Isaiah 33:4

33:4 Your plunder ¹  disappears as if locusts were eating it; ² 

they swarm over it like locusts! ³ 

Isaiah 8:4

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ⁴  will be carried off by the king of Assyria.” ⁵ 

Isaiah 9:3

9:3 You ⁶  have enlarged the nation;

you give them great joy. ⁷ 

They rejoice in your presence

as harvesters rejoice;

as warriors celebrate ⁸  when they divide up the plunder.

Isaiah 10:2

10:2 to keep the poor from getting fair treatment,

and to deprive ⁹  the oppressed among my people of justice,

so they can steal what widows own,

and loot what belongs to orphans. ¹⁰ 

Isaiah 10:6

10:6 I sent him ¹¹  against a godless ¹²  nation,

I ordered him to attack the people with whom I was angry, ¹³ 

to take plunder and to carry away loot,

to trample them down ¹⁴  like dirt in the streets.

Isaiah 33:23

33:23 Though at this time your ropes are slack, ¹⁵ 

the mast is not secured, ¹⁶ 

and the sail ¹⁷  is not unfurled,

at that time you will divide up a great quantity of loot; ¹⁸ 

even the lame will drag off plunder. ¹⁹ 

Isaiah 53:12

53:12 So I will assign him a portion with the multitudes, ²⁰ 

he will divide the spoils of victory with the powerful, ²¹ 

because he willingly submitted ²²  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²³  on behalf of the rebels.”

[33:4]  ¹ tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.

[33:4]  ² tn Heb “and your plunder is gathered, the gathering of the locust.”

[33:4]  ³ tn Heb “like a swarm of locusts swarming on it.”

[8:4]  ⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ⁵ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

[9:3]  ⁷ sn The Lord is addressed directly in vv. 3-4.

[9:3]  ⁸ 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.

[9:3]  ⁹ 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.

[10:2]  ¹⁰ tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”

[10:2]  ¹¹ tn Heb “so that widows are their plunder, and they can loot orphans.”

[10:6]  ¹³ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ¹⁴ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ¹⁵ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ¹⁶ tn Heb “to make it [i.e., the people] a trampled place.”

[33:23]  ¹⁶ tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.

[33:23]  ¹⁷ tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן.

[33:23]  ¹⁸ tn Or perhaps, “flag.”

[33:23]  ¹⁹ tn Heb “then there will be divided up loot of plunder [in] abundance.”

[33:23]  ²⁰ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

[53:12]  ¹⁹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁰ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²¹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²² tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.