¹ tn Or “ritually cleansed,” or “atoned for” (NIV).

² tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”

³ tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.

⁴ tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsa^a and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).

⁵ tn Heb “and behold” (so KJV, ASV, NASB).

⁶ tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.

⁷ tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.

⁸ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

⁹ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

¹⁰ tn Or “salvation” (KJV, NIV, NRSV).

¹¹ tn The words “in him” are supplied in the translation for clarification.

¹² tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

¹³ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

¹⁴ tn Or “in that day” (KJV).

¹⁵ tn Heb “call in his name,” i.e., “invoke his name.”

¹⁶ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

¹⁷ tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”

¹⁸ sn The metaphor depicts how secure his position will be.

¹⁹ tn Heb “and he will become a glorious throne for the house of his father.”

²⁰ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

²¹ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

²² tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).

²³ sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

²⁴ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

²⁵ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

²⁶ sn The “east wind” here symbolizes violent divine judgment.

²⁷ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

²⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

²⁹ tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.

³⁰ tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.

³¹ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

³² tn Heb “and if the scroll is handed to one who does not know a scroll.”

³³ tn Heb “I do not know a scroll.”

³⁴ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

³⁵ tn Or “in that day” (KJV).

³⁶ 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.

³⁷ 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.

³⁸ 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).

³⁹ tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”

⁴⁰ tn Or “he plans evil things”; NIV “he makes up evil schemes.”

⁴¹ tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”

⁴² tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.

⁴³ tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsa^a has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”

sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.

⁴⁴ sn Edom is mentioned here as epitomizing the hostile nations that oppose God.

⁴⁵ tn Heb “for a day of vengeance [is] for the Lord.”

⁴⁶ tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”

⁴⁷ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

⁴⁸ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

⁴⁹ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

⁵⁰ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

⁵¹ tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

⁵² tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

⁵³ tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

⁵⁴ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

⁵⁵ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

⁵⁶ tn Heb “from day to night you bring me to an end.”

⁵⁷ tn Heb “and he has spoken and he has acted.”

⁵⁸ tn Heb “because of the bitterness of my soul.”

⁵⁹ tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”

⁶⁰ tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).

⁶¹ tn Or “surely”; cf. CEV “At least.”

⁶² tn Heb “With whom did he consult, so that he gave discernment to him?”

⁶³ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

⁶⁴ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

⁶⁵ tn Heb “or the way of understanding causes him to know?”

sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

⁶⁶ tn Or “weighs” (NIV); NLT “picks up.”

⁶⁷ tn Or “islands” (NASB, NIV, NLT).

⁶⁸ tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan tÿrumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (tÿrumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.

⁶⁹ tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.”

⁷⁰ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

⁷¹ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

⁷² tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

⁷³ tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

⁷⁴ tn Heb “who brings out an implement for his work.”

⁷⁵ tn Heb “you will leave your name for an oath to my chosen ones.”

sn For an example of such a curse formula see Jer 29:22.