1tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.” 2tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.” 3tn Heb “blessed is the man who does this.” 4tn Heb “the son of mankind who takes hold of it.” 5tn Heb and who keeps his hand from doing any evil.” 6tn Heb “who attaches himself to.” 7tn The infinitive absolute precedes the finite verb for emphasis. 8tn Heb “and take hold of” (so KJV); NASB “hold fast.” 9tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v. 10tn Heb “name” (so KJV, NIV, NRSV). 11tn Heb “who attach themselves to.” 12tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.” 13tn Heb “in the house of my prayer.” 14tn Heb “for my house will be called a house of prayer for all the nations.” 15tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.” 16sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction. 17tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.” 18tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy. 19sn The phrase never full alludes to the greed of the leaders. 20tn Heb “for his gain from his end.” 21tn The words “each one says” are supplied in the translation for clarification. 22tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
1tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”
2tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”
3tn Heb “blessed is the man who does this.”
4tn Heb “the son of mankind who takes hold of it.”
5tn Heb and who keeps his hand from doing any evil.”
6tn Heb “who attaches himself to.”
7tn The infinitive absolute precedes the finite verb for emphasis.
8tn Heb “and take hold of” (so KJV); NASB “hold fast.”
9tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.
10tn Heb “name” (so KJV, NIV, NRSV).
11tn Heb “who attach themselves to.”
12tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”
13tn Heb “in the house of my prayer.”
14tn Heb “for my house will be called a house of prayer for all the nations.”
15tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
16sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
17tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
18tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
19sn The phrase never full alludes to the greed of the leaders.
20tn Heb “for his gain from his end.”
21tn The words “each one says” are supplied in the translation for clarification.
22tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.