The title of this prophecy is "The Burden of Tyre," yet the prophecy focuses on the city of Sidon. The blending of Tyre and Sidon is intentional — historically, the king of Tyre also ruled over Sidon, and the two cities are often mentioned together in the Tanakh. Tyre was a port city, known for its powerful and wealthy merchants. The prophecy foretells the calamity that will befall them, disabling their ships and bringing Tyre down from its greatness. For seventy years, the people of Tyre will cease their commerce, only to resume trading afterward — this time for a righteous purpose.

If we consider the sin for which Yeshayahu reproaches Tyre, two potential candidates emerge. The first is the sin of pride, a theme we have encountered frequently: “It is the Lord of Hosts who planned it, to desecrate all of splendor's eminence, to degrade all nobles of this earth” (23:9). Tyre, as a prosperous and wealthy nation, is brought low by God. However, the phrasing in the chapter suggests that the trade itself may also be viewed as something negative in the context of Tyre. The prophet uses terms associated with 'harlotry' to describe trade. What is unusual, however, is that this terminology appears both when describing the sin that led to the calamity and again when describing the redemption God has planned for Tyre: “So it will be, at the end of seventy years, the Lord will return Tyre; she will go to hire again. Now she can play harlot to all the kingdoms of the land across the world” (23:17).

Some have suggested interpreting this part of the prophecy as indicating that after their redemption, the people of Tyre will return to their sinful ways. However, this interpretation seems unlikely given the positive tone with which the prophecy describes what they will do with this wealth. It seems possible to propose that the prophecy underscores that the same action can be either negative or positive, depending on how it is performed.

When a nation engages in trade across the world and interacts with many nations, such activity can be problematic if it is done for the sake of amassing wealth or boosting self-importance. However, if this connection with others serves to draw them closer to the service of God, or if the profits are consecrated to God, then these connections with people become the very means of rectification. This duality may explain the repeated use of terms related to harlotry.

The prophecy to the people of Tyre concludes Yeshayahu's burdens, which we have studied over the past ten chapters. It ends with themes similar to themes repeated throughout Yeshayahu’s visions: humans must not be arrogant, a day will come when the nations will be humbled, they will recognize God’s greatness, and they will draw closer to His service.