Isa 9:1-4 | NET2full | STEP | (8:23) The gloom will be dispelled for those who were anxious . In earlier times he humiliated the land of Zebulun , and the land of Naphtali ; but now he brings honor to the way of the sea , the region beyond the Jordan , and Galilee of the nations .

‏ Isaiah 9:1-4

1 (8:23) ^{▼▼sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.} The gloom will be dispelled for those who were anxious. ^{▼▼tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (loʾ, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.}
In earlier times he ^{▼▼tn The Lord must be understood as the subject of the two verbs in this verse.} humiliated
the land of Zebulun,
and the land of Naphtali; ^{▼▼sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-Pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.}
but now he brings honor ^{▼▼tn Heb “Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.}
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. ^{▼▼sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.}
2 (9:1) The people walking in darkness
see a bright light; ^{▼▼sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).}
light shines
on those who live in a land of deep darkness. ^{▼▼tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV84), but usage indicates that the word, though it sometimes refers to death, means “darkness” (NIV11 “deep darkness”). The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.}
3 You ^{▼▼sn The Lord is addressed directly in vv. 3-4.} have enlarged the nation;
you give them great joy. ^{▼▼tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (loʾ, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (haggoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has no textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy.}
They rejoice in your presence
as harvesters rejoice;
as warriors celebrate ^{▼▼tn Heb “as they are happy.” The word “warriors” is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4-5 indicate that the people have won a great military victory over their oppressors.} when they divide up the plunder.
4 For their oppressive yoke
and the club that strikes their shoulders,
the cudgel the oppressor uses on them, ^{▼▼tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.}
you have shattered, as in the day of Midian’s defeat. ^{▼▼sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.}