Yesaya 3:7

3:7 At that time ¹  the brother will shout, ² 

‘I am no doctor, ³ 

I have no food or coat in my house;

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

Yesaya 3:18

3:18 ⁴ At that time ⁵  the sovereign master will remove their beautiful ankle jewelry, ⁶  neck ornaments, crescent shaped ornaments,

Yesaya 4:1-2

4:1 Seven women will grab hold of

one man at that time. ⁷ 

They will say, “We will provide ⁸  our own food,

we will provide ⁹  our own clothes;

but let us belong to you ¹⁰  –

take away our shame!” ¹¹ 

The Branch of the Lord

4:2 At that time ¹² 

the crops given by the Lord will bring admiration and honor; ¹³ 

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

to those who remain in Israel. ¹⁴ 

Yesaya 5:30

5:30 At that time ¹⁵  they will growl over their prey, ¹⁶ 

it will sound like sea waves crashing against rocks. ¹⁷ 

One will look out over the land and see the darkness of disaster,

clouds will turn the light into darkness. ¹⁸ 

Yesaya 7:18

7:18 At that time ¹⁹  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ²⁰ 

Yesaya 17:4

17:4 “At that time ²¹ 

Jacob’s splendor will be greatly diminished, ²² 

and he will become skin and bones. ²³ 

Yesaya 17:7

17:7 At that time ²⁴  men will trust in their creator; ²⁵ 

they will depend on ²⁶  the Holy One of Israel. ²⁷ 

Yesaya 24:21

The Lord Will Become King

24:21 At that time ²⁸  the Lord will punish ²⁹ 

the heavenly forces in the heavens ³⁰ 

and the earthly kings on the earth.

Yesaya 25:9

25:9 At that time they will say, ³¹ 

“Look, here ³²  is our God!

We waited for him and he delivered us.

Here ³³  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ³⁴  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ³⁵  deliverance, like walls and a rampart, makes it secure. ³⁶ 

Yesaya 27:1

27:1 At that time ³⁷  the Lord will punish

with his destructive, ³⁸  great, and powerful sword

Leviathan the fast-moving ³⁹  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ⁴⁰ 

[3:7]  ¹ tn Or “in that day” (KJV).

[3:7]  ² tn Heb “he will lift up [his voice].”

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

[3:18]  ⁴ 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]  ⁵ tn Or “in that day” (KJV).

[3:18]  ⁶ tn Or “the beauty of [their] ankle jewelry.”

[4:1]  ⁷ 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]  ⁸ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ⁹ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “in that day” (KJV).

[4:2]  ¹³ 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]  ¹⁴ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[5:30]  ¹⁵ tn Or “in that day” (KJV).

[5:30]  ¹⁶ tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ¹⁷ tn Heb “like the growling of the sea.”

[5:30]  ¹⁸ tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”

[5:30]  sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).

[7:18]  ¹⁹ 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]  ²⁰ 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.

[17:4]  ²¹ 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.

[17:4]  ²² tn Heb “will be tiny.”

[17:4]  ²³ tn Heb “and the fatness of his flesh will be made lean.”

[17:7]  ²⁴ tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”

[17:7]  ²⁵ tn Heb “man will gaze toward his maker.”

[17:7]  ²⁶ tn Heb “his eyes will look toward.”

[17:7]  ²⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[24:21]  ²⁸ tn Or “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.

[24:21]  ²⁹ tn Heb “visit [in judgment].”

[24:21]  ³⁰ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[25:9]  ³¹ tn Heb “and one will say in that day.”

[25:9]  ³² tn Heb “this [one].”

[25:9]  ³³ tn Heb “this [one].”

[26:1]  ³⁴ tn Heb “In that day” (so KJV).

[26:1]  ³⁵ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ³⁶ tn Heb “deliverance he makes walls and a rampart.”

[27:1]  ³⁷ tn Heb “in that day” (so KJV).

[27:1]  ³⁸ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ³⁹ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ⁴⁰ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.