Yesaya 3:18

3:18 ¹ At that time ²  the sovereign master will remove their beautiful ankle jewelry, ³  neck ornaments, crescent shaped ornaments,

Yesaya 10:5

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ⁴ 

a cudgel with which I angrily punish. ⁵ 

Yesaya 10:32

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ⁶  –

at the hill of Jerusalem.

Yesaya 14:4

14:4 you will taunt the king of Babylon with these words: ⁷ 

“Look how the oppressor has met his end!

Hostility ⁸  has ceased!

Yesaya 33:10

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ⁹ 

Yesaya 52:8

52:8 Listen, ¹⁰  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ¹¹ 

the Lord’s return to Zion.

Yesaya 57:14

57:14 He says, ¹² 

“Build it! Build it! Clear a way!

Remove all the obstacles out of the way of my people!”

[3:18]  ¹ 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]  ² tn Or “in that day” (KJV).

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

[10:5]  ⁴ tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

[10:5]  ⁵ tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”

[10:32]  ⁶ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[14:4]  ⁷ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ⁸ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

[33:10]  ⁹ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[52:8]  ¹⁰ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ¹¹ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[57:14]  ¹² tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.