Yesaya 10:16

10:16 For this reason ¹  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ²  His majestic glory will go up in smoke. ³ 

Yesaya 10:28

10:28 ⁴ They ⁵  attacked ⁶  Aiath,

moved through Migron,

depositing their supplies at Micmash.

Yesaya 13:3

13:3 I have given orders to my chosen soldiers; ⁷ 

I have summoned the warriors through whom I will vent my anger, ⁸ 

my boasting, arrogant ones. ⁹ 

Yesaya 14:22

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ¹⁰ 

including the offspring she produces,” ¹¹ 

says the Lord.

Yesaya 14:30

14:30 The poor will graze in my pastures; ¹² 

the needy will rest securely.

But I will kill your root by famine;

it will put to death all your survivors. ¹³ 

Yesaya 19:1

The Lord Will Judge Egypt

19:1 Here is a message about Egypt:

Look, the Lord rides on a swift-moving cloud

and approaches Egypt.

The idols of Egypt tremble before him;

the Egyptians lose their courage. ¹⁴ 

Yesaya 20:6

20:6 At that time ¹⁵  those who live on this coast ¹⁶  will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ¹⁷ 

Yesaya 29:4

29:4 You will fall;

while lying on the ground ¹⁸  you will speak;

from the dust where you lie, your words will be heard. ¹⁹ 

Your voice will sound like a spirit speaking from the underworld; ²⁰ 

from the dust you will chirp as if muttering an incantation. ²¹ 

Yesaya 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ²² 

you trust instead in your ability to oppress and trick, ²³ 

and rely on that kind of behavior. ²⁴ 

Yesaya 30:20

30:20 The sovereign master ²⁵  will give you distress to eat

and suffering to drink; ²⁶ 

but your teachers will no longer be hidden;

your eyes will see them. ²⁷ 

Yesaya 31:9

31:9 They will surrender their stronghold ²⁸  because of fear; ²⁹ 

their officers will be afraid of the Lord’s battle flag.” ³⁰ 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ³¹ 

Yesaya 37:22

37:22 this is what the Lord says about him: ³² 

“The virgin daughter Zion ³³ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ³⁴ 

Yesaya 43:12

43:12 I decreed and delivered and proclaimed,

and there was no other god among you.

You are my witnesses,” says the Lord, “that I am God.

Yesaya 44:16

44:16 Half of it he burns in the fire –

over that half he cooks ³⁵  meat;

he roasts a meal and fills himself.

Yes, he warms himself and says,

‘Ah! I am warm as I look at the fire.’

Yesaya 50:8

50:8 The one who vindicates me is close by.

Who dares to argue with me? Let us confront each other! ³⁶ 

Who is my accuser? ³⁷  Let him challenge me! ³⁸ 

Yesaya 52:5

52:5 And now, what do we have here?” ³⁹  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ⁴⁰  says the Lord,

“and my name is constantly slandered ⁴¹  all day long.

Yesaya 56:2

56:2 The people who do this will be blessed, ⁴² 

the people who commit themselves to obedience, ⁴³ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ⁴⁴ 

Yesaya 56:12

56:12 Each one says, ⁴⁵ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ⁴⁶ 

Yesaya 59:2

59:2 But your sinful acts have alienated you from your God;

your sins have caused him to reject you and not listen to your prayers. ⁴⁷ 

Yesaya 61:6

61:6 You will be called, ‘the Lord’s priests,

servants of our God.’ ⁴⁸ 

You will enjoy ⁴⁹  the wealth of nations

and boast about ⁵⁰  the riches you receive from them. ⁵¹ 

[10:16]  ¹ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ² tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ³ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[10:28]  ⁴ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

[10:28]  ⁵ tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”

[10:28]  sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.

[10:28]  ⁶ tn Heb “came against,” or “came to.”

[13:3]  ⁷ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

[13:3]  ⁸ tn Heb “my warriors with respect to my anger.”

[13:3]  ⁹ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

[14:22]  ¹⁰ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ¹¹ tn Heb “descendant and child.”

[14:30]  ¹² tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).

[14:30]  ¹³ tn Heb “your remnant” (so NAB, NRSV).

[19:1]  ¹⁴ tn Heb “and the heart of Egypt melts within it.”

[20:6]  ¹⁵ tn Heb “in that day” (so KJV).

[20:6]  ¹⁶ sn This probably refers to the coastal region of Philistia (cf. TEV).

[28:22]  ¹⁷ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[29:4]  ¹⁸ tn Heb “from the ground” (so NIV, NCV).

[29:4]  ¹⁹ tn Heb “and from the dust your word will be low.”

[29:4]  ²⁰ tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.

[29:4]  ²¹ tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.

[30:12]  ²² tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ²³ tn Heb “and you trust in oppression and cunning.”

[30:12]  ²⁴ tn Heb “and you lean on it”; NAB “and depend on it.”

[30:20]  ²⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ²⁶ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ²⁷ 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.

[31:9]  ²⁸ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ²⁹ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ³⁰ tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ³¹ sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

[37:22]  ³² tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ³³ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ³⁴ sn Shaking the head was a mocking gesture of derision.

[44:16]  ³⁵ tn Heb “eats” (so NASB); NAB, NRSV “roasts.”

[50:8]  ³⁶ tn Heb “Let us stand together!”

[50:8]  ³⁷ tn Heb “Who is the master of my judgment?”

[50:8]  ³⁸ tn Heb “let him approach me”; NAB, NIV “Let him confront me.”

[52:5]  ³⁹ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ⁴⁰ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ⁴¹ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[56:2]  ⁴² tn Heb “blessed is the man who does this.”

[56:2]  ⁴³ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ⁴⁴ tn Heb and who keeps his hand from doing any evil.”

[56:12]  ⁴⁵ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ⁴⁶ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[59:2]  ⁴⁷ tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”

[61:6]  ⁴⁸ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ⁴⁹ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ⁵⁰ tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).

[61:6]  ⁵¹ tn Heb “their glory” (i.e., riches).