Isaiah 14:18

14:18 ¹ As for all the kings of the nations,

all of them ²  lie down in splendor, ³ 

each in his own tomb. ⁴ 

Isaiah 14:8

14:8 The evergreens also rejoice over your demise, ⁵ 

as do the cedars of Lebanon, singing, ⁶ 

‘Since you fell asleep, ⁷ 

no woodsman comes up to chop us down!’ ⁸ 

Isaiah 43:17

43:17 the one who led chariots and horses to destruction, ⁹ 

together with a mighty army.

They fell down, ¹⁰  never to rise again;

they were extinguished, put out like a burning wick:

Isaiah 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ¹¹  flaming arrows, ¹² 

walk ¹³  in the light ¹⁴  of the fire you started

and among the flaming arrows you ignited! ¹⁵ 

This is what you will receive from me: ¹⁶ 

you will lie down in a place of pain. ¹⁷ 

Isaiah 51:20

51:20 Your children faint;

they lie at the head of every street

like an antelope in a snare.

They are left in a stupor by the Lord’s anger,

by the battle cry of your God. ¹⁸ 

Isaiah 56:10

56:10 All their watchmen ¹⁹  are blind,

they are unaware. ²⁰ 

All of them are like mute dogs,

unable to bark.

They pant, ²¹  lie down,

and love to snooze.

[14:18]  ¹ sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.

[14:18]  ² tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.

[14:18]  ³ sn This refers to the typically extravagant burial of kings.

[14:18]  ⁴ tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.

[14:8]  ⁵ tn Heb “concerning you.”

[14:8]  ⁶ tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.

[14:8]  ⁷ tn Heb “lay down” (in death); cf. NAB “laid to rest.”

[14:8]  ⁸ tn Heb “the [wood]cutter does not come up against us.”

[43:17]  ⁹ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

[43:17]  ¹⁰ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

[50:11]  ¹³ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ¹⁴ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ¹⁵ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ¹⁶ tn Or perhaps, “flame” (so ASV).

[50:11]  ¹⁷ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ¹⁸ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ¹⁹ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[51:20]  ¹⁷ tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

[56:10]  ²¹ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ²² tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ²³ tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.