Yesaya 3:5

3:5 The people will treat each other harshly;

men will oppose each other;

neighbors will fight. ¹ 

Youths will proudly defy the elderly

and riffraff will challenge those who were once respected. ² 

Yesaya 3:16

Washing Away Impurity

3:16 The Lord says,

“The women ³  of Zion are proud.

They walk with their heads high ⁴ 

and flirt with their eyes.

They skip along ⁵ 

and the jewelry on their ankles jingles. ⁶ 

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁷  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ⁸ 

Yesaya 16:12

16:12 When the Moabites plead with all their might at their high places, ⁹ 

and enter their temples to pray, their prayers will be ineffective! ¹⁰ 

Yesaya 19:17

19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. ¹¹ 

Yesaya 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ¹² 

Why ¹³  do you chisel out a tomb for yourself here?

He chisels out his burial site in an elevated place,

he carves out his tomb on a cliff.

Yesaya 28:9

28:9 Who is the Lord ¹⁴  trying to teach?

To whom is he explaining a message? ¹⁵ 

Those just weaned from milk!

Those just taken from their mother’s breast! ¹⁶ 

Yesaya 29:14-15

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ¹⁷ 

Wise men will have nothing to say,

the sages will have no explanations.” ¹⁸ 

29:15 Those who try to hide their plans from the Lord are as good as dead, ¹⁹ 

who do their work in secret and boast, ²⁰ 

“Who sees us? Who knows what we’re doing?” ²¹ 

Yesaya 30:20

30:20 The sovereign master ²²  will give you distress to eat

and suffering to drink; ²³ 

but your teachers will no longer be hidden;

your eyes will see them. ²⁴ 

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ²⁵  will accomplish this.

Yesaya 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ²⁶  the Holy One of Israel: ²⁷ 

“For your sake I send to Babylon

and make them all fugitives, ²⁸ 

turning the Babylonians’ joyful shouts into mourning songs. ²⁹ 

Yesaya 44:9

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ³⁰ 

you who are called by the name ‘Israel,’

and are descended from Judah, ³¹ 

who take oaths in the name of the Lord,

and invoke ³²  the God of Israel –

but not in an honest and just manner. ³³ 

Yesaya 56:11

56:11 The dogs have big appetites;

they are never full. ³⁴ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ³⁵ 

Yesaya 60:5

60:5 Then you will look and smile, ³⁶ 

you will be excited and your heart will swell with pride. ³⁷ 

For the riches of distant lands ³⁸  will belong to you

and the wealth of nations will come to you.

[3:5]  ¹ tn Heb “man against man, and a man against his neighbor.”

[3:5]  ² tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.

[3:16]  ³ tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ⁴ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ⁵ tn Heb “walking and skipping, they walk.”

[3:16]  ⁶ tn Heb “and with their feet they jingle.”

[14:31]  ⁷ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ⁸ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[16:12]  ⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[16:12]  ¹⁰ tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”

[19:17]  ¹¹ tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

[22:16]  ¹² tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

[22:16]  ¹³ tn Heb “that you chisel out.”

[28:9]  ¹⁴ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[28:9]  ¹⁵ tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.

[28:9]  ¹⁶ tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.

[29:14]  ¹⁷ tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ¹⁸ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[29:15]  ¹⁹ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ²⁰ tn Heb “and their works are in darkness and they say.”

[29:15]  ²¹ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[30:20]  ²² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ²³ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ²⁴ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[37:32]  ²⁵ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[43:14]  ²⁶ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ²⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ²⁸ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ²⁹ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[48:1]  ³⁰ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ³¹ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ³² tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ³³ tn Heb “not in truth and not in righteousness.”

[56:11]  ³⁴ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ³⁵ tn Heb “for his gain from his end.”

[60:5]  ³⁶ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ³⁷ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ³⁸ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.