Yesaya 3:12

3:12 Oppressors treat my ¹  people cruelly;

creditors rule over them. ² 

My people’s leaders mislead them;

they give you confusing directions. ³ 

Yesaya 22:2

22:2 The noisy city is full of raucous sounds;

the town is filled with revelry. ⁴ 

Your slain were not cut down by the sword;

they did not die in battle. ⁵ 

Yesaya 29:15

29:15 Those who try to hide their plans from the Lord are as good as dead, ⁶ 

who do their work in secret and boast, ⁷ 

“Who sees us? Who knows what we’re doing?” ⁸ 

Yesaya 37:9

37:9 The king ⁹  heard that King Tirhakah of Ethiopia ¹⁰  was marching out to fight him. ¹¹  He again sent ¹²  messengers to Hezekiah, ordering them:

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ¹³ 

Yesaya 37:21

37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, ¹⁴ 

Yesaya 43:4

43:4 Since you are precious and special in my sight, ¹⁵ 

and I love you,

I will hand over people in place of you,

nations in place of your life.

Yesaya 52:5

52:5 And now, what do we have here?” ¹⁶  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ¹⁷  says the Lord,

“and my name is constantly slandered ¹⁸  all day long.

Yesaya 52:14

52:14 (just as many were horrified by the sight of you) ¹⁹ 

he was so disfigured ²⁰  he no longer looked like a man; ²¹ 

Yesaya 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ²² 

he is shocked ²³  that no one intervenes.

So he takes matters into his own hands; ²⁴ 

his desire for justice drives him on. ²⁵ 

Yesaya 60:11

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ²⁶ 

Yesaya 66:18

66:18 “I hate their deeds and thoughts! So I am coming ²⁷  to gather all the nations and ethnic groups; ²⁸  they will come and witness my splendor.

[3:12]  ¹ sn This may refer to the prophet or to the Lord.

[3:12]  ² tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)

[3:12]  ³ tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).

[22:2]  ⁴ tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.

[22:2]  ⁵ sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.

[29:15]  ⁶ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ⁷ tn Heb “and their works are in darkness and they say.”

[29:15]  ⁸ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[37:9]  ⁹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[37:9]  ¹⁰ tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

[37:9]  ¹¹ tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

[37:9]  ¹² tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

[37:17]  ¹³ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[37:21]  ¹⁴ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

[43:4]  ¹⁵ tn Heb “Since you are precious in my eyes and you are honored.”

[52:5]  ¹⁶ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ¹⁷ 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]  ¹⁸ 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.

[52:14]  ¹⁹ tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.

[52:14]  ²⁰ tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).

[52:14]  ²¹ tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.

[59:16]  ²² tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ²³ tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ²⁴ tn Heb “and his arm delivers for him.”

[59:16]  ²⁵ tn Heb “and his justice [or “righteousness”] supports him.”

[60:11]  ²⁶ tn Or “led in procession.” The participle is passive.

[66:18]  ²⁷ 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]  ²⁸ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”