Yesaya 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹ 

they rebel against his royal authority. ² 

Yesaya 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ³ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁴ 

Yesaya 16:9

16:9 So I weep along with Jazer ⁵ 

over the vines of Sibmah.

I will saturate you ⁶  with my tears, Heshbon and Elealeh,

for the conquering invaders shout triumphantly

over your fruit and crops. ⁷ 

Yesaya 24:20

24:20 The earth will stagger around ⁸  like a drunk;

it will sway back and forth like a hut in a windstorm. ⁹ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 26:18-19

26:18 We were pregnant, we strained,

we gave birth, as it were, to wind. ¹⁰ 

We cannot produce deliverance on the earth;

people to populate the world are not born. ¹¹ 

26:19 ¹² Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ¹³ 

For you will grow like plants drenched with the morning dew, ¹⁴ 

and the earth will bring forth its dead spirits. ¹⁵ 

Yesaya 30:13

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. ¹⁶ 

Yesaya 30:25

30:25 On every high mountain

and every high hill

there will be streams flowing with water,

at the time of ¹⁷  great slaughter when the fortified towers collapse.

Yesaya 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ¹⁸  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ¹⁹ 

Yesaya 31:8

31:8 Assyria will fall by a sword, but not one human-made; ²⁰ 

a sword not made by humankind will destroy them. ²¹ 

They will run away from this sword ²² 

and their young men will be forced to do hard labor.

Yesaya 34:17

34:17 He assigns them their allotment; ²³ 

he measures out their assigned place. ²⁴ 

They will live there ²⁵  permanently;

they will settle in it through successive generations.

Yesaya 47:11

47:11 Disaster will overtake you;

you will not know how to charm it away. ²⁶ 

Destruction will fall on you;

you will not be able to appease it.

Calamity will strike you suddenly,

before you recognize it. ²⁷ 

[3:8]  ¹ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ² tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.

[10:4]  ³ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ⁴ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[10:4]  sn See the note at 9:12.

[16:9]  ⁵ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).

[16:9]  ⁶ tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).

[16:9]  ⁷ tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”

[24:20]  ⁸ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ⁹ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[26:18]  ¹⁰ tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.

[26:18]  ¹¹ tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.

[26:19]  ¹² sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ¹³ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ¹⁴ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ¹⁵ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[30:13]  ¹⁶ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[30:25]  ¹⁷ tn Or “in the day of” (KJV).

[31:3]  ¹⁸ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ¹⁹ tn Heb “together all of them will come to an end.”

[31:8]  ²⁰ tn Heb “Assyria will fall by a sword, not of a man.”

[31:8]  ²¹ tn Heb “and a sword not of humankind will devour him.”

[31:8]  ²² tn Heb “he will flee for himself from before a sword.”

[34:17]  ²³ tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ²⁴ tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ²⁵ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[47:11]  ²⁶ tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.

[47:11]  ²⁷ tn Heb “you will not know”; NIV “you cannot foresee.”