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1Here is a message about the Valley of Vision:[#sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).]
What is the reason
that all of you go up to the rooftops?
2The noisy city is full of raucous sounds;
the town is filled with revelry.
Your slain were not cut down by the sword;
they did not die in battle.
3All your leaders ran away together –[#tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).]
they fled to a distant place;
all your refugees were captured together –
they were captured without a single arrow being shot.
4So I say:
“Don’t look at me!
I am weeping bitterly.
Don’t try to console me
concerning the destruction of my defenseless people.”
5For the sovereign master, the Lord who commands armies,[#tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).]
has planned a day of panic, defeat, and confusion.
In the Valley of Vision people shout
and cry out to the hill.
6The Elamites picked up the quiver,
and came with chariots and horsemen;
the men of Kir prepared the shield.
7Your very best valleys were full of chariots;[#tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.]
horsemen confidently took their positions at the gate.
8They removed the defenses of Judah.[#tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.; #tn Heb “covering.”]
At that time you looked
for the weapons in the House of the Forest.
9You saw the many breaks
in the walls of the city of David;
you stored up water in the lower pool.
10You counted the houses in Jerusalem,[#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.]
and demolished houses so you could have material to reinforce the wall.
11You made a reservoir between the two walls
for the water of the old pool –
but you did not trust in the one who made it;
you did not depend on the one who formed it long ago!
12At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth.
13But look, there is outright celebration![#tn Heb “happiness and joy.”]
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!”
14The Lord who commands armies told me this: “Certainly this sin will not be forgiven as long as you live,” says the sovereign master, the Lord who commands armies.[#tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”; #tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.]
15This is what the sovereign master, the Lord who commands armies, says:
“Go visit this administrator, Shebna, who supervises the palace, and tell him:
16‘What right do you have to be here? What relatives do you have buried here?[#tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.]
Why do you chisel out a tomb for yourself here?
He chisels out his burial site in an elevated place,
he carves out his tomb on a cliff.
17Look, the Lord will throw you far away, you mere man![#tn Heb “will throw you with a throwing.”; #tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”]
He will wrap you up tightly.
18He will wind you up tightly into a ball
and throw you into a wide, open land.
There you will die,
and there with you will be your impressive chariots,
which bring disgrace to the house of your master.
19I will remove you from your office;[#tn Heb “I will push you away from.”]
you will be thrown down from your position.
20“At that time I will summon my servant Eliakim, son of Hilkiah.[#tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.]
21I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah.[#tn Heb “and your dominion I will place in his hand.”; #tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.; #tn Heb “house.”]
22I will place the key to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.[#sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.]
23I will fasten him like a peg into a solid place; he will bring honor and respect to his father’s family.[#sn The metaphor depicts how secure his position will be.; #tn Heb “and he will become a glorious throne for the house of his father.”]
24His father’s family will gain increasing prominence because of him, including the offspring and the offshoots. All the small containers, including the bowls and all the jars will hang from this peg.’[#tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.; #tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”; #tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.]
25“At that time,” says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” Indeed, the Lord has spoken.[#tn Or “In that day” (KJV).; #sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.; #tn Or “for” (KJV, NAB, NASB, NRSV).]