Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”


Or “foolishness,” in a moral-ethical sense. See 9:17 .


Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”


Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”


Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”


Heb “and the drink of the thirsty he causes to fail.”


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


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


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


Heb “and he upon honorable things stands.”


Or “self-assured”; NASB, NRSV “who are at ease.”


Or “self-confident”; NAB “overconfident.”


Heb “days upon a year.”


Or perhaps, “olive.” See 24:13 .


The imperatival forms in v. 11 are problematic. The first ( חִרְדוּ , khirdu , “tremble”) is masculine plural in form, though spoken to a feminine plural addressee ( שַׁאֲנַנּוֹת , sha ’ anannot , “complacent ones”). The four imperatival forms that follow ( רְגָזָה , rÿgazah , “shake with fear”; פְּשֹׁטָה , pÿshotah , “strip off your clothes”; עֹרָה , ’ orah , “expose yourselves”; and חֲגוֹרָה , khagorah , “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48. i suggests emending חִרְדוּ ( khirdu ) to חֲרָדָה ( kharadah ) and understanding all five imperatives as feminine plural “aramaized” forms.


The Hebrew text has “over mourning breasts.” The reference to “breasts” would make sense in light of v. 11 , which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition עַל (’ al ) to introduce the source or reason for mourning (see vv. 12 b-13a) and the participle סֹפְדִים ( sofedim , “mourning”) seems odd modifying “breasts.” The translation above assumes a twofold emendation: (1) שָׁדַיִם ( shadayim , “breasts”) is emended to [ ם ] שָׂדַי ( saday [ m ], “field,” a term that also appears in Isa 56:9 ). The final mem ( ם ) would be enclitic in this case, not a plural indicator. (The Hebrew noun שָׂדֶה ( sadeh , “field”) forms its plural with an וֹת - [ -ot ] ending). (2) The plural participle סֹפְדִים is emended to סְפֹדָה ( sÿfodah ), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12).


“Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.


Heb “indeed, over all the houses of joy.” It is not certain if this refers to individual homes or to places where parties and celebrations were held.


Or “noisy” (NAB, NIV, NCV).


Hebrew עֹפֶל (’ ofel ), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל .


The Hebrew text has בְעַד מְעָרוֹת ( vÿ ’ ad mÿ ’ arot ). The force of בְעַד , which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. * מְעָרָה takes מְעָרוֹת ( mÿ ’ arot ) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.


Heb “the joy of wild donkeys, a pasture for flocks.”


Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’ arah ), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ ( ruakh , “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.


Heb “and the product of fairness will be peace.”


Heb “and the work of fairness [will be] calmness and security forever.”


Or “in safe resting places”; NAB, NRSV “quiet resting places.”


Heb “and [?] when the forest descends.” The form וּבָרַד ( uvarad ) is often understood as an otherwise unattested denominative verb meaning “to hail” ( HALOT 154 s.v. I ברד ). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד ( vÿyarad ), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20 .


Heb “and in humiliation the city is laid low.”


Heb “by all the waters.”


Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.” sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely.


Heb “Woe [to] the destroyer.” sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4 ). Assyria would probably have been primary in the minds of the prophet and his audience.


Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי ( hoy , “woe [to]”) does double duty.


in reading ככלתך , a Piel infinitival form from the verbal root כָּלָה ( kalah ), meaning “finish.”


Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem ( מ ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.


Heb “[Be] also our deliverance in the time of distress.”


Heb “at the sound of tumult the nations run away.”


Heb “because of your exaltation the nations scatter.”


The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.


Heb “and your plunder is gathered, the gathering of the locust.”


Heb “like a swarm of locusts swarming on it.”


Or “elevated”; NCV, NLT “is very great.”


Or “for” (KJV, NASB, NIV).


Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”


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


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


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


The meaning of the Hebrew word is unknown. Proposals include “heroes” (cf. KJV, ASV “valiant ones”; NASB, NIV “brave men”); “priests,” “residents [of Jerusalem].” The present translation assumes that the term is synonymous with “messengers of peace,” with which it corresponds in the parallel structure of the verse.


Heb “messengers of peace,” apparently those responsible for negotiating the agreements that have been broken (see v. 8 ).


Or “desolate” (NAB, NASB); NIV, NRSV, NLT “deserted.”


Heb “the one passing by on the road ceases.”


Heb “one breaks a treaty”; NAB “Covenants are broken.”


. Confusion of dalet ( ד ) and resh ( ר ) is a well-attested scribal error.


Heb “he does not regard human beings.”


Or “earth” (KJV); NAB “the country.”


Or “mourns” (BDB 5 s.v. I אָבַל ). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4 .


Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.


Or “the Arabah” (NIV). See 35:1 .


Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”


Or “lift myself up” (KJV); NLT “show my power and might.”


The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.


Heb “will be a burning to lime.” See Amos 2:1 .


Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”


Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”


The words “they say” are supplied in the translation for clarification.


Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).


Heb “walks” (so NASB, NIV).


Or, possibly, “justly”; NAB “who practices virtue.”


Heb “[who] shakes off his hands from grabbing hold of a bribe.”


Heb “[who] shuts his ear from listening to bloodshed.”


Heb “[who] closes his eyes from seeing evil.”


Heb “he [in the] exalted places will live.”


Heb “mountain strongholds, cliffs [will be] his elevated place.”


Heb “your eyes will see a king in his beauty”; NIV, NRSV “the king.”


Heb “a land of distances,” i.e., an extensive land.


Heb “your heart will meditate on terror.”


The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.


The Hebrew form נוֹעָז ( no ’ az ) is a Niphal participle derived from יָעַז ( ya ’ az , an otherwise unattested verb) or from עָזָז (’ azaz , “be strong,” unattested elsewhere in the Niphal). Some prefer to emend the form to לוֹעֵז ( lo ’ ez ) which occurs in Ps 114:1 with the meaning “speak a foreign language.” See HALOT 809 s.v. עזז , 533 s.v. לעז . In this case, one might translate “people who speak a foreign language.”


Heb “a people too deep of lip to hear.” The phrase “deep of lip” must be an idiom meaning “lips that speak words that are unfathomable [i.e., incomprehensible].”


Heb “derision of tongue there is no understanding.” The Niphal of לָעַג ( la ’ ag ) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11 .


Heb “your eyes” (so NASB, NIV, NRSV).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “that does not travel”; NASB “which shall not be folded.”


Heb “But there [as] a mighty one [will be] the Lord for us.”


Heb “a place of rivers, streams wide of hands [i.e., on both sides].”


Heb “a ship of rowing will not go into it.”


Heb “and a mighty ship will not pass through it.”


The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.


Heb “they do not fasten the base of their mast.” On כֵּן ( ken , “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן .


Or perhaps, “flag.”


Heb “then there will be divided up loot of plunder [in] abundance.”


The words “of Zion” are supplied in the translation for clarification.


Heb “the world and its offspring”; NASB “the world and all that springs from it.”


Heb “will be cast aside”; NASB, NIV “thrown out.”


Heb “[as for] their corpses, their stench will arise.”


Heb “hills will dissolve from their blood.”


inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4 . On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”


Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”


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


The verb is a rare Hotpaal passive form. See GKC 150 §54. h .


The words “it drips” are supplied in the translation for stylistic reasons.


The words “and is covered” are supplied in the translation for stylistic reasons.


Heb “for there is a sacrifice to the Lord.”


Heb “great” (so KJV, NAB, NASB, NIV, NRSV).


Heb “will go down”; NAB “shall be struck down.”


Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.


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


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.”


Heb “her”; the referent (Edom) has been specified in the translation for clarity.


Heb “it will not be extinguished.”


קָאַת ( qa ’ at ) refers to some type of bird (cf. Lev 11:18 ; Deut 14:17 ) that was typically found near ruins (see Zeph 2:14 ). קִפּוֹד ( qippod ) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).


Heb “will possess it” (so NIV).


The Hebrew text has יַנְשׁוֹף וְעֹרֵב ( yanshof vÿ ’ orev ). Both the יַנְשׁוֹף (“owl”; see Lev 11:17 ; Deut 14:16 ) and עֹרֵב (“raven”; Lev 11:15 ; Deut 14:14 ) were types of wild birds.


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


Heb “stones,” i.e., the stones used in a plumb bob.


Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”


The words “will grow” are supplied in the translation for stylistic reasons.


) supports this emendation (cf. HALOT 344 s.v. II חָצִיר )


Heb “will meet” (so NIV); NLT “will mingle there.”


Heb “and a goat will call to its neighbor.”


The precise meaning of לִּילִית ( lilit ) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה ( laylah , “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”


Heb “and will find for themselves a resting place.”


Hebrew קִפּוֹז ( qippoz ) occurs only here; the precise meaning of the word is uncertain.


For this proposed meaning for Hebrew מָלַט ( malat ), see HALOT 589 s.v. I מלט .


Heb “and brood [over them] in her shadow.”


The precise meaning of דַּיָּה ( dayyah ) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.


Heb “Seek from upon the scroll of the Lord and read.” sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.


Heb “one from these will not be missing.” הֵנָּה ( hennah , “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15 b or may include all of the creatures listed in vv. 14 b-15 (all of which are identified with feminine nouns).


Heb “each its mate they will not lack.”


and a few medieval mss have פִּיהוּ ( pihu , “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה ( pi yÿhvah , “the mouth of the Lord [has commanded]”).


Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15 b or to all of the creatures listed in vv. 14 b-15 (all of which are identified with feminine nouns).


Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15 b or to all of the creatures listed in vv. 14 b-15 (all of which are identified with feminine nouns).


Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15 , some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11 . The following couplet (v. 17 b) forms an inclusio with v. 11 a through verbal repetition.


Heb “will possess it” (so NIV); NCV “they will own that land forever.”


The final mem ( ם ) on the verb יְשֻׂשׂוּם ( yÿsusum ) is dittographic (note the initial mem on the following noun מִדְבָּר [ midbar ]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל ( tagel ). The jussive is used rhetorically here, not as a literal command or prayer.


Or “Arabah” (NASB); NAB, NIV, TEV “desert.”


The ambiguous verb form תִּפְרַח ( tifrakh ) is translated as a jussive because it is parallel to the jussive form תָגֵל ( tagel ).


Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת ( gilat ) may be an archaic feminine nominal form (see GKC 421 §130. b ).


Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.


Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”


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


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


Heb “burst forth” (so NAB); KJV “break out.”


does not reflect the repetition of the phrase.


The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.


In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.


Heb “will go up on it”; TEV “will pass that way.”


Heb “and the redeemed will walk, the ransomed of the Lord will return.”


Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10 ). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32 ; Job 2:12 ), referring to a mourning practice.


Heb “will overtake” (NIV); NLT “they will be overcome with.”


Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”


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


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.


Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).


Heb “What is this object of trust in which you are trusting?”


Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23 .


Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6 . His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”


Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”


Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.


Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.” sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.


The Hebrew text includes “and he said.”


Heb “make with me a blessing and come out to me.”


Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”


The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20 ).


Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?


Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.


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


Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”


In the Hebrew text this verse begins with “they said to him” (cf. NRSV).


Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”


Or “contempt”; NAB, NIV, NRSV “disgrace.”


Heb “when sons come to the cervical opening and there is no strength to give birth.”


Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”


Heb “and rebuke the words which the Lord your God hears.”


Heb “and lift up a prayer on behalf of the remnant that is found.”


Heb “by which the servants of the king of Assyria have insulted me.”


Heb “I will put in him a spirit.” The precise sense of רוּחַ ( ruakh , “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19 ), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.


Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”


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.”


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


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


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


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.”


Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”


Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”


Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”


Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”


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).


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”).


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


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


The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”


Heb “and they put their gods in the fire.”


Heb “so they destroyed them” (NASB similar).


The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”


The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21 , where אֲשֶׁר (’ asher ) probably has a causal sense: “because.”


Heb “this is the word which the Lord has spoken about him.”


Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”


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


Heb “the height of its extremity”; ASV “its farthest height.”


scroll harmonizes with against the MT ( Isa 36:5; 37:9, 20 ). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.


Having quoted the Assyrian king’s arrogant words in vv. 23-24 , the Lord now speaks to the king.


Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.


Heb “formed” (so KJV, ASV).


Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי ( tÿhi ) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.


Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”


Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6 ; Isa 40:6-8, 24 .


Heb “[they are] grass on the rooftops.” See the preceding note.


; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.


does not have it at the beginning of v. 29 . In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.


Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ ( sha ’ anankha , “your complacency”) is emended to שְׁאוֹנְךָ ( shÿ ’ onÿkha , “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).


At this point the word concerning the king of Assyria (vv. 22-29 ) ends and the Lord again addresses Hezekiah and the people directly (see v. 21 ).


Heb “and this is your sign.” In this case the אוֹת (’ ot , “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25 .


Heb “and in the second year” (so ASV).


Heb “in the third year” (so KJV, NAB).


The four plural imperatival verb forms in v. 30 b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.


Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”


Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.


Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.


Heb “[with] a shield” (so ASV, NASB, NRSV).


Heb “for my sake and for the sake of David my servant.”


Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).


The word “troops” is supplied in the translation for smoothness and clarity.


This refers to the Israelites and/or the rest of the Assyrian army.


Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”


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


Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”


Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.


Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”


Heb “and that which is good in your eyes I have done.”


Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”


Heb “father” (so KJV, NAB, NIV).


The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6 , but vv. 21-22 , if original to , must be inserted here. See 2 Kgs 20:7-8 .


Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.” sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.


Heb “and the sun returned ten steps on the steps which it had gone down.”


Or “I said” (KJV, NIV, NRSV, NLT).


The precise meaning of the phrase בִּדְמִי יָמַי ( bidmi yamay , “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי ( dami , “quiet, rest, peacefulness”).


The precise meaning of the verb is uncertain. The Pual of of פָּקַד ( paqad ) occurs only here and in Exod 38:21 , where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”


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


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”).


According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10 ). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.


The verb form appears to be a Niphal from גָּלָה ( galah ), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל , a Niphal from גָלָל ( galal , “roll”) and translate “is rolled [or “folded”] up.”


Heb “I rolled up, like a weaver, my life” (so ASV).


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


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.


Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”


Heb “my eyes become weak, toward the height.”


The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’ adonay ).


Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.


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


Heb “because of the bitterness of my soul.”


The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”


The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.


Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”


The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ ( khashaqta , “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת , ( khasakht , “you held back”).


בְּלִי ( bÿli ) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”


Heb “for you threw behind your back all my sins.”


Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).


The negative particle is understood by ellipsis in this line. See GKC 483 §152. z .


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.


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


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 .


If original to , 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 .


Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”


Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”


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


Heb “fathers” (so KJV, NAB, NASB, NIV).


Heb “Some of your sons, who go out from you, whom you father.”


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


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


Or “surely”; cf. CEV “At least.”


The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.


Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “that she is filled [with] her warfare.” Some understand צָבָא ( tsavah , “warfare”) as meaning “hard service” or “compulsory labor” in this context.


Heb “that her punishment is accepted [as satisfactory].”


Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6 . For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).


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 ).


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


Or “indeed.”


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


Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”


The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.


Heb “all flesh is grass.” The point of the metaphor is explained in v. 7 .


Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר ( basar , “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד ( khesed ) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.


The Hebrew text has רוּחַ יְהוָה ( ruakh yehvah ), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18 ; Isa 59:19 ).


Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).


Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5 ).


The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר ( mÿvaser ) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת ( mÿvaseret ) employed in 40:9 , where Zion is addressed as a herald.


Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ ( bet ) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119. i and HALOT 104 s.v. בְּ .


Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5 ).


As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.


Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.


has מי ים (“waters of the sea”), a reading followed by NAB.


Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת ).


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


Heb “or weighed by a third part [of a measure].”


Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).


In this context רוּחַ ( ruakh ) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).


Heb “or [as] the man of his counsel causes him to know?”


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


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.


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.”


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.


Or “weighs” (NIV); NLT “picks up.”


Or “islands” (NASB, NIV, NLT).


The words “for a sacrifice” are supplied in the translation for clarification.


Heb “[as derived] from nothing and unformed.”


Heb “pours out”; KJV “melteth.”


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.


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


Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).


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


The otherwise unattested noun דֹּק ( doq ), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק ( daq , “thin”; see HALOT 229 s.v. דקק ). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).


The meaning of the otherwise unattested verb מָתַח ( matakh , “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. * מתה .


Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”


Heb “Lift on high your eyes and see.”


The words “heavenly lights” are supplied in the translation for clarification. See the following lines.


Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)


Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).


Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”


Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.


Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.


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


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


Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”


The Hebrew term מִשְׁפָּט ( mishpat ) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.


The interrogative particle is understood by ellipsis.


Heb “[in] righteousness called him to his foot.”


Heb “he [the Lord] places before him [Cyrus] nations.”


has יוֹרִד ( yorid ), which appears to be a Hiphil form from יָרַד ( yarad , “go down”). Others suggest reading יָרֹד ( yarod ), a Qal form from רָדַד ( radad , “beat down”).


Heb “[in] peace”; KJV, ASV “safely”; NASB “in safety”; NIV “unscathed.”


Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah , 94.


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


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


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


Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”


Heb “each his neighbor helps”; NCV “The workers help each other.”


The verb “encourages” is understood by ellipsis (note the preceding line).


Heb “saying of the welding, ‘It is good.’”


Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [ 5:1 ET]; 2 Chr 20:7 ).


Heb “whom I have taken hold of [i.e., to lead back].”


According to BDB (1043 s.v. שָׁעָה ), the verb תִּשְׁתָּע ( tishta ’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה ( sha ’ ah , “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה ( sha ’ ah ) only occurs here and in verse 23 . HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא ( yare ’, “fear”).


The “right hand” is a symbol of the Lord’s power to deliver ( Exod 15:6, 12 ) and protect ( Ps 63:9 HT [ 63:8 ET]). Here צֶדֶק ( tsedeq ) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5 , and BDB 841-42 s.v.).


Heb “the men of your strife”; NASB “those who contend with you.”


Heb “like nothing”; NAB “come to nought.”


Heb “the men of your struggle”; NASB “those who quarrel with you.”


Heb “the men of your battle”; NAB “who do battle with you.”


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


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.”


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


Heb “into” (so NIV); ASV “have made thee to be.”


Heb “owner of two-mouths,” i.e., double-edged.


Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).


The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”


Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”


Heb “hand” (so KJV, NASB, NIV, NRSV).


Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”


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


Heb “As for the former things, tell us what they are!”


Heb “so we might set [them to] our heart.”


Heb “and might know their outcome.”


Heb “Declare the coming things, with respect to the end.”


The translation assumes the Qere ( וְנִרְאֶה [ vÿnir ’ eh ], from יָרֵא [ yare ’], “be afraid”). tn Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע ( shata ’), see the note at v. 10 .


Heb “an object of disgust [is he who] chooses you.”


Heb “[one] from the rising of the sun [who] calls in my name.”


The Hebrew text has וְיָבֹא ( vÿyavo ’, “and he comes”), but this is likely a corruption of an original וַיָּבָס ( vayyavas ), from בּוּס ( bus , “step on”).


The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).


The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


has אין (“nothing”), which forms a better parallel with אֶפֶס (’ efes , “nothing”) in the next line. See also 40:17 and 41:12 .


Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”


Heb “he will bring out justice” (cf. ASV, NASB, NRSV).


Heb “he will not cause his voice to be heard in the street.”


Heb “faithfully he will bring out justice” (cf. NASB, NRSV).


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


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


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


Heb “the God.” The definite article here indicates distinctiveness or uniqueness.


Heb “and its offspring” (so NASB); NIV “all that comes out of it.”


Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).


Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2 .


The translation assumes the verb is derived from the root נָצַר ( natsar , “protect”). Some prefer to derive it from the root יָצַר ( yatsar , “form”).


Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית ( bÿrit ) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’ am , “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8 , where the phrase בְּרִית עָם occurs again, Israel seems to be in view.


Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.


Heb “the former things, look, they have come.”


Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18 ). “The new things” are the predictions about the servant ( 42:1-7 ). and may also include Cyrus’ conquests ( 41:25-27 ).


Heb “his praise.” The phrase stands parallel to “new song” in the previous line.


Heb “and its fullness”; NASB, NIV “and all that is in it.”


Or “islands” (NASB, NIV); NLT “distant coastlands.”


Heb “Let them ascribe to the Lord glory.”


Heb “and his praise in the coastlands [or “islands”] let them declare.”


Heb “like a man of war he stirs up zeal” (NIV similar).


Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”


Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”


Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”


The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’ iyyim , “islands”) to צִיּוֹת ( tsiyyot , “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands ( Isaiah [NICOT], 2:126).


Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”


Heb “in paths they do not know I will make them walk.”


Heb “and the rough ground into a level place.”


Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”


Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”


The precise meaning of מְשֻׁלָּם ( mÿshullam ) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם , shalam ) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם ( moshÿlam , “their ruler”) or to מְשֻׁלָּחִי ( mÿshullakhi , “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי ( kÿmo sholÿmi , “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5 ; for שֹׁלְמי (“my ally”) see Ps 7:5 HT ( 7:4 ET).


Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9 ), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.


The consonantal text ( Kethib ) has a perfect, 2nd person masculine singular; the marginal reading ( Qere ) has an infinitive absolute, which functions here as a finite verb.


Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”


Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22 ). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel ( Deut 4:5-8 ). But Israel disobeyed (v. 24 ) and failed to carry out their commission.


The Hebrew text has בַּחוּרִים ( bakhurim , “young men”), but the text should be emended to בְּהוֹרִים ( bÿhorim , “in holes”).


Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”


Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”


The interrogative particle is understood in the second line by ellipsis (note the preceding line).


Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text ( Kethib ) has מְשׁוֹסֶה ( mÿshoseh ), a Polel participle from שָׁסָה ( shasah , “plunder”). The marginal reading ( Qere ) is מְשִׁיסָּה ( mÿshissah ), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”


Heb “they were not willing in his ways to walk, and they did not listen to his law.”


Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”


Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה ( khemah , “anger”) mentioned in the previous line.


Heb “and it burned against him, but he did not set [it] upon [the] heart.”


Or “redeem.” See the note at 41:14 . Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”


The verb is understood by ellipsis (note the preceding line).


Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”


Heb “Since you are precious in my eyes and you are honored.”


Heb “everyone who is called by my name” (so NASB, NIV, NRSV).


Heb “and the former things was causing us to hear?”


Or “know” (KJV, NAB, NASB, NIV, NRSV).


Heb “and after me, there will not be”; NASB “there will be none after Me.”


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


Or “kinsman redeemer.” See the note at 41:14 .


Heb “and I bring down [as] fugitives all of them.”


The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet ( בְּ ) would indicate identity.


Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.


Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”


Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”


Heb “sprouts up”; NASB “will spring forth.”


Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”


has נתיבות (“paths”).


Heb “[so] they might declare my praise.”


Or “strive”; KJV, ASV, NRSV “been weary of me.”


Heb “with.” The words “by demanding” are supplied in the translation for clarification.


That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”


Heb “you did not saturate me”; NASB “Neither have you filled Me.”


Heb “you, tell in order that you may be right”; NAB “prove your innocence.”


Heb “your first father.” This could refer to Abraham (see 51:2 ), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16 ). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16 ).


On the meaning of the term לִיץ ( lits ), see HALOT 590 s.v. מֵלִיץ . This may refer to the nation’s prophets, priests, and/or kings.


The word “subjected” is supplied in the translation for stylistic reasons.


Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)


Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.


supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר ( khatsir ) is functioning as an adverbial accusative of location.


The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”


Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”


Heb “his kinsman redeemer.” See the note at 41:14 .


Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”


The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת ( mashmi ’ im me ’ olam ’ otiyyot ); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.


Heb and those things which are coming let them declare for themselves.”


Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”


The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”


The pronoun “his” probably refers to the one who forms/casts an idol (v. 10 ), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.


The noun מַעֲצָד ( ma ’ atsad ), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3 . See HALOT 615 s.v. מַעֲצָד .


Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.


Heb “and there is no strength”; NASB “his strength fails.”


Heb “stretches out a line” (ASV similar); NIV “measures with a line.”


Heb “he makes an outline with the [?].” The noun שֶׂרֶד ( shered ) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”


Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”


Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”


Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”


It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).


Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).


Some prefer to emend אֹרֶן (’ oren ) to אֶרֶז (’ erez , “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”


Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”


Or perhaps, “them.”


Heb “eats” (so NASB); NAB, NRSV “roasts.”


Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”


There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150. a .


Or perhaps, “he eats on an ash heap.”


Heb “Is it not a lie in my right hand?”


The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117. x ). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her ( Isa 40:27 ), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).


Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’ av ) and עָנָן (’ anan ) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15 ).


Heb “redeem.” See the note at 41:14 .


Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”


Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20 .


Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”


Heb “redeems.” See the note at 41:14 .


That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”


Heb “your redeemer.” See the note at 41:14 .


The consonantal text ( Kethib ) has “Who [was] with me?” The marginal reading ( Qere ) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.


The Hebrew text has בַּדִּים ( baddim ), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד ). In the four other occurrences of this word ( Job 11:3 ; Isa 16:6 ; Jer 48:30; 50:36 ) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים ( barim , “seers”). The Mesopotamian baru -priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel , 93-98. Rather than supporting an emendation, J. N. Oswalt ( Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).


Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.


Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”


Heb “their knowledge” (so KJV, NAB, NASB, NRSV).


Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.


Heb “counsel.” The Hebrew term עֵצָה (’ etsah ) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28 a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2 .


Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.


Heb “that he might bring to completion all my desire.”


Heb “and [concerning the] temple, you will be founded.” The preposition - לְ ( lÿ ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד ( tivvased , “you will be founded”) is second masculine singular and is probably addressed to the personified temple ( הֵיכָל [ hekhal , “temple”] is masculine).


Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”


Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”


The form הֲדוּרִים ( hadurim ) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים ( hararim , “mountains”), the reduplicated form of הָר ( har , “mountain”).


That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”


Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”


Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”


Heb “and there is none besides.” On the use of עוֹד (’ od ) here, see BDB 729 s.v. 1 .c.


Heb “gird you” (so NASB) or “strengthen you” (so NIV).


Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”


The words “I do this” are supplied in the translation for stylistic reasons.


Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”


The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6 .


On the surface v. 7 a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”


Heb “let the clouds drip with”; KJV “let the skies pour down.”


Heb “open up” (so NASB); NIV, NLT “open wide.”


The plural verb should be emended to a singular form. The vav ( ו ) ending is probably virtually dittographic (note the yod at the beginning of the following word).


The Hiphil verb form ( תַצְמִיחַ , tatsmiakh ) should probably be emended to a Qal ( תִצְמַח , titsmakh ). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד , yakhad ).


The masculine singular pronominal suffix probably refers back to יָשַׁע ( yasha ’, “salvation”).


Heb “Woe [to] the one who argues with the one who formed him.”


The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.


Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”


The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.


Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”


Heb “Woe [to] one who says” (NASB and NIV both similar); NCV “How terrible it will be.”


See the note at v. 9 . This phrase occurs a second time later in this verse.


The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ ( yotsÿro , “the one who formed him”) to יֹצֵר ( yotser , “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10 , where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”


Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.


Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.


The words “who live” are supplied in the translation for stylistic reasons.


Heb “I, even my hands”; NASB “I stretched out…with My hands”; NRSV “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13 .


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


Heb “and to all their host I commanded.” See the notes at 40:26 .


Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2 . Cyrus (cf. 44:28 ) is in view here.


Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”


Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”


Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”


Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”


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 .


“together they will walk in humiliation, the makers of images.”


Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”


Heb “you will not be ashamed and you will not be humiliated for ages of future time.”


Heb “he [is] the God.” The article here indicates uniqueness.


Or “unformed.” Gen 1:2 describes the world as “unformed” ( תֹהוּ , tohu ) prior to God’s creative work, but God then formed the world and made it fit for habitation.


Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”


“In vain” translates תֹהוּ ( tohu ), used here as an adverbial accusative: “for nothing.”


The translation above assumes that צֶדֶק ( tsedeq ) and מֵישָׁרִים ( mesharim ) are adverbial accusatives (see 33:15 ). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”


Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21 .


Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”


The Niphal imperative with prefixed vav ( ו ) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”


Heb “I swear by myself”; KJV, NASB “have sworn.”


Heb “a word goes out from my mouth [in] truth and will not return.”


Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”


Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”


Heb “will come to him and be ashamed.”


Heb “In the Lord all the offspring of Israel will be vindicated and boast.”


Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”


Heb “your loads are carried [as] a burden by a weary [animal].”


Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.


נַפְשָׁם ( nafsham , “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה ( halakhah , “they go”) agrees with the feminine noun נֶפֶשׁ ( nefesh , “soul, life”).


Heb “house of Jacob”; TEV “descendants of Jacob.”


Heb “and all the remnant of the house of Israel.”


Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”


Heb “who have been lifted up from the womb.”


Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”


Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.


Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.


The meaning of the verb אָשַׁשׁ (’ ashash , which appears here in the Hitpolel stem) is uncertain. BDB 84 s.v. אשׁשׁ relates it to a root meaning “found, establish” in Arabic; HALOT 100 s.v. II אשׁשׁ gives the meaning “pluck up courage.” The imperative with vav ( ו ) may indicate purpose following the preceding imperative.


Heb “return [it], rebels, to heart”; NRSV “recall it to mind, you transgressors.”


Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”


Heb “and there is no other” (so NASB, NIV, NRSV).


Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”


Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6 ).


Heb “spoken”; KJV “I have spoken it.”


Heb “strong of heart [or, mind]”; KJV “stouthearted”; NAB “fainthearted”; NIV “stubborn-hearted.”


Heb “who are far from righteousness [or perhaps, “deliverance”].”


Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).


Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”


Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”


בְּתוּלַה ( bÿtulah ) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22 ). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7 ), she is depicted as being both a wife and mother (vv. 8-9 ).


Or “For” (NASB, NRSV).


Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.


Heb “I will not meet a man.” The verb פָּגַע ( pagah ) apparently carries the nuance “meet with kindness” here (cf. 64:5 , and see BDB 803 s.v. Qal.2).


The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’ amar ) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’ adam ) is graphically similar. sn See the note on the phrase “the Holy One of Israel” in 1:4 .


Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.


Or “compassion.”


Heb “on the old you made very heavy your yoke.”


Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”


Heb “you did not set these things upon your heart [or “mind”].”


Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”


Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”


Heb “the one who says in her heart.”


Heb “I [am], and besides me there is no other.” See Zeph 2:15 .


Heb “I will not live [as] a widow, and I will not know loss of children.”


Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.


Heb “according to their fullness, they will come upon you.”


For other examples of the preposition bet ( בְּ ) having the sense of “although, despite,” see BDB 90 s.v. III.7.


Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”


Or “said”; NAB “said to yourself”’ NASB “said in your heart.”


The words “self-professed” are supplied in the translation for clarification.


See the note at v. 8 .


The Hebrew text has שַׁחְרָהּ ( shakhrah ), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ ( shakhadah ), a suffixed infinitive from שָׁחַד ( shakhad , “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד ). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters ( שׁחד ) that refers to magical activity.


Heb “you will not know”; NIV “you cannot foresee.”


Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”


The word “trusting” is supplied in the translation for clarification. See v. 9 .


Heb “in that which you have toiled.”


Heb “maybe you will be able to profit.”


Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9 .


Heb “you are tired because of the abundance of your advice.”


Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”


Heb “hand,” here a metaphor for the strength or power of the flames.


The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם ( lakhmam , “their food”) to לְחֻמָּם ( lÿkhummam , “to warm them”; see HALOT 328 s.v. חמם ). This statement may allude to Isa 44:16 , where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.


Heb “So they will be to you”; NIV “That is all they can do for you.”


Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.


Heb “each to his own side, they err.”


Heb “house of Jacob”; TEV, CEV “people of Israel.”


, which corrects a similar form to “from inner parts of” in 39:7 , does not do it here.


Heb “cause to remember”; KJV, ASV “make mention of.”


Heb “not in truth and not in righteousness.”


Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא ( qara ’) is combined with the preposition מִן ( min ) only here. When the Qal of קָרָא is used with מִן , the preposition often indicates the place from which one is summoned (see 46:11 ). So one could translate, “from the holy city they are summoned,” meaning that they reside there.


Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”


Heb “the former things beforehand I declared.”


Heb “and from my mouth they came forth and I caused them to be heard.”


The words “I did this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 4 is subordinated to v. 3 .


Heb “gaze [at] all of it”; KJV “see all this.”


Heb “[as for] you, will you not declare?”


Heb “and hidden things, and you do not know them.”


Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”


Heb “look”; KJV, NASB “Behold.”


Heb “beforehand your ear did not open.”


Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.


Or “called” (KJV, NAB, NASB, NIV, NRSV).


Heb “for the sake of my name” (so NAB, NASB); NLT “for my own sake.”


Heb “and my praise.” לְמַעַן ( lÿma ’ an , “for the sake of”) is understood by ellipsis (note the preceding line).


Heb “I restrain [myself] concerning you not to cut you off.”


reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.


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


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


Heb “I [am] he, I [am the] first, also I [am the] last.”


Or “friend,” or “covenant partner.” sn The Lord ’s ally is a reference to Cyrus.


Heb “and his arm [against] the Babylonians.”


Heb “and his way will be prosperous.”


Heb “from the time of its occurring.”


Heb “your redeemer.” See the note at 41:14 .


Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”


Heb “like a river your peace would have been.” שָׁלוֹם ( shalom ) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.


Heb “and your righteousness like the waves of the sea.” צְדָקָה ( tsÿdaqah ) probably refers here to divine deliverance from enemies. See v. 19 .


Heb “like sand”; NCV “as many as the grains of sand.”


Heb “and the issue from your inner parts.”


Heb “and his name would not be cut off and would not be destroyed from before me.”


Heb “to the end of the earth” (so KJV, NASB, NRSV).


Heb “redeems.” See the note at 41:14 .


Or “islands” (NASB, NIV); NLT “in far-off lands.” sn The Lord’s special servant, introduced in chap. , speaks here of his commission.


Heb “called me from the womb.”


Heb “from the inner parts of my mother he mentioned my name.”


Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”


Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”


Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.


Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”


Heb “from the womb” (so KJV, NASB).


The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.


The vav ( ו ) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”


Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure ( vav [ ו ] + subject + verb) is interpreted here as indicating a causal circumstantial clause.


Heb “the protected [or “preserved”] ones.”


See the note at 42:6 .


Heb “be” (so KJV, ASV); CEV “you must take.”


Heb “redeemer.” See the note at 41:14 .


reading. As J. N. Oswalt ( Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”


MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”


Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי ( goy ) be emended to a plural or understood in a collective sense (see 55:5 ).


For this sense of קוּם ( qum ), see Gen 19:1; 23:7; 33:10 ; Lev 19:32 ; 1 Sam 20:41; 25:41 ; 1 Kgs 2:19 ; Job 29:8 .


The translation assumes the verb is derived from the root נָצָר ( natsar , “protect”). Some prefer to derive it from the root יָצָר ( yatsar , “form”).


Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית ( bÿrit ) is probably metonymic here, indicating a covenant mediator. Here עָם (’ am , “people”) appears to refer to Israel. See the note at 42:6 .


The Hiphil of קוּם ( qum , “arise”) is probably used here in the sense of “rebuild.”


The “land” probably stands by metonymy for the ruins within it.


Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.


Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”


Heb “show yourselves” (so ASV, NAB, NASB).


Heb “and the heat and the sun will not strike them.” In Isa 35:7 , its only other occurrence in the OT, שָׁרָב ( sharav ) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”


The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT). sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south.


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


Heb “his” (so KJV, NAB, NASB, NIV, NRSV).


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


Heb “her suckling”; NASB “her nursing child.”


Heb “so as not to have compassion on the son of her womb?”


Heb “these” (so ASV, NASB).


Heb “you.” Here the pronoun is put by metonymy for the person’s name.


Heb “Lift up around your eyes and see.”


Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.


Heb “me.” The singular is collective.


Heb “draw near to me so I can dwell.”


Heb “and you will say in your heart.”


Or “exiled and thrust away”; NIV “exiled and rejected.”


Heb “your,” but Zion here stands by metonymy for her children (see v. 22 b).


Heb “you.” See the preceding note.


Or “at your feet” (NAB, NIV); NLT “from your feet.”


reads correctly עריץ (“violent [one], tyrant”; see v. 25 ).


Heb “flesh” (so KJV, NASB).


Heb “your redeemer.” See the note at 41:14 .


Heb “the powerful [one] of Jacob.” See 1:24 .


Heb “short” (so NAB, NASB, NIV).


Or “ransom” (NAB, NASB, NIV).


Heb “with my rebuke.”


Heb “the fish stink from lack of water and die from thirst.”


Heb “has given to me a tongue of disciples.” sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel ( 49:3 ) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4 ), but also expresses his determination to persevere with the Lord’s help.


and the Vulgate support the MT reading, that reading is retained.


Heb “he arouses for me an ear, to hear like disciples.”


Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”


Or perhaps, “who beat [me].”


Heb “Therefore I set my face like flint.”


Heb “Let us stand together!”


Heb “Who is the master of my judgment?”


Heb “let him approach me”; NAB, NIV “Let him confront me.”


Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).


The plural indicates degree. Darkness may refer to exile and/or moral evil.


Several more recent commentators have proposed an emendation of מְאַזְּרֵי ( mÿ ’ azzÿre , “who put on”) to מְאִירִי ( mÿ ’ iri , “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).


On the meaning of זִיקוֹת ( ziqot , “flaming arrows”), see HALOT 268 s.v. זִיקוֹת .


The imperative is probably rhetorical and has a predictive force.


Or perhaps, “flame” (so ASV).


Heb “from my hand” (so NAB, NASB, NIV, NRSV).


Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”


Heb “the excavation of the hole.”


Heb “one”; NLT “was alone”; TEV “was childless.”


“Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28 .


Heb “and I made him numerous.”


Heb “found in” (so NAB, NASB, NIV, NRSV).


Or “certainly.”


Heb “instruction [or “a law”] will go out from me.”


Heb “and my justice for a light to the nations I will cause to rest.”


Heb “my righteousness [or “vindication”] is near.”


Heb “my deliverance goes forth.”


Heb “and my arms will judge [on behalf of] nations.”


Or “islands” (NIV); TEV “Distant lands.”


Heb “for my arm” (so NIV, NRSV).


Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.


Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”


Heb “my righteousness [or “vindication”].”


Heb “will not be shattered [or “dismayed”].”


Heb “people (who have) my law in their heart.”


Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”


The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.


has, probably correctly, המחצת , from the verbal root מָחַץ ( makhats , “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”


This title ( רַהַב , rahav , “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12 ; Ps 89:10 ). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10 , and note also Isa 30:7 and Ps 87:4 , where the title is used of Egypt).


The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”


Hebrew תַּנִּין ( tannin ) is another name for the symbolic sea monster. See the note at 27:1 . In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.


The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”


Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”


Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10 ). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32 ; Job 2:12 ), referring to a mourning practice.


Heb “overtake” (so NIV); NASB “they will obtain.”


Heb “grief and groaning will flee.”


The plural suffix should probably be emended to the second masculine singular (which is used in v. 13 ). The final mem ( ם ) is probably dittographic; note the mem at the beginning of the next word.


Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13 ). They have probably been influenced by the construction אַתְּ־הִיא (’ at-hi ’) in vv. 9-10 .


Heb “and that you forget.”


Or “the heavens” (also in v. 16 ). The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heavens” or “sky” depending on the context.


Heb “and that you tremble constantly all the day.”


The question anticipates the answer, “Ready to disappear!” See v. 14 .


Heb “who is stooped over” (under a burden).


Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”


Heb “he will not lack his bread.”


The addressee (second masculine singular, as in vv. 13, 15 ) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12-13 and the reference to the exiles in v. 14 ). However, it seems unlikely that they are addressed in v. 16 , for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, “you are my people.” The addressee is distinct from the exiles. The language of v. 16 a is reminiscent of 49:2 and 50:4 , where the Lord’s special servant says he is God’s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1-15 , now responds to this servant, who spoke just prior to this in 50:4-11 .


Heb “I place my words in your mouth.”


Heb “with the shadow of my hand.”


, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.


The infinitives in v. 16 b are most naturally understood as indicating the purpose of the divine actions described in v. 16 a. The relationship of the third infinitive to the commission is clear enough – the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17-18 ).


Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”


Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”


reads correctly יִנַחֲמֵךְ ( yinakhamekh ), a third person form.


Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”


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


Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”


Heb “the goblet of the cup of my anger.”


That is, to make them drink it.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “Shake yourself free from the dirt.”


does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה ( shÿviyyah , “captive”), which appears in the parallel line.


Heb “and now what [following the marginal reading ( Qere )] to me here?”


The verb appears to be a Hiphil form from the root יָלַל ( yalal , “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ ( yÿhollalo ) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”


The verb is apparently a Hitpolal form (with assimilated tav , ת ) from the root נָאַץ ( na ’ ats ), but GKC 151-52 §55. b explains it as a mixed form, combining Pual and Hitpolel readings.


The verb is understood by ellipsis (note the preceding line).


Heb “in that day” (so KJV, NASB, NIV, NRSV).


Heb “How delightful on the mountains.”


Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [ malakh ], followed by the name of the king), see 2 Sam 15:10 ; 1 Kgs 1:11, 13, 18 ; 2 Kgs 9:13 . The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.


קוֹל ( qol , “voice”) is used at the beginning of the verse as an interjection.


Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”


Or “redeems.” See the note at 41:14 .


Heb “lays bare”; NLT “will demonstrate.”


Heb “his holy arm.” This is a metonymy for his power.


Heb “the remote regions,” which here stand for the extremities and everything in between.


Heb “the deliverance of our God.” “God” is a subjective genitive here.


Heb “the vessels of the Lord” (so KJV, NAB).


Heb “or go in flight”; NAB “leave in headlong flight.”


Heb “act wisely,” which by metonymy means “succeed.”


This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.


Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.


Heb “such was the disfigurement.” The noun מִשְׁחַת ( mishkhat ) occurs only here. It may be derived from the verbal root שָׁחַת ( shakhat , “be ruined”; see BDB 1007-8 s.v. שָׁחַת ). The construct form appears here before a prepositional phrase (cf. GKC 421 §130. a ).


Heb “from a man his appearance.” The preposition מִן ( min ) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.


Heb “and his form from the sons of men.” The preposition מִן ( min ) here carries the sense “away from,” i.e., “so as not to be.”


This statement completes the sentence begun in v. 14 a. The introductory כֵּן ( ken ) answers to the introductory כַּאֲשֶׁר ( ka ’ asher ) of v. 14 a. Verses 14 b-15a are parenthetical, explaining why many were horrified.


Traditionally the verb יַזֶּה ( yazzeh , a Hiphil stem) has been understood as a causative of נָזָה ( nazah , “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15 , unless one takes the following עָלָיו (’ alayv , “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.


The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7 .


The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15 .


Heb “to whom” (so KJV, NASB, NIV, NRSV).