Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ¹ 

Deliver us when distress comes. ² 

Yesaya 39:1

Messengers from Babylon Visit Hezekiah

39:1 At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he heard that Hezekiah had been ill and had recovered.

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ³  and make you a covenant mediator for people, ⁴ 

to rebuild ⁵  the land ⁶ 

and to reassign the desolate property.

Yesaya 18:7

18:7 At that time

tribute will be brought to the Lord who commands armies,

by a people that are tall and smooth-skinned,

a people that are feared far and wide,

a nation strong and victorious,

whose land rivers divide. ⁷ 

The tribute ⁸  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ⁹ 

Yesaya 20:2

20:2 At that time the Lord announced through ¹⁰  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ¹¹  and barefoot.

[33:2]  ¹ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ² tn Heb “[Be] also our deliverance in the time of distress.”

[49:8]  ³ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁴ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁵ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁶ tn The “land” probably stands by metonymy for the ruins within it.

[18:7]  ⁷ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ⁸ tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ⁹ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[20:2]  ¹⁰ tn Heb “spoke by the hand of.”

[20:2]  ¹¹ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.