Yesaya 10:16

10:16 For this reason ¹  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ²  His majestic glory will go up in smoke. ³ 

Yesaya 27:4

27:4 I am not angry.

I wish I could confront some thorns and briers!

Then I would march against them ⁴  for battle;

I would set them ⁵  all on fire,

Yesaya 30:27

30:27 Look, the name ⁶  of the Lord comes from a distant place

in raging anger and awesome splendor. ⁷ 

He speaks angrily

and his word is like destructive fire. ⁸ 

Yesaya 32:10

32:10 In a year’s time ⁹ 

you carefree ones will shake with fear,

for the grape ¹⁰  harvest will fail,

and the fruit harvest will not arrive.

Yesaya 40:2

40:2 “Speak kindly to ¹¹  Jerusalem, ¹²  and tell her

that her time of warfare is over, ¹³ 

that her punishment is completed. ¹⁴ 

For the Lord has made her pay double ¹⁵  for all her sins.”

Yesaya 51:8

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ¹⁶  will be permanent;

the deliverance I give will last.”

Yesaya 57:1

57:1 The godly ¹⁷  perish,

but no one cares. ¹⁸ 

Honest people disappear, ¹⁹ 

when no one ²⁰  minds ²¹ 

that the godly ²²  disappear ²³  because of ²⁴  evil. ²⁵ 

Yesaya 64:11

64:11 Our holy temple, our pride and joy, ²⁶ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ²⁷ 

[10:16]  ¹ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ² tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ³ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[27:4]  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 נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.

[27:4]  ⁵ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.

[30:27]  ⁶ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ⁷ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ⁸ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).

[32:10]  ⁹ tn Heb “days upon a year.”

[32:10]  ¹⁰ tn Or perhaps, “olive.” See 24:13.

[40:2]  ¹¹ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ¹³ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ¹⁴ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ¹⁵ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[51:8]  ¹⁶ tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[57:1]  ¹⁷ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ¹⁸ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ¹⁹ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁰ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ²¹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ²² tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ²³ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁴ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ²⁵ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[64:11]  ²⁶ tn Heb “our source of pride.”

[64:11]  ²⁷ tn Or “all that we valued has become a ruin.”