5:1 I 1 will sing to my love –
a song to my lover about his vineyard. 2
My love had a vineyard
on a fertile hill. 3
In earlier times he 6 humiliated
the land of Zebulun,
and the land of Naphtali; 7
but now he brings honor 8
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 9
9:2 (9:1) The people walking in darkness
see a bright light; 10
light shines
on those who live in a land of deep darkness. 11
9:3 You 12 have enlarged the nation;
you give them great joy. 13
They rejoice in your presence
as harvesters rejoice;
as warriors celebrate 14 when they divide up the plunder.
9:4 For their oppressive yoke
and the club that strikes their shoulders,
the cudgel the oppressor uses on them, 15
you have shattered, as in the day of Midian’s defeat. 16
9:5 Indeed every boot that marches and shakes the earth 17
and every garment dragged through blood
is used as fuel for the fire.
9:6 For a child has been 18 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 19
Extraordinary Strategist, 20
Mighty God, 21
Everlasting Father, 22
Prince of Peace. 23
9:7 His dominion will be vast 24
and he will bring immeasurable prosperity. 25
He will rule on David’s throne
and over David’s kingdom, 26
establishing it 27 and strengthening it
by promoting justice and fairness, 28
from this time forward and forevermore.
The Lord’s intense devotion to his people 29 will accomplish this.
9:8 30 The sovereign master 31 decreed judgment 32 on Jacob,
and it fell on Israel. 33
9:9 All the people were aware 34 of it,
the people of Ephraim and those living in Samaria. 35
Yet with pride and an arrogant attitude, they said, 36
9:10 “The bricks have fallen,
but we will rebuild with chiseled stone;
the sycamore fig trees have been cut down,
but we will replace them with cedars.” 37
9:11 Then the Lord provoked 38 their adversaries to attack them, 39
he stirred up 40 their enemies –
9:12 Syria from the east,
and the Philistines from the west,
they gobbled up Israelite territory. 41
Despite all this, his anger does not subside,
and his hand is ready to strike again. 42
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 43 with the Lord who commands armies.
9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 44 in one day.
9:15 The leaders and the highly respected people 45 are the head,
the prophets who teach lies are the tail.
9:16 The leaders of this nation were misleading people,
and the people being led were destroyed. 46
9:17 So the sovereign master was not pleased 47 with their young men,
he took no pity 48 on their orphans and widows;
for the whole nation was godless 49 and did wicked things, 50
every mouth was speaking disgraceful words. 51
Despite all this, his anger does not subside,
and his hand is ready to strike again. 52
9:18 For 53 evil burned like a fire, 54
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 55
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 56
and the people became fuel for the fire. 57
People had no compassion on one another. 58
9:20 They devoured 59 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 60 the flesh of their own arm! 61
9:21 Manasseh fought against 62 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 63
1:15 When you spread out your hands in prayer,
I look the other way; 64
when you offer your many prayers,
I do not listen,
because your hands are covered with blood. 65
1:1 Here is the message about Judah and Jerusalem 66 that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 67
In earlier times he 70 humiliated
the land of Zebulun,
and the land of Naphtali; 71
but now he brings honor 72
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 73
9:2 (9:1) The people walking in darkness
see a bright light; 74
light shines
on those who live in a land of deep darkness. 75
9:3 You 76 have enlarged the nation;
you give them great joy. 77
They rejoice in your presence
as harvesters rejoice;
as warriors celebrate 78 when they divide up the plunder.
9:4 For their oppressive yoke
and the club that strikes their shoulders,
the cudgel the oppressor uses on them, 79
you have shattered, as in the day of Midian’s defeat. 80
9:5 Indeed every boot that marches and shakes the earth 81
and every garment dragged through blood
is used as fuel for the fire.
9:6 For a child has been 82 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 83
Extraordinary Strategist, 84
Mighty God, 85
Everlasting Father, 86
Prince of Peace. 87
9:7 His dominion will be vast 88
and he will bring immeasurable prosperity. 89
He will rule on David’s throne
and over David’s kingdom, 90
establishing it 91 and strengthening it
by promoting justice and fairness, 92
from this time forward and forevermore.
The Lord’s intense devotion to his people 93 will accomplish this.
9:8 94 The sovereign master 95 decreed judgment 96 on Jacob,
and it fell on Israel. 97
9:9 All the people were aware 98 of it,
the people of Ephraim and those living in Samaria. 99
Yet with pride and an arrogant attitude, they said, 100
9:10 “The bricks have fallen,
but we will rebuild with chiseled stone;
the sycamore fig trees have been cut down,
but we will replace them with cedars.” 101
9:11 Then the Lord provoked 102 their adversaries to attack them, 103
he stirred up 104 their enemies –
9:12 Syria from the east,
and the Philistines from the west,
they gobbled up Israelite territory. 105
Despite all this, his anger does not subside,
and his hand is ready to strike again. 106
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 107 with the Lord who commands armies.
9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 108 in one day.
9:15 The leaders and the highly respected people 109 are the head,
the prophets who teach lies are the tail.
9:16 The leaders of this nation were misleading people,
and the people being led were destroyed. 110
9:17 So the sovereign master was not pleased 111 with their young men,
he took no pity 112 on their orphans and widows;
for the whole nation was godless 113 and did wicked things, 114
every mouth was speaking disgraceful words. 115
Despite all this, his anger does not subside,
and his hand is ready to strike again. 116
9:18 For 117 evil burned like a fire, 118
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 119
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 120
and the people became fuel for the fire. 121
People had no compassion on one another. 122
9:20 They devoured 123 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 124 the flesh of their own arm! 125
9:21 Manasseh fought against 126 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 127
1 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
2 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
3 tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).
4 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
5 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
6 tn The Lord must be understood as the subject of the two verbs in this verse.
7 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
8 tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
9 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
10 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).
11 tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.
12 sn The Lord is addressed directly in vv. 3-4.
13 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (lo’, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (hagoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has not textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy.
14 tn Heb “as they are happy.” The word “warriors” is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4-5 indicate that the people have won a great military victory over their oppressors.
15 tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.
16 sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.
17 tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.
18 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
19 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
20 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
21 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
22 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
23 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
24 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
25 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
26 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
27 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
28 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
29 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
30 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
31 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
32 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
33 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
34 tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”
35 tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”
36 tn Heb “with pride and arrogance of heart, saying.”
37 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).
38 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
39 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
40 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
41 tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”
42 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
43 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
44 sn The metaphor in this line is that of a reed being cut down.
45 tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
46 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.
47 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
48 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
49 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
50 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
51 tn Or “foolishness” (NASB), here in a moral-ethical sense.
52 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
53 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
54 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
55 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
56 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
57 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
58 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
59 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
60 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
61 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
62 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
63 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”
64 tn Heb “I close my eyes from you.”
65 sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.
66 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
67 tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”
68 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
69 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
70 tn The Lord must be understood as the subject of the two verbs in this verse.
71 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
72 tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
73 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
74 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).
75 tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.
76 sn The Lord is addressed directly in vv. 3-4.
77 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (lo’, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (hagoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has not textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy.
78 tn Heb “as they are happy.” The word “warriors” is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4-5 indicate that the people have won a great military victory over their oppressors.
79 tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.
80 sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.
81 tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.
82 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
83 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
84 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
85 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
86 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
87 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
88 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
89 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
90 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
91 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
92 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
93 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
94 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
95 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
96 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
97 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
98 tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”
99 tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”
100 tn Heb “with pride and arrogance of heart, saying.”
101 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).
102 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
103 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
104 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
105 tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”
106 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
107 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
108 sn The metaphor in this line is that of a reed being cut down.
109 tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
110 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.
111 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
112 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
113 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
114 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
115 tn Or “foolishness” (NASB), here in a moral-ethical sense.
116 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
117 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
118 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
119 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
120 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
121 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
122 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
123 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
124 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
125 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
126 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
127 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”