Yesaya 1:29

1:29 Indeed, they ¹  will be ashamed of the sacred trees

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

Yesaya 3:17

3:17 So ⁴  the sovereign master ⁵  will afflict the foreheads of Zion’s women ⁶  with skin diseases, ⁷ 

the Lord will make the front of their heads bald.” ⁸ 

Yesaya 6:4

6:4 The sound of their voices shook the door frames, ⁹  and the temple was filled with smoke.

Yesaya 9:14

9:14 So the Lord cut off Israel’s head and tail,

both the shoots and stalk ¹⁰  in one day.

Yesaya 15:7

15:7 For this reason what they have made and stored up,

they carry over the Stream of the Poplars.

Yesaya 16:11

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ¹¹ 

my inner being sighs ¹²  for Kir Hareseth. ¹³ 

Yesaya 20:5

20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. ¹⁴ 

Yesaya 21:16

21:16 For this is what the sovereign master ¹⁵  has told me: “Within exactly one year ¹⁶  all the splendor of Kedar will come to an end.

Yesaya 25:3

25:3 So a strong nation will extol you;

the towns of ¹⁷  powerful nations will fear you.

Yesaya 30:5

30:5 all will be put to shame ¹⁸ 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

Yesaya 30:9

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ¹⁹ 

Yesaya 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ²⁰ 

Yesaya 38:16

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

may years of life be restored to me. ²¹ 

Restore my health ²²  and preserve my life.’

Yesaya 38:20

38:20 The Lord is about to deliver me, ²³ 

and we will celebrate with music ²⁴ 

for the rest of our lives in the Lord’s temple.” ²⁵ 

Yesaya 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

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 54:15

54:15 If anyone dares to ²⁶  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ²⁷ 

[1:29]  ¹ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

[1:29]  ² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[3:17]  ⁴ tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.

[3:17]  ⁵ tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).

[3:17]  ⁶ tn Heb “the daughters of Zion.”

[3:17]  ⁷ tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”

[3:17]  ⁸ tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”

[6:4]  ⁹ tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.

[9:14]  ¹⁰ sn The metaphor in this line is that of a reed being cut down.

[16:11]  ¹¹ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

[16:11]  ¹² tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ¹³ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[20:5]  ¹⁴ tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

[21:16]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[21:16]  ¹⁶ tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.

[25:3]  ¹⁷ tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.

[30:5]  ¹⁸ tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[30:9]  ¹⁹ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[37:35]  ²⁰ tn Heb “for my sake and for the sake of David my servant.”

[38:16]  ²¹ 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]  ²² 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.

[38:20]  ²³ tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.

[38:20]  ²⁴ tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

[38:20]  ²⁵ tn Heb “all the days of our lives in the house of the Lord.”

[38:20]  sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.

[54:15]  ²⁶ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ²⁷ tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”