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 36:8

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.

Yesaya 42:25

42:25 So he poured out his fierce anger on them,

along with the devastation ⁵  of war.

Its flames encircled them, but they did not realize it; ⁶ 

it burned against them, but they did notice. ⁷ 

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ⁸  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ⁹ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹⁰ 

[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.

[42:25]  ⁵ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ⁶ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ⁷ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[57:15]  ⁸ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ⁹ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ¹⁰ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”