Isaiah 5:15-30

5:15 Men will be humiliated,

they will be brought low;

the proud will be brought low. ¹ 

5:16 The Lord who commands armies will be exalted ²  when he punishes, ³ 

the sovereign God’s authority will be recognized when he judges. ⁴ 

5:17 Lambs ⁵  will graze as if in their pastures,

amid the ruins the rich sojourners will graze. ⁶ 

5:18 Those who pull evil along using cords of emptiness are as good as dead, ⁷ 

who pull sin as with cart ropes. ⁸ 

5:19 They say, “Let him hurry, let him act quickly, ⁹ 

so we can see;

let the plan of the Holy One of Israel ¹⁰  take shape ¹¹  and come to pass,

then we will know it!”

5:20 Those who call evil good and good evil are as good as dead, ¹² 

who turn darkness into light and light into darkness,

who turn bitter into sweet and sweet into bitter. ¹³ 

5:21 Those who think they are wise are as good as dead, ¹⁴ 

those who think they possess understanding. ¹⁵ 

5:22 Those who are champions ¹⁶  at drinking wine are as good as dead, ¹⁷ 

who display great courage when mixing strong drinks.

5:23 They pronounce the guilty innocent for a payoff,

they ignore the just cause of the innocent. ¹⁸ 

5:24 Therefore, as flaming fire ¹⁹  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ²⁰ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ²¹  of the Holy One of Israel. ²² 

5:25 So the Lord is furious ²³  with his people;

he lifts ²⁴  his hand and strikes them.

The mountains shake,

and corpses lie like manure ²⁵  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ²⁶ 

5:26 He lifts a signal flag for a distant nation, ²⁷ 

he whistles for it to come from the far regions of the earth.

Look, they ²⁸  come quickly and swiftly.

5:27 None tire or stumble,

they don’t stop to nap or sleep.

They don’t loosen their belts,

or unstrap their sandals to rest. ²⁹ 

5:28 Their arrows are sharpened,

and all their bows are prepared. ³⁰ 

The hooves of their horses are hard as flint, ³¹ 

and their chariot wheels are like a windstorm. ³² 

5:29 Their roar is like a lion’s;

they roar like young lions.

They growl and seize their prey;

they drag it away and no one can come to the rescue.

5:30 At that time ³³  they will growl over their prey, ³⁴ 

it will sound like sea waves crashing against rocks. ³⁵ 

One will look out over the land and see the darkness of disaster,

clouds will turn the light into darkness. ³⁶ 

[5:15]  ¹ tn Heb “men are brought down, men are brought low, the eyes of pride are brought low.”

[5:16]  ² tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”

[5:16]  ³ tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.

[5:16]  ⁴ tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.

[5:17]  ⁵ tn Or “young rams”; NIV, NCV “sheep”; NLT “flocks.”

[5:17]  ⁶ tc The Hebrew text reads literally, “and ruins, fatlings, resident aliens, will eat.” This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, “amid the ruins the fatlings and young sheep graze,” assumes an emendation of “resident aliens” (גָּרִים, garim) to “young goats/sheep” (גְּדַיִם, gÿdayim) – confusion of dalet and resh is quite common – and understands “fatlings” and “young sheep” taken as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of מֵחִים (mekhim) has a significant impact on one’s textual decision and translation. The noun can refer to a sacrificial (“fat”) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (“the fat ones of the earth”; Ps 22:29 [MT 30]) using a different word for “fatness” (דָּשֶׁן, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (“as in their pasture”), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.

[5:18]  ⁷ sn See the note at v. 8.

[5:18]  ⁸ tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shavÿ’, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (she, “sheep”) and עֲגָלָה (’agalah, “cart”) to עֵגֶל (’egel, “calf”): “Those who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention.

[5:19]  ⁹ tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ¹¹ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[5:20]  ¹² tn Heb “Woe [to] those who call.” See the note at v. 8.

[5:20]  ¹³ sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.

[5:21]  ¹⁴ tn Heb “Woe [to] the wise in their own eyes.” See the note at v. 8.

[5:21]  ¹⁵ tn Heb “[who] before their faces are understanding.”

[5:22]  ¹⁶ tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors.

[5:22]  ¹⁷ tn Heb “Woe [to]….” See the note at v. 8.

[5:23]  ¹⁸ tn Heb “and the just cause of the innocent ones they turn aside from him.”

[5:24]  ¹⁹ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ²⁰ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ²¹ tn Heb “the word.”

[5:24]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:25]  ²³ tn Heb “the anger of the Lord rages.”

[5:25]  ²⁴ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ²⁵ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ²⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[5:26]  ²⁷ tc The Hebrew text has literally, “for nations from a distance.” The following verses use singular forms to describe this nation, so the final mem (ם) on לְגּוֹיִם (lÿgoyim) may be enclitic or dittographic. In the latter case one could read לְגוֹי מֵרָחוֹק (lÿgoy merakhoq, “for a nation from a distance”; see Deut 28:49; Joel 3:8). Another possibility is to emend the text from לַגּוֹיִם מֵרָחוֹק (laggoyim merakhoq) to לְגוֹי מִמֶּרְחָק (lÿgoy mimmerkhaq, “for a nation from a distant place”) a phrase which occurs in Jer 5:15. In this case an error of misdivision has occurred in MT, the mem of the prefixed preposition being accidentally taken as a plural ending on the preceding word.

[5:26]  ²⁸ tn Heb “he.” Singular forms are used throughout vv. 26-30 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars.

[5:27]  ²⁹ tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”

[5:28]  ³⁰ tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”

[5:28]  ³¹ tn Heb “regarded like flint.”

[5:28]  ³² sn They are like a windstorm in their swift movement and in the way they kick up dust.

[5:30]  ³³ tn Or “in that day” (KJV).

[5:30]  ³⁴ tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ³⁵ tn Heb “like the growling of the sea.”

[5:30]  ³⁶ tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”