Yesaya 14:9

14:9 Sheol ¹  below is stirred up about you,

ready to meet you when you arrive.

It rouses ²  the spirits of the dead for you,

all the former leaders of the earth; ³ 

it makes all the former kings of the nations

rise from their thrones. ⁴ 

Yesaya 14:16

14:16 Those who see you stare at you,

they look at you carefully, thinking: ⁵ 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁶  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ⁷ 

Yesaya 28:19

28:19 Whenever it sweeps by, it will overtake you;

indeed, ⁸  every morning it will sweep by,

it will come through during the day and the night.” ⁹ 

When this announcement is understood,

it will cause nothing but terror.

Yesaya 31:9

31:9 They will surrender their stronghold ¹⁰  because of fear; ¹¹ 

their officers will be afraid of the Lord’s battle flag.” ¹² 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ¹³ 

Yesaya 44:11

44:11 Look, all his associates ¹⁴  will be put to shame;

the craftsmen are mere humans. ¹⁵ 

Let them all assemble and take their stand!

They will panic and be put to shame.

[14:9]  ¹ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ² tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ³ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ⁴ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[14:16]  ⁵ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[14:31]  ⁶ 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]  ⁷ 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.

[28:19]  ⁸ tn Or “for” (KJV, ASV, NASB, NRSV).

[28:19]  ⁹ tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.

[31:9]  ¹⁰ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ¹¹ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ¹² tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ¹³ 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.

[44:11]  ¹⁴ tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

[44:11]  ¹⁵ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”