Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ¹  are reminders and object lessons ²  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

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. ³  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 16:4

16:4 Please let the Moabite fugitives live ⁴  among you.

Hide them ⁵  from the destroyer!”

Certainly ⁶  the one who applies pressure will cease, ⁷ 

the destroyer will come to an end,

those who trample will disappear ⁸  from the earth.

Yesaya 16:8

16:8 For the fields of Heshbon are dried up,

as well as the vines of Sibmah.

The rulers of the nations trample all over its vines,

which reach Jazer and spread to the desert;

their shoots spread out and cross the sea.

Yesaya 27:13

27:13 At that time ⁹  a large ¹⁰  trumpet will be blown, and the ones lost ¹¹  in the land of Assyria will come, as well as the refugees in ¹²  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ¹³ 

Yesaya 29:8

29:8 It will be like a hungry man dreaming that he is eating,

only to awaken and find that his stomach is empty. ¹⁴ 

It will be like a thirsty man dreaming that he is drinking,

only to awaken and find that he is still weak and his thirst unquenched. ¹⁵ 

So it will be for the horde from all the nations

that fight against Mount Zion.

Yesaya 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ¹⁶ 

at the battle cry of five enemy soldiers you will all run away, ¹⁷ 

until the remaining few are as isolated ¹⁸ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ¹⁹ 

you who have not been destroyed!

The deceitful one is as good as dead, ²⁰ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ²¹  deceiving, others will deceive you!

Yesaya 41:2

41:2 Who stirs up this one from the east? ²² 

Who ²³  officially commissions him for service? ²⁴ 

He hands nations over to him, ²⁵ 

and enables him to subdue ²⁶  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ²⁷ 

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ²⁸ 

Then all humankind ²⁹  will recognize that

I am the Lord, your deliverer,

your protector, ³⁰  the powerful ruler of Jacob.” ³¹ 

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ³²  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

[8:18]  ¹ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ² tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[14:2]  ³ 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.”

[16:4]  ⁴ tn That is, “live as resident foreigners.”

[16:4]  ⁵ tn Heb “Be a hiding place for them.”

[16:4]  ⁶ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁷ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁸ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[27:13]  ⁹ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ¹⁰ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ¹¹ tn Or “the ones perishing.”

[27:13]  ¹² tn Or “the ones driven into.”

[27:13]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:8]  ¹⁴ tn Or “that he [or “his appetite”] is unsatisfied.”

[29:8]  ¹⁵ tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

[30:17]  ¹⁶ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ¹⁷ tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ¹⁸ tn Heb “until you are left” (so NAB, NASB, NRSV).

[33:1]  ¹⁹ tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ²⁰ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ²¹ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[41:2]  ²² sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ²³ tn The interrogative particle is understood by ellipsis.

[41:2]  ²⁴ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ²⁵ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ²⁶ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ²⁷ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[49:26]  ²⁸ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ²⁹ tn Heb “flesh” (so KJV, NASB).

[49:26]  ³⁰ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ³¹ tn Heb “the powerful [one] of Jacob.” See 1:24.

[58:9]  ³² tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.