Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ¹  for my lips are contaminated by sin, ²  and I live among people whose lips are contaminated by sin. ³  My eyes have seen the king, the Lord who commands armies.” ⁴ 

Yesaya 14:2

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ⁵  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 28:13

28:13 So the Lord’s word to them will sound like

meaningless gibberish,

senseless babbling,

a syllable here, a syllable there. ⁶ 

As a result, they will fall on their backsides when they try to walk, ⁷ 

and be injured, ensnared, and captured. ⁸ 

Yesaya 41:25

41:25 I have stirred up one out of the north ⁹  and he advances,

one from the eastern horizon who prays in my name. ¹⁰ 

He steps on ¹¹  rulers as if they were clay,

like a potter treading the clay.

Yesaya 44:7

44:7 Who is like me? Let him make his claim! ¹² 

Let him announce it and explain it to me –

since I established an ancient people – ¹³ 

let them announce future events! ¹⁴ 

Yesaya 47:6

47:6 I was angry at my people;

I defiled my special possession

and handed them over to you.

You showed them no mercy; ¹⁵ 

you even placed a very heavy burden on old people. ¹⁶ 

Yesaya 66:17

66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, ¹⁷  those who eat the flesh of pigs and other disgusting creatures, like mice ¹⁸  – they will all be destroyed together,” ¹⁹  says the Lord.

[6:5]  ¹ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ² tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ³ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ⁴ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[14:2]  ⁵ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[28:13]  ⁶ tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.

[28:13]  ⁷ tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.

[28:13]  ⁸ sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.

[41:25]  ⁹ sn That is, Cyrus the Persian. See the note at v. 2.

[41:25]  ¹⁰ tn Heb “[one] from the rising of the sun [who] calls in my name.”

[41:25]  ¹¹ tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

[44:7]  ¹² tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  ¹³ tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

[44:7]  ¹⁴ tn Heb and those things which are coming let them declare for themselves.”

[47:6]  ¹⁵ tn Or “compassion.”

[47:6]  ¹⁶ tn Heb “on the old you made very heavy your yoke.”

[66:17]  ¹⁷ tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.

[66:17]  ¹⁸ tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”

[66:17]  ¹⁹ tn Heb “together they will come to an end.”