Yesaya 14:20

14:20 You will not be buried with them, ¹ 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

Yesaya 26:14

26:14 The dead do not come back to life,

the spirits of the dead do not rise. ² 

That is because ³  you came in judgment ⁴  and destroyed them,

you wiped out all memory of them.

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ⁵ 

Yesaya 30:8

30:8 Now go, write it ⁶  down on a tablet in their presence, ⁷ 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ⁸ 

Yesaya 56:10

56:10 All their watchmen ⁹  are blind,

they are unaware. ¹⁰ 

All of them are like mute dogs,

unable to bark.

They pant, ¹¹  lie down,

and love to snooze.

Yesaya 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ¹² 

The former ones ¹³  will not be remembered;

no one will think about them anymore. ¹⁴ 

[14:20]  ¹ tn Heb “you will not be united with them in burial” (so NASB).

[26:14]  ² sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.

[26:14]  ³ tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v.

[26:14]  ⁴ tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”

[28:22]  ⁵ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[30:8]  ⁶ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ⁷ tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ⁸ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[56:10]  ⁹ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ¹⁰ tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ¹¹ tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.

[65:17]  ¹² sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ¹³ tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ¹⁴ tn Heb “and they will not come up on the mind.”