Yesaya 4:6

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ¹ 

Yesaya 5:11

5:11 Those who get up early to drink beer are as good as dead, ² 

those who keep drinking long after dark

until they are intoxicated with wine. ³ 

Yesaya 6:3

6:3 They called out to one another, “Holy, holy, holy ⁴  is the Lord who commands armies! ⁵  His majestic splendor fills the entire earth!”

Yesaya 8:2

8:2 Then I will summon ⁶  as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.”

Yesaya 8:13

8:13 You must recognize the authority of the Lord who commands armies. ⁷ 

He is the one you must respect;

he is the one you must fear. ⁸ 

Yesaya 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ⁹ 

I will wait for him.

Yesaya 10:5

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ¹⁰ 

a cudgel with which I angrily punish. ¹¹ 

Yesaya 10:7

10:7 But he does not agree with this,

his mind does not reason this way, ¹² 

for his goal is to destroy,

and to eliminate many nations. ¹³ 

Yesaya 21:14

21:14 Bring out some water for the thirsty.

You who live in the land of Tema,

bring some food for the fugitives.

Yesaya 22:15

22:15 This is what the sovereign master, the Lord who commands armies, says:

“Go visit this administrator, Shebna, who supervises the palace, ¹⁴  and tell him: ¹⁵ 

Yesaya 22:24

22:24 His father’s family will gain increasing prominence because of him, ¹⁶  including the offspring and the offshoots. ¹⁷  All the small containers, including the bowls and all the jars will hang from this peg.’ ¹⁸ 

Yesaya 26:3

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ¹⁹ 

Yesaya 30:5

30:5 all will be put to shame ²⁰ 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

Yesaya 33:6

33:6 He is your constant source of stability; ²¹ 

he abundantly provides safety and great wisdom; ²² 

he gives all this to those who fear him. ²³ 

Yesaya 37:25

37:25 I dug wells

and drank water. ²⁴ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Yesaya 38:16

38:16 O sovereign master, your decrees can give men life;

may years of life be restored to me. ²⁵ 

Restore my health ²⁶  and preserve my life.’

Yesaya 39:7

39:7 ‘Some of your very own descendants whom you father ²⁷  will be taken away and will be made eunuchs in the palace of the king of Babylon.’”

Yesaya 41:27

41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ ²⁸ 

I sent a herald to Jerusalem. ²⁹ 

Yesaya 42:23

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ³⁰ 

Yesaya 45:2

45:2 “I will go before you

and level mountains. ³¹ 

Bronze doors I will shatter

and iron bars ³²  I will hack through.

Yesaya 51:15

51:15 I am the Lord your God,

who churns up the sea so that its waves surge.

The Lord who commands armies is his name!

Yesaya 53:4

53:4 But he lifted up our illnesses,

he carried our pain; ³³ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ³⁴ 

Yesaya 61:2

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ³⁵ 

to console all who mourn,

[4:6]  ¹ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[5:11]  ² tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”

[5:11]  ³ tn Heb “[who] delay until dark, [until] wine enflames them.”

[5:11]  sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.

[6:3]  ⁴ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.

[6:3]  ⁵ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[8:2]  ⁶ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

[8:13]  ⁷ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ⁸ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[8:17]  ⁹ tn Heb “who hides his face from the house of Jacob.”

[10:5]  ¹⁰ tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

[10:5]  ¹¹ tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”

[10:7]  ¹² tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ¹³ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[22:15]  ¹⁴ tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  ¹⁵ tn The words “and tell him” are supplied in the translation for clarification.

[22:24]  ¹⁶ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

[22:24]  ¹⁷ tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

[22:24]  ¹⁸ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

[26:3]  ¹⁹ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[30:5]  ²⁰ tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[33:6]  ²¹ tn Heb “and he is the stability of your times.”

[33:6]  ²² tn Heb “a rich store of deliverance, wisdom, and knowledge.”

[33:6]  ²³ tn Heb “the fear of the Lord, it is his treasure.”

[37:25]  ²⁴ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[38:16]  ²⁵ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

[38:16]  ²⁶ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

[39:7]  ²⁷ tn Heb “Some of your sons, who go out from you, whom you father.”

[41:27]  ²⁸ tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.

[41:27]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[42:23]  ³⁰ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[45:2]  ³¹ tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).

[45:2]  ³² tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[53:4]  ³³ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ³⁴ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[61:2]  ³⁵ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.