29:9 You will be shocked and amazed! 1
You are totally blind! 2
They are drunk, 3 but not because of wine;
they stagger, 4 but not because of beer.
43:8 Bring out the people who are blind, even though they have eyes,
those who are deaf, even though they have ears!
56:10 All their watchmen 5 are blind,
they are unaware. 6
All of them are like mute dogs,
unable to bark.
They pant, 7 lie down,
and love to snooze.
1 tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.
2 tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.
3 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
4 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
5 sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
6 tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
7 tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.