 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.
55 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
56 tn 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.
57 tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”
58 tn The words “and tell him” are supplied in the translation for clarification.
59 tn 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.
60 tn Heb “that you chisel out.”
61 tn Heb “will throw you with a throwing.”
62 tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”
63 tn Heb “and the one who wraps you [will] wrap.”
63 tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”
64 tn Heb “and there the chariots of your splendor.”
65 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.
65 tn Heb “I will push you away from.”
66 tn 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 GKC 462 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified.
67 tn 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 2:2.
69 tn Heb “and your dominion I will place in his hand.”
70 tn 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.
71 tn Heb “house.”
71 sn 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 (NICOT), 1:422.
73 sn The metaphor depicts how secure his position will be.
74 tn Heb “and he will become a glorious throne for the house of his father.”
75 tn 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.
76 tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”
77 tn 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.
77 tn Or “In that day” (KJV).
78 sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.
79 tn Or “for” (KJV, NAB, NASB, NRSV).
79 tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
80 tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) 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 BDB 583 s.v. מִן 7.b.
81 tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.
81 tn Or “keep quiet”; NAB “Silence!”
82 map For location see Map1-A1; JP3-F3; JP4-F3.
83 tc 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 (uvÿmayim) as improperly placed; instead it should be the final letter of the preceding word.
84 tn Heb “seed of Shihor.” “Shihor” probably refers to the east branch of the Nile. See Jer 2:18 and BDB 1009 s.v. שִׁיחוֹר.
85 tn Heb “the harvest of the Nile.”
86 tn Heb “[is] her revenue.”
87 tn Heb “merchandise”; KJV, ASV “a mart of nations”; NLT “the merchandise mart of the world.”
85 tn J. N. Oswalt (Isaiah [NICOT], 1:430-31) 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.
86 tn Or “virgins” (KJV, ASV, NAB, NASB).
87 tn Heb “they will be in pain at the report of Tyre.”
89 tn 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.
90 tn Heb “in the days of antiquity [is] her beginning.”
91 tn 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.
92 tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”
93 tn Heb “the pride of all the beauty.”
95 tc 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. NIV, CEV). 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.
97 tn Heb “his hand he stretched out over the sea.”
98 tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.
99 tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.
99 tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.
100 tn 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. 1.
101 tn Heb “this people [that] is not.”
102 tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.
103 tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.
104 sn This verse probably refers to the Assyrian destruction of Babylon.
103 tn Heb “ships of Tarshish.” See the note at v. 1.
105 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
106 sn 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.
107 tn Heb “like the days of a king.”
108 tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”
107 tn Heb “so you will be remembered.”
109 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
110 tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”
111 tn 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.”
111 tn Heb “for eating to fullness and for beautiful covering[s].”