18:3 All you who live in the world,
who reside on the earth,
you will see a signal flag raised on the mountains;
you will hear a trumpet being blown.
23:9 The Lord who commands armies planned it –
to dishonor the pride that comes from all her beauty, 2
to humiliate all the dignitaries of the earth.
24:6 So a treaty curse 3 devours the earth;
its inhabitants pay for their guilt. 4
This is why the inhabitants of the earth disappear, 5
and are reduced to just a handful of people. 6
26:21 For look, the Lord is coming out of the place where he lives, 7
to punish the sin of those who live on the earth.
The earth will display the blood shed on it;
it will no longer cover up its slain. 8
28:1 The splendid crown of Ephraim’s drunkards is doomed, 9
the withering flower, its beautiful splendor, 10
situated 11 at the head of a rich valley,
the crown of those overcome with wine. 12
62:9 But those who harvest the grain 14 will eat it,
and will praise the Lord.
Those who pick the grapes will drink the wine 15
in the courts of my holy sanctuary.”
65:9 I will bring forth descendants from Jacob,
and from Judah people to take possession of my mountains.
My chosen ones will take possession of the land; 16
my servants will live there.
1 tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”
2 tn Heb “the pride of all the beauty.”
3 sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.
4 tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).
5 tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsaa has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).
6 tn Heb “and mankind is left small [in number].”
7 tn Heb “out of his place” (so KJV, ASV).
8 sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.
9 tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.
10 tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.
11 tn Heb “which [is].”
12 tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.
13 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
14 tn Heb “it,” the grain mentioned in v. 8a.
15 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.
16 tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.