Yesaya 9:17

9:17 So the sovereign master was not pleased ¹  with their young men,

he took no pity ²  on their orphans and widows;

for the whole nation was godless ³  and did wicked things, ⁴ 

every mouth was speaking disgraceful words. ⁵ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁶ 

Yesaya 10:8

10:8 Indeed, ⁷  he says:

“Are not my officials all kings?

Yesaya 13:7

13:7 For this reason all hands hang limp, ⁸ 

every human heart loses its courage. ⁹ 

Yesaya 16:4

16:4 Please let the Moabite fugitives live ¹⁰  among you.

Hide them ¹¹  from the destroyer!”

Certainly ¹²  the one who applies pressure will cease, ¹³ 

the destroyer will come to an end,

those who trample will disappear ¹⁴  from the earth.

Yesaya 24:17

24:17 Terror, pit, and snare

are ready to overtake you inhabitants of the earth! ¹⁵ 

Yesaya 24:19

24:19 The earth is broken in pieces,

the earth is ripped to shreds,

the earth shakes violently. ¹⁶ 

Yesaya 30:4

30:4 Though his ¹⁷  officials are in Zoan

and his messengers arrive at Hanes, ¹⁸ 

Yesaya 39:5

39:5 Isaiah said to Hezekiah, “Listen to the word of the Lord who commands armies:

Yesaya 40:26

40:26 Look up at the sky! ¹⁹ 

Who created all these heavenly lights? ²⁰ 

He is the one who leads out their ranks; ²¹ 

he calls them all by name.

Because of his absolute power and awesome strength,

not one of them is missing.

Yesaya 49:18

49:18 Look all around you! ²² 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

[9:17]  ¹ 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]  ² 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]  ³ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ⁴ 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]  ⁵ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ⁶ 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.

[10:8]  ⁷ tn Or “For” (KJV, ASV, NASB, NRSV).

[13:7]  ⁸ tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”

[13:7]  ⁹ tn Heb “melts” (so NAB).

[16:4]  ¹⁰ tn That is, “live as resident foreigners.”

[16:4]  ¹¹ tn Heb “Be a hiding place for them.”

[16:4]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[24:17]  ¹⁵ tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פח (peh-khet) and the first two end in dental consonants (ת/ד, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.

[24:19]  ¹⁶ tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with אֶרֶץ (’erets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.

[30:4]  ¹⁷ sn This probably refers to Judah’s officials and messengers.

[30:4]  ¹⁸ sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.

[40:26]  ¹⁹ tn Heb “Lift on high your eyes and see.”

[40:26]  ²⁰ tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.

[40:26]  ²¹ tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)

[49:18]  ²² tn Heb “Lift up around your eyes and see.”