Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹ 

the Lord alone will be exalted ² 

in that day.

Yesaya 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ³ 

the Lord alone will be exalted ⁴ 

in that day.

Yesaya 2:20

2:20 At that time ⁵  men will throw

their silver and gold idols,

which they made for themselves to worship, ⁶ 

into the caves where rodents and bats live, ⁷ 

Yesaya 3:7

3:7 At that time ⁸  the brother will shout, ⁹ 

‘I am no doctor, ¹⁰ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

Yesaya 3:18

3:18 ¹¹ At that time ¹²  the sovereign master will remove their beautiful ankle jewelry, ¹³  neck ornaments, crescent shaped ornaments,

Yesaya 4:1-2

4:1 Seven women will grab hold of

one man at that time. ¹⁴ 

They will say, “We will provide ¹⁵  our own food,

we will provide ¹⁶  our own clothes;

but let us belong to you ¹⁷  –

take away our shame!” ¹⁸ 

The Branch of the Lord

4:2 At that time ¹⁹ 

the crops given by the Lord will bring admiration and honor; ²⁰ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²¹ 

Yesaya 7:18

7:18 At that time ²²  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ²³ 

Yesaya 7:20

7:20 At that time ²⁴  the sovereign master will use a razor hired from the banks of the Euphrates River, ²⁵  the king of Assyria, to shave the head and the pubic hair; ²⁶  it will also shave off the beard.

Yesaya 7:23

7:23 At that time ²⁷  every place where there had been a thousand vines worth a thousand shekels will be overrun ²⁸  with thorns and briers.

Yesaya 10:20

10:20 At that time ²⁹  those left in Israel, those who remain of the family ³⁰  of Jacob, will no longer rely on a foreign leader that abuses them. ³¹  Instead they will truly ³²  rely on the Lord, the Holy One of Israel. ³³ 

Yesaya 10:28

10:28 ³⁴ They ³⁵  attacked ³⁶  Aiath,

moved through Migron,

depositing their supplies at Micmash.

Yesaya 11:10-11

Israel is Reclaimed and Reunited

11:10 At that time ³⁷  a root from Jesse ³⁸  will stand like a signal flag for the nations. Nations will look to him for guidance, ³⁹  and his residence will be majestic. 11:11 At that time ⁴⁰  the sovereign master ⁴¹  will again lift his hand ⁴²  to reclaim ⁴³  the remnant of his people ⁴⁴  from Assyria, Egypt, Pathros, ⁴⁵  Cush, ⁴⁶  Elam, Shinar, ⁴⁷  Hamath, and the seacoasts. ⁴⁸ 

[2:11]  ¹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ² tn Or “elevated”; CEV “honored.”

[2:17]  ³ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ⁴ tn Or “elevated”; NCV “praised”; CEV “honored.”

[2:20]  ⁵ tn Or “in that day” (KJV).

[2:20]  ⁶ tn Or “bow down to.”

[2:20]  ⁷ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[3:7]  ⁸ tn Or “in that day” (KJV).

[3:7]  ⁹ tn Heb “he will lift up [his voice].”

[3:7]  ¹⁰ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[3:18]  ¹¹ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ¹² tn Or “in that day” (KJV).

[3:18]  ¹³ tn Or “the beauty of [their] ankle jewelry.”

[4:1]  ¹⁴ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ¹⁵ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹⁶ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹⁷ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ¹⁸ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[4:2]  ¹⁹ tn Or “in that day” (KJV).

[4:2]  ²⁰ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ²¹ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[7:18]  ²² tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:18]  ²³ sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.

[7:20]  ²⁴ tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”

[7:20]  ²⁵ tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.

[7:20]  ²⁶ tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.

[7:23]  ²⁷ tn Heb “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.

[7:23]  ²⁸ tn Heb “will become” (so NASB); NAB “shall be turned to.”

[10:20]  ²⁹ 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.

[10:20]  ³⁰ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ³¹ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ³² tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ³³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:28]  ³⁴ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

[10:28]  ³⁵ tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”

[10:28]  sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.

[10:28]  ³⁶ tn Heb “came against,” or “came to.”

[11:10]  ³⁷ 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.

[11:10]  ³⁸ sn See the note at v. 1.

[11:10]  ³⁹ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[11:11]  ⁴⁰ 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.

[11:11]  ⁴¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ⁴² tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ⁴³ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ⁴⁴ tn Heb “the remnant of his people who remain.”

[11:11]  ⁴⁵ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ⁴⁶ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ⁴⁷ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ⁴⁸ tn Or perhaps, “the islands of the sea.”