NETBible KJV GRK-HEB XRef Names Arts Hymns

  Discovery Box

Isaiah 30:1

Context
Egypt Will Prove Unreliable

30:1 “The rebellious 1  children are as good as dead,” 2  says the Lord,

“those who make plans without consulting me, 3 

who form alliances without consulting my Spirit, 4 

and thereby compound their sin. 5 

Isaiah 30:1

Context
Egypt Will Prove Unreliable

30:1 “The rebellious 6  children are as good as dead,” 7  says the Lord,

“those who make plans without consulting me, 8 

who form alliances without consulting my Spirit, 9 

and thereby compound their sin. 10 

Isaiah 1:1--2:22

Context
Heading

1:1 Here is the message about Judah and Jerusalem 11  that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 12 

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! 13 

For the Lord speaks:

“I raised children, 14  I brought them up, 15 

but 16  they have rebelled 17  against me!

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; 18 

but Israel does not recognize me, 19 

my people do not understand.”

1:4 20 The sinful nation is as good as dead, 21 

the people weighed down by evil deeds.

They are offspring who do wrong,

children 22  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. 23 

They are alienated from him. 24 

1:5 25 Why do you insist on being battered?

Why do you continue to rebel? 26 

Your head has a massive wound, 27 

your whole body is weak. 28 

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. 29 

There are only bruises, cuts,

and open wounds.

They have not been cleansed 30  or bandaged,

nor have they been treated 31  with olive oil. 32 

1:7 Your land is devastated,

your cities burned with fire.

Right before your eyes your crops

are being destroyed by foreign invaders. 33 

They leave behind devastation and destruction. 34 

1:8 Daughter Zion 35  is left isolated,

like a hut in a vineyard,

or a shelter in a cucumber field;

she is a besieged city. 36 

1:9 If the Lord who commands armies 37  had not left us a few survivors,

we would have quickly become like Sodom, 38 

we would have become like Gomorrah.

1:10 Listen to the Lord’s word,

you leaders of Sodom! 39 

Pay attention to our God’s rebuke, 40 

people of Gomorrah!

1:11 “Of what importance to me are your many sacrifices?” 41 

says the Lord.

“I am stuffed with 42  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. 43 

1:12 When you enter my presence,

do you actually think I want this –

animals trampling on my courtyards? 44 

1:13 Do not bring any more meaningless 45  offerings;

I consider your incense detestable! 46 

You observe new moon festivals, Sabbaths, and convocations,

but I cannot tolerate sin-stained celebrations! 47 

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

1:15 When you spread out your hands in prayer,

I look the other way; 48 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. 49 

1:16 50 Wash! Cleanse yourselves!

Remove your sinful deeds 51 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! 52 

Take up the cause of the orphan!

Defend the rights of the widow! 53 

1:18 54 Come, let’s consider your options,” 55  says the Lord.

“Though your sins have stained you like the color red,

you can become 56  white like snow;

though they are as easy to see as the color scarlet,

you can become 57  white like wool. 58 

1:19 If you have a willing attitude and obey, 59 

then you will again eat the good crops of the land.

1:20 But if you refuse and rebel,

you will be devoured 60  by the sword.”

Know for certain that the Lord has spoken. 61 

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! 62 

She was once a center of 63  justice,

fairness resided in her,

but now only murderers. 64 

1:22 Your 65  silver has become scum, 66 

your beer is diluted with water. 67 

1:23 Your officials are rebels, 68 

they associate with 69  thieves.

All of them love bribery,

and look for 70  payoffs. 71 

They do not take up the cause of the orphan, 72 

or defend the rights of the widow. 73 

1:24 Therefore, the sovereign Lord who commands armies, 74 

the powerful ruler of Israel, 75  says this:

“Ah, I will seek vengeance 76  against my adversaries,

I will take revenge against my enemies. 77 

1:25 I will attack you; 78 

I will purify your metal with flux. 79 

I will remove all your slag. 80 

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. 81 

Then you will be called, ‘The Just City,

Faithful Town.’”

1:27 82 Zion will be freed by justice, 83 

and her returnees by righteousness. 84 

1:28 All rebellious sinners will be shattered, 85 

those who abandon the Lord will perish.

1:29 Indeed, they 86  will be ashamed of the sacred trees

you 87  find so desirable;

you will be embarrassed because of the sacred orchards 88 

where you choose to worship.

1:30 For you will be like a tree whose leaves wither,

like an orchard 89  that is unwatered.

1:31 The powerful will be like 90  a thread of yarn,

their deeds like a spark;

both will burn together,

and no one will put out the fire.

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem 91  that was revealed to Isaiah son of Amoz. 92 

2:2 In the future 93 

the mountain of the Lord’s temple will endure 94 

as the most important of mountains,

and will be the most prominent of hills. 95 

All the nations will stream to it,

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so 96  he can teach us his requirements, 97 

and 98  we can follow his standards.” 99 

For Zion will be the center for moral instruction; 100 

the Lord will issue edicts from Jerusalem. 101 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, 102 

and their spears into pruning hooks. 103 

Nations will not take up the sword against other nations,

and they will no longer train for war.

2:5 O descendants 104  of Jacob,

come, let us walk in the Lord’s guiding light. 105 

The Lord’s Day of Judgment

2:6 Indeed, O Lord, 106  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; 107 

they consult omen readers like the Philistines do. 108 

Plenty of foreigners are around. 109 

2:7 Their land is full of gold and silver;

there is no end to their wealth. 110 

Their land is full of horses;

there is no end to their chariots. 111 

2:8 Their land is full of worthless idols;

they worship 112  the product of their own hands,

what their own fingers have fashioned.

2:9 Men bow down to them in homage,

they lie flat on the ground in worship. 113 

Don’t spare them! 114 

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, 115 

from his royal splendor!

2:11 Proud men will be brought low,

arrogant men will be humiliated; 116 

the Lord alone will be exalted 117 

in that day.

2:12 Indeed, the Lord who commands armies has planned a day of judgment, 118 

for 119  all the high and mighty,

for all who are proud – they will be humiliated;

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; 120 

2:14 for all the tall mountains,

for all the high hills, 121 

2:15 for every high tower,

for every fortified wall,

2:16 for all the large ships, 122 

for all the impressive 123  ships. 124 

2:17 Proud men will be humiliated,

arrogant men will be brought low; 125 

the Lord alone will be exalted 126 

in that day.

2:18 The worthless idols will be completely eliminated. 127 

2:19 They 128  will go into caves in the rocky cliffs

and into holes in the ground, 129 

trying to escape the dreadful judgment of the Lord 130 

and his royal splendor,

when he rises up to terrify the earth. 131 

2:20 At that time 132  men will throw

their silver and gold idols,

which they made for themselves to worship, 133 

into the caves where rodents and bats live, 134 

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, 135 

trying to escape the dreadful judgment of the Lord 136 

and his royal splendor,

when he rises up to terrify the earth. 137 

2:22 Stop trusting in human beings,

whose life’s breath is in their nostrils.

For why should they be given special consideration?

Drag to resizeDrag to resize

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

[30:1]  2 tn Heb “Woe [to] rebellious children.”

[30:1]  3 tn Heb “making a plan, but not from me.”

[30:1]  4 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]  5 tn Heb “consequently adding sin to sin.”

[30:1]  6 tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  7 tn Heb “Woe [to] rebellious children.”

[30:1]  8 tn Heb “making a plan, but not from me.”

[30:1]  9 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]  10 tn Heb “consequently adding sin to sin.”

[1:1]  11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  12 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.”

[1:2]  16 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  17 tn Or “sons” (NAB, NASB).

[1:2]  18 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  19 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  20 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[1:3]  21 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  22 tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[1:4]  26 sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  27 tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  28 tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  29 sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  30 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[1:5]  31 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  32 tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  33 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  34 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[1:6]  36 tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  37 tn Heb “pressed out.”

[1:6]  38 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  39 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[1:7]  41 tn Heb “As for your land, before you foreigners are devouring it.”

[1:7]  42 tn Heb “and [there is] devastation like an overthrow by foreigners.” The comparative preposition כְּ (kÿ, “like, as”) has here the rhetorical nuance, “in every way like.” The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, “it is desolate as it can only be when foreigners destroy.” On this use of the preposition in general, see GKC 376 §118.x. Many also prefer to emend “foreigners” here to “Sodom,” though there is no external attestation for such a reading in the mss or ancient versions. Such an emendation finds support from the following context (vv. 9-10) and usage of the preceding noun מַהְפֵּכָה (mahpekhah, “overthrow”). In its five other uses, this noun is associated with the destruction of Sodom. If one accepts the emendation, then one might translate, “the devastation resembles the destruction of Sodom.”

[1:8]  46 tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.

[1:8]  47 tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).

[1:9]  51 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

[1:9]  52 tc The translation assumes that כִּמְעָט (kimat, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.

[1:10]  56 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  57 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[1:11]  61 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  62 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  63 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[1:12]  66 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.

[1:13]  71 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”

[1:13]  72 sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).

[1:13]  73 tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).

[1:15]  76 tn Heb “I close my eyes from you.”

[1:15]  77 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.

[1:16]  81 sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  82 sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (maalleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:17]  86 tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  87 tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[1:18]  91 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  92 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  93 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  94 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  95 tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[1:19]  96 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”

[1:20]  101 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [tokhelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  102 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[1:21]  106 tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  107 tn Heb “filled with.”

[1:21]  108 tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[1:22]  111 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.

[1:22]  112 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.

[1:22]  113 sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.

[1:23]  116 tn Or “stubborn”; CEV “have rejected me.”

[1:23]  117 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”

[1:23]  118 tn Heb “pursue”; NIV “chase after gifts.”

[1:23]  119 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).

[1:23]  120 sn See the note at v. 17.

[1:23]  121 sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.

[1:24]  121 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.

[1:24]  122 tn Heb “the powerful [one] of Israel.”

[1:24]  123 tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

[1:24]  124 sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

[1:25]  126 tn Heb “turn my hand against you.” The second person pronouns in vv. 25-26 are feminine singular. Personified Jerusalem is addressed. The idiom “turn the hand against” has the nuance of “strike with the hand, attack,” in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.

[1:25]  127 tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג.

[1:25]  128 sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.

[1:26]  131 tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[1:27]  136 sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.

[1:27]  137 tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).

[1:27]  138 tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.

[1:28]  141 tn Heb “and [there will be] a shattering of rebels and sinners together.”

[1:29]  146 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3rd to 2nd person) in the middle of his sentence.

[1:29]  147 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  148 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[1:30]  151 tn Or “a garden” (so KJV, NAB, NASB, NIV, NRSV).

[1:31]  156 tn Heb “will become” (so NASB, NIV).

[2:1]  161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  162 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[2:2]  166 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  167 tn Or “be established” (KJV, NIV, NRSV).

[2:2]  168 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[2:3]  171 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  172 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  173 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  174 tn Heb “walk in his ways.”

[2:3]  175 tn Heb “for out of Zion will go instruction.”

[2:3]  176 tn Heb “the word of the Lord from Jerusalem.”

[2:4]  176 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  177 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[2:5]  181 tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  182 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[2:6]  186 tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  187 tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).

[2:6]  188 tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).

[2:6]  189 tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.

[2:7]  191 tn Or “treasuries”; KJV “treasures.”

[2:7]  192 sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

[2:8]  196 tn Or “bow down to” (NIV, NRSV).

[2:9]  201 tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.

[2:9]  202 tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”

[2:10]  206 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[2:11]  211 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  212 tn Or “elevated”; CEV “honored.”

[2:12]  216 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  217 tn Or “against” (NAB, NASB, NRSV).

[2:13]  221 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  226 sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[2:16]  231 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[2:16]  232 tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”

[2:16]  233 tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.

[2:17]  236 tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  237 tn Or “elevated”; NCV “praised”; CEV “honored.”

[2:18]  241 tc The verb “pass away” is singular in the Hebrew text, despite the plural subject (“worthless idols”) that precedes. The verb should be emended to a plural; the final vav (ו) has been accidentally omitted by haplography (note the vav at the beginning of the immediately following form).

[2:19]  246 tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  247 tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  248 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  249 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[2:20]  251 tn Or “in that day” (KJV).

[2:20]  252 tn Or “bow down to.”

[2:20]  253 tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsaa, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[2:21]  256 sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  257 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  258 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.



TIP #20: 'To dig deeper, please read related articles at BIBLE.org (via Articles Tab).' [ALL]
created in 0.03 seconds
powered by
bible.org - YLSA