5:26 He lifts a signal flag for a distant nation, 1
he whistles for it to come from the far regions of the earth.
Look, they 2 come quickly and swiftly.
6:12 and the Lord has sent the people off to a distant place,
and the very heart of the land is completely abandoned. 3
7:18 At that time 4 the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 5
10:3 What will you do on judgment day, 6
when destruction arrives from a distant place?
To whom will you run for help?
Where will you leave your wealth?
13:5 They come from a distant land,
from the horizon. 7
It is the Lord with his instruments of judgment, 8
coming to destroy the whole earth. 9
22:3 10 All your leaders ran away together –
they fled to a distant place;
all your refugees 11 were captured together –
they were captured without a single arrow being shot. 12
30:27 Look, the name 13 of the Lord comes from a distant place
in raging anger and awesome splendor. 14
He speaks angrily
and his word is like destructive fire. 15
57:9 You take olive oil as tribute 16 to your king, 17
along with many perfumes. 18
You send your messengers to a distant place;
you go all the way to Sheol. 19
1 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.
2 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.
3 tn Heb “and great is the abandonment in the midst of the land.”
4 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
5 sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.
6 tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.
7 tn Heb “from the end of the sky.”
8 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
9 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.
10 tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).
11 tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).
12 tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”
13 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
14 tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.
15 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
16 tn Heb “you journey with oil.”
17 tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.
18 tn Heb “and you multiply your perfumes.”
19 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.