Yesaya 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ¹ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ²  or bandaged,

nor have they been treated ³  with olive oil. ⁴ 

Yesaya 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ⁵ 

trying to escape the dreadful judgment of the Lord ⁶ 

and his royal splendor,

when he rises up to terrify the earth. ⁷ 

Yesaya 5:10

5:10 Indeed, a large vineyard ⁸  will produce just a few gallons, ⁹ 

and enough seed to yield several bushels ¹⁰  will produce less than a bushel.” ¹¹ 

Yesaya 7:22

7:22 From the abundance of milk they produce, ¹²  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 10:27

10:27 At that time ¹³ 

the Lord will remove their burden from your shoulders, ¹⁴ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ¹⁵ 

Yesaya 16:5

16:5 Then a trustworthy king will be established;

he will rule in a reliable manner,

this one from David’s family. ¹⁶ 

He will be sure to make just decisions

and will be experienced in executing justice. ¹⁷ 

Yesaya 20:6

20:6 At that time ¹⁸  those who live on this coast ¹⁹  will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

Yesaya 21:9

21:9 Look what’s coming!

A charioteer,

a team of horses.” ²⁰ 

When questioned, he replies, ²¹ 

“Babylon has fallen, fallen!

All the idols of her gods lie shattered on the ground!”

Yesaya 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ²² 

Why ²³  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.

Yesaya 22:18

22:18 He will wind you up tightly into a ball

and throw you into a wide, open land. ²⁴ 

There you will die,

and there with you will be your impressive chariots, ²⁵ 

which bring disgrace to the house of your master. ²⁶ 

Yesaya 24:16

24:16 From the ends of the earth we ²⁷  hear songs –

the Just One is majestic. ²⁸ 

But I ²⁹  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ³⁰ 

Yesaya 37:6

37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. ³¹ 

Yesaya 37:9

37:9 The king ³²  heard that King Tirhakah of Ethiopia ³³  was marching out to fight him. ³⁴  He again sent ³⁵  messengers to Hezekiah, ordering them:

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ³⁶ 

Yesaya 48:17

48:17 This is what the Lord, your protector, ³⁷  says,

the Holy One of Israel: ³⁸ 

“I am the Lord your God,

who teaches you how to succeed,

who leads you in the way you should go.

[1:6]  ¹ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ² tn Heb “pressed out.”

[1:6]  ³ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ⁴ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[2:21]  ⁵ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ⁶ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  ⁷ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[5:10]  ⁸ tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.

[5:10]  ⁹ tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.

[5:10]  ¹⁰ tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”

[5:10]  ¹¹ tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.

[7:22]  ¹² tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[10:27]  ¹³ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ¹⁴ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ¹⁵ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[16:5]  ¹⁶ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

[16:5]  ¹⁷ tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

[20:6]  ¹⁸ tn Heb “in that day” (so KJV).

[20:6]  ¹⁹ sn This probably refers to the coastal region of Philistia (cf. TEV).

[21:9]  ²⁰ tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

[21:9]  ²¹ tn Heb “and he answered and said” (so KJV, ASV).

[22:16]  ²² 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.

[22:16]  ²³ tn Heb “that you chisel out.”

[22:18]  ²⁴ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

[22:18]  ²⁵ tn Heb “and there the chariots of your splendor.”

[22:18]  ²⁶ sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

[24:16]  ²⁷ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ²⁸ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ²⁹ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ³⁰ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[37:6]  ³¹ tn Heb “by which the servants of the king of Assyria have insulted me.”

[37:9]  ³² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[37:9]  ³³ tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

[37:9]  ³⁴ tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

[37:9]  ³⁵ tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

[37:17]  ³⁶ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[48:17]  ³⁷ tn Heb “your redeemer.” See the note at 41:14.

[48:17]  ³⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.