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 15:5

15:5 My heart cries out because of Moab’s plight, ⁵ 

and for the fugitives ⁶  stretched out ⁷  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ⁸ 

Yesaya 19:7

19:7 along with the plants by the mouth of the river. ⁹ 

All the cultivated land near the river

will turn to dust and be blown away. ¹⁰ 

Yesaya 27:4

27:4 I am not angry.

I wish I could confront some thorns and briers!

Then I would march against them ¹¹  for battle;

I would set them ¹²  all on fire,

Yesaya 29:5

29:5 But the horde of invaders will be like fine dust,

the horde of tyrants ¹³  like chaff that is blown away.

It will happen suddenly, in a flash.

Yesaya 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ¹⁴ 

You delivered me ¹⁵  from the pit of oblivion. ¹⁶ 

For you removed all my sins from your sight. ¹⁷ 

Yesaya 44:21

44:21 Remember these things, O Jacob,

O Israel, for you are my servant.

I formed you to be my servant;

O Israel, I will not forget you! ¹⁸ 

Yesaya 45:8

45:8 O sky, rain down from above!

Let the clouds send down showers ¹⁹  of deliverance!

Let the earth absorb it ²⁰  so salvation may grow, ²¹ 

and deliverance may sprout up ²²  along with it.

I, the Lord, create it. ²³ 

Yesaya 48:3

48:3 “I announced events beforehand, ²⁴ 

I issued the decrees and made the predictions; ²⁵ 

suddenly I acted and they came to pass.

Yesaya 57:6

57:6 Among the smooth stones of the stream are the idols you love;

they, they are the object of your devotion. ²⁶ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ²⁷ 

Yesaya 57:19

57:19 I am the one who gives them reason to celebrate. ²⁸ 

Complete prosperity ²⁹  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Yesaya 60:15-16

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ³⁰  a permanent source of pride

and joy to coming generations.

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ³¹ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ³²  the powerful ruler of Jacob. ³³ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ³⁴  to grow,

and give his people reason to praise him in the sight of all the nations. ³⁵ 

Yesaya 66:18

66:18 “I hate their deeds and thoughts! So I am coming ³⁶  to gather all the nations and ethnic groups; ³⁷  they will come and witness my splendor.

[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.

[15:5]  ⁵ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ⁶ tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ⁷ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ⁸ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[19:7]  ⁹ tn Heb “the plants by the river, by the mouth of the river.”

[19:7]  ¹⁰ tn Heb “will dry up, [being] scattered, and it will vanish.”

[27:4]  ¹¹ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.

[27:4]  ¹² tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.

[29:5]  ¹³ tn Or “violent men”; cf. NASB “the ruthless ones.”

[38:17]  ¹⁴ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ¹⁵ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ¹⁶ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ¹⁷ tn Heb “for you threw behind your back all my sins.”

[44:21]  ¹⁸ tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).

[45:8]  ¹⁹ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ²⁰ tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ²¹ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ²² tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ²³ tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).

[48:3]  ²⁴ tn Heb “the former things beforehand I declared.”

[48:3]  ²⁵ tn Heb “and from my mouth they came forth and I caused them to be heard.”

[57:6]  ²⁶ tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.

[57:6]  ²⁷ tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.

[57:19]  ²⁸ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ²⁹ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[60:15]  ³⁰ tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:16]  ³¹ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ³² tn Or “redeemer.” See the note at 41:14.

[60:16]  ³³ sn See 1:24 and 49:26.

[61:11]  ³⁴ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ³⁵ tn Heb “and praise before all the nations.”

[66:18]  ³⁶ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ³⁷ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”