Isaiah 13:1--21:17

¹ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

² tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

³ sn The Lord is speaking here (see v. 3).

⁴ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

⁵ tn Heb “my warriors with respect to my anger.”

⁶ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

⁷ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

⁸ tn Heb “a sound, a roar [is] on the mountains, like many people.”

⁹ tn Heb “a sound, tumult of kingdoms.”

¹⁰ tn Heb “from the end of the sky.”

¹¹ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

¹² 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.

¹³ tn Heb “the day of the Lord” (so KJV, NAB).

¹⁴ tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with שָׁדַיִם [shadayim, “breasts”] suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד [shadad, “destroy”] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, “God”) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which Heb. שַׁד [shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

¹⁵ tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”

¹⁶ tn Heb “melts” (so NAB).

¹⁷ tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.

¹⁸ tn Heb “the day of the Lord.”

¹⁹ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

²⁰ tn Heb “making desolate.”

²¹ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

²² tn Heb “do not flash forth their light.”

²³ tn Heb “does not shed forth its light.”

²⁴ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

²⁵ tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

²⁶ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

²⁷ tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.

²⁸ tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

²⁹ tn Heb “from its place” (so NAB, NASB, NIV, NCV).

³⁰ tn Heb “and in the day of the raging of his anger.”

³¹ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

³² tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

³³ tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.

³⁴ tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”

³⁵ tn Heb “against them”; NLT “against Babylon.”

³⁶ sn They cannot be bought off, for they have a lust for bloodshed.

³⁷ tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.

³⁸ tn Heb “the fruit of the womb.”

³⁹ tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.

⁴⁰ tn Or “most beautiful” (NCV, TEV).

⁴¹ tn Heb “the beauty of the pride of the Chaldeans.”

sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century b.c. Their most famous king, Nebuchadnezzar, conquered Judah in 605 b.c. and destroyed Jerusalem in 586 b.c.

⁴² tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.

⁴³ tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.

⁴⁴ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

⁴⁵ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

⁴⁶ tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.

⁴⁷ tn The word “ruined” is supplied in the translation for clarification.

⁴⁸ tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).

⁴⁹ tn Heb “will skip there.”

⁵⁰ tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).

⁵¹ tn Heb “near to come is her time.”

⁵² sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17) and the suggestion that Babylon’s demise will bring about the restoration of Israel (14:1-2) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5-7].) However, the vivid picture of destruction in vv. 15-22 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus’ takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy’s description of the city’s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11-15; Jer 50:39-40 (describing Babylon’s fall in 538 b.c.); 51:36-37 (describing Babylon’s fall in 538 b.c.); Zeph 2:13-15; the extra-biblical Sefire treaty curses; and Ashurbanipal’s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.

⁵³ tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

⁵⁴ tn The words “as his special people” are supplied in the translation for clarification.

⁵⁵ tn Or “settle” (NASB, NIV, NCV, NLT).

⁵⁶ tn Heb “house.”

⁵⁷ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

⁵⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

⁵⁹ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

⁶⁰ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

⁶¹ tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.

⁶² tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.

⁶³ tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.

⁶⁴ tn Heb “concerning you.”

⁶⁵ tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.

⁶⁶ tn Heb “lay down” (in death); cf. NAB “laid to rest.”

⁶⁷ tn Heb “the [wood]cutter does not come up against us.”

⁶⁸ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

⁶⁹ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

⁷⁰ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

⁷¹ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

⁷² tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

⁷³ tn Or “harps” (NAB, NIV, NRSV).

⁷⁴ tn Heb “under you maggots are spread out, and worms are your cover.”

⁷⁵ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

⁷⁶ tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

⁷⁷ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

⁷⁸ tn Heb “you, you said in your heart.”

⁷⁹ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

⁸⁰ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

⁸¹ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

⁸² sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

⁸³ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

⁸⁴ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

⁸⁵ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

⁸⁶ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

⁸⁷ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

⁸⁸ sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.

⁸⁹ tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.

⁹⁰ sn This refers to the typically extravagant burial of kings.

⁹¹ tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.

⁹² tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

⁹³ tn Heb “are clothed with.”

⁹⁴ tn Heb “those going down to.”

⁹⁵ tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

⁹⁶ tn Heb “like a trampled corpse.” Some take this line with what follows.

⁹⁷ tn Heb “you will not be united with them in burial” (so NASB).

⁹⁸ tn Or “the place of slaughter for.”

⁹⁹ tn Heb “for the sin of their fathers.”

¹⁰⁰ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

¹⁰¹ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

¹⁰² tn Heb “descendant and child.”

¹⁰³ 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).

¹⁰⁴ tn Heb “I will sweep her away with the broom of destruction.”

¹⁰⁵ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

¹⁰⁶ tn Heb “to break Assyria.”

¹⁰⁷ tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

¹⁰⁸ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

¹⁰⁹ tn Heb “and this is the hand that is outstretched over all the nations.”

¹¹⁰ tn Or “For” (KJV, NASB, NIV, NRSV).

¹¹¹ tn Heb “His hand is outstretched and who will turn it back?”

¹¹² sn Perhaps 715 b.c., but the precise date is uncertain.

¹¹³ tn Heb “this oracle came.”

¹¹⁴ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

¹¹⁵ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

¹¹⁶ tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).

¹¹⁷ tn Heb “your remnant” (so NAB, NRSV).

¹¹⁸ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

¹¹⁹ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

¹²⁰ sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

¹²¹ tn Heb “house.”

¹²² tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.

¹²³ tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”

¹²⁴ sn Shaving the head and beard were outward signs of mourning and grief.

¹²⁵ tn The words “the people of” are supplied in the translation for clarification.

¹²⁶ tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).

¹²⁷ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

¹²⁸ tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

¹²⁹ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

¹³⁰ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

¹³¹ tn Heb “are waste places”; cf. NRSV “are a desolation.”

¹³² tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”

¹³³ tc The Qumran scroll 1QIsa^a reads “Dibon” instead of “Dimon” in this verse.

¹³⁴ tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.

¹³⁵ tn The words “will attack” are supplied in the translation for clarification.

¹³⁶ tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).

¹³⁷ tn The Hebrew text has “toward [across?] the desert.”

¹³⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

¹³⁹ tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”

¹⁴⁰ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

¹⁴¹ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

¹⁴² tn Heb “disclose, uncover.”

¹⁴³ tn That is, “live as resident foreigners.”

¹⁴⁴ tn Heb “Be a hiding place for them.”

¹⁴⁵ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

¹⁴⁶ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

¹⁴⁷ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

¹⁴⁸ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

¹⁴⁹ tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

¹⁵⁰ tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.

¹⁵¹ tn Heb “not so his boasting.”

¹⁵² tn Heb “So Moab wails for Moab.”

¹⁵³ tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”

¹⁵⁴ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).

¹⁵⁵ tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).

¹⁵⁶ tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”

¹⁵⁷ tn Heb “wine in the vats the treader does not tread.”

¹⁵⁸ sn The Lord appears to be the speaker here. See 15:9.

¹⁵⁹ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

¹⁶⁰ tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

¹⁶¹ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

¹⁶² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

¹⁶³ tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”

¹⁶⁴ tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.

¹⁶⁵ tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”

¹⁶⁶ tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. עֲרֹעֵר, and HALOT 883 s.v. II עֲרוֹעֵר.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to עֲזֻבוֹת עָרַיהָ עֲדֵי עַד (’azuvot ’arayha ’adey ’ad, “her cities are permanently abandoned”). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan.

¹⁶⁷ tn Heb “and they lie down and there is no one scaring [them].”

¹⁶⁸ tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”

¹⁶⁹ 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.

¹⁷⁰ tn Heb “will be tiny.”

¹⁷¹ tn Heb “and the fatness of his flesh will be made lean.”

¹⁷² tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”

¹⁷³ tn Heb “man will gaze toward his maker.”

¹⁷⁴ tn Heb “his eyes will look toward.”

¹⁷⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

¹⁷⁶ tn Heb “he will not gaze toward.”

¹⁷⁷ tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

¹⁷⁸ tn Heb “in that day” (so KJV).

¹⁷⁹ tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

¹⁸⁰ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

¹⁸¹ tn Heb “and the rocky cliff of your strength you do not remember.”

¹⁸² tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

¹⁸³ tn Heb “in the day of your planting you [?].” The precise meaning of the verb תְּשַׂגְשֵׂגִי (tÿsagsegi) is unclear. It is sometimes derived from שׂוּג/סוּג (sug, “to fence in”; see BDB 691 s.v. II סוּג). In this case one could translate “you build a protective fence.” However, the parallelism is tighter if one derives the form from שָׂגָא/שָׂגָה (saga’/sagah, “to grow”); see J. N. Oswalt, Isaiah (NICOT), 1:351, n. 4. For this verb, see BDB 960 s.v. שָׂגָא.

¹⁸⁴ tc The Hebrew text has, “a heap of harvest.” However, better sense is achieved if נֵד (ned, “heap”) is emended to a verb. Options include נַד (nad, Qal perfect third masculine singular from נָדַד [nadad, “flee, depart”]), נָדַד (Qal perfect third masculine singular from נָדַד), נֹדֵד (noded, Qal active participle from נָדַד), and נָד (nad, Qal perfect third masculine singular, or participle masculine singular, from נוּד [nud, “wander, flutter”]). See BDB 626 s.v. נוּד and HALOT 672 s.v. I נדד. One could translate literally: “[the harvest] departs,” or “[the harvest] flies away.”

¹⁸⁵ tn Heb “Woe [to] the massing of the many nations.” The word הוֹי (hoy) could be translated as a simple interjection here (“ah!”), but since the following verses announce the demise of these nations, it is preferable to take הוֹי as a funeral cry. See the note on the first phrase of 1:4.

¹⁸⁶ tn Heb “like the loud noise of the seas, they make a loud noise.”

¹⁸⁷ tn Heb “the uproar of the peoples.” The term הוֹי (hoy, “woe, ah”) does double duty in the parallel structure of the verse; the words “are as good as dead” are supplied in the translation to reflect this.

¹⁸⁸ tn Heb “like the uproar of mighty waters they are in an uproar.”

¹⁸⁹ tn Heb “the peoples are in an uproar like the uproar of mighty waters.”

¹⁹⁰ tn Or “rebukes.” The verb and related noun are used in theophanies of God’s battle cry which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53.

¹⁹¹ tn Or perhaps “tumbleweed” (NAB, NIV, CEV); KJV “like a rolling thing.”

¹⁹² tn Heb “at the time of evening, look, sudden terror.”

¹⁹³ tn Heb “before morning he is not.”

¹⁹⁴ tn Heb “this is the portion of those who plunder us, and the lot of those who loot us.”

¹⁹⁵ tn Heb “Woe [to] the land of buzzing wings.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

sn The significance of the qualifying phrase “buzzing wings” is uncertain. Some suggest that the designation points to Cush as a land with many insects. Another possibility is that it refers to the swiftness with which this land’s messengers travel (v. 2a); they move over the sea as swiftly as an insect flies through the air. For a discussion of the options, see J. N. Oswalt, Isaiah (NICOT), 1:359-60.

¹⁹⁶ tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

¹⁹⁷ tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”

¹⁹⁸ tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.

¹⁹⁹ tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”

²⁰⁰ tn Or “be quiet, inactive”; NIV “will remain quiet.”

²⁰¹ tn Heb “like the glowing heat because of light.” The precise meaning of the line is uncertain.

²⁰² tn Heb “a cloud of dew,” or “a cloud of light rain.”

²⁰³ tc Some medieval Hebrew mss, with support from the LXX, Syriac Peshitta, and Latin Vulgate, read “the day.”

²⁰⁴ sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.

²⁰⁵ tn Heb “and the unripe, ripening fruit is maturing.”

²⁰⁶ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

²⁰⁷ tn Heb “the tendrils he will remove, he will cut off.”

²⁰⁸ tn Heb “they will be left together” (so NASB).

²⁰⁹ tn Heb “the beasts of the earth” (so KJV, NASB).

²¹⁰ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

²¹¹ tn The words “the tribute” are repeated here in the translation for clarity.

²¹² tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

²¹³ tn Heb “and the heart of Egypt melts within it.”

²¹⁴ tn Heb I will provoke Egypt against Egypt” (NAB similar).

²¹⁵ tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.

²¹⁶ tn Heb “and the spirit of Egypt will be laid waste in its midst.”

²¹⁷ tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.

²¹⁸ 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.

²¹⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

²²⁰ tn Heb “will dry up and be dry.” Two synonyms are joined for emphasis.

²²¹ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

²²² tn The verb form appears as a Hiphil in the Qumran scroll 1QIsa^a; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.

²²³ tn Heb “the plants by the river, by the mouth of the river.”

²²⁴ tn Heb “will dry up, [being] scattered, and it will vanish.”

²²⁵ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

²²⁶ tn BDB 301 s.v. חוֹרִי suggests the meaning “white stuff” for חוֹרִי (khori); the Qumran scroll 1QIsa^a has חָוֵרוּ (khaveru), probably a Qal perfect, third plural form of חוּר, (khur, “be white, pale”). See HALOT 299 s.v. I חור. The latter reading is assumed in the translation above.

²²⁷ tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.

²²⁸ tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).

²²⁹ tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”

²³⁰ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

²³¹ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

²³² tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

²³³ tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”

²³⁴ tn Heb “the cornerstone.” The singular form should be emended to a plural.

²³⁵ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

²³⁶ tn Heb “like the going astray of a drunkard in his vomit.”

²³⁷ tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.

²³⁸ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

²³⁹ tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

²⁴⁰ sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

²⁴¹ tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

²⁴² 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.”

²⁴³ sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.

²⁴⁴ tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsa^a and some medieval Hebrew mss read עִיר הָחֶרֶס (’ir hakheres, “City of the Sun,” i.e., Heliopolis). This reading also finds support from Symmachus’ Greek version, the Targum, and the Vulgate. See HALOT 257 s.v. חֶרֶס and HALOT 355 s.v. II חֶרֶס.

²⁴⁵ tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord.

²⁴⁶ 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.

²⁴⁷ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

²⁴⁸ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

²⁴⁹ tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.

²⁵⁰ tn Heb “will know the Lord.”

²⁵¹ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.

²⁵² tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”

²⁵³ tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.

²⁵⁴ tn Heb “will be a blessing” (so NCV).

²⁵⁵ tn Or “land” (KJV, NAB).

²⁵⁶ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

²⁵⁷ tn Or “my inheritance” (NAB, NASB, NIV).

²⁵⁸ tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”

sn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c.

²⁵⁹ tn Heb “spoke by the hand of.”

²⁶⁰ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

²⁶¹ tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”

²⁶² tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

²⁶³ tn Heb “in that day” (so KJV).

²⁶⁴ sn This probably refers to the coastal region of Philistia (cf. TEV).

²⁶⁵ sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.

²⁶⁶ tn Or “in the Negev” (NASB).

²⁶⁷ tn Heb “a severe revelation has been related to me.”

²⁶⁸ sn This is often interpreted to mean “all the groaning” that Babylon has caused others.

²⁶⁹ tn Heb “my waist is filled with shaking [or “anguish”].”

²⁷⁰ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

²⁷¹ tn Heb “wanders,” perhaps here, “is confused.”

²⁷² tn Heb “shuddering terrifies me.”

²⁷³ tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

²⁷⁴ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

²⁷⁵ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

²⁷⁶ tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

²⁷⁷ tn Or “a pair of horsemen.”

²⁷⁸ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

²⁷⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

²⁸⁰ tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

²⁸¹ tn Heb “and he answered and said” (so KJV, ASV).

²⁸² tn Heb “My trampled one, and the son of the threshing floor.”

²⁸³ tn The noun דּוּמָה (dumah) means “silence,” but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II דּוּמָה. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398.

²⁸⁴ sn Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר.

²⁸⁵ sn The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.

²⁸⁶ sn Dumah will experience some relief, but it will be short-lived as night returns.

²⁸⁷ sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”

²⁸⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

²⁸⁹ tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.

²⁹⁰ tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”

²⁹¹ tn Or “for” (KJV, ASV, NAB, NASB, NRSV).