Yesaya 2:6

The Lord’s Day of Judgment

2:6 Indeed, O Lord, ¹  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; ² 

they consult omen readers like the Philistines do. ³ 

Plenty of foreigners are around. ⁴ 

Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ⁵ 

They will say, “We will provide ⁶  our own food,

we will provide ⁷  our own clothes;

but let us belong to you ⁸  –

take away our shame!” ⁹ 

Yesaya 7:17

7:17 The Lord will bring on you, your people, and your father’s family a time ¹⁰  unlike any since Ephraim departed from Judah – the king of Assyria!” ¹¹ 

Yesaya 7:20

7:20 At that time ¹²  the sovereign master will use a razor hired from the banks of the Euphrates River, ¹³  the king of Assyria, to shave the head and the pubic hair; ¹⁴  it will also shave off the beard.

[2:6]  ¹ tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  ² tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).

[2:6]  ³ tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).

[2:6]  ⁴ tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.

[4:1]  ⁵ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ⁶ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ⁷ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁸ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁹ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[7:17]  ¹⁰ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ¹¹ sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.

[7:20]  ¹² tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”

[7:20]  ¹³ tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.

[7:20]  ¹⁴ tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.