Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹  “It is you ²  who have ruined ³  the vineyard! ⁴ 

You have stashed in your houses what you have stolen from the poor. ⁵ 

Yesaya 9:17

9:17 So the sovereign master was not pleased ⁶  with their young men,

he took no pity ⁷  on their orphans and widows;

for the whole nation was godless ⁸  and did wicked things, ⁹ 

every mouth was speaking disgraceful words. ¹⁰ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹¹ 

Yesaya 28:7

28:7 Even these men ¹²  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ¹³  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ¹⁴ 

they totter while making legal decisions. ¹⁵ 

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ¹⁶ 

and held captive ¹⁷  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ¹⁸ 

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; ¹⁹ 

you even placed a very heavy burden on old people. ²⁰ 

Yesaya 58:13

58:13 You must ²¹  observe the Sabbath ²² 

rather than doing anything you please on my holy day. ²³ 

You must look forward to the Sabbath ²⁴ 

and treat the Lord’s holy day with respect. ²⁵ 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ²⁶ 

Yesaya 63:5

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ²⁷ 

So my right arm accomplished deliverance;

my raging anger drove me on. ²⁸ 

Yesaya 65:20

65:20 Never again will one of her infants live just a few days ²⁹ 

or an old man die before his time. ³⁰ 

Indeed, no one will die before the age of a hundred, ³¹ 

anyone who fails to reach ³²  the age of a hundred will be considered cursed.

[3:14]  ¹ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ² tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ³ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁴ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁵ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[9:17]  ⁶ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ⁷ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ⁸ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ⁹ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ¹⁰ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ¹¹ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:17]  sn See the note at 9:12.

[28:7]  ¹² tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ¹³ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ¹⁴ tn Heb “in the seeing.”

[28:7]  ¹⁵ tn Heb “[in] giving a decision.”

[42:22]  ¹⁶ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ¹⁷ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ¹⁸ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[47:6]  ¹⁹ tn Or “compassion.”

[47:6]  ²⁰ tn Heb “on the old you made very heavy your yoke.”

[58:13]  ²¹ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ²² tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ²³ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ²⁴ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ²⁵ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ²⁶ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).

[63:5]  ²⁷ sn See Isa 59:16 for similar language.

[63:5]  ²⁸ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[65:20]  ²⁹ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ³⁰ tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ³¹ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ³² tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”