1:2 Listen, O heavens,
pay attention, O earth! 1
For the Lord speaks:
“I raised children, 2 I brought them up, 3
but 4 they have rebelled 5 against me!
1:7 Your land is devastated,
your cities burned with fire.
Right before your eyes your crops
are being destroyed by foreign invaders. 6
They leave behind devastation and destruction. 7
1:29 Indeed, they 8 will be ashamed of the sacred trees
you 9 find so desirable;
you will be embarrassed because of the sacred orchards 10
where you choose to worship.
2:8 Their land is full of worthless idols;
they worship 11 the product of their own hands,
what their own fingers have fashioned.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 12
for 13 all the high and mighty,
for all who are proud – they will be humiliated;
2:20 At that time 14 men will throw
their silver and gold idols,
which they made for themselves to worship, 15
into the caves where rodents and bats live, 16
2:22 Stop trusting in human beings,
whose life’s breath is in their nostrils.
For why should they be given special consideration?
3:12 Oppressors treat my 17 people cruelly;
creditors rule over them. 18
My people’s leaders mislead them;
they give you confusing directions. 19
5:11 Those who get up early to drink beer are as good as dead, 20
those who keep drinking long after dark
until they are intoxicated with wine. 21
5:26 He lifts a signal flag for a distant nation, 22
he whistles for it to come from the far regions of the earth.
Look, they 23 come quickly and swiftly.
8:10 Devise your strategy, but it will be thwarted!
Issue your orders, but they will not be executed! 30
For God is with us! 31
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
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 37 with the Lord who commands armies.
9:18 For 38 evil burned like a fire, 39
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 40
10:32 This very day, standing in Nob,
they shake their fist at Daughter Zion’s mountain 41 –
at the hill of Jerusalem.
13:2 42 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
13:5 They come from a distant land,
from the horizon. 43
It is the Lord with his instruments of judgment, 44
coming to destroy the whole earth. 45
14:16 Those who see you stare at you,
they look at you carefully, thinking: 46
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 47 cities,
and refused to free his prisoners so they could return home?”’ 48
14:32 How will they respond to the messengers of this nation? 49
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
17:8 They will no longer trust in 50 the altars their hands made,
or depend on the Asherah poles and incense altars their fingers made. 51
17:9 At that time 52 their fortified cities will be
like the abandoned summits of the Amorites, 53
which they abandoned because of the Israelites;
there will be desolation.
19:14 The Lord has made them undiscerning; 54
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 55
19:16 At that time 56 the Egyptians 57 will be like women. 58 They will tremble and fear because the Lord who commands armies brandishes his fist against them. 59
21:15 For they flee from the swords –
from the drawn sword
and from the battle-ready bow
and from the severity of the battle.
24:11 They howl in the streets because of what happened to the wine; 61
all joy turns to sorrow; 62
celebrations disappear from the earth. 63
30:2 They travel down to Egypt
without seeking my will, 66
seeking Pharaoh’s protection,
and looking for safety in Egypt’s protective shade. 67
33:12 The nations will be burned to ashes; 68
like thorn bushes that have been cut down, they will be set on fire.
33:14 Sinners are afraid in Zion;
panic 69 grips the godless. 70
They say, 71 ‘Who among us can coexist with destructive fire?
Who among us can coexist with unquenchable 72 fire?’
34:15 Owls 73 will make nests and lay eggs 74 there;
they will hatch them and protect them. 75
Yes, hawks 76 will gather there,
each with its mate.
35:9 No lions will be there,
no ferocious wild animals will be on it 77 –
they will not be found there.
Those delivered from bondage will travel on it,
42:9 Look, my earlier predictive oracles have come to pass; 78
now I announce new events.
Before they begin to occur,
I reveal them to you.” 79
45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 80
All who are angry at him will cower before him. 81
47:15 They will disappoint you, 82
those you have so faithfully dealt with since your youth. 83
Each strays off in his own direction, 84
leaving no one to rescue you.”
48:7 Now they come into being, 85 not in the past;
before today you did not hear about them,
so you could not say,
‘Yes, 86 I know about them.’
49:12 Look, they come from far away!
Look, some come from the north and west,
and others from the land of Sinim! 87
52:6 For this reason my people will know my name,
for this reason they will know 88 at that time 89 that I am the one who says,
‘Here I am.’”
57:17 I was angry because of their sinful greed;
I attacked them and angrily rejected them, 90
yet they remained disobedient and stubborn. 91
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 92
59:18 He repays them for what they have done,
dispensing angry judgment to his adversaries
and punishing his enemies. 93
He repays the coastlands. 94
60:4 Look all around you! 95
They all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
62:6 I 96 post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night. 97
You who pray to 98 the Lord, don’t be silent!
62:12 They will be called, “The Holy People,
the Ones Protected 99 by the Lord.”
You will be called, “Sought After,
City Not Abandoned.”
65:2 I spread out my hands all day long
to my rebellious people,
who lived in a way that is morally unacceptable,
and who did what they desired. 100
65:6 Look, I have decreed: 101
I will not keep silent, but will pay them back;
I will pay them back exactly what they deserve, 102
65:10 Sharon 103 will become a pasture for sheep,
and the Valley of Achor 104 a place where cattle graze; 105
they will belong to my people, who seek me. 106
65:23 They will not work in vain,
or give birth to children that will experience disaster. 107
For the Lord will bless their children
and their descendants. 108
1 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).
2 tn Or “sons” (NAB, NASB).
sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.
3 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).
4 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.
5 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).
6 tn Heb “As for your land, before you foreigners are devouring it.”
7 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
8 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew
9 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.
10 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”
11 tn Or “bow down to” (NIV, NRSV).
12 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
13 tn Or “against” (NAB, NASB, NRSV).
14 tn Or “in that day” (KJV).
15 tn Or “bow down to.”
16 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.”
17 sn This may refer to the prophet or to the Lord.
18 tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)
19 tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).
20 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
21 tn Heb “[who] delay until dark, [until] wine enflames them.”
sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.
22 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.
23 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.
24 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)
sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
25 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
26 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
27 tn Heb “and we will make the son of Tabeel king in its midst.”
sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.
28 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”
29 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”
sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.
30 tn Heb “speak a word, but it will not stand.”
31 sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).
32 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.
33 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).
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 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
38 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.
39 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
40 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
41 tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.
42 sn The Lord is speaking here (see v. 3).
43 tn Heb “from the end of the sky.”
44 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
45 tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
46 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
47 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
48 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
49 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
50 tn Heb “he will not gaze toward.”
51 tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”
52 tn Heb “in that day” (so KJV).
53 tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).
54 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
55 tn Heb “like the going astray of a drunkard in his vomit.”
56 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.
57 tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.
58 sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.
59 tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.
60 tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”
61 tn Heb “[there is] an outcry over the wine in the streets.”
62 tn Heb “all joy turns to evening,” the darkness of evening symbolizing distress and sorrow.
63 tn Heb “the joy of the earth disappears.”
64 tn Heb “and if the scroll is handed to one who does not know a scroll.”
65 tn Heb “I do not know a scroll.”
66 tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
67 tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
68 tn Heb “will be a burning to lime.” See Amos 2:1.
69 tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”
70 tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”
71 tn The words “they say” are supplied in the translation for clarification.
72 tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).
73 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
74 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
75 tn Heb “and brood [over them] in her shadow.”
76 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
77 tn Heb “will go up on it”; TEV “will pass that way.”
78 tn Heb “the former things, look, they have come.”
79 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).
80 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
81 tn Heb “will come to him and be ashamed.”
82 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
83 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
84 tn Heb “each to his own side, they err.”
85 tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”
86 tn Heb “look”; KJV, NASB “Behold.”
87 tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).
sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south.
88 tn The verb is understood by ellipsis (note the preceding line).
89 tn Heb “in that day” (so KJV, NASB, NIV, NRSV).
90 tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”
91 tn Heb “and he walked [as an] apostate in the way of his heart.”
92 tn Heb “that which is pressed in hatches [as] a snake.”
93 tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”
94 tn Or “islands” (KJV, NIV).
95 tn Heb “Lift up around your eyes and see!”
96 sn The speaker here is probably the prophet.
97 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.
98 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
99 tn Or “the redeemed of the Lord” (KJV, NAB).
100 tn Heb “who walked [in] the way that is not good, after their thoughts.”
101 tn Heb “Look, it is written before me.”
102 tn Heb “I will pay back into their lap.”
103 sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.
104 sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.
105 tn Heb “a resting place for cattle”; NASB, NIV “for herds.”
106 tn Heb “for my people who seek me.”
107 tn Heb “and they will not give birth to horror.”
108 tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
109 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
110 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”