2:22 Stop trusting in human beings,
whose life’s breath is in their nostrils.
For why should they be given special consideration?
5:22 Those who are champions 1 at drinking wine are as good as dead, 2
who display great courage when mixing strong drinks.
21:13 Here is a message about Arabia:
In the thicket of Arabia you spend the night,
you Dedanite caravans.
21:14 Bring out some water for the thirsty.
You who live in the land of Tema,
bring some food for the fugitives.
22:1 Here is a message about the Valley of Vision: 3
What is the reason 4
that all of you go up to the rooftops?
25:3 So a strong nation will extol you;
the towns of 5 powerful nations will fear you.
33:7 Look, ambassadors 6 cry out in the streets;
messengers sent to make peace 7 weep bitterly.
41:8 “You, my servant Israel,
Jacob whom I have chosen,
offspring of Abraham my friend, 9
41:29 Look, all of them are nothing, 10
their accomplishments are nonexistent;
their metal images lack any real substance. 11
45:22 Turn to me so you can be delivered, 12
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
46:5 To whom can you compare and liken me?
Tell me whom you think I resemble, so we can be compared!
46:12 Listen to me, you stubborn people, 13
you who distance yourself from doing what is right. 14
54:7 “For a short time I abandoned 15 you,
but with great compassion I will gather you.
56:9 All you wild animals in the fields, come and devour,
all you wild animals in the forest!
66:3 The one who slaughters a bull also strikes down a man; 16
the one who sacrifices a lamb also breaks a dog’s neck; 17
the one who presents an offering includes pig’s blood with it; 18
the one who offers incense also praises an idol. 19
They have decided to behave this way; 20
they enjoy these disgusting practices. 21
1 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.
2 tn Heb “Woe [to]….” See the note at v. 8.
3 sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).
4 tn Heb “What to you, then?”
5 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.
6 tn The meaning of the Hebrew word is unknown. Proposals include “heroes” (cf. KJV, ASV “valiant ones”; NASB, NIV “brave men”); “priests,” “residents [of Jerusalem].” The present translation assumes that the term is synonymous with “messengers of peace,” with which it corresponds in the parallel structure of the verse.
7 tn Heb “messengers of peace,” apparently those responsible for negotiating the agreements that have been broken (see v. 8).
8 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
9 tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).
10 tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.
11 tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”
12 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
13 tn Heb “strong of heart [or, mind]”; KJV “stouthearted”; NAB “fainthearted”; NIV “stubborn-hearted.”
14 tn Heb “who are far from righteousness [or perhaps, “deliverance”].”
15 tn Or “forsook” (NASB).
16 tn Heb “one who slaughters a bull, one who strikes down a man.” Some understand a comparison here and in the following lines. In God’s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners’ hypocritical behavior. (Note the last two lines of the verse, which suggests they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices; but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.
17 tn Heb “one who sacrifices a lamb, one who breaks a dog’s neck.” Some understand a comparison, but see the previous note.
sn The significance of breaking a dog’s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20, one was to “redeem” a firstborn donkey by offering a lamb; if one did not “redeem” the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1-9 a heifer’s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3.
18 tn Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.
19 tn Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (’aven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.
20 tn Heb “also they have chosen their ways.”
21 tn Heb “their being [or “soul”] takes delight in their disgusting [things].”