Yesaya 16:4

16:4 Please let the Moabite fugitives live ¹  among you.

Hide them ²  from the destroyer!”

Certainly ³  the one who applies pressure will cease, ⁴ 

the destroyer will come to an end,

those who trample will disappear ⁵  from the earth.

Yesaya 19:11

19:11 The officials of Zoan are nothing but fools; ⁶ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ⁷ 

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁸ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁹ 

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ¹⁰ 

his mind plans out sinful deeds. ¹¹ 

He commits godless deeds ¹² 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ¹³ 

and gives the thirsty nothing to drink. ¹⁴ 

Yesaya 41:7

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ¹⁵  the one who pounds on the anvil.

He approves the quality of the welding, ¹⁶ 

and nails it down so it won’t fall over.”

Yesaya 44:15

44:15 A man uses it to make a fire; ¹⁷ 

he takes some of it and warms himself.

Yes, he kindles a fire and bakes bread.

Then he makes a god and worships it;

he makes an idol and bows down to it. ¹⁸ 

Yesaya 45:21

45:21 Tell me! Present the evidence! ¹⁹ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ²⁰ 

there is none but me.

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ²¹ 

he will divide the spoils of victory with the powerful, ²² 

because he willingly submitted ²³  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²⁴  on behalf of the rebels.”

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ²⁵ 

and sinful people their plans. ²⁶ 

They should return ²⁷  to the Lord, and he will show mercy to them, ²⁸ 

and to their God, for he will freely forgive them. ²⁹ 

Yesaya 59:21

59:21 “As for me, this is my promise to ³⁰  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ³¹  says the Lord.

Yesaya 60:17

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ³²  bronze,

instead of stones, I will bring you ³³  iron.

I will make prosperity ³⁴  your overseer,

and vindication your sovereign ruler. ³⁵ 

[16:4]  ¹ tn That is, “live as resident foreigners.”

[16:4]  ² tn Heb “Be a hiding place for them.”

[16:4]  ³ 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]  ⁴ 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]  ⁵ 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.

[19:11]  ⁶ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ⁷ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[25:6]  ⁸ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁹ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[32:6]  ¹⁰ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ¹¹ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ¹² tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ¹³ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ¹⁴ tn Heb “and the drink of the thirsty he causes to fail.”

[41:7]  ¹⁵ tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ¹⁶ tn Heb “saying of the welding, ‘It is good.’”

[44:15]  ¹⁷ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ¹⁸ tn Or perhaps, “them.”

[45:21]  ¹⁹ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ²⁰ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[53:12]  ²¹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²² sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²³ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²⁴ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[55:7]  ²⁵ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ²⁶ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ²⁷ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ²⁸ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²⁹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[59:21]  ³⁰ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ³¹ tn Heb “from now and on into the future.”

[60:17]  ³² tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ³³ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ³⁴ tn Or “peace” (KJV and many other English versions).

[60:17]  ³⁵ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.