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16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline.[a]
17 As when a pregnant woman gets ready to deliver
and strains and cries out because of her labor pains,
so were we because of you, O Lord.
18 We were pregnant, we strained,
we gave birth, as it were, to wind.[b]
We cannot produce deliverance on the earth;
no people are born to populate the world.[c]
19 [d] Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground![e]
For you will grow like plants drenched with the morning dew,[f]
and the earth will bring forth its dead spirits.[g]
20 Go, my people! Enter your inner rooms!
Close your doors behind you!
Hide for a little while,
until his angry judgment is over.[h]
21 For look, the Lord is coming out of the place where he lives,[i]
to punish the sin of those who live on the earth.
The earth will display the blood shed on it;
it will no longer cover up its slain.[j]
27 At that time[k] the Lord will punish
with his destructive,[l] great, and powerful sword
Leviathan the fast-moving[m] serpent,
Leviathan the squirming serpent;
he will kill the sea monster.[n]
When that time comes,[o]
sing about a delightful vineyard![p]
“I, the Lord, protect it;[q]
I water it regularly.[r]
I guard it night and day,
so no one can harm it.[s]
I am not angry.
I wish I could confront some thorns and briers!
Then I would march against them[t] for battle;
I would set them[u] all on fire,
unless they became my subjects[v]
and made peace with me;
let them make peace with me.”[w]
The time is coming when Jacob will take root;[x]

Israel will blossom and grow branches.
The produce[y] will fill the surface of the world.[z]

Footnotes

  1. Isaiah 26:16 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
  2. Isaiah 26:18 tn On the use of כְּמוֹ (kemo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child but cannot push the baby through to daylight. All her effort produces nothing.
  3. Isaiah 26:18 tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.
  4. Isaiah 26:19 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
  5. Isaiah 26:19 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
  6. Isaiah 26:19 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (ʾorot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
  7. Isaiah 26:19 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
  8. Isaiah 26:20 tn Heb “until anger passes by.”
  9. Isaiah 26:21 tn Heb “out of his place” (so KJV, ASV).
  10. Isaiah 26:21 sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.
  11. Isaiah 27:1 tn Heb “in that day” (so KJV).
  12. Isaiah 27:1 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
  13. Isaiah 27:1 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.” See the same Hebrew phrase in Job 26:13.
  14. Isaiah 27:1 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ʿqltn, cognate to Hebrew עֲקַלָּתוֹן [ʿaqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.) sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.
  15. Isaiah 27:2 tn Heb “in that day” (so KJV).
  16. Isaiah 27:2 tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval mss read כֶּרֶם חֶמֶר (kerem khemer, “vineyard of wine”), i.e., “a productive vineyard.”
  17. Isaiah 27:3 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
  18. Isaiah 27:3 tn Or perhaps, “constantly.” Heb “by moments.”
  19. Isaiah 27:3 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
  20. Isaiah 27:4 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by מִי with נָתָן (mi with natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.
  21. Isaiah 27:4 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.
  22. Isaiah 27:5 tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.
  23. Isaiah 27:5 tc The Hebrew text has, “he makes peace with me; peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (ʿasah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.
  24. Isaiah 27:6 tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habbaʾim, “the coming ones”) should probably be emended to יָמִים בָּאִים (yamim baʾim, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habbaʾim, “in the coming days”).
  25. Isaiah 27:6 tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).
  26. Isaiah 27:6 sn This apparently refers to a future population explosion. See 26:18.