Yesaya 3:7

3:7 At that time ¹  the brother will shout, ² 

‘I am no doctor, ³ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ⁴  “It is you ⁵  who have ruined ⁶  the vineyard! ⁷ 

You have stashed in your houses what you have stolen from the poor. ⁸ 

Yesaya 10:6

10:6 I sent him ⁹  against a godless ¹⁰  nation,

I ordered him to attack the people with whom I was angry, ¹¹ 

to take plunder and to carry away loot,

to trample them down ¹²  like dirt in the streets.

Yesaya 13:4

13:4 ¹³ There is a loud noise on the mountains –

it sounds like a large army! ¹⁴ 

There is great commotion among the kingdoms ¹⁵  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 26:11

26:11 O Lord, you are ready to act, ¹⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ¹⁷ 

yes, fire will consume your enemies. ¹⁸ 

Yesaya 30:5

30:5 all will be put to shame ¹⁹ 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ²⁰  you will weep no more. ²¹ 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ²² 

Yesaya 38:11

38:11 “I thought,

‘I will no longer see the Lord ²³  in the land of the living,

I will no longer look on humankind with the inhabitants of the world. ²⁴ 

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ²⁵ 

and held captive ²⁶  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ²⁷ 

Yesaya 44:7

44:7 Who is like me? Let him make his claim! ²⁸ 

Let him announce it and explain it to me –

since I established an ancient people – ²⁹ 

let them announce future events! ³⁰ 

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ³¹  and make you a covenant mediator for people, ³² 

to rebuild ³³  the land ³⁴ 

and to reassign the desolate property.

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ³⁵ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Yesaya 65:2

65:2 I spread out my hands all day long

to my rebellious people,

who lived in a way that is morally unacceptable,

and who did what they desired. ³⁶ 

[3:7]  ¹ tn Or “in that day” (KJV).

[3:7]  ² tn Heb “he will lift up [his voice].”

[3:7]  ³ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[3:14]  ⁴ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ⁵ tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ⁶ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁷ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁸ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[10:6]  ⁹ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ¹⁰ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ¹¹ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ¹² tn Heb “to make it [i.e., the people] a trampled place.”

[13:4]  ¹³ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ¹⁴ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ¹⁵ tn Heb “a sound, tumult of kingdoms.”

[26:11]  ¹⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ¹⁷ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ¹⁸ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[30:5]  ¹⁹ tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[30:19]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ²¹ tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ²² tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[38:11]  ²³ tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

[38:11]  ²⁴ tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).

[42:22]  ²⁵ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ²⁶ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ²⁷ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[44:7]  ²⁸ tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  ²⁹ tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

[44:7]  ³⁰ tn Heb and those things which are coming let them declare for themselves.”

[49:8]  ³¹ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ³² tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ³³ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ³⁴ tn The “land” probably stands by metonymy for the ruins within it.

[51:7]  ³⁵ tn Heb “people (who have) my law in their heart.”

[65:2]  ³⁶ tn Heb “who walked [in] the way that is not good, after their thoughts.”