¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.

² tn Heb “the powerful [one] of Israel.”

³ tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

⁴ sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

⁵ tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.

⁶ sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.

⁷ tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).

⁸ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

⁹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

¹⁰ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

¹¹ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

¹² tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

¹³ tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

¹⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁵ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

¹⁶ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

¹⁷ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

¹⁸ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

¹⁹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

²⁰ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

²¹ tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).

²² tn Heb “I will sweep her away with the broom of destruction.”

²³ tn Heb “and the spirit of Egypt will be laid waste in its midst.”

²⁴ tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.

²⁵ tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19.

²⁶ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

²⁷ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

²⁸ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

²⁹ tn Heb “his hand he stretched out over the sea.”

³⁰ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

³¹ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

³² tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.

³³ tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.

³⁴ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³⁵ tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.

³⁶ tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.

³⁷ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

³⁸ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

³⁹ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

⁴⁰ tn Heb “O Lord, you establish peace for us.”

⁴¹ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

⁴² tn Heb “who said to them.”

⁴³ sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.

⁴⁴ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

⁴⁵ tn Heb “and his face will no longer be pale.”

⁴⁶ tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

⁴⁷ tn Heb “which the Lord lays on him.”

⁴⁸ tn Heb “will be with” (KJV similar).

⁴⁹ tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

⁵⁰ tn Heb “Assyria will fall by a sword, not of a man.”

⁵¹ tn Heb “and a sword not of humankind will devour him.”

⁵² tn Heb “he will flee for himself from before a sword.”

⁵³ tn Heb “and he is the stability of your times.”

⁵⁴ tn Heb “a rich store of deliverance, wisdom, and knowledge.”

⁵⁵ tn Heb “the fear of the Lord, it is his treasure.”

⁵⁶ sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.

⁵⁷ tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).

⁵⁸ tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).

⁵⁹ tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

⁶⁰ tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).

⁶¹ tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.

⁶² tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

⁶³ tn Heb “all the days of our lives in the house of the Lord.”

sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.

⁶⁴ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

⁶⁵ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

⁶⁶ tn Or “indeed.”

⁶⁷ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

⁶⁸ tn The words “for the Lord’s help” are supplied in the translation for clarification.

⁶⁹ tn Heb “they rise up [on] wings like eagles” (TEV similar).

⁷⁰ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

⁷¹ tn The interrogative particle is understood by ellipsis (note the preceding line).

⁷² tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

⁷³ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

⁷⁴ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

⁷⁵ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

⁷⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

⁷⁷ tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

⁷⁸ sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

⁷⁹ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

⁸⁰ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

⁸¹ sn See 42:8.

⁸² tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

⁸³ tn Or, more literally, “a permanent sign that will not be cut off.”

⁸⁴ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

⁸⁵ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

⁸⁶ tn Heb “short” (so NAB, NASB, NIV, NRSV).

⁸⁷ tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

⁸⁸ tn Heb “for many are our rebellious deeds before you.”

⁸⁹ tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”

⁹⁰ tn Heb “and it is displeasing in his eyes.”

⁹¹ tn Heb “and they will not give birth to horror.”

⁹² tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”