Discovery BoxIsaiah 18:2 
Context18:2 that sends messengers by sea,
who glide over the water’s surface in boats made of papyrus.
Go, you swift messengers,
to a nation of tall, smooth-skinned people, 1
to a people that are feared far and wide, 2
to a nation strong and victorious, 3
whose land rivers divide. 4
Isaiah 18:7
Context18:7 At that time
tribute will be brought to the Lord who commands armies,
by a people that are tall and smooth-skinned,
a people that are feared far and wide,
a nation strong and victorious,
whose land rivers divide. 5
The tribute 6 will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. 7
Isaiah 37:24
Context37:24 Through your messengers you taunted the sovereign master, 8
‘With my many chariots I climbed up
the high mountains,
the slopes of Lebanon.
I cut down its tall cedars
and its best evergreens.
I invaded its most remote regions, 9
its thickest woods.
Isaiah 45:14
Context45:14 This is what the Lord says:
“The profit 10 of Egypt and the revenue 11 of Ethiopia,
along with the Sabeans, those tall men,
will be brought to you 12 and become yours.
They will walk behind you, coming along in chains. 13
They will bow down to you
and pray to you: 14
‘Truly God is with 15 you; he has no peer; 16
there is no other God!’”
1 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.
2 tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”
3 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.
4 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.”
5 tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.
6 tn The words “the tribute” are repeated here in the translation for clarity.
7 tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”
8 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
9 tn Heb “the height of its extremity”; ASV “its farthest height.”
10 tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”
11 tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”
12 tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”
13 sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.
14 sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.
15 tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”
16 tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.
