³ tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them—those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ʾadam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object third person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

¹ tn Heb “The nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).

¹ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

¹ tn Heb “And/Then King Zedekiah ordered, and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they,” which is the impersonal subject, which is sometimes rendered as passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [v^enaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44 and 36:23).

⁶ sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example, it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified, at least with reference to Judah and Jerusalem, as 70 years (see 29:10-14 and compare v. 12).

¹ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19; 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, v^ehayah), and Jer 23:36 shows that it is “the word of the Lord.”

² tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22 and 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated, “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.

⁴ tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) that fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, baʿar). However, it is better to follow the lead of the Greek version, which translates “be good for nothing” (ἠχρειώθησαν, ēchreiōthēsan) and derives the verb from רָעַע (raʿaʿ), meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).

² tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.

¹ tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.

³ tn Heb “but your teachers will no longer be hidden; your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

³ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

² tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת עָם (qinʾat ʿam, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

¹ tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת ,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פ and ח (pe and khet) and the first two end in dental consonants (ד and ת, dalet and tav). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.

¹ sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; Mic 5:2 (as well as the note there).

¹ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

¹ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

⁵ tc The MT reads בָּם (bam, “in them”) while the Qumran scroll 1QIsa^a reads במה (bamah, “high place”). The syntax of בָּם is difficult in context and only translated by the KJV, “as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.” The KJV’s reference to casting leaves assumes other emendations, or misinterprets or guesses at another meaning for the rare term שַׁלֶּכֶת (shalleket, “felled”). The other major translations omit rendering בָּם into English. The LXX has omitted this among several words lost to haplography.

¹ tn This sentence opens with the conjunction יַעַן כִּי (yaʿan ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.

¹ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ʾelohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.