1sn The prophet speaks here as one who has observed the coming judgment of the proud. 2tn Heb “name.” See the note at 24:15. 3tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans. 4tn Or “For” (KJV, NAB, NASB, NRSV). 5tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3. 6tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”). 7tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse. 8tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.” 9tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion. 10tn Or “drought” (TEV). 11tn Heb “the tumult of foreigners.” 12tn Heb “[like] heat in the shadow of a cloud.” 13tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation. 14sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.” 15tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.” 16tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”). 17sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8). 18sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14. 19tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT). 20tn Heb “and one will say in that day.” 21tn Heb “this [one].” 22tn Heb “this [one].” 23tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.” 24tn Heb “under him,” i.e., “in his place.” 25tc The marginal reading (Qere) is בְּמוֹ (b˙mo, “in”). The consonantal text (Kethib) has בְּמִי (b˙mi, “in the water of”). 26tn Heb “he”; the referent (Moab) has been specified in the translation for clarity. 27tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10. 28tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity. 29tn Heb “his”; the referent (Moab) has been specified in the translation for clarity. 30tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative. 31sn Moab is addressed. 32tn Heb “a fortification, the high point of your walls.” 33tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”
1sn The prophet speaks here as one who has observed the coming judgment of the proud.
2tn Heb “name.” See the note at 24:15.
3tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
4tn Or “For” (KJV, NAB, NASB, NRSV).
5tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.
6tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).
7tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.
8tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”
9tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
10tn Or “drought” (TEV).
11tn Heb “the tumult of foreigners.”
12tn Heb “[like] heat in the shadow of a cloud.”
13tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.
14sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”
15tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”
16tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).
17sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).
18sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
19tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).
20tn Heb “and one will say in that day.”
21tn Heb “this [one].”
22tn Heb “this [one].”
23tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”
24tn Heb “under him,” i.e., “in his place.”
25tc The marginal reading (Qere) is בְּמוֹ (b˙mo, “in”). The consonantal text (Kethib) has בְּמִי (b˙mi, “in the water of”).
26tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.
27tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.
28tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
29tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.
30tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.
31sn Moab is addressed.
32tn Heb “a fortification, the high point of your walls.”
33tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”